Exegetical and Hermeneutical Commentary of Luke 19:12
He said therefore, A certain noble man went into a far country to receive for himself a kingdom, and to return.
12. A certain nobleman, &c.] This would seem a most unintelligible incident if we did not know what suggested it. The Evangelists throw no gleam of light upon it, and the fact that we can from contemporary secular history not only explain it, but even trace (without the slightest aid from any of the Gospels) the exact circumstances which suggested it at this very place and time, is one of the many invaluable independent circumstances which enable us to prove from history the absolute truthfulness of these records. Two ‘nobles’ Herod the Great and his son Archelaus had actually gone from Jericho to a far country, even to Rome, for the express purpose of ‘receiving a kingdom’ from the all-powerful Caesar (Jos. Antt. xiv. 14, xvii. 9, 4: comp. 1Ma 8:13 ), and the same thing was subsequently done by Antipas (id. Antt. xviii. 5, 1). It is deeply interesting to see how Jesus thus utilises any incident social or political as a vehicle for spiritual instruction. Probably if we knew the events of His day more minutely, we should see the origin of many others of the parables. The facts here alluded to would naturally be brought both to His mind, and to those of the Galilaeans, by the sight of the magnificent palace at Jericho which Archelaus had rebuilt. (Jos. Antt. xvii. 13, 1.) How little the incidental machinery of parables should be theologically pressed, we may see from the fact that here our Lord takes the movements and the actions of a cruel and bad prince like Archelaus, to shadow forth certain truths of His own ministry (compare the Parables of the Unjust Steward and the Unjust Judge).
Fuente: The Cambridge Bible for Schools and Colleges
A certain nobleman – A prince; a man descended from kings, and having a title, therefore, to succeed in the kingdom.
Went into a far country … – This expression is derived from the state of things in Judea in the time of the Saviour. Judea was subject to the Romans, having been conquered by Pompey about sixty years before Christ. It was, however, governed by Jews, who held the government under the Romans. It was necessary that the prince or king should receive a recognition of his right to the kingdom by the Roman emperor and, in order to this, that he should go to Rome; or, as it is said here, that he might receive to himself a kingdom. This actually occurred several times. Archelaus, a son of Herod the Great, about the time of the birth of Jesus, went to Rome to obtain a confirmation of the title which his father had left him, and succeeded in doing it. Herod the Great, his father, had done the same thing before to secure the aid and countenance of Antony. Agrippa the younger, grandson of Herod the Great, went to Rome also to obtain the favor of Tiberius, and to be confirmed in his government. Such instances, having frequently occurred, would make this parable perfectly intelligible to those to whom it was addressed. By the nobleman, here, is undoubtedly represented the Messiah, the Lord Jesus Christ; by his going into a far country is denoted his going to heaven, to the right hand of his Father, before he should fully set up his kingdom and establish his reign among men.
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. 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 behaviour of the citizens to the nobleman; and, 2. The behaviour of his own servants to him.
1. By the behaviour of the citizens, and their punishment, (Lu 19:14; Lu 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, Lu 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 favours 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 Mt 25:14, c., 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 2:8-9; He 1:3, He 1:8-9. 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The parable of the talents, which we had, Mat 25:14-30, is of great cognation to this parable, and the doctrine of it in many things is the very same; but the circumstances of that and this relation are so differing, as I cannot think that both Matthew and Luke relate to the same time. I know nothing that hinders, but that our Saviour might twice repeat a parable which in substance is the same. Not to insist upon the examination of the words used in the Greek, (which is a work fit only for critical writers), for the right understanding of this parable we have three things to do:
1. To inquire what special instruction our Saviour did in this parable intend to those who heard him at that time.
2. Who the persons are, represented in it under the notion of a nobleman and servants; and what the things are, represented under the notion of going into a far country, to receive a kingdom, distributing his goods, &c.
3. What general instructions from it may be collected, which inform us as well as those to whom our Lord at that time spake. The special instructions which our Lord in this parable seemeth by it to have given his disciples were these:
a) That they were mistaken in their notions or apprehensions of the sudden coming of Christs kingdom in power and glory. He had first a great journey to go, and they had a great deal of work to do. Instead of reigning amongst them, and exalting them, he was going away from them for a long time.
b) That there would be such a manifestation of his kingdom in glory and power, when he should exalt and liberally reward his friends, and severely punish all such as should be his enemies. In order to these instructions, he taketh up this parable, or speaketh to them in the use of this similitude.
c) As to the aptness of it: The nobleman here mentioned was Christ, who shall hereafter be a King in the exercise of power and justice, and distribute eternal rewards and punishments; but in his state of humiliation in which he was when he thus spake to them, was but like a nobleman, a Son of man, though the chiefest of ten thousand.
His going
into afar country, signifieth his going from earth to heaven.
