Luke 19:11-27

CRITICAL NOTES

Luke 19:11. He added.—This parable is thus distinctly connected with the words spoken in the house of Zacchæus. It is, therefore, not to be confused with the parable of the Talents, from which it differs in structure and incidents, and which was spoken in Jerusalem. “The main differences between the two parables may be stated thus:

1. That of the Talents tells us the simple story of the committal of certain sums of money to individuals, and of the use made by each of the sum entrusted to him; that of the Pounds is complicated with a distinct incident—viz., the opposition of the citizens, and the vengeance taken upon them.
2. In that of the Talents the principal person is a householder; in that of the Pounds he is a nobleman seeking a kingdom.
3. The Talents are given in various proportions; the Pounds are distributed equally.
4. There is an enormous difference between the sums entrusted in each case (the ‘pound’ being equal to about £3 of our money, the ‘talent’ being sixty times as much).
5. In the parable of the Pounds the slothful servant only suffers loss; in that of the Talents a positive punishment is inflicted besides” (Speaker’s Commentary). Nigh to Jerusalem.—Jericho is about fifteen miles distant from it. They thought, etc.—I.e., the followers of Jesus anticipated that this formal progress to Jerusalem, during which so many miracles were wrought, would issue in the open manifestation of God’s kingdom.

Luke 19:12. A certain nobleman.—In this Christ refers to His own dignity as “born king of the Jews” (Matthew 2:2). It is interesting to notice the close correspondence between incidents in the life of Archelaus and those which form the framework to this parable; these are, the journey to Rome to receive institution to a kingdom, the embassy of Jews sent to protest against it, his instructions to servants to look after his pecuniary interests in his absence, and his assignment of cities as a reward to faithful adherents. The fact that Archelaus had a splendid palace at Jericho has, not unreasonably, been taken by some as probably suggesting the allusions to him in the parable. As Archelaus was an unjust and cruel prince, we have in this picture of spiritual things something of the same paradoxical nature as in the parable of the Unjust Steward and the Unjust Judge.

Luke 19:13. His ten servants.—Rather, “ten servants of his” (R.V.). Occupy.—Rather, “trade ye herewith” (R.V.). The word is one specially used of business investments.

Luke 19:14. His citizens.—In the interpretation of the parable this is to be understood of the Jews, as “the servants” are the disciples. This man.—The phrase implies contempt.

Luke 19:16. Thy pound hath gained.—“He modestly attributes this to his lord’s money, and not to his own work” (Grotius). Cf. 1 Corinthians 15:10.

Luke 19:17. Faithful in a very little.—This is the essence of the parable. It is the faithfulness of the service rendered to which the lord looks, and not to the amount gained. The reward is proportioned to the faithfulness manifested.

Luke 19:19. Be thou also.—Notice that no special words of commendation are bestowed on this servant. He had not been as faithful as the other.

Luke 19:20. Laid up in a napkin.—A common mode among the Jews of hoarding coin.

Luke 19:21. Thou takest up, etc.—Proverbial expressions to describe a hard, grasping disposition.

Luke 19:23. Into the bank.—Or, “into a bank.” That at my coming, etc.—Or, “I should have gone and required,” etc. (R.V. margin). Usury.—I.e., interest.

Luke 19:25. And they said.—I.e., the bystanders in the parable. The lord proceeds without taking any notice of the interruption.

Luke 19:26. Even that he hath.—Cf. chap. Luke 8:18, “seemeth to have.”

Luke 19:27. Slay them.—Our Lord here combines into one picture His figurative coming to take vengeance upon the Jews who rejected Him, and His literal coming at the end of the world.

MAIN HOMILETICS OF THE PARAGRAPH.— Luke 19:11

“Till He come.”—The object of the parable is not to state the Christian doctrine of reward for faithfulness, which is only part of its contents, but to damp down the expectation of the immediate bursting in of the kingdom by displaying the double series of events which must go before its appearance—namely, the protracted, faithful trading of His servants, and the antagonism of its foes, with the issues of both these when the King does appear.

I. What precedes the appearance of the kingdom.—Three different lines of activity are shadowed—the prince’s in the far-off land, the servants’, and the enemies’ in the territory which is to be his kingdom. Jesus does not say that He is the man of noble birth, but His hearers could not mistake his meaning. He teaches here, as always, that His departure is the pre-requisite to His investiture with the visible sovereignty of the world; that many long days must pass before He comes again; but that, while absent, He is not idle, but carrying on that “asking” which from of old was declared to be the condition of His recovering “the uttermost parts of the earth” for a possession. Till then His servants trade with the small capital which He has left them, and His enemies struggle against His rule. His gifts to His servants are absolutely the same in amount in every case, and they are of very small value. What, then, is the uniformly identical gift which all Christ’s servants receive? If we are to seek for any one answer, we must either say the blessing of salvation or the word of the gospel. “The common salvation” belongs to all alike. The same gospel is entrusted to all. Why is it represented as a small sum? Perhaps because the Christian’s gift from his absent Lord is of little worth in the world’s eyes, or more probably in order to contrast it with the greatness of the result of faithfulness. The small capital makes the faithfulness of service the more noticeable, and suggests that the great purpose of life is to test and to train—that its trivial business is only great when regarded as the means of obtaining what is infinitely greater. Life is redeemed from insignificance by being looked at in connection with the stupendous magnitudes beyond, which also makes it seem small. The more closely we link it with eternity, the smaller it will seem in itself, the greater in its issues.

