Exegetical and Hermeneutical Commentary of Luke 19:13
And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.
13. his ten servants ] Rather, ten servants of his own; for such a noble would count his servants by hundreds.
ten pounds ] The mina was 100 drachmas (Luk 15:8), and was worth 3. 6s. 8 d. in nominal value. The word is a corruption of the Hebrew maneh. ( 2Ch 9:16.) A comparison of this parable with that of the Talents (Mat 25:14-30) will shew the wide diversities between the two. Archelaus did actually leave money in the charge of some of his servants, especially entrusting Philippus to look after his pecuniary interests in his absence.
Occupy ] Rather, Trade, negotiamini. Psa 107:23, “that… occupy their business in great waters” (Prayer-Book). For the command see 1Pe 4:10.
till I come ] Another reading ( , , A, B, D, &c.) would mean ‘while I am on my journey,’ but would involve a very dubious sense of erchomai.
Fuente: The Cambridge Bible for Schools and Colleges
Ten servants – Nothing in particular is denoted by the number ten. It is a circumstance intended to keep up the narrative. In general, by these servants our Saviour denotes his disciples, and intends to teach us that talents are given us to be improved, for which we must give an account at his return.
Ten pounds – The word translated pound here denotes the Hebrew minah, which was equal to about 15 dollars, or 3 British pounds. The pounds here denote the talents which God has given to his servants on earth to improve, and for which they must give all account in the day of judgment.
Occupy till I come – The word occupy here means not merely to possess, as it often does in our language, but to improve, to employ in business, for the purpose of increasing it or of making profit on it. The direction was to use this money so as to gain more against his return. So Jesus commands his disciples to improve their talents; to make the most of them; to increase their capability of doing good, and to do it until he comes to call us hence, by death, to meet him. See 1Co 12:7; Eph 4:7.
Fuente: Albert Barnes’ Notes on the Bible
Verse 13. Ten servants] All those who professed to receive his doctrine. Ten was a kind of sacred number among the Hebrews, as well as seven. See Lu 14:31; Lu 15:8; Mt 15:1.
Ten pounds] Ten minas. The Septuagint use the original word for the Hebrew maneh, from which it is evidently derived; and it appears from Eze 45:12, to have been equal to sixty shekels in money. Now suppose we allow the shekel, with Dean Prideaux, to be 3s., then the mina or maneh was equal to 9 English money. The impropriety of rendering the original word pound, will easily be seen by the most superficial reader. We should therefore retain the original word for the same reason so often before assigned. SUIDAS says, “The talent was sixty minas, the mina one hundred drachms, the drachm six oboli, the obolus six chalci, the chalcus seven mites or lepta.”
By the ten minas given to each, we may understand the Gospel of the kingdom given to every person who professes to believe in Christ, and which he is to improve to the salvation of his soul. The same word is given to all, that all may believe and be saved.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
13. Occupy“negotiate,””do business,” with the resources entrusted.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Mt 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.
Fuente: John Gill’s Exposition of the Entire Bible
Trade ye herewith till I come ( ). First aorist middle imperative of , an old verb from , business. Here only in the N.T. Westcott and Hort in their text read , first aorist middle infinitive (– and – were pronounced alike). The infinitive makes it indirect discourse, the imperative direct.
While I am coming is what really means.
Fuente: Robertson’s Word Pictures in the New Testament
His ten servants [ ] . Rev., rightly, changes to ten servants of his, since the his is emphatic; lit., his own. Moreover, it would be absurd to suppose that this nobleman, of consequence enough to be raised to a loyal dignity, had but ten servants. The number of slaves in a Roman household was enormous, sometimes reaching hundreds. Toward the end of the Republic, it was considered reprehensible not to have a slave for every sort of work.
Pounds [] . Minas. Between sixteen and eighteen dollars apiece. Meyer very aptly remarks : “The small sum astonishes us. Compare, on the other hand, the talents (Matthew 25). But in Matthew, the Lord transfers to his servant his whole property; here he has only devoted a definite sum of money to the purpose of putting his servants to the proof therewith; and the smallness of the amount corresponds to what is so carefully emphasized in our parable, viz., the relation of faithfulness in the least to its great recompense (ver. 17); which relation is less regarded in the parable in Matthew” (” Commentary on Luke “).
