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Luke 19:12
Verse
Context
The Parable of the Ten Minas
11While the people were listening to this, Jesus proceeded to tell them a parable, because He was near Jerusalem and they thought the kingdom of God would appear imminently.12So He said, “A man of noble birth went to a distant country to lay claim to his kingship and then return. 13Beforehand, he called ten of his servants and gave them ten minas. ‘Conduct business with this until I return,’ he said.
Sermons
C.I. Scofield
Zac Poonen
Erlo Stegen
J.C. Ryle
C.H. MackintoshSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
A certain nobleman - In the following parable there are two distinct morals intended; let it be viewed in these two points of light. 1. The behavior of the citizens to the nobleman; and, 2. The behavior of his own servants to him. 1. By the behavior of the citizens, and their punishment, (Luk 19:14, Luk 19:27), we are taught that the Jews, who were the people of Christ, would reject him, and try to prevent his reigning over them in his spiritual kingdom, and would for that crime be severely punished by the destruction of their state. And this moral is all that answers to the introductory words, Luk 19:11. And they thought that the kingdom of God should immediately appear. 2. The other moral extends itself through the whole of the parable, viz. that the disciples of Christ, who are his servants; and who made a good improvement of the favors granted them by the Gospel, should be rewarded in proportion to the improvement made under the means of grace. This latter moral is all that is intended by Matthew in Mat 25:14, etc., who mentions this parable as spoken by Christ after his triumphant entry into Jerusalem; though Luke has here placed that event after the parable. See Bishop Pearce. The meaning of the different parts of this parable appears to be as follows. A certain nobleman - The Lord Jesus, who was shortly to be crucified by the Jews. Went into a far country - Ascended to the right hand of the Divine Majesty. To receive a kingdom - To take possession of the mediatorial kingdom, the right to which, as Messiah, he had acquired by his sufferings: see Phi 2:8, Phi 2:9; Heb 1:3, Heb 1:8, Heb 1:9. In these words there is an allusion to the custom of those days, when they who had kingdoms or governments given unto them went to Rome to receive that dignity from the emperors. Bishop Pearce. In proof of this, see Josephus, Ant. l. xiv. c. xiv., where we find Herod went to Rome to receive the sanction and authority of the Roman emperor. And, from lib. xvii. c. 3, we learn that his successors acted in the same way. And to return - To judge and punish the rebellious Jews.
Jamieson-Fausset-Brown Bible Commentary
PARABLE OF THE POUNDS. (Luke 19:11-27) a far country--said to put down the notion that He was just on His way to set up His kingdom, and to inaugurate it by His personal presence. to receive . . . a kingdom--be invested with royalty; as when Herod went to Rome and was there made king; a striking expression of what our Lord went away for and received, "sitting down at the right hand of the Majesty on high." to return--at His second coming.
John Gill Bible Commentary
And he called his ten servants,.... By whom are meant, not all mankind; for though these are all his servants of right, yet not in fact; nor the elect of God, who are called by grace; for though these are the servants of Christ, and are peculiarly his, yet all that received the pound were not such, for one of them was a wicked man; but the ministers of the Gospel, who are eminently, and in a special manner, the servants of the most high God: but as for the number "ten", this cannot regard the apostles, for they were twelve; and though they are sometimes called the eleven, after the apostasy and death of Judas, yet not the ten; and besides, there was another chose in his room; but this number being a large and perfect one, a round number, it is sometimes made use of as a certain number, for an uncertain one; see Mat 25:1. The call of these by their Lord, is not to be understood of the call of them by his grace, but of a call of them to the office and work of the ministry: and delivered them ten pounds; every one a pound: the "Maneh", or pound of the Hebrews, if of gold, which contained an hundred drachmas, was of the value of our money, "seventy five pounds"; if of silver, the old "Maneh", or pound, which contained sixty shekels, Eze 45:12 amounted to "seven pounds ten shillings"; but the "Maneh", or pound, mentioned in the Misna (k), and which was in use in our Lord's time, contained an hundred pence, and was of the value of our money, "three pounds two shillings and six pence": and by these pounds are designed, not special grace; for they intend not any thing wrought in these servants, but something delivered to them, and what might be taken away again, which cannot be said of special grace; and besides, it is certain, that one of these servants that had the pound, was destitute of that: but gifts are meant, and these not merely natural, or the gifts of providence, as health, riches, wisdom, &c. nor only the outward means of grace, as the word and ordinances, but ministerial gifts, which are the greatest in the church, and are therefore signified by pounds; and are what may be improved or neglected, and be lost or taken away; and for which those that have them, are accountable: but though each of these servants are represented, as having every man a pound delivered to him, this must not be understood, as if the gifts of ministers were equal and alike, any more than the inequality of their rewards proves degrees in glory; for which sometimes this parable is produced: and said unto him, occupy; negotiate, or trade, that is, with the pounds; make use of the ministerial gifts, exercise them, lay them out, and trade with them: the ministry is a trade and merchandise, to be carried on, not in the name of the ministers of Christ, nor on their own stock, nor for themselves, but for Christ, and for the good of souls; which shows, that they must not be slothful, but laborious and diligent: till I come: which suggests the certainty of Christ's coming, the continuance of the Gospel ministry to that time; and that there is no rest nor ease for Christ's ministers, but a continued series of labour and service, until then; when, for their encouragement, they shall receive their reward. (k) Peah, c. 8. sect. 5. & Maimon. & Bartenora in ib.