II. The circumstances of the appearance of the kingdom.—It is to be very unlike the sanguine, vulgar expectations of both disciples and crowd. The servants are to be summoned to give in their accounts; the enemies to be swiftly slain in His presence. Thus a solemn diet of judgment is to inaugurate it. The great principle of degrees in reward according to degrees in faithfulness is laid down. The joy of the Lord is one for all servants, but the dominion in the future is proportioned to faithfulness here. Note that the difference in results must be supposed to depend, not on circumstances beyond the servants’ control, but on their diligence. Observe, also, the omission of commendation to the second servant, which implies a less degree of faithful effort in him. The first represents Christians who excel; the second Christians who are content with small attainments and achievements. There is salvation in fulness, and also salvation “so as by fire.” Observe, too, the humility with which the servants present their gains. They say nothing about their own diligence. It is the Lord’s pound, not their pains, which has made the profit. The pounds and the pains are both due to Him who gives the treasure into our hands, and gives also the grace to use it. The servants are not all rewarded, but we do not know how many of the unnamed seven were faithful, and how many slothful. One idler is put before us, and stands for the class. His excuse seems to himself to be sufficient, and its very rudeness guarantees its sincerity. No man would speak so to his judge. But Christ translates thoughts into words, in order to show their falsity, and perhaps to suggest the solemn lesson that the inmost unavowed motives shall one day be plain to us, and that we shall be compelled to speak them out, however ugly and foolish they sound. Men will be their own accusers and condemnation. The excuse lays bare a very frequent motive of indolence—namely fear, built on a misconception of the character of the Lord and Giver of all gifts. Men darken their own spirits by thinking of God as demanding rather than as giving—and that while everything they have and see should teach them He is the God who gives. Such thoughts of Him paralyse activity and destroy the one all-powerful motive for service. Only when we know His infinite love, and are moved by His mercies, shall we task every power in grateful and joyful service. The prince’s answer is difficult, as no explanation of the “bank” is wholly satisfactory. Perhaps the best is that which takes it to mean the Church in its associated efforts, in some part of which the most timid may share, and, bringing his small contribution to the common stock, may be able to do something for Christ. The slothful servant is deprived of the gift which he had not used. That looks hard, and often draws forth remonstrances or, at least, our wonder. But we see it here, and we shall see it yonder. Christ states a law of human experience which works everywhere. Used faculties grow, unused ones decay. The parable is not complete with the rewards and retribution of the servants. Its purpose was to portray the course of events which must precede the appearance of the kingdom, and the stern judgment which should inaugurate it. In fact, it is the programme of the world’s history till the end, and the enemies are as important, though not as conspicuous, a part of the whole as the servants. They represent primarily the Jews, but it is surely an incongruous thrusting of history into parable to take the terrible vengeance on them, which is the very last act of the king after he has returned, as meaning nothing more than the destruction of Jerusalem. Surely the “slaying” here is more terrible than physical death. It points to that same awful retribution of hatred and opposition to the King of which the New Testament is full. That expression “before me” leads us tremblingly to think of “everlasting destruction from the presence of the Lord.”—Maclaren.

SUGGESTIVE COMMENTS ON Luke 19:11

Luke 19:11. The Pounds.

I. True followers.—These must be tried. Outward respect for a present master is no test of character, no evidence that his servants are fit for the positions to which they aspire. But faithfulness to a long-absent Lord, faithfulness to past memories, faithfulness to present duties and responsibilities, faithfulness to an undying hope that He shall come, will come, even though He seem to tarry long—that will test the character, and that will be rewarded with undreamt-of honour.

II. Seeming followers.—These are not true. They love not; they follow only through fear. Therefore they cannot abide faithful in absence, though they are not sure enough openly to throw off their allegiance. Theirs will be bitter loss and disappointment.

III. Open enemies.—There are these as well. Their pride of heart and badness of life make them prefer the rule of a Barabbas to that of the holy Lord. They do not even pretend to be disciples. There is, therefore, no degradation for them when He appears; there is simply swift destruction. They are not surprised at the sentence passed upon them. They have openly cast in their lot with His enemies; if He comes in power, they know what their end will be.—Hastings.

