Luke 19:11-27

And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. Then came the first, saying, Lord, thy pound hath gained ten pounds. And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. And the second came, saying, Lord, thy pound hath gained five pounds. And he said likewise to him, Be thou also over five cities. And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin: For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. (And they said unto him, Lord, he hath ten pounds.) For I say unto you, That unto everyone which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.

In this parable we have an illustration in part of Christ's method of government in his kingdom. I take it for granted, that without a comment the Reader will immediately understand Christ himself is the nobleman here represented. Having finished redemption-work, he is returned to glory; and in the appointed season will come to judgment. Acts 3:21; John 5:25; Acts 10:42

But it is not so clear who is meant by the Ten Servants, which are here appointed to occupy till Christ shall come. Not the Apostles I should think; for they were twelve in number. And, even if it be supposed that Judas is the one who is represented as the slothful and unprofitable servant, in this case the remainder would be eleven, and not twelve. Neither do I conceive, as some have thought, that the servants here spoken of, mean the Ministers of the Word and Ordinances; for although, as in the instance of Judas, the call to the office doth not imply a call by grace; yet the occupying and improving the trust must carry with it the, blessing of God qualifying; and the reward given, in the different degrees to the faithful servants, doth not bear correspondence to the scripture account of the last day. Neither doth it seem that by the ten servants is meant the world at large. For though, no doubt, the whole creation may be said in this sense to minister to the Lord's service; yet here appears to be some special and personal acts of servitude implied in their labors.

If I venture to give my views of our Lord's meaning, I pray that it may be considered I rather propose them by way of enquiry, than in a way of decision. But I am inclined to think, by the ten servants (in which I conclude our Lord hath only put a certain number for an indefinite), are intended by the Lord Jesus to distinguish his redeemed from the Adam-nature out of which he hath brought them; and those of the Adam-nature who stand upon their own bottom. And I am inclined to this opinion, because though ten servants are mentioned, we hear only of two classes, though three persons are called when the Lord cometh to reckon with them. And those two classes plainly mean the different states of nature and grace.

To each servant was given a pound; by which is meant the equality of the outward ministry, of the word. All brought under the sound of the Gospel may be said, in the language of the parable, to have the same charge, Occupy till I come. By the improvement, the different situations are marked between those, who through grace, from an union with Christ, increased their riches; and the man who void of grace, stood upon his own creature bottom, and consequently made no advance. The faithful servants represent those, who in the use of the blessed means afforded them, rejoice in the prospect of their Lord's coming, and, through grace, are found waiting in hope of eternal life by Jesus Christ our Lord. The unprofitable servant hath his pound no less, in hearing the Gospel of salvation; but is averse to the method of Gods free grace in Christ, and rejects the counsel of God against his own soul. Both these characters differ from the world at large, in that they are called by the Gospel to occupation; and as such are brought into a state of service. The rejection of the one becomes the cause of just condemnation; while the acceptation of the other tends to magnify the riches of free grace; and both illustrate the equity of the divine will. Had the posterity of Adam continued in the state of uncorrupt nature in which Adam was formed; a state of happiness suited to that state would have followed, as Adam before his fall enjoyed. But, when by that fall transgression entered into the world, it was a merciful dispensation to have the trust of that occupation, as the parable calls it, of the means of grace; and the rejection of it, which the man who kept the pound laid up in a napkin represents, justly induceth the whole condemnation which followeth.

Reader! what a mercy is it to discover our grace-union with Christ, which brings up after it an interest and communion in all that belongs to Christ! The close of the parable in Christ's own words is full to this point. To everyone that hath, that is, that hath union with Christ, shall be given. Jesus hath engaged for all his redeemed. everything which is in Christ, as the head of his body the Church, is for them. In Him all is secured. But the seeming possessor, he who hath all the advantages of the outward means of grace, and yet, from no union with Christ, hath in reality no grace; all those outward privileges will shortly cease and be taken away! And Christ's destruction of all such will follow.

I shall only detain the Reader with just remarking, that in the margin of our old Bibles, (and our old Bibles, like old gold, are precious things), the word pound is said to be twelve ounces and half, which at five shillings an ounce of our money, would be three pounds twelve shillings and six-pence. I believe that this is tolerably correct. The word Mina, (or more properly MacNeII) being of that value. But if it was a gold coin, (and there is nothing said that it was not), the pound in that case would be an hundred drachms, which was worth near eighty pounds, and in silver near eight pounds. But our dear Lord in worldly circumstances was poor, and in his days and his company, as one of them said, and all might have said the same, silver and gold have I none, Acts 3:6. it is more than probable Jesus alluded to the common Maneh, which was neither gold nor silver, but ordinary coin, and as the margin of our Bible renders it, three pounds twelve and six-pence!