To receive a kingdom; a kingdom of glory, honour, and power at the right hand of the Father. His returning signifies his coming again to judge the world at the last day. His calling his servants, and delivering to them ten pounds, signifieth his giving gifts unto men, when he should ascend up on high; gifts of several natures, but all to be occupied, used in a spiritual trade, for the advantage of our common Lord. Not that he giveth to all alike, (which it is manifest he doth not), for every passage in a parable is not answered in the thing which it is brought to represent or express. The citizens hating him, and sending a message after him, &c., signifies that the generality of the world are haters of Christ, and demonstrate their hatred by their refusal of his spiritual government and jurisdiction. His returning, and calling his servants to an account, signifies, that when Christ at the last day shall come to judge the world, he will have an account of every individual person, how they have used the gifts with which he hath intrusted them, whether they be longer time of life, more health than others, riches, honours, or more spiritual gifts, such as knowledge, utterance, wit, &c., or any trusty places or offices they have been in. The different account the servants brought in, signifies that men do not equally use the gifts with which the Lord blesseth them; some use them well, some ill; some bring honour and glory to God by the use of them, and that some in one degree, and some in another. Some bring him no honour or glory at all. The masters answer to them upon their accounts, lets us know that every man shall be rewarded according to his work. There will be degrees in glory, (though we cannot well open them), as well as of punishments. The unprofitable servants excuse for himself, signifies the great itch of proud human nature to excuse itself, and lay all the blame of its miscarriages on God, either his severity, or his not giving them enough, &c. The kings answer, Luk 19:22,23, lets us know, that sinners will be found to be condemned out of their own mouths: at the last day, God will be found a righteous God, and man will be found to be the liar. What the Lord further adds, Luk 19:24,26, lets us know Gods liberality in rewarding his saints at last. What he saith Luk 19:27, concerning his enemies, assures us, that although God spareth men and women a long time, so long as while his Son is in the far country, while the heavens must contain him; yet in the day of judgment a most certain final ruin will be their portion. Hence we may easily gather what instructions are offered us in this parable.
1. That the state of Christ, when he shall come to judge the world, will be a far more glorious state than it was while he was here upon the earth. He was here in the appearance of a nobleman, but he shall then appear as a king.
2. That all the good things which we have in this life are our Lords goods, put in trust with us to be used for his honour and glory.
3. That it must be expected that in the world there should be a great many rebels against Christ and his kingdom, a great many that shall say, We will not have this man to rule over us.
4. That some make greater improvements than others of what God intrusts them with for his honour and glory, and some make no improvement at all of them.
5. That Christ, when he cometh to judge the world, will have a strict account how men have used his goods, their time of life, or health, their capacities, honours, riches, trusts, parts, &c.
6. That those shall have the highest reward in glory who have made the highest improvements; but those who have made improvements in any proportion shall have their reward.
7. That proud and wretched sinners will think in the day of judgment to wipe their own mouths, and lay all the blame of their miscarriages on God.
8. That this is their folly, God will condemn them from their own vain pleas.
9. That in the day of judgment unprofitable creatures will, besides the loss of those rewards which they might have received from God, have all their little satisfactions taken from them, in the enjoyments of which they dishonoured God.
10. That though proud sinners here oppose the law of God revealed to them, and will not suffer Christ to reign over them; yet his power they shall not be able to resist, they shall at the last day be slain before Christs face, and become his footstool. He shall break them with a rod of iron, and dash them in pieces like a potters vessel, Psa 2:9; 110:1, and who shall then deliver them out of his hand?
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. a far countrysaid to putdown 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 kingdombeinvested with royalty; as when Herod went to Rome and was there madeking; a striking expression of what our Lord went away for andreceived, “sitting down at the right hand of the Majesty onhigh.”
to returnat His secondcoming.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He said therefore,…. The following parable, with the above said design and view:
a certain nobleman; the son of a great family, as the Syriac version renders it; of noble descent, of an illustrious extract; by whom is meant Jesus Christ, who was a “man”, as he agreed to be, and was prophesied of as such; and who frequently appeared in an human form before his incarnation; and was now actually become man, though not a mere man: and he may truly be said to be “noble”; not only as the word may signify, as it sometimes does, a person of great authority and power, and of great generosity and goodness, but one of a noble birth; for Christ, as man, descended from the kings of the house of Judah, and was the son of David; and from the Jewish fathers and ancestors of the greatest renown, as Abraham, Isaac, and Jacob; and he may be so called as man, because of the union of the human nature to the Son of God; or because of his divine relation, as the Son of God: this illustrious person,
went into a far country; by which, heaven is meant; so called, not only because of its distance from the earth, but in comparison of the earth, as a place of pilgrimage; and because that it is out of sight, and the views which are had of it, are very distant ones: hither Christ went at his ascension; he came from heaven at his incarnation, by the assumption of human nature; he stayed here awhile, till he had done his work he came about, and then went up to heaven; where he is received, and from whence he is expected again: the end of his going there is,
to receive for himself a kingdom: by which is intended, not the kingdom of nature and providence; for that he had, and did not receive from another; it was his of right, and by nature; nor the kingdom of grace, set up in the hearts of his people, and which was already within many of them; nor the kingdom of glory, prepared for them from the foundation of the world; though into this he entered at his ascension, and took possession of it for himself and them: but a more visible display of his mediatorial kingdom, he received from his Father; and which, upon his ascension, became more manifest, by the dispossessing of Satan, and casting him out of the Gentile world; by converting large numbers of his people, both among Jews and Gentiles; and by ruling in their hearts, subduing their enemies, and protecting and defending them; and by thus reigning till he has gathered them all in, either in Judea, or in the whole world, and then he will come again:
and return; either to destroy the Jews; the doing of which fully proved he had received his kingdom, was vested with power and authority, and was made, or declared Lord and Christ; or at the end of the world, to judge both quick and dead: and this is said, to show that his personal glorious kingdom on earth, or his kingdom in its greatest glory here, will not be till he comes a second time; and to engage diligence in his servants in the mean while; and to keep up the faith, hope, and expectation of his coming again.
