15<\/strong>. having received the kingdom<\/em> ] Not however the coveted title of king, which was refused him.<\/p>\n had gained by trading<\/em> ] diepragmateusato<\/em>, a compound form of the pragmateuesthai<\/em> in Luk 19:13<\/span>. The calling of the servants corresponds to the “Give an account of thy stewardship” of Luk 16:2<\/span> .<\/p>\n <\/em><\/p>\n See the notes at Mat 25:19<\/span>.<\/P> <\/p>\n Verse 15<\/span>. When he was returned<\/B><\/I>] When he came to punish the disobedient Jews; and when he shall come to judge the world. See the parable of the talents<\/I>, Mt 25:14<\/span>, &c.<\/P><\/p>\n 15-26.<\/B> (See on Mt25:19-29<\/span>.) <\/P> ten . . . fivecities<\/B>different degrees of future gracious reward,proportioned to the measure of present fidelity.<\/P><\/p>\n And it came to pass that when he was returned<\/strong>,…. Which return was either in power to Jerusalem, in the destruction of that city; or which will be in person to this earth, at the end of the world; and will be local and visible, and in great glory, attended with the holy angels, and with all the saints: the time is fixed and certain, though unknown, and will be sudden and unexpected; but will not be till after the Gospel has had a general spread all over the world, and the Jews are converted, and the fulness of the Gentiles brought in, and then will Christ come:<\/p>\n having received the kingdom<\/strong>; not only having been set down at the right hand of God, and crowned with glory and honour, and received gifts for men, which he bestowed on them; and which proved him to be Lord and Christ; all which was done at his ascension, after which his kingdom came, or he returned in power and glory, to take vengeance on the Jews; but also having received the kingdom of glory for all his saints, and particularly having received the kingdom of priests, or all the elect of God, these being all called by grace, and gathered to him, as they will every one of them before his second coming; when this kingdom will be delivered to the Father complete and perfect; and this will a reckoning time, as follows:<\/p>\n then he commanded those servants to be called, to whom he had given the money<\/strong>. The servants are the ministers of the word, who must all appear before the judgment seat of Christ; and give an account of themselves to God, the Judge of all; and of their gifts and talents, and ministrations, and the souls under their care: the persons who are “commanded” to call them are the angels, and who shall be employed in gathering all the elect together; the thing that will be inquired about, and must be accounted for, is the “money” given them; that is, the Gospel they are intrusted with, and the gifts to preach it bestowed on them: the end of this summons is,<\/p>\n that he might know how much every man had gained by trading<\/strong>; not but that Christ, who is the omniscient God, the searcher of the heart, and a discerner of the thoughts and intents of it, knows full well the use that is made of every man’s gift, and the benefits and advantages arising from it, both for his own glory, and the good of souls; but these summons will be given, this account taken, and inquiry made, that these things which are known to him, might be made manifest to all, and every man have praise of God; whose will it is that he should have it, and sloth and negligence be justly punished.<\/p>\n When he was come back again <\/B> ( <\/SPAN><\/span>). “On the coming back again as to him.” Luke’s favourite idiom of the articular infinitive after <\/SPAN><\/span> and with the accusative of general reference.<\/P> Had given <\/B> (<\/SPAN><\/span>). Past perfect active indicative without augment of <\/SPAN><\/span>.<\/P> That he might know <\/B> ( <\/SPAN><\/span>). Second aorist active subjunctive of <\/SPAN><\/span>. The optative would be <\/SPAN><\/span>. <\/P> <\/p>\n Had gained by trading [] <\/SPAN><\/span>. Only here in New Testament. See on ver. 13.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And it came to pass,” <\/strong>(kai egeneto) “And it happened,” occurred or came to be fulfilled.<\/p>\n 2) “That when he was returned,” <\/strong>(en to epanelthein auton) “When he returned,” from that journey afar, as the nobleman, and as the house-builder, Mar 13:34-37<\/span>; Heb 3:3-6<\/span>; 1Ti 3:15<\/span>. This alludes to the return of Jesus.<\/p>\n 3) “Having the kingdom,” <\/strong>(lubonta ten basileian) “Having taken or received the kingdom,” that He went away to take or receive, as He caught the living ones up alive into the air and heaven, for rewards of blessings of position, for their coming earthly rule and reign with Him, Mat 25:1-12<\/span>; Act 1:11<\/span>; 2Co 11:2<\/span>; Rev 19:5-9<\/span>.<\/p>\n 4) “Then he commanded these servants to be called unto him,” <\/strong>(kai eipen phonethenai auto tous doulous toutous) “And he gave instructions the slaves were to be called to him,” for an accounting, at His return, in the air, 1Th 4:13-18<\/span>; Mar 13:35-37<\/span>.<\/p>\n 5) “To whom he had given the money,” <\/strong>(hois dedokei to arguion) “To whom he had given over the money,” the silver they were given for capital gain investment purposes, as a witness of their obedience, as steward-servants to the nobleman, 1Co 4:2<\/span>.<\/p>\n 6) “That he might know how much every man had gained by trading.” <\/strong>(hina gnoi tis ti diepagmateusato) “in order that he might know what (how much) each had gained by trading,” the degree of each’s trustworthiness, will be brought to light, 1Co 3:9<\/span>; Mat 12:36<\/span>; Mat 18:23<\/span>; Rom 14:12<\/span>; Heb 13:17<\/span>; 1Pe 4:5<\/span>.<\/p>\n (15) It came to pass, that when he was returned.<\/strong>See Note on Mat. 25:19<\/span>. The absence of the words after a long time is noticeable, and suggests the thought that our Lord may have added them in the later form of the parable as a further safeguard against the prevalent expectations of the immediate coming of the Kingdom, and, we may add, against the thought which sprang up afterwards in mens minds, that there was no kingdom to be received, and that the King would never return. (Comp. 2Pe. 3:4<\/span>.)