Occupy [] . The word occupy has lost the sense which it conveyed to the makers of the A. V. – that of using or laying out what is possessed. An occupier formerly meant a trader. Occupy, in the sense of to use, occurs Jud 16:11 : “new ropes that never were occupied;” which Rev. changes to wherewith no work hath been done. Compare the Prayer – Book version of the Psalter, Psa 107:23 : “occupy that occupieth usury.” Rev., trade ye. Wyc., merchandise ye. Tynd., buy and sell. See on traded, Mt 25:16.
Till I come [ ] . It is strange that the Rev. follows this reading without comment, while the Reviser’s text takes no notice whatever of the reading of four of the leading manuscripts, which is adopted by both Tischendorf and Westcott and Hort; ejn w= ercomai, “while I come,” a condensed form of expression for while I go and return.
Fuente: Vincent’s Word Studies in the New Testament
1) “And he called his ten servants,” (kalesas de deka doulous heautou) “Then he called ten of his own slave-servants,” ten being the number of human governments among men. He simply called His church and delivered to them His trust, Luk 22:28-30.
2) “And delivered them ten pounds, and said unto them,” (edoken autois deka mnas) “And he gave to their care ten minas or pounds,” one pound each. (kai eipen pros autous) “And said directly to them,” what He desired them to do in administering His work, while He was away, that it might grow and help men, Mat 28:18-20; Mar 13:34-37.
3) “Occupy till I come.” (pragateusasthe en ho erchomai) “While I am gone and returning, you all trade,” or negotiate, be profitably engaged in business exchange with the resources I have entrusted to you. Sow and reap for me, Plant and water for me; Harvest and gather in for me, till I return, Heb 10:30; Heb 10:37; Mat 5:15-16; Act 1:8; Mat 28:18-20. Persevere till I come.
Fuente: Garner-Howes Baptist Commentary
13. And having called his ten servants. We must not inquire anxiously into the number of the servants, or into the sums of money. For Matthew, by expressing various sums, includes a more extensive doctrine, namely, that Christ does not lay on all an equal charge of trafficking, but commits to one a small, and to another a larger sum of money. Both agree in this, that till the last day of the resurrection Christ, in some respects, goes to a distance from his people, but yet that it would be highly improper for them to sit down in idleness and do no good; for each has a certain office enjoined him, in which he ought to be employed, and, therefore, they ought to be diligent in trading, that they may be careful to increase their Lord’s property.
Luke says simply, that to each he gave a pound; because, whether more or less may be committed to us by our Lord, every man must equally give account for himself. Matthew, as I have said, is more full and copious; for he states various degrees. Let us know that the Lord does not bestow on all indiscriminately the same measure of gifts, (Eph 4:7,) but
distributes them variously as he thinks proper, (1Co 12:11,)
so that some excel others. But whatever gifts the Lord has bestowed upon us, let us know that it is committed to us as so much money, that it may yield some gain; for nothing could be more unreasonable than that we should allow to remain buried, or should apply to no use, God’s favors, the value of which consists in yielding fruit.
Fuente: Calvin’s Complete Commentary
(13) And delivered them ten pounds.In this, again, we have a noticeable difference. Here we begin with equality; in Mat. 25:15 the servants start with unequal amounts, according to their several ability. So far as we lay stress on the difference, it implies that the trust in this case is that which all disciples of Christ have in commonviz., their knowledge of the truth and their membership in the Kingdom, and not the offices and positions that vary in degree. The pound, or mna, was, in Greek numismatics, not a coin, but a sum equal to the sixtieth part of a talent. The Greek name was probably derived from the Hebrew Maneh. According to another estimate it was equal to 25 shekels, or 100 drachm? or denarii. The word meets us, as far as the New Testament is concerned, in this parable only.