Fuente: John Gill’s Exposition of the Entire Bible
To take to himself a kingdom ( ). Second aorist active infinitive of with the dative reflexive where the middle voice could have been used. Apparently this parable has the historical basis of Archelaus who actually went from Jerusalem to Rome on this very errand to get a kingdom in Palestine and to come back to it. This happened while Jesus was a boy in Nazareth and it was a matter of common knowledge.
Fuente: Robertson’s Word Pictures in the New Testament
1) “He said therefore,” (eipen oun) “Therefore he said,” in relating the parable, to emphasize that He was not about to set up or inaugurate His Kingdom, until the coming age.
2) “A certain nobleman went into a far country,” (anthropos tis eugenes eporeuthe eis choran makran) “A certain well-born man (one of nobility) went into a far country,” went abroad. That nobleman was Jesus Christ, who left heaven’s holy fellowship and glory, Mat 2:2; 2Co 8:9. This differs from Mat 25:14; Mar 13:34-35.
3) “To receive for himself a kingdom,” (labein heauto basileian) “To take for himself a kingdom,” and He did; It was the “kingdom of heaven,” the church that He established, not Moses, He established and is building, not a mere man; He received it from material called and prepared by John the Baptist, Mat 3:1-8; Matthew 2, 3, 10; Joh 3:28-29.
4) “And to return.” (kai hupostrepsai) “And to return,” to be invested with royalty, to His homeland or native country, to heaven itself. But He appointed administration of His kingdom work to a people He called His church, for this age, Mat 16:18; Luk 12:32; Luk 22:28-30; Joh 14:1-3; Joh 15:16; Joh 15:27; Joh 20:21.
SELF-RIGHTEOUSNESS
Jamie and Eddie had quarreled. So, as Jamie had been most to blame, he was sent up stairs alone to think over his sins and repent. When his mother called him down, she asked him what he had been doing. He replied, “praying.” “Well, my boy, what did you pray for?” His reply was, “I prayed God to pardon Eddie and make him a good boy, and bless all my deeds.” A very good illustration of self-righteousness.
Fuente: Garner-Howes Baptist Commentary
12. A certain nobleman. Matthew interweaves this parable with others, without attending to the order of time; but, as his intention was, in the twenty-second chapter, to make a collection of Christ’s latest discourses, readers ought not to trouble themselves greatly with the inquiry which of them was delivered on the first, or the second, or the third day within that short period. But it is proper to observe the difference between Matthew and Luke; for, while the former touches only on one point, the latter embraces two. This point is common to both, that Christ resembles a nobleman, who, undertaking a long journey for the sake of obtaining a kingdom, has entrusted his money to the management of his servants, and so on. The other point is peculiar to Luke, that the subjects abused the absence of the prince, and raised a tumult in order to shake off his yoke. In both parts Christ intended to show, that the disciples were greatly mistaken in supposing that his royal authority was already established, and that he was coming to Jerusalem, in order to commence immediately a course of prosperity. Thus by taking away the expectation of an immediate kin g dom, he exhorts them to hope and patience; for he tells them that they must long and steadily endure many toils, before they enjoy that glory for which they pant too earnestly.
Into a distant country. As the disciples thought that Christ was now about to enter into the possession of his kingdom, he first corrects this mistake by informing them, that he must undertake a long journey, in order to obtain the kingdom (686) As to what is meant by the distant country, I leave it to the ingenious expositions of those who are fond of subtleties. For my own part, I think that Christ expresses nothing more than his long absence, which would extend from the time of his death to his last coming. For, though he sits at the right hand of the Father, and holds the government of heaven and earth, and though, from the time that he ascended to heaven, all power was given to him, (Mat 28:18,) that every knee might bow before him, (Phi 2:10😉 yet as he has not yet subdued his enemies — has not yet appeared as Judge of the world, or revealed his majesty — it is not without propriety that he is said to be absent from his people, till he return again, clothed with his new sovereignty. It is true, indeed, that he now reigns, while he regenerates his people to the heavenly life, forms them anew to the image of God, and associates them with angels; while he governs the Church by his word, guards it by his protection, enriches it with the gifts of the Spirit, nourishes it by his grace, and maintains it by his power, and, in short, supplies it with all that is necessary for salvation; while he restrains the fury of Satan and of all the ungodly, and defeats all their schemes. But as this way of reigning is concealed from the flesh, his manifestation is properly said to be delayed till the last day. Since, therefore, the apostles foolishly aimed at the shadow of a kingdom, our Lord declares that he must go to seek a distant kingdom, that, they may learn to endure delay. (687)
(686) “ Pour conquester ce royaurae;” — “to conquer this kingdom.’
(687) “ Qu’ils apprenent de porter patiemment la longue attente;” — “that they may learn to endure patiently the long delay.”
Fuente: Calvin’s Complete Commentary
(12) A certain nobleman went into a far country.See Notes on Mat. 25:14-30, with which the parable that follows has many obvious points of resemblance. There are, however, many noticeable differences in detail. At the outset we have the new feature of the nobleman going into a far country to receive a kingdom. This had an obvious starting-point in the recent history of Juda. Both the Tetrarch Antipas and Archelaus, on the death of their father, had gone to Rome to submit their claims to the kingdom to the decision of Augustus (Jos. Ant. xvii. 9, 3, 4). The Greek for nobleman is not the same as in Joh. 4:46, where the word means a kings officer. Here it is simply a man of noble family. In the interpretation of the parable we may see a prophetic announcement by our Lord of His own departure to the far country, that lay behind the veil, to receive His Kingdom, and of His subsequent return.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. A certain nobleman A well-born personage. Herod was the son, not of a king, but of an eminent general; and Archelaus was the son of Herod. These facts were fresh in recollection at Jericho, which had been adorned with the stateliest buildings by the Herod family, and the palace of Archelaus still ornamented its streets.