<\/p>\n Had gained by trading.<\/strong>The Greek verb is a compound form of that translated occupy in Luk. 19:13<\/span>.<\/p>\n 15<\/strong>. <\/strong> When he was returned<\/em> The men for whose correction our Lord is uttering this parable were committing the same mistake which a few in every age since his First Coming are committing; namely, the supposition that the judgment and kingdom of glory are to come in their own day. It passed from this carnal crowd of Jews to the apostles and to the early Church. It has been repeating itself from age to age in the ancient Chiliasts, the millenarians of the middle ages, and the second adventists of the present day. It often, but not always, is the error of pious but eccentric spirits, in whom a carnal love of excitement somewhat blends with deep religious faith. <\/p>\n Had gained by trading<\/em> The nobleman had not given them weapons for fight. The Lord reserves justice and judgment for his own hands. What the nobleman gave to the servants was the current coin and the peaceful business of the realm. It is thus the duty of Christ’s servants not to advance his power by persecution, but to enrich his spiritual realm with its fitting toils and sacrifices.<\/p>\n “And it came about that, when he was come back again, having received the kingdom, he commanded these servants, to whom he had given the money, to be called to him, that he might know what they had gained by trading.”<\/p>\n But one day the King will return having received His Kingship. And in that day He will call on all His servants to give an account before Him of what they have achieved with what He had given them. This calling to account is clearly depicted elsewhere, both in parables of Jesus (Luk 12:35-48<\/span>; Luk 20:9-16<\/span>; Mat 20:1-16<\/span>; Mat 25:14-46<\/span>) and in the Apostolic letters (Rom 14:10-12<\/span>; 1Co 3:11-15<\/span>; 1Co 4:5 ; 2Co 5:10<\/span>; Jas 1:12<\/span>; Jas 5:7-9<\/span>). The subject of these parables was of such importance that we must surely assume that Jesus in fact gave a number of variations on these parables, varied in order to bring out different points, a few of which have been selected by the Gospel writers. This fact adequately explains both the similarities and differences between the parable here and that in Mat 25:14-30<\/span>. Any preacher of worth has done the same with his illustrations, as he seeks constantly to improve them and to use them to illustrate different points.<\/p>\n The accounting:<\/p>\n v. 15<\/strong>. And it came to pass that, when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.<\/strong><\/p>\n v. 16<\/strong>. Then came the first, saying, Lord, thy pound hath gained ten pounds.<\/strong><\/p>\n v. 17<\/strong>. And he said unto him, Well, thou good servant; because thou hast been faithful in a very little, have thou authority over ten cities.<\/strong><\/p>\n v. 18<\/strong>. And the second came, saying, Lord, thy pound hath gained five pounds.<\/strong><\/p>\n v. 19<\/strong>. And he said likewise to him, Be thou also over five cities.<\/strong><\/p>\n v. 20. And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin;<\/strong><\/p>\n v. 21<\/strong>. for I feared thee, because thou art an austere man; thou takest up that thou layedst not down, and reapest that thou didst not sow.<\/p>\n <\/strong> The prince pursued his intention in spite of all the hatred and enmity of his rebellious subjects; he did not change his plans in one particle; at the appointed time he returned to his country. His first official act upon his return was to summon the servants before him to whom he had entrusted the silver. This was the most important business: it had to be settled before anything else was undertaken. He wanted to know what business they had done and what success they had had, for the object had been to test their fidelity and capacity. The first servant came before him with a modest report. Successful he had been indeed, but he ascribed this to the mina of the lord: it had gained ten further pounds. That was a splendid increase, showing the hard and faithful work of the servant. The lord therefore praised the servant as good, noble, devoted, and rewarded him far beyond his hopes and deserts, giving him authority over ten cities. It was a gracious reward of faithfulness. A second servant had had similar success and reported on it with the same modesty. He was also praised highly and placed in charge of five cities. But with a third servant things did not look well from the start. With slinking gait he approached, with whining voice he attempted to excuse his failure. He brought back the one piece of money which the lord had entrusted to him, having had it wrapped up and carefully laid away in a napkin. As in the case of the average useless servant, his excuse contained an accusation against the master. He had been afraid on account of the austerity of the lord, literally, because he was such an exacting employer. Besides, he took things which he had not laid down, and harvested where he had not sowed. The servant had, from the start, despaired of pleasing the master, since he was afraid of an exorbitant demand for profit. This was a feeble and unjust accusation, merely calculated to cover over the servant’s laziness. It was his business to serve the master to the best of his ability.<\/p>\n 15 And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 15. And when he was returned<\/strong> ] He went at his ascension, and returns at the general resurrection. At what time he will first reckon with his servants, and then with his enemies. Judgment shall then also begin at God’s own house. <\/p>\n 15. <\/strong> <\/strong> .<\/strong> ] what business they had carried on:<\/strong> not, ‘ what they had gained<\/em> .’ Dion. Hal., iii. 72, has the word signifying ‘ to arrange a matter<\/em> ,