Tyndale Open Study Notes
19:12 A nobleman was called away to a distant empire to be crowned king: The account fits the situation of Judea as a client kingdom of the Roman Empire. After the death of a king, claimants to the throne would go to Rome to try to gain support. Like the nobleman, Jesus would first depart (to heaven) to receive his royal authority; he will later return to rule God’s people and judge those who have opposed him (see 19:14, 27).
Luke 19:12
The Parable of the Ten Minas
11While the people were listening to this, Jesus proceeded to tell them a parable, because He was near Jerusalem and they thought the kingdom of God would appear imminently.12So He said, “A man of noble birth went to a distant country to lay claim to his kingship and then return. 13Beforehand, he called ten of his servants and gave them ten minas. ‘Conduct business with this until I return,’ he said.
- Scripture
- Sermons
- Commentary
Christ Teacheth Humility
By C.I. Scofield0JOB 8:6MAT 1:1MRK 10:35LUK 14:12LUK 19:12ROM 8:181CO 3:11REV 3:21C.I. Scofield preaches on the lesson from Mark 10:35-45, highlighting the misconception of prayer as a means to fulfill personal desires and ambitions, emphasizing the importance of true submission to God's wisdom and love in prayer. Jesus teaches that true greatness in His kingdom is achieved through suffering and service, not through seeking positions of power and authority for self-gratification. The path to the throne in God's kingdom is paved with humility, sacrificial service, and a willingness to endure suffering for the sake of others.
The Parables of Jesus
By Zac Poonen0MAT 7:24MAT 9:16MAT 13:24MAT 13:31MAT 13:33MAT 13:44MAT 13:47MAT 18:23MAT 20:1MAT 21:28MAT 21:33MAT 22:2MAT 24:45MAT 25:1MAT 25:14MAT 25:31MRK 4:3MRK 4:26LUK 6:39LUK 7:31LUK 7:41LUK 10:30LUK 11:5LUK 11:11LUK 12:16LUK 13:6LUK 14:7LUK 14:28LUK 14:31LUK 15:3LUK 15:8LUK 15:11LUK 16:1LUK 17:7LUK 18:1LUK 18:9LUK 19:12LUK 21:29Zac Poonen preaches on various aspects of entering God's Kingdom, emphasizing the importance of good soil for spiritual growth, the need to be properly clothed with Christ's righteousness, and the significance of building our lives on a solid foundation of obedience. He also delves into the concept of paying the price in following Christ, highlighting the effortless growth that comes from following the Spirit's laws and the necessity of valuing Jesus above all else. Poonen addresses the themes of loving God and man, the danger of legalism, the different types of backsliders, spiritual pride, watching and praying, and being faithful with God's gifts.
His Investment in You
By Erlo Stegen0God's LoveStewardship of SalvationLUK 19:12Erlo Stegen emphasizes the profound investment God has made in each of us, illustrating that we all receive the same love and salvation from Jesus, the Nobleman who created the universe. He warns against neglecting this great salvation, reminding us that our lives should be dedicated to serving Him in gratitude for His sacrifice. Stegen uses the analogy of the Voyager 1 spacecraft to highlight our smallness in the universe, yet God's immense love for us. He stresses the importance of turning away from sin, as our actions can impact future generations. Ultimately, he calls us to behold the loving face of Christ, who gave His life for us, urging us to prioritize our relationship with Him above all else.
Occupy Till I Come
By J.C. Ryle0Active DiscipleshipReadiness for Christ's ReturnLUK 19:12J.C. Ryle emphasizes the importance of understanding the present duty of Christians in light of Christ's return, as illustrated in the 'Parable of the Pounds.' He highlights the disciples' misunderstanding of the timing of God's kingdom, urging believers to recognize that Christ is currently in a position of waiting to return and establish His kingdom. Ryle calls for Christians to actively 'occupy' their time and resources in service to God, living in readiness for Christ's return and fulfilling their responsibilities as His disciples. He warns against complacency and encourages a diligent, active faith that reflects a true anticipation of the Lord's coming.