A far country The nobly born, nay, divinely born, Son of God was to go to the highest heavens, to be invested by God, his Father, with the kingdom of grace and judgment.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘He said therefore, “A certain nobleman went into a far country, to receive for himself a kingdom, and to return.”’
The stress on ‘far country’ is an indication that they must not expect His immediate return, and that His Kingship will not be granted to Him in Jerusalem. Nor are they likely to interpret it as meaning that He will seek to obtain Caesar’s recognition. That possibility had been rejected during the temptations that opened His ministry (Luk 4:5-7), nor could His teaching possibly have given that impression. For all knew that when the Messiah came He would receive His authority from God alone. So by the parable He was making it clear that they were not to see Him as immediately setting up a throne on Jerusalem under God (excited men get strange ideas), but as departing to God for the purpose of establishing His Kingship ‘in a far country’, in Heaven itself, from where He will eventually return as He has already told them (Luk 17:24).
Fuente: Commentary Series on the Bible by Peter Pett
Luk 19:12. A certain nobleman, &c. A certain noble lord took a long journey into another country, to be vested with and confirmed in his kingdom, and then to return, with all his honour and authority, to distribute proper rewards to his subjects: so Christ is of high and noble birth, as the Lord from heaven; and being King of Israel, and of the whole church of God, he ascended up on high, to be invested with his spiritual and glorious kingdom. In short, the meaning of this part of the parable is, that before Jesus set up his kingdom, he was to die, and to ascend into heaven. See on Mat 25:14.
Fuente: Commentary on the Holy Bible by Thomas Coke
Luk 19:12-13 . Here is represented a man of noble descent, a nobleman, who journeys into the far country to the governor, who possesses the supremacy, in order to receive, as a vassal, from him regal power over those who have been his fellow-citizens up to that time. This representation is borrowed from the circumstances of governors in Palestine at that time, the kings of which, the Herods, received from Rome their ; especially the instance of Archelaus, in respect of the fruitless protest raised against him by the Jews (Joseph. Antt . xvii. 11. 1), is sufficiently similar, reasonably to derive the parabolic narrative, so far as that part of it is concerned, from the remembrance of that transaction. [232]
] a contrast with the , Luk 19:11 , for Jesus must first go into heaven to the Father, but not consequently removing the Parousia beyond the duration of the lifetime of the generation (Baur, Zeller), since the reckoning at the return has to do with the same servants.
] he wished to receive the kingly dignity for himself , although till then there had been another king.
Luk 19:13 . ] ten slaves of his own , of whom therefore he might rightly expect the care of his interest. Comp. on Mat 25:14 .
] to wit, to each one . [233] The Attic mina = 100 drachmas, i.e. according to Wurm, de ponderum etc. rationibus , p. 266, = from 22 thal. 16 grosch. to 24 thal 3 grosch. Vienna standard money [ scil . = from 3, 7s. 8d. to 3, 12s. 4d.]. The small sum astonishes us (even if we should understand thereby Hebrew minae; one = 100 shekels, 1Ki 10:17 ; 2Ch 9:16 ). Compare, on the other hand, the talents, Mat 25 . But in Matt. l.c. the lord transfers to his servants his whole property ; here, he has only devoted a definite sum of money to the purpose of putting ten servants to the proof therewith, and the smallness of this amount corresponds to what is so carefully emphasized in our parable, viz. the relation of faithfulness in the least to its great recompense, Luk 19:17 , which relation is less regarded in the parable in Matthew; hence in his Gospel (Mat 25:21 ; Mat 25:23 ) it is only said (not as in Luk 19:17 , ); and the recompense of the individuals is stated indefinitely and in similar terms. The device that the lord took most of his money with him on the journey (Kuinoel) explains nothing; but the assumption of a mistake in the translation (Michaelis), whereby out of minae is made portions ( ), is sheer invention.
.] follow commercial pursuits , Plut. Sull . vii. 17, Cat. min . 54; Lucian, Philops . 36.
] during which (to wit, during this your ) I come , i.e. in the midst of which I return . As to . in the sense of coming again , which the context affords, see on Joh 4:16 .
[232] Possibly even the locality suggested to Jesus the reference to Archelaus. For in Jericho stood the royal palace which Archelaus had built with great magnificence, Joseph. Antt . xvii. 13. 1.
[233] An essential variation from Mat 25 . The equality of the pecuniary sum which is given to all shows that it was not the (very varied) charismatic endowment for office, but the office itself, that was meant to be typified, whose equal claims and duties, however, were observed by the individuals very differently and with very unequal result.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1563
THE REBELLIOUS CITIZENS
Luk 19:12; Luk 19:14. A certain nobleman went into a far country, to receive for himself a kingdom, and to returnBut his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us.
