Teks -- Matthew 13:12 (NET)

13:12 For whoever has will be given more, and will have an abundance. But whoever does not have, even what he has will be taken from him.

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Wesley: Mat 13:12 - Whosoever hath

That is, improves what he hath, uses the grace given according to the design of the giver; to him shall be given - More and more, in proportion to that improvement.

Wesley: Mat 13:12 - But whosoever hath not

Improves it not, from him shall be taken even what he hath - Here is the grand rule of God's dealing with the children of men: a rule fixed as the pillars of heaven. This is the key to all his providential dispensations; as will appear to men and angels in that day. Mat 25:29; Mar 4:25; Luk 8:18; Luk 19:26.

JFB: Mat 13:12 - For whosoever hath

That is, keeps; as a thing which he values.

JFB: Mat 13:12 - to him shall be given, and he shall have more abundance

He will be rewarded by an increase of what he so much prizes.

JFB: Mat 13:12 - but whosoever hath not

Who lets this go or lie unused, as a thing on which he sets no value.

JFB: Mat 13:12 - from him shall be taken away even that he hath

Or as it is in Luke (Luk 8:18), "what he seemeth to have," or, thinketh he hath. This is a principle of immense importance, and, like other weighty sayings, appears to have been uttered by our Lord on more than one occasion, and in different connections. (See on Mat 25:9). As a great ethical principle, we see it in operation everywhere, under the general law of habit; in virtue of which moral principles become stronger by exercise, while by disuse, or the exercise of their contraries, they wax weaker, and at length expire. The same principle reigns in the intellectual world, and even in the animal--if not in the vegetable also--as the facts of physiology sufficiently prove. Here, however, it is viewed as a divine ordination, as a judicial retribution in continual operation under the divine administration.

Clarke: Mat 13:12 - Whosoever hath, to him shall be given

Whosoever hath, to him shall be given - This is an allusion to a common custom in all countries: he who possesses much or is rich, to such a person, presents are ordinarily given

Clarke: Mat 13:12 - Whosoever hath not, from him shall be taken away even that he hath

Whosoever hath not, from him shall be taken away even that he hath - That is, the poor man: he that has little may be easily made a prey of, and so lose his little. This is a proper sense of the word εχειν in sacred and profane writers. In 1Co 11:22, τους μη εχοντας, those who have not, means simply The Poor: and Aristophanes uses τους εχοντας, those that have, for the Rich or Opulent. See a variety of pertinent examples in Kypke on Luk 8:18. There is one example in Juvenal, Sat. iii. l. 208, 209, that expresses the whole of our Lords meaning, and is a beautiful illustration of this apparently difficult passage

Nil habuit Codrus: quis enim negat

et tamen illud Perdidit infelix Totum Nil

"‘ Tis true, poor Codrus Nothing had to boast

And yet poor Codrus All that Nothing lost.

Dryde

Now what was this Nothing which, the poet said, Codrus had and lost? The five preceding lines tell you

Lectus erat Codro Procula minor, urceoli sex

Ornamentum abaci; necnon et parvulus infr

Cantharus, et recubans sub eodem marmore Chiron

Jamque vetus Graecos servabat cista libellos

Et divina Opici rodebant carmina mures

He had one small bed, six little pitchers, the ornament of a side-board; a small jug or tankard, the image of a centaur, and an old chest with some Greek books in it, on which the mice had already begun to make depredations. And all this he lost; probably by continuing, in spite of his destiny, to be a poet. So those who devote not the light and power which God has given them to the purposes for which he has granted these gifts, from them shall be taken away these unemployed or prostituted blessings. This seems to have been a proverbial mode of speech, which our Lord here uses to inform his disciples, that he who does not improve the first operations of grace, howsoever small, is in danger of losing not only all the possible product, but even the principal; for God delights to heap benefits on those who properly improve them. See the note on Luk 8:18.

Calvin: Mat 13:12 - For whosoever hath, it shall be given to him // And he that hath not, even that which he hath shall be taken from him

12.For whosoever hath, it shall be given to him Christ pursues the subject which I have just mentioned; for he reminds his disciples how kindly God acts towards them, that they may more highly prize his grace, and may acknowledge themselves to be under deeper obligations to his kindness. The same words he afterwards repeats, but in a different sense, (Mat 25:29;) for on that occasion the discourse relates to the lawful use of gifts. ¹⁸³ But here he simply teaches, that more is given to the apostles than to the generality of men, because the heavenly Father is pleased to display in perfection his kindness towards them.