The Olivet Discourse Part 2c – Christendom: the Talents
By C.H. Mackintosh0MAT 25:14LUK 19:12ACT 1:24ACT 6:1ACT 14:23ROM 12:31CO 12:18EPH 4:71TI 1:122TI 4:1C.H. Mackintosh preaches on the importance of divine appointment and ability in ministry, emphasizing that only Christ can call and equip individuals for His work. He highlights the need for ministry to be carried out with the awareness of the Lord's return, as seen in the parables of the talents and the ten servants. Mackintosh stresses that ministry, whether inside the house of God or in the world, must be rooted in divine appointment and divine ability, as shown throughout the Scriptures.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
A certain nobleman - In the following parable there are two distinct morals intended; let it be viewed in these two points of light. 1. The behavior of the citizens to the nobleman; and, 2. The behavior of his own servants to him. 1. By the behavior of the citizens, and their punishment, (Luk 19:14, Luk 19:27), we are taught that the Jews, who were the people of Christ, would reject him, and try to prevent his reigning over them in his spiritual kingdom, and would for that crime be severely punished by the destruction of their state. And this moral is all that answers to the introductory words, Luk 19:11. And they thought that the kingdom of God should immediately appear. 2. The other moral extends itself through the whole of the parable, viz. that the disciples of Christ, who are his servants; and who made a good improvement of the favors granted them by the Gospel, should be rewarded in proportion to the improvement made under the means of grace. This latter moral is all that is intended by Matthew in Mat 25:14, etc., who mentions this parable as spoken by Christ after his triumphant entry into Jerusalem; though Luke has here placed that event after the parable. See Bishop Pearce. The meaning of the different parts of this parable appears to be as follows. A certain nobleman - The Lord Jesus, who was shortly to be crucified by the Jews. Went into a far country - Ascended to the right hand of the Divine Majesty. To receive a kingdom - To take possession of the mediatorial kingdom, the right to which, as Messiah, he had acquired by his sufferings: see Phi 2:8, Phi 2:9; Heb 1:3, Heb 1:8, Heb 1:9. In these words there is an allusion to the custom of those days, when they who had kingdoms or governments given unto them went to Rome to receive that dignity from the emperors. Bishop Pearce. In proof of this, see Josephus, Ant. l. xiv. c. xiv., where we find Herod went to Rome to receive the sanction and authority of the Roman emperor. And, from lib. xvii. c. 3, we learn that his successors acted in the same way. And to return - To judge and punish the rebellious Jews.
Jamieson-Fausset-Brown Bible Commentary
PARABLE OF THE POUNDS. (Luke 19:11-27) a far country--said to put down the notion that He was just on His way to set up His kingdom, and to inaugurate it by His personal presence. to receive . . . a kingdom--be invested with royalty; as when Herod went to Rome and was there made king; a striking expression of what our Lord went away for and received, "sitting down at the right hand of the Majesty on high." to return--at His second coming.
John Gill Bible Commentary
And he called his ten servants,.... By whom are meant, not all mankind; for though these are all his servants of right, yet not in fact; nor the elect of God, who are called by grace; for though these are the servants of Christ, and are peculiarly his, yet all that received the pound were not such, for one of them was a wicked man; but the ministers of the Gospel, who are eminently, and in a special manner, the servants of the most high God: but as for the number "ten", this cannot regard the apostles, for they were twelve; and though they are sometimes called the eleven, after the apostasy and death of Judas, yet not the ten; and besides, there was another chose in his room; but this number being a large and perfect one, a round number, it is sometimes made use of as a certain number, for an uncertain one; see Mat 25:1. The call of these by their Lord, is not to be understood of the call of them by his grace, but of a call of them to the office and work of the ministry: and delivered them ten pounds; every one a pound: the "Maneh", or pound of the Hebrews, if of gold, which contained an hundred drachmas, was of the value of our money, "seventy five pounds"; if of silver, the old "Maneh", or pound, which contained sixty shekels, Eze 45:12 amounted to "seven pounds ten shillings"; but the "Maneh", or pound, mentioned in the Misna (k), and which was in use in our Lord's time, contained an hundred pence, and was of the value of our money, "three pounds two shillings and six pence": and by these pounds are designed, not special grace; for they intend not any thing wrought in these servants, but something delivered to them, and what might be taken away again, which cannot be said of special grace; and besides, it is certain, that one of these servants that had the pound, was destitute of that: but gifts are meant, and these not merely natural, or the gifts of providence, as health, riches, wisdom, &c. nor only the outward means of grace, as the word and ordinances, but ministerial gifts, which are the greatest in the church, and are therefore signified by pounds; and are what may be improved or neglected, and be lost or taken away; and for which those that have them, are accountable: but though each of these servants are represented, as having every man a pound delivered to him, this must not be understood, as if the gifts of ministers were equal and alike, any more than the inequality of their rewards proves degrees in glory; for which sometimes this parable is produced: and said unto him, occupy; negotiate, or trade, that is, with the pounds; make use of the ministerial gifts, exercise them, lay them out, and trade with them: the ministry is a trade and merchandise, to be carried on, not in the name of the ministers of Christ, nor on their own stock, nor for themselves, but for Christ, and for the good of souls; which shows, that they must not be slothful, but laborious and diligent: till I come: which suggests the certainty of Christ's coming, the continuance of the Gospel ministry to that time; and that there is no rest nor ease for Christ's ministers, but a continued series of labour and service, until then; when, for their encouragement, they shall receive their reward. (k) Peah, c. 8. sect. 5. & Maimon. & Bartenora in ib.
Tyndale Open Study Notes
19:12 A nobleman was called away to a distant empire to be crowned king: The account fits the situation of Judea as a client kingdom of the Roman Empire. After the death of a king, claimants to the throne would go to Rome to try to gain support. Like the nobleman, Jesus would first depart (to heaven) to receive his royal authority; he will later return to rule God’s people and judge those who have opposed him (see 19:14, 27).