THERE is scarcely any one to be found who does not imagine he loves God. Men form erroneous notions of the Deity, and then approve of him as corresponding with their views of his character. But, if all his attributes were faithfully set before them, they would rather turn from him with hatred and disgust. The Jews conceived, that, when their Messiah should come, they should all be ready to welcome his arrival. But, when he really did come, and declared that his kingdom was not of this world, they poured contempt upon him, and persecuted him unto death. To shew them this conduct of theirs was foreseen, our blessed Lord advertised them of it before it came to pass. And, to rectify their views, spake to them the parable before us.
The nobleman who went into a far country to receive a kingdom, represented our Lord Jesus Christ
[We are not to look for any hidden meaning in the title here given him: but it was well suited to the Lord Jesus as the only- begotten Son of God [Note: .]. His journey to a far country to receive a kingdom, to us appears dark; but to a Jew, it would be exceeding clear and apposite. The ecclesiastical and civil governors were at that time appointed by the Roman emperor; and were frequently sent for, either to be confirmed in their authority, or to answer for their abuse of it. This was well known to the Jewish nation; so that, as applied to the Messiah, the allusion would appear both obvious and elegant. The Lord Jesus, though he was a king from the very hour of his birth (for he was born King of the Jews), never assumed any thing of royal dignity, but lived in so mean a condition, that sometimes he had not even where to lay his head. But on his ascension to heaven, he was exalted to be a Prince and a Saviour [Note: Act 5:31.], and was invested with authority over all the powers of heaven, earth, and hell [Note: Eph 1:20-22.].]
The conduct of the citizens towards this nobleman marks the conduct which would be observed towards the Lord Jesus both by Jews and Gentiles
[They hated him, we are told, and sent a message after him, saying, We will not have this man to reign over us. Thus the Jews treated our blessed Lord whilst he was yet in the midst of them; for they even put him to death for making himself a king, and declared, that they had no king but Csesar. And after his ascension they strove to the uttermost to prevent the establishment of his kingdom upon earth, persecuting to imprisonment and death all who called themselves his subjects.
And what is the treatment which he receives from us at this day? The conduct of those citizens, as expressed in their message, marked deliberation, union, virulence: and with these is our conduct very clearly stamped. Our rejection of Christ is not sudden or occasional, but constant and uniform Nor is it peculiar to any one description of persons, but is found in all of every rank and every age Nor is there any other thing under heaven which so kindles the wrath of men, or instigates them to such implacable animosity, as this; Ye shall be hated of all men for my names sake, and whosoever killeth you, shall think he doeth God service ]
The recompence awarded to them by him, shews what all the enemies of Christ must expect at his hands
[He said to his attendants, Bring hither those that were mine enemies, and would not that I should reign over them, and slay them before me [Note: ver. 27.]. So when our blessed Lord shall come to judge the world, will he say to his attendant angels. He bore long with the Jews before he destroyed them: and so he may do with us. But he inflicted on them at last a judgment heavier far than ever befell any nation under heaven. And on us also at last, when the day of grace has terminated, shall wrath come to the very uttermost. Now every repenting sinner shall be spared and made partaker of his mercy: but then no pity shall be shewn to any impenitent transgressor; but all without exception shall have the cup of Gods indignation put into their hands, and shall drink of it to all eternity. If the sword that smites his rebellious subjects were to put an end to their existence, it were well: but the death which it inflicts will be attended with an agony of which no conception can be formed, and of which there shall be no mitigation or end so long as God himself shall endure.]
And now let me make my appeal to you:
1.
Has not this been your conduct?
[The kingdom of Christ has been set up amongst you, and you have all been repeatedly called upon to submit to his sceptre. But who amongst you have thrown away the weapons of your rebellion? Who have renounced the lords which have hitherto had dominion over them, and determined henceforth to make no mention of any other name than that of Christ [Note: Isa 26:13.]? Who account his yoke light and easy, and desire to have every thought of their hearts subjected to the obedience of Christ? You cannot but know that from your very earliest days, your own will, rather than his, has been the rule of your action; and that, instead of humbling yourselves before him, and seeking mercy through his atoning blood, you have maintained a stoutness of heart, most of you, at least, even to the present hour. I am well aware, that all have not equally avowed their independence on him, or proceeded to the same extremities in their rebellion against him: but whether you have rejected him with Pharisaic pride or with Sadducean indifference, the effect has been the same; you have equally in your hearts said, Who is Lord over us? I know not the Lord, neither will I obey his voice. I warn you then, that though he has with astonishing patience and long-suffering borne with you hitherto, the time is shortly coming when he will call you to account; and when, if you persist in your rebellion, he will say, Bring hither those that were mine enemies, who would not that I should reign over them, and slay them before me.]
2.
Is not this your desert?
[We are apt to wonder at the Jews, that they could treat with such envenomed hostility a man like our blessed Saviour, so mild, so benevolent, so blameless. But their guilt is not to be compared with ours, whose views of his character are incomparably more enlarged. They saw him but as a man. We know him to be God as well as man, even Emmanuel, God with us. They knew not the true end of his coming into the world: we know that he came to give his life a ransom for us, and by his own obedience unto death to make reconciliation for us with our offended God. We even profess to believe in him, and to be his obedient followers: and yet, in our conduct, we shew ourselves enemies to him in our minds by wicked works, even as they. What then can we expect but that the sword of vengeance shall be drawn forth against us, and that, when we shall stand before him in the last day, he will bid us to depart accursed into everlasting fire prepared for the devil and his angels. Dear brethren, I pray God you may not, by persisting in your rebellion, reduce yourselves to this awful condition. Now, if you will submit yourselves to him, he will be gracious and merciful unto you, and will blot out your iniquities as a morning cloud; but if you suffer this day of grace and salvation to pass unimproved, you will deplore it to all eternity: for how can ye escape, if ye neglect so great salvation?]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
DISCOURSE: 1562
THE POUNDS
Luk 19:12-13. 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.