Occupy till I come.The better MSS. give, while I am coming. The Greek verb for occupy occurs in this passage only in the New Testament. A compound form of it is rendered, in Luk. 19:15, by gained in trading. The English verb meets us in Eze. 27:9; Eze. 27:16; Eze. 27:21-22, in the sense of trading, in which it is used here. (See also the Prayer Book version of Psa. 107:23.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Ten servants The citizens who rebelled against him were countless, the servants who obeyed him were but ten; a small round number indicating not the fewness of the finally saved, but the fewness of his then real followers. A sad intimation to the crowd that was now pursuing him how few of them were his true disciples.
Ten pounds In Greek, ten minae. This was probably the Greek and Roman mina, which ranged from fifteen to twenty-five dollars.
Occupy The present meaning of this English word to the ordinary reader would be keep possession, hold and fill; but by its old English use it signifies to traffic. Trade and traffic until I return.
“And he called ten servants of his, and gave them ten minas, and said to them, ‘You trade with this until I come’.”
Meanwhile it is made clear that His servants will have a job to do. They are being left with responsibilities that they are to fulfil. ‘Ten servants’ indicates ‘a number of servants’ (a regular meaning of ‘ten’), thus leaving open who is being referred to. And to each of them is given one mina with which to exercise their functions until He returns. The point about this was that they all had an equal job to do, each in their different ways, with a not very large sum. A mina was about three months wages. While therefore a reasonable amount it was not large. The idea was therefore clearly in order to test out the servants without it being too costly. And all who heard His parable could see themselves as equally entrusted with the equivalent of a mina. None need feel overwhelmed, and none need feel left out. Each was to work with what he had been given.
Luk 19:13. And he called his ten servants, By the ten servants we may understand the apostles and first preachers of the gospel; to whom Jesus gave endowments, fitting them for their work, and from whom he expected a due improvement of those endowments, in the propagation of the gospel. This was their particular duty in the erection of the kingdom of God, about which they were now so solicitous. Instead of occupy, Dr. Doddridge reads trade.
13. ] See on Mat 25:1 . The giving the to each , is a totally different thing from giving to one five , to another two , and to a third one talent. The sums given are here all the same , and all very small . The (Attic) mina is 1/60 of a talent, and equal to about 3 of our money.
In Matt. the man given his whole property to his servants: here he makes trial of them with these small sums ( , see Luk 19:17 ).
. = Matt.
. ] while I go and return; till I come.
Luk 19:13 . ., ten, a considerable number, pointing to an extensive household establishment. , ten pounds, not to each but among them (Luk 19:16 ). A Greek pound = about 3 or 4; a Hebrew = nearly double; in either case a small sum compared with the amounts in Mat 15 . The purpose in the two parables is entirely different. In the Talents the master divides his whole means among his servants to be traded with, as the best way of disposing of them during his absence. In the Pounds he simply gives a moderate sum, the same to all, with a view to test fidelity and capacity , as he desires to have tested men for higher service when the time comes. The amount may suit the master’s finances, and though small it may just on that account the better test character and business talent. , trade with, here only in the Scriptures, found in Plutarch. : with (T.R.) = until I come back , with (W.H [150] ) = while I go (to the far country); perhaps it is used pregnantly to include going and returning.
[150] Westcott and Hort.
his ten servants = ten servants of his.
servants = bond-servants.
pounds. Greek. mna. See App-51. Archelaus did thus actually leave money in trust with his servants, Philippus being in charge of his pecuniary affairs. Not the same parable as that of the Talents in Mat 25:14-30, which was uttered later, on the second day before the last Passover. See App-156.
Occupy = Engage in business, or use (as a house where one’s business is done). From the Latin occupare, and French occuper. Greek. pragmateuomai. Occurs only here. Compare Jdg 16:11. Psa 107:23 (P.B.V.)
till I come: i.e. while I go and return.
13. ] See on Mat 25:1. The giving the to each, is a totally different thing from giving to one five, to another two, and to a third one talent. The sums given are here all the same, and all very small. The (Attic) mina is 1/60 of a talent, and equal to about 3 of our money.
In Matt. the man given his whole property to his servants: here he makes trial of them with these small sums (, see Luk 19:17).
. = Matt.
.] while I go and return;-till I come.