He does not forsake the work of his own hand,
(Psa 138:8.)

Those whom he has once begun to form are continually polished more and more, till they are at length brought to the highest perfection. The multiplied favors which are continually flowing from him to us, and the joyful progress which we make, spring from God’s contemplation of his own liberality, which prompts him to an uninterrupted course of bounty. And as his riches are inexhaustible, ¹⁸⁴ so he is never wearied with enriching his children. Whenever he advances us to a higher degree, let us remember that every increase of the favors which we daily receive from him flows from this source, that it is his purpose to complete the work, of our salvation already commenced. On the other hand, Christ declares that the reprobate are continually proceeding from bad to worse, till, at length exhausted, they waste away in their own poverty.

And he that hath not, even that which he hath shall be taken from him This may appear to be a harsh expression; but instead of saying, that what the ungodly have not is taken from them, Luke softens the harshness and removes the ambiguity by a slight change of the words: and whosoever hath not, even that which he thinketh that he hath shall be taken from him. And indeed it frequently happens, that the reprobate are endued with eminent gifts, and appear to resemble the children of God: but there is nothing of real value about them; for their mind is destitute of piety, and has only the glitter of an empty show. Matthew is therefore justified in saying that they have nothing; for what they have is of no value in the sight of God, and has no permanency within. Equally appropriate is the statement of Luke, that the gifts, with which they have been endued, are corrupted by them, so that they shine only in the eyes of men, but have nothing more than splendor and empty display. Hence, also let us learn to aim at progress throughout our whole life; for God grants to us the taste of his heavenly doctrine on the express condition, that we feed on it abundantly from day to day, till we come to be fully satiated with it.

The manner in which Mark introduces this sentence has some appearance of confusion. Consider, says our Lord, what you hear; and then, if they make due progress, he holds out the expectation of more plentiful grace: it shall be added to you that hear Lastly, follows the clause which agrees with the words of Matthew, but is inserted in the middle of a sentence which I expounded under the seventh chapter of Matthew; ¹⁸⁵ for it is not probable that they are here placed in their proper order. The Evangelists, as we have remarked on former occasions, were not very exact in arranging Christ’s discourses, but frequently throw together a variety of sayings uttered by him. Luke mixes this sentence with other discourses of Christ spoken at different times, and likewise points out a different purpose for which Christ used these words. It was that they might be attentive to his doctrine, and not permit the seed of life to pass away unimproved, which ought to be cordially received, and take root in their minds. “Beware,” he says, “lest what has been given be taken away from you, if it yield no fruit.”

TSK: Mat 13:12 - For whosoever // from

For whosoever : Mat 25:29; Mar 4:24, Mar 4:25; Luk 8:18, Luk 9:26, Luk 19:24-26; Joh 15:2-5

from : Mat 21:43; Isa 5:4-7; Mar 12:9; Luk 10:42, Luk 12:20,Luk 12:21, Luk 16:2, Luk 16:25; Rev 2:5; Rev 3:15, Rev 3:16

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Poole: Mat 13:11-12 - Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have. Because it is given to you, &c // For whosoever hath, to him shall be given, and he shall have more abundance // Shall be given // and he shall have more abundance // But whosoever hath not

Ver. 11,12. Mark saith, Mar 4:11 , Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables. Luke saith no more than, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables. Only, Mat 8:18 , he saith,

Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have. Because it is given to you, &c given by my Father: God, according to the good pleasure of his will, hath given to some persons to know the mysteries of the kingdom of God, more than to others. Some here distinguish concerning the things which concern the kingdom of God. The laws of his kingdom, they say, are delivered plainly viz. those things which are necessary to be known in order to our salvation are delivered plainly, so as we may understand them. But there are other things that belong to his kingdom not so necessary to be known in order to salvation, these God giveth to some only to know. I cannot agree to this notion. God manifested in the flesh is the great mystery of the gospel, the mystery hid from ages, yet I am sure the knowledge of Christ as such is necessary to salvation. I therefore think the emphasis lieth upon know .

1. There is a more general and confused knowledge of a thing; and there is a more distinct, clear, particular knowledge.

2. There is a mere notional knowledge, and there is a more effective, experimental knowledge.

To you my Father hath given eternal life, and, as means in order to it, to know more clearly, particularly, and distinctly the things that concern the kingdom of God; to know and to believe in me, who am the Saviour of the world: my Father hath no such special and particular kindness for the generality of this people, and therefore he hath not given to them the same aids and assistance.