MANKIND are prone to amuse themselves with prospects of earthly grandeur, and to neglect the most important ends and purposes of life. The Jews were expecting their Messiah to erect a temporal kingdom; the Disciples themselves also were led away by this fond conceit. At our Lords last ascent to Jerusalem, this expectation prevailed amongst all orders and ranks of men [Note: ver. 11.]. To rectify their notions and turn their attention to their proper concerns, he delivered to them this parable [Note: The parable states, that a nobleman, having been invested with royal dignity, reckoned with his servants to whom he had committed money, and punished the citizens who had refused submission to his authority. These being perfectly distinct, we shall treat them separately, and confine our attention at present to the former.]. Christ is the person here intended by the nobleman; he has committed to every man something which is to be improved for him; and he is shortly coming at the day of judgment to reckon with us. These points are so clear that we need insist on them only in a way of application
I.
Has not Christ given us something to improve for him?
[We are ready enough to fix a high value on what we possess, when we think it will reflect honour on ourselves: but we are apt to think lightly of it, when we are reminded of the responsibility connected with it. Few indeed have great talents or extensive influence; but every person has at least a pound [Note: The value of the mina is not ascertained: some think it was equal to about three guineas; others, that it was rather more than five.] committed to him. Have we not, in the first place, been endued with reason? This surely is capable of great improvement. Have we not also enjoyed many sabbaths and ordinances? These might have been turned to a good account for God. Have we not also had access to the Holy Scriptures? From these we might have learned all the mysteries of godliness. We should therefore have studied them with all humility and diligence. Have we not experienced many convictions of conscience and gracious operations of Gods Spirit? These are inestimable, and may be made subservient to our eternal welfare. Have we not received many calls and warnings from God in his Providence? These, if duly attended to, might have been occasions of much good to our souls: and all these things are mercies, of which we must hereafter give an account.]
II.
What improvement have we made of his favours?
[The injunction given to all, is, Occupy, that is, Trade, till I come; and all these things are given us to be improved for God [Note: 1Co 12:7.]. What use then have we made of the pound committed to us? Have we employed our reason in search of Divine truth? Have we spent our Sabbaths in meditation and prayer? Have we profited by the ordinances as we might have done? Have we taken the Scriptures as a guide to our feet and lantern to our path? Have we obeyed the dictates of conscience, and the motions of Gods Spirit? Have we laid to heart the various dispensations of Providence which we observed in our own concerns, and in the world around us? Have we, in short, laboured to improve our time, our money, our influence for him who has entrusted them to our care? Have we laboured earnestly to fulfil that apostolic injunction [Note: 1Pe 4:10.]?]
III.
What excuse have we for neglecting to improve them?
[The slothful servant cast the blame upon his lord: nor are there wanting amongst ourselves those who resemble him. We say, God requires more than he will enable us to perform: but can this be affirmed with even a shadow of truth? Do not his promises extend to all our wants? May not every one adopt the words of the Apostle Paul [Note: Php 4:13.]? Even if this assertion were true, it would not justify our supineness. The more austere our Lord were, the more we should fear to provoke him: we should endeavour at least to approve ourselves to him as we could. If we could not do all, it is no reason that we should do nothing. If we could not improve his money by trading, we should put it into the bank. Our excuses then will only turn to our confusion. God will justly say to us, Out of thine own mouth will I judge thee.]
IV.
What recompence have we reason to expect?
[Our Lord will reward every man according to his works. Are we ready then to give up our account to him? Can we say, Lord, thy pound hath gained ten, or five pounds? Can we say upon good grounds that it hath gained even two? Happy for us, if we have the testimony of our conscience respecting this. We shall gladly, like the good servants, ascribe the honour to our Lord [Note: They do not say I have gained, but, Thy pound hath gained: they knew and acknowledged that they had nothing of their own to trade with.]: we shall adopt the language of the Apostle [Note: 1Co 15:10.], and of David [Note: 1Ch 29:14.]: nor will our Lord be backward to reward our faithful exertions. He will recompense every one in proportion to his labour and success [Note: 1Co 3:8.]; and to every one he will give what infinitely exceeds the value of his services [Note: The government of five or ten cities is a rich compensation indeed for the improvement of one pound.]. But, alas! are there not many who have hid their money in a napkin? What recompence then must such slothful servants receive? Christ will shortly deprive them of the means of grace they possess, and make them monuments of his everlasting displeasure: nor will this be the reward of those only who dissipate his money: it will be the certain recompence of unprofitableness. Let not any one therefore hope to be approved while he continues idle: let not any one be satisfied with mere negative holiness: let our exertions in our Masters service be unwearied: let us, like the saints of old, look to the recompence of reward [Note: Heb 11:26.]: and let us stand ready to give up our account with joy. So shall we have confidence before him, and not be ashamed at his coming [Note: 1Jn 2:28.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
12. ] The groundwork of this part of the parable seems to have been derived from the history of Archelaus, son of Herod the Great. The kings of the Herodian family made journeys to Rome, to receive their . On Archelaus’s doing so, the Jews sent after him a protest, which however was not listened to by Augustus. Jos. Antt. xvii. 11. 1 ff. The situation was appropriate; for at Jericho was the royal palace which Archelaus had built with great magnificence. Jos. Antt. xvii. 13. 1.