Luk 19:13. , ten) To the several servants a pound[206] a-piece.-, trade with this [Engl. Ver. occupy]) This commandment accords in sense with that noted one, , be good bankers (Make the most of your money).-, I come) I come, He says; not, I return. The second Advent is much the more solemn [more attended with outward state and majesty] of the two. [Therefore the first Advent is so eclipsed by the second, that the latter is not called His return, but His coming.]
[206] Mina, strictly L.4, Is. 3d. in Attic coinage.-E. and T.
pounds
“mina,” here translated “a pound,” is 12 ounces and a half.
his: Mat 25:14, Joh 12:26, Gal 1:10, Jam 1:1, 2Pe 1:1
delivered: Mat 25:15, Rom 12:6-8, 1Co 12:7-11, 1Co 12:28, 1Co 12:29, 1Pe 4:9-11
pounds: “Mina, here translated a pound, is 12, 1/2 oz., which, according to 5s. the ounce, is 3. 2s. 6d.
Reciprocal: Dan 6:2 – and the Luk 16:12 – in Luk 19:20 – Lord 1Co 4:7 – and what 2Ti 1:6 – that 1Pe 4:10 – every
A MOTTO FOR LIFE
Occupy till I come.
Luk 19:13
The words have a threefold course: A constant, daily, life-long work; a sweet end, when that work is done; and the highest and most loving motive which can ever influence the heart of man: Occupy till I come.
A man, who wishes to be occupied, must be first careful of thisthat his life is not pre-occupied.
I. Get rid of pre-occupation.The great hindrance to religion is a pre-occupied mind: affections already given, ends already fixed, life already determined. You must get rid of pre-occupation. There must be a disengaged heart, a very open, up-prejudiced, unbiased mind.
II. Realise your true position.That done, the next thing to secure an occupied life is to study and recognise the real position which you hold in the world, where you stand, what you are setting up for, in what relationship you are placed, what are, characteristically, your proper duties, and what you have to do those duties with. This is a matter which every man should solemnly settle for himself before God this day: What is my place in Gods great household? Where am I in the graduated, ordered system of all creation? What part is assigned to me? What is my work?
III. Appreciate little things.This, once denned, it will be easier to go into details. The essence of occupationthe secret of businesslies in the appreciation and right management of little things. The year is made up of moments, of which it has been said, that it is the only thing which God gives charily, for He never gives a second till He has taken away the first; and He never promises a third. Therefore occupy moments. Time is the platform of life. Time is the circumference of action. And time is not years, not days, not hoursmoments!
IV. Above all, occupy Christas a man occupies his own home. Live in the very wounds of Jesusin the very heart of Jesus. Appropriate the promises. Have the hand upon the Cross. Make all your Saviour yours. Occupy Christ.
Rev. James Vaughan.
Illustration
When He comes, it will be joy to have something to lay at His feet, and it will make another note of praise, to the eternal glory of His grace. While He was so occupied for you within the veil, you too, in your measure, were occupied for Him; and when you see the King in His beauty, He will deign to accept, and own, even that poor, sin-stained offering of your occupied love.
3
The specific lesson intended by this parable is the same as that of the talents in Matthew 25, namely, individual responsibility. The details of the story should not be strained into any other meaning. When Jesus or his apostles select any par-.ticular subject for the purpose of illustration, they will give the details in order to make the main point stand out, but no other use should be made of such items. However, the items that are properly related to the principal subject under consideration will be explained accordingly. The pounds corresponds with the “talents” in Matthew 25, and occupy till I cone is the same as developing one’s talents.
And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.
[And delivered them ten pounds.] This parable of the pounds hath for the general the very same scope with that of the talents; Matthew_25. That nobleman or king that went into a far country to receive for himself a kingdom is Christ in his gospel, going forth to call in the Gentiles to his obedience: returning, he cuts off the nation of the Jews that would not have him to reign over them, Luk 19:27; and while they were now in expectation of the immediate revelation of the kingdom of heaven, and were dreaming many vain and senseless things concerning it, our Saviour, by this parable, warns and admonisheth them, that he must not look for any advantage by that kingdom who cannot give a good account of those talents which God had committed to his trust and improvement.
A talent is the value of sixty pounds. A pound is a hundred drachms. A drachm is six oboli. An obolus is six pieces of brass coin. A brass piece of coin is seven mites.