For whosoever hath, to him shall be given, and he shall have more abundance: by him that hath, some understand, he that hath and maketh use of what he hath, and that is plainly the sense of it Mat 25:29 , where it is the epiparabola, or conclusion of the parable about the talents. But though the preceding parable plainly leadeth to such a sense there, yet the preceding words seem as directly to lead to another sense here, and what is the more natural and proper signification of the word hath, which most naturally signifies to have a thing in our possession. He that hath, therefore, in all reason signifies, he that hath that which, Mat 13:11 , is said to be given. He that hath the saving knowledge of the mysteries of the kingdom of God. To him that doth not so much come to hear me out of curiosity, and comprehends by his understanding something of my will, but hath a heart that embraces and receiveth me, so as he believeth in me. To him that hath the seed of God in him as in good ground.

Shall be given: that is expounded by the next words,

and he shall have more abundance he shall have more grace, a more full, and clear, and distinct knowledge of me, and the things which concern my kingdom.

But whosoever hath not hath not the seed of God, a true root of grace, in whom the seed of my word hath not fallen as in good ground, but only as in the highway, or in thorny or stony ground,

from him shall be taken away even that which he hath How can that be?

Answer: It must not be understood of things in the same nature and kind; Luke expounds it, Mat 8:18 , by o dokei ecein , that which either to himself or to others he seemeth to have. He that hath not a truth of grace may think he hath: his hope and opinion of himself shall fail. Others may, from his gifts and parts, think he hath. God shall unmask him, taking away his common gifts, or suffering him to fall into and be overcome by foul temptations. His gifts and parts shall decay, his moral righteousness will abate by God’ s just dereliction of him, and withholding his restraining grace.

Haydock: Mat 13:12 - But he that hath not, from him shall be taken away even that which he hath

But he that hath not, from him shall be taken away even that which he hath. We read again, (Matthew xxv. 29.) That also which he thinketh he hath. One passage helps to expound another: so that each of these texts, with a little reflection, will be found true; and such a truth, as ought to be a subject of fear and apprehension to all that are negligent and indolent in the service of God. For, as St. Augustine observes, they who have received graces and favours from God, and have not made good use and profited by them, they may be said not to have them, although they are not yet take from them. And why? but because they make no more use of them, than if they had them not. See the parables of the talents, Matthew xxv, and Luke xix. (Witham) ---

He that hath, to him shall be given the knowledge of the mysteries of the kingdom of God. But such as are incredulous, and resist my words, like the Pharisees and other Jews, so far from being enriched with the spiritual gifts in my kingdom, shall even be deprived of the benefits they now possess. Thus the Jews were deprived of their temple, priesthood, kingdom, and even the true worship of God. (St. Jerome) ---

They rejected Jesus Christ, the fountain and corner-stone of virtue; all therefore they had acquired, or possessed, shall be taken from them, and given to the apostles. (Idem.) ---

Whoever has a desire of complying with the divine precepts, that desire shall not only be increased, but all other virtues shall be added unto him; but if he be devoid of this desire, the virtues he already possesses, or seems to possess, shall be taken from him, not that God will deprive him of these without cause, but he will render himself unworthy of them. (St. John Chrysostom)

Gill: Mat 13:12 - For whosoever hath, to him shall be given // and he shall have more abundance // But whosoever hath not // from him shall be taken away, even that he hath

For whosoever hath, to him shall be given,.... Whoever has the true grace of God implanted in him, has a saving knowledge of Christ, and a spiritual acquaintance with the doctrines of the Gospel, shall have more grace given him; he shall grow in the knowledge of Christ, and the Spirit of truth shall lead him into all truth:

and he shall have more abundance: of grace, light, knowledge, and experience: all grace shall be made to abound towards him; he shall be filled with all the fulness of God, and shall arrive to the measure of the stature of the fulness of Christ; and his light shall shine more and more unto the perfect day.

But whosoever hath not: the truth of grace, nor a spiritual knowledge of Christ, nor any experience of the doctrines of the Gospel,

from him shall be taken away, even that he hath, or "that which he seemed to have", as Luke expresses it; for everything besides true grace is a mere show, and has no solidity in it; as natural parts, human learning, and a form of knowledge and of truth in the law, the national church state of the Jews, with all the outward privileges appertaining thereunto, all which may be here meant; and even speculative notions of the Gospel, the external gifts of the Spirit, the means of grace, the Gospel of the kingdom of God, and the ministry of it, which in process of time were wholly taken from these people.