Fuente: Henry Alford’s Greek Testament
Luk 19:12-27 . The parable . , wellborn, noble; of such rank and social position that he might legitimately aspire to a kingdom. The Herod family might quite well be in view. Herod the Great and his son Archelaus had actually gone from Jericho on this errand, and Archelaus had had the experience described in Luk 19:14 . Since the time of Clericus and Wolf, who first suggested it, the idea that the Herod family was in Christ’s mind has been very generally accepted. Schanz thinks Jesus would not have selected so bad a man as Archelaus to represent Him. Yet He selected a selfish neighbour and an unjust judge to represent God as He appears , and an unjust steward to teach prudence! : implying lapse of time; Rome, in the case of Archelaus. : the desired kingdom is in the land of his birth; Palestine in case of Archelaus.
Fuente: The Expositors Greek Testament by Robertson
A certain nobleman. This parable is peculiar to Luke. The point of it was that Herod the Great and his son Archelaus (App-109) had actually gone from Jericho (where the parable was spoken; and where the latter had just rebuilt his palace. Josephus, Antiquities xvii. 13,1) to Rome to receive the sovereignty (see Josephus, Antiquities xiv. 14. 3,4; xvii 9 4). Herod Antipas (App-109) subsequently did the same thing (Josephus, Antiquities xviii. 7:2).
nobleman = a man (App-123.) high born. Greek eugenes. Elsewhere only in Act 17:11. 1Co 1:26.
into = unto. Greek. eis. App-104. As in verses: Luk 19:30, Luk 19:45; not in verses: Luk 19:4, Luk 19:23.
far = distant.
a kingdom = his sovereignty, or sovereign power.
Fuente: Companion Bible Notes, Appendices and Graphics
12.] The groundwork of this part of the parable seems to have been derived from the history of Archelaus, son of Herod the Great. The kings of the Herodian family made journeys to Rome, to receive their . On Archelauss doing so, the Jews sent after him a protest, which however was not listened to by Augustus. Jos. Antt. xvii. 11. 1 ff. The situation was appropriate; for at Jericho was the royal palace which Archelaus had built with great magnificence. Jos. Antt. xvii. 13. 1.
Fuente: The Greek Testament
Luk 19:12. , noble) Truly the nobility of Jesus was the highest nobility of all. Whereas they at the time did not suppose that He had as much authority as He gave even to His servants. See Luk 19:17. [We may conclude, from the close connection of the discourse in Luke with what immediately precedes, that this parable is distinct from that which is recorded in Mat 24:14; Mar 13:34.-Harm., p. 437.]-, a far off) viz. in heaven.-, that He might take [receive]) as if an Italian nobleman should seek, in the Emperors court in Germany, the sovereignty over his fellow-countrymen.-) for (to) Himself, by His own power.-, a kingdom) To this refer the , reign, in Luk 19:14 : see also Luk 19:15; Luk 19:27.-, that he might return) viz. from heaven, to His servants. See Luk 19:15.
Fuente: Gnomon of the New Testament
A certain: Mat 25:14-30, Mar 13:34-37
a far: Luk 20:9, Luk 24:51, Mat 21:38, Mar 12:1, Mar 16:19, Act 1:9, Act 1:10
to: Mat 28:18, Joh 18:37, 1Co 15:25, Eph 1:20-23, Phi 2:9-11, 1Pe 3:22
and: Act 1:11, Act 17:31, Heb 9:28, Rev 1:7
Reciprocal: Num 24:19 – shall destroy Psa 99:1 – Lord Son 8:14 – Make haste Dan 7:14 – given Mat 18:23 – which Mat 21:33 – went 1Ti 4:14 – Neglect 2Ti 4:1 – his kingdom
Fuente: The Treasury of Scripture Knowledge
2
The inspired writer tells us why Jesus spoke this parable, that it was because the people thought the kingdom was to be set up as soon as Jesus reached Jerusalem. Were that to be done, virtually all of the preliminary details showing true devotion to the King would be over. That would be possible only under a worldly kingdom like what they expected. Jesus considered it necessary, therefore, to give this parable that would show it was to be a spiritual kingdom, and that its citizens would be placed under strict responsibility. The nobleman is Jesus, and the far country is Heaven. If he must go to that far country in order to receive a kingdom, it follows that he would not set it up in a few days, or as soon as he arrived at Jerusalem.
Fuente: Combined Bible Commentary
Luk 19:12. Therefore, with this purpose, in view of this improper expectation.
A certain nobleman. This well-born man represents the Lord Jesus; an indirect intimation of His kingly descent and dignity.
Went into a far country, etc. The journey was to the residence of the supreme authority. Archelaus, who had built a magnificent royal palace at Jericho, had made such a journey to Rome. The Lord was to go to heaven, the home of God; in the moral sense, a far country.
To return, i.e., to the kingdom, situated where the nobleman had resided. Our Lord will certainly return.