Luk 19:13. Ten servants of his. The number is given here, but not in the other parable; comp. the ten virgins, Mat 25:1.
Ten pounds, or, min. To each one; not to each according to his several ability (Mat 25:5). In the other case the man is represented as committing his whole property to his servants; here the sums are very little (Luk 19:17). The Attic mina, which is probably meant, was the sixtieth part of a talent, and = $15-$17. The Hebrew mina was even smaller. The one equal official gift seems to be referred to here, not the spiritual talents which differ in extent.
Trade herewith till I come, i.e., while I go and return.
Luk 19:13. And he called his ten servants This translation implies, he had neither more nor fewer than ten servants, and that they were all called: but Dr. Campbell thinks the original expression, , should rather be rendered, having called ten of his servants, and that if the sense had been as given in our translation, the expression must have been, . And delivered them ten pounds Before he departed he gave each of these servants a sum of money, to be employed in trade, until he should return. The word , or mina, as it is commonly called, here rendered pound, contained sixty shekels, (Eze 45:12,) and therefore, according to the common calculation of the worth of a shekel, placing it at two shillings sixpence of our money, it was seven pounds ten shillings; but according to Dr. Prideaux, who sets the shekel at three shillings, the mina was nine pounds sterling. Our Lord probably chose to mention this small sum, to illustrate the munificence of the master, in bestowing on the faithful servant so great and noble a reward. The impropriety of rendering the word pound, must strike every intelligent reader. The original word should have been retained, as it is in the parable of the talents, Mat 25:14, &c., to which parable this is very similar; and the notes on which the reader is desired to consult, for the more perfect elucidation of this. By the ten servants, (a certain number being put for an uncertain,) we are to understand; 1st, The apostles and first preachers of the gospel, to whom Jesus gave endowments fitting them for their work, and from whom he expected a due improvement of those endowments in the propagation of the gospel. 2d, Those whom he should call and qualify for the work of the ministry in future ages: and, 3d, All who did or should hereafter profess to receive his gospel, and to be his disciples and servants; conferring upon them the means of grace, encouragements and advantages for improvement in holiness, and gifts and abilities for usefulness to mankind. And said unto them, Occupy till I come Till I return to take an account of the use you have made of what has been intrusted to your management. The spiritual sense is, Use your endowments, gifts, and graces, with all your privileges and advantages, for the good of your fellow-creatures, and the glory of God, till I come to visit the nation; to destroy Jerusalem; to execute judgment on my enemies, and on those of my people in successive ages; to require your souls of you by death, and to judge mankind in the day of final accounts.
Verse 13
The ten servants represent the disciples and followers of Jesus, who received the communications of divine truth from him, as a sacred treasure, which they were bound to improve and to disseminate in a faithful manner, during his approaching absence from them.
19:13 {5} And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.
(5) There are three sorts of men in the Church: the one sort fall from Christ whom they do not see; the other, according to their God given position, bestow the gifts which they have received from God to his glory, with great pains and diligence; the third live idly and do no good. As for the first, the Lord when he comes will justly punish them in his time; the second he will bless according to the pains which they have taken; and as for the slothful and idle persons, he will punish them like the first.
Before departing the king entrusted ten of his servants (Gr. doulous) with equal responsibility for advancing his interests while he was absent. A mina was a Greek coin worth 100 drachmas or slightly more than three months wages. [Note: International Standard Bible Encyclopedia, s.v. "money," by H. W. Perkin, 3:409.] In the parable it probably represents the life potential that each servant of Jesus has to invest for His glory. Ten is apparently a round number representing all His servants. Jesus did not mean just the Twelve. He pictured His servants in the role of modern investors who were responsible to increase the amount of money He had entrusted to each during His absence.
In the parable of the talents, each servant received a different sum representing the different gifts and talents that each has compared with the others. In this parable each servant received the same sum representing the one life that each has to invest for the Master.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Combined Bible Commentary
Fuente: Lightfoot Commentary Gospels
Fuente: A Popular Commentary on the New Testament
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Abbott’s Illustrated New Testament
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)