The Parable of the Pounds.

I. The occasion of the parable.

II. The historical incident in the parable.

III. The parable—a prophecy.

1. Of His own departure.
2. Of continued opposition to His rule.
3. Of a time of probation for His servants.
4. Of His triumphant return.

IV. The parable—a lesson in individual responsibility.—Each traded, was reckoned with, rewarded, or punished individually.—W. Taylor.

The True Preparation for the Coming of the Kingdom is that of Character.

I. The faithful and their reward.—Increasing spiritual capital. Divine approval. A larger sphere.

II. The unfaithful, and their loss.—To neglect the gospel is to be in peril, and to risk loss. Negative excellence is not positive obedience. The idler’s penalty is a soul dwarfed and unspiritual. The soul loses the capacity for love and service. The pound is taken away. The soul progressively deteriorates, by refusing to come into right relations with God.—Palmer.

The Parable is a Parallel.—Pursue the subject along the lines furnished by the laws of trade.

I. Some capital is needed.—

1. Natural.
2. Spiritual endowments.

II. Only the authorised money can be used in commerce.

III. Time and opportunity must be given.

IV. There must be wholesale and retail in trade.—The few are called to the first, the many to the second.

V. Both buyer and seller must gain a profit.

VI. “Till I come” limits the trading season.—When Christ comes, probation ends.—Wylie.

Structure of The Parable.—The introduction (Luke 19:11); the parable (Luke 19:12). The parable:—

I. The fidelity of the servants during their Lord’s absence put to the test (Luke 19:12).

II. The servants judged.—

1. The faithful servants rewarded (Luke 19:15).

2. The faithless servant convicted and punished (Luke 19:20).

III. The rebellious citizens slain (Luke 19:27).

Servants and Subjects.—The parable sets forth the twofold relation in which the ruler stands.

1. To his servants.
2. To his subjects. The servants represent the apostles and disciples; their faithfulness or unfaithfulness to the trust committed to them is praised or blamed; the citizens represent the Jewish people, and their disobedience to their rightful Lord is punished.

A picture—

I. Of the King of the kingdom of God.

1. His origin.
2. His destiny.
3. His departure and return.

II. Of His servants.—

1. Their calling.
2. Their giving account.
3. Their reward.

III. Of His enemies.—

1. Their hatred.
2. Their impotency.
3. Their punishment.

The parable teaches—

I. The need of a patient waiting for Christ.

II. Of an active working for Him till the time of His return.

“Should immediately appear.”—The parable is spoken to correct several erroneous opinions concerning the kingdom of God.

I. That the kingdom would very soon appear.—In contradiction to this idea the long journey and the consequent delay are spoken of.

II. That all would joyfully submit to it.—The parable speaks of bitter but unsuccessful enmity on the part of some.

III. That the subjects of the kingdom would enter on a life of inactive enjoyment.—In opposition to this, long and patient labours are spoken of.

Luke 19:12. “A certain nobleman.”

I. An intimation of the kingly descent and dignity of our Lord.

II. A prophecy of His departure from earth.

III. A comforting representation of His departure to the Father.—As the means ordained for obtaining the kingly power and glory.

Luke 19:13. “Occupy.”—I.e., “employ in trading.” How remarkable is this still ministry, these occupations of peace in which the servants of the future king shall be engaged, and that while a rebellion is raging! Why did he not distribute weapons to his servants? Because the duty of the servants was, with the diligent but silent occupation of their pound, to lay the rudiments of the kingdom, and so to prepare the world for the outbreaking of it; which yet should only be when the King Himself returned in His glory.—Trench.

Christ’s Traders.—The imagery of the text suggests the work of the servants while the Master is gone.

I. The stock-in-trade.—What is it that all Christian men have in common? The gospel, the message of salvation. This is the “pound” which each Christian has equally. Let us not be ashamed of it.

II. The trading.—In the trading is to be included the whole of the outward life which is to be shaped by the principles and motives contained in the message of the gospel. Specially the idea is involved of spreading the Word which has been received. The Christianity of any man must be very shallow who feels nothing of the obligation which it lays upon him to communicate it to others. Make a business of it. Such is the meaning of the metaphor. Do it as you do your business.

III. The audit.—The day arrives for scrutiny and judgment. There are varieties in the profits. Christ rewards, not success, but diligence. It is not all the same whether we have traded with our pound or hidden it in a napkin. A higher sphere of service is granted to the diligent traders.—Maclaren.

Luke 19:14. An Embassy.—The enmity of the citizens.