Fuente: A Popular Commentary on the New Testament
Luk 19:12. A certain nobleman Or, a certain kings son; went into a far country to receive a kingdom, &c. In order to be confirmed in his fathers kingdom, he went into a distant country to do homage unto a more powerful potentate, of whom he held it as a vassal. There is supposed to be an allusion here to a custom which prevailed greatly in our Lords time among the princes of the East; who, before they ventured to ascend the throne, went to Rome, and solicited the emperors permission, who disposed of all the tributary kingdoms as he saw fit. Dr. Campbell, instead of, to receive a kingdom, reads, to procure for himself royalty, observing, To me it is manifest, that , here, signifies royalty, that is, royal power and dignity. For that it was not a different kingdom from that wherein he lived, as the common version implies, is evident from Luk 19:14. It is equally so, that there is in this circumstance an allusion to what was well known to Christs hearers, the way in which Archelaus, and even Herod himself, had obtained their rank and authority in Judea, by favour of the Romans. When this reference to the history of the times is kept in view, and understood to denote royal power and dignity, there is not the shadow of a difficulty in the story. In any other explanation, the expounder, in order to remove inconsistencies, is obliged to suppose so many circumstances not related, or even hinted at by the evangelist, that the latter is, to say the least, made to appear a very inaccurate narrator. Whichever interpretation be adopted, the meaning of this part of the parable evidently is, that before Jesus entered upon his mediatorial kingdom, and sat down at the right hand of God in majesty and glory, it was necessary he should die and ascend to heaven; see Php 2:8-9; Heb 1:3; Heb 1:8-9; from whence he was afterward to return, as it were, that is, to come forth in his justice and power, to punish, first, the unbelieving and obstinate Jews, and afterward, in future ages, the opposers of his gospel, the persecutors of his people, all antichristian powers, and, at the day of final judgment, all the impenitent and unbelieving.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vers. 12-14. The Probation.
A man of noble birth goes to ask from the sovereign of the country which he inhabits the government of his province. Before undertaking this journey, which must be a long one,for the sovereign dwells in a distant country,this man, concerned about the future administration of the state after his return, puts to the proof the servants who have till now formed his own household, and whom he proposes afterwards to make his officers. For that purpose, he confides to each of them a sum of money, to be turned to account in his absence. Hereby he will be able to estimate their fidelity and capability, and to assign them in the new state of things a place proportioned to the qualities of which they shall have given proof. Meanwhile the future subjects protest before the sovereign against the elevation of their fellow-citizen. Some features in this picture seem borrowed from the political situation of the Holy Land Josephus relates that on the death of Herod the Great, Archelaus, his son, whom he had appointed his heir, repaired to Rome to request that Augustus would invest him in his father’s dominions, but that the Jews, wearied of this dynasty of adventurers, begged the emperor rather to convert their country into a Roman province. This case might the more readily occur to the mind of Jesus, as at that very Jericho where He was speaking there stood the magnificent palace which this Archelaus had built.
The word , of noble birth, evidently refers to the superhuman nature of Jesus. is an adverb, as at Luk 15:13. This far distance is the emblem of the long interval which, in the view of Jesus, was to separate His departure from His return.
The expression, to receive a kingdom, includes the installation of Jesus in His heavenly power, as well as the preparation of His Messianic kingdom here below by the sending of the Holy Spirit and His work in the Church.
A mina, among the Hebrews, was worth about 6 sterling. It is not, as in Mat 25:14, all his goods which the master distributes; the sum, too, is much less considerable; the talents of which Matthew speaks are each worth about 400. The idea is therefore different. In Luke, the money entrusted is simply a means of testing. In Matthew, the matter in question is the administration of the owner’s fortune. The sums entrusted, being in Luke the same for all the servants, represent not gifts (), which are very various, but the grace of salvation common to all believers (pardon and the Holy Spirit). The position of every believer in the future kingdom depends on the use which he makes of that grace here below. It is surprising to hear Jesus call this salvation an , a very little (Luk 19:17). What an idea of future glory is given to us by this saying! The Alex. reading , Luk 19:13, assumes that has the meaning of travelling; while with it would signify to arrive. The first reading implies that the time during which the absence of Jesus lasts is a constant returning, which is perfectly in keeping with the biblical view. I say unto you, that from this time ye shall see the Son of man sitting on the throne…, and coming in the clouds of heaven, Mat 26:64. The ascension is the first step in His return here below. Luk 19:14 describes the resistance of the Jews to the Messianic sovereignty of Jesus, and that during all the time which separates His first from His second coming.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Verse 12
A kingdom; that is, kingly authority. Such cases were not uncommon under the Roman emperors. Men who, by hereditary succession, or in other ways, acquired claims to the government of a province or a country, went to Rome to be invested with authority, and then returned to enter upon their administration. Of course, during such an absence, plots were often formed against them, as represented in Luke 19:14.
Fuente: Abbott’s Illustrated New Testament
The nobleman represents Jesus. The distant country to which he went stands for heaven, and the place to which he would return is the earth. Jesus went to heaven to receive the kingdom from His Father. The correctness of these identifications becomes clearer as the parable unfolds.
A situation similar to the one Jesus described had happened not long before Jesus gave this parable, and He may have had it in mind. Herod Archelaus, one of Herod the Great’s sons, had visited Rome after his father’s death in 4 B.C. to receive Caesar’s confirmation to reign over a section of Palestine bestowed on him in his father’s will. Other Herods-Herod the Great, Antipas, Philip, and Agrippa I-also had to go through this procedure, but the case of Archelaus most closely parallels this parable.
Jesus was announcing a postponement of the kingdom (cf. Act 1:6-7). Some time would elapse between His ascension and His return. This scenario suggests that the messianic kingdom will not begin until Jesus returns to the earth to rule. Some amillennial interpreters take this reference to the kingdom allegorically. [Note: E.g., Morris, p. 274.]