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Mat_25:14. The parable of the talents, extending to Mat_25:30,[20] is introduced as an additional ground for the γρηγορεῖτε , and that by viewing it as a question of work and responsibility. The parable in Luk_19:12 ff., which, notwithstanding the differences in regard to individual features, resembles the present in its leading thoughts and illustrations, is to be regarded as a modification, arising in the course of the Gospel tradition, of the more original and simpler one before us (in opposition to Calvin, Olshausen, Neander, Holtzmann, Volkmar), and which Luke also represents as having been spoken at a different time; comp. Weizsäcker, p. 181. In this latter Gospel we have what was originally an independent parable (that of the rebellious subjects) blended with that of the talents (Strauss, I. p. 636 f.; Ewald, p. 419 f.; Bleek, Keim, Weiss, 1864, p. 128 ff.). If it be maintained, as Kern, Lange, Cremer, are disposed to do, that in Matthew and Luke we have two distinct parables, spoken by Jesus on two different occasions, then there is no alternative but either to accept the unnatural view that the simpler (Matthew’s) is the later form, or to suppose, in opposition to what is recorded, that Jesus spoke the parable in Matthew, where, however, the connection is perfectly apposite, somewhat earlier than that in Luke (Schleiermacher, Neander). The one view as well as the other would be all the more questionable, that the interval during which Christ “intentionally employs the same parabolic materials for the purpose of illustrating different subjects” (Auberlen) would thus comprise only a few days. Mar_13:34 is extracted from what Matthew has taken from the collection of our Lord’s sayings.
ὥσπερ , κ . τ . λ .] a case of anantapodosis similar to that of Mar_13:34, and doubtless reproducing what already appeared in the collection of sayings from which the passage is taken. Comp. Rom_5:12. Fritzsche on Mat_25:30. At the outset of the discourse it would be the intention to connect the whole parable with ὥσπερ , and, at the conclusion, to annex an apodosis by means of ΟὝΤΩς (probably ΟὝΤΩ ΚΑῚ Ὁ ΥἹῸς Τ . ἈΝΘΡΏΠΟΥ ΠΟΙΉΣΕΙ , or ΟὝΤΩς ἜΣΤΑΙ ΚΑῚ Ἡ ΠΑΡΟΥΣΊΑ Τ . ΥἹΟῦ Τ . ἈΝΘΡ ).; but, considering the somewhat lengthened character of the parable, this had to be omitted.
ἈΠΟΔΗΜ .] on the point of going abroad (Mat_21:33).
ΤΟῪς ἸΔΊΙΟΥς ΔΟΎΛΟΥς ] not strangers, such as exchangers, but his own servants, of whom, therefore, he had a right to expect that they would do their best to lay out for his advantage the money entrusted to them.
[20] In connection with this parable, compare the following traditional sayings attributed to Christ: γίνεσθε τραπεζῖται δόκιμοι (Hom. Clem. ii. 51, iii. 50, xviii. 20, etc.; Clement of Alexandria, Origen; Apostolical Constitutions); and ἑν οἷς ἂν ὑμᾶς καταλάβω , ἑν τούτοις καὶ κρινῶ (Justin, c. Tr. 47). Eusebius gives a kindred parable from the Gospel of the Hebrews, and for which see Mai’s Nova patrum biblioth. IV. p. 155.