I. It is capricious, for they assign no reason for their dislike.

II. It is deeply-rooted, as implied in the contemptuous “this man.”

III. It is unsuccessful.

Luke 19:15. “Having received the kingdom.”—The elevation of their master to sovereignty places the servants in a totally new position. Not only does he manifest towards them a satisfaction proportionate to the success of their labours, but, their master, acting now as their king, assigns to them posts in the government of the state, corresponding in importance to the respective results of their activity. So will it be at the second coming of Christ. The humble work accomplished during the absence of the Lord will be the measure of the power entrusted by Him to each on His appearing.—Godet.

Luke 19:16. “Thy pound”.—In deep humility the faithful servants acknowledge that they claim no merit for the success that had attended their labours. Cf. “I laboured more abundantly than they all, yet not I, but the grace of God which was with me” (1 Corinthians 15:10). “Not unto us, O Lord, not unto us, but unto Thy name give the praise” (Psalms 115:1).

Luke 19:17. “In a very little.”—Cf. Luke 12:48; Luke 16:10.

“Over ten cities.”—“We shall also reign with Him” (2 Timothy 2:12). It is perhaps not unduly spiritualising a mere detail of the parable to think of the reward being the privilege of communicating spiritual benefits to others; the ten or five cities to be thought of as communities of moral beings whom the glorified believer raises to his own level of spiritual life.

Luke 19:18. “Gained five.”—A lesser degree of success in consequence of less strenuous energy in work. This is implied by the facts that the servants had equal sums entrusted to them, and that the servant, though receiving a reward, receives no special commendation from his lord.

Luke 19:19. “Over five cities.”—The glory of each differs; their common joy is the same.

Luke 19:20. The Servant’s Defence.—It is fearful to sin; it is more fearful to delight in sin; yet more to defend it.

“And another came.”—Rather, and the other. The word used implies that this servant belonged to a different class from those who had preceded him in the interview with the master.

Luke 19:21. “I feared thee.”—I.e., knowing that his master was a man of austere character, who would be pitiless in punishing him for the loss of the pound, he had kept it safely, and now restored it as he had received it. So that he regarded himself as free from blame, even if he could lay no claim to commendation. The words “thou takest up,” etc., seem rather a proverbial description of a hard, grasping character than as specially appropriate to the circumstances of the case.

Luke 19:22. “Thou knewest,” etc.—I.e., “All the more, therefore, shouldest thou have sought to satisfy my demands; and thou mightest have satisfied them, though perhaps not to the full, with very little expenditure of labour. If the trouble and risk of trading were too great, I might at least have received the interest which a bank gives for money lodged in it.”

A Legal Christian.—This man, it seems to me, represents a believer who has not found salvation in Jesus Christ to be as attractive as he had expected—a legal Christian, who knows nothing of the grace of the gospel, and is acquainted only with its moral requirements. It seems to him that the Lord asks a great deal, and gives very little. This feeling leads him to do as little as possible. He thinks that God ought to be content with abstinence from evil-doing, and with an outward respect to His gospel.—Godet.

Luke 19:23. “The bank.”—Probably it is vain to try to find a spiritual counterpart to this detail of the parable. The reply of the Lord is, virtually, “If thou wouldest not do and dare for me in great ventures of faith, yet at all events in humbler paths, in safer and less perilous, thou mightest have shown fidelity, and have preserved me from loss.”

Luke 19:24. “Take from him the pound.”—The punishment for unfaithfulness is the loss of the faculty for service. And it is especially worthy of notice that this sentence of condemnation is strictly in accordance with the Divine law that prevails in the natural world. Let any member of the body or faculty of the mind lie disused for a time, and, by the very fact of disuse, its power is diminished or destroyed.

Luke 19:25. “And they said unto Him.”—This interruption is remarkably like that of Peter in chap. Luke 12:41; and the reply (Luke 19:26), virtually corresponds to that of Jesus in chap. Luke 12:42. The king apparently takes no account of the surprise his words have excited, but in Luke 19:26 he expounds the principle on which his judgment is based.

Luke 19:26. “Unto every one.”—It is not merely that the one receives more than before he had, and the other loses what he had. This is not all; but that very gift which the one forfeits, the other obtains; one is enriched with a pound withdrawn from the other; one takes a crown which another has let go (Revelation 3:11);—even as we see continually one, by the ordinance of God, stepping into the place and the opportunities which another has neglected, despised, and misused, and so has lost (Genesis 25:34; Genesis 27:36; Genesis 49:4; Genesis 49:8; 1 Samuel 16:1; 1 Samuel 16:13; 1 Kings 2:35; Isaiah 22:15; Acts 1:25; Romans 11:11).—Trench.

Luke 19:27. “Bring hither and slay.”—They who will not submit to Christ the crucified will be crushed by Christ the King. Every eye shall see Him; they also who pierced Him. Meekly now He stands at the door and knocks; then He comes as the lightning comes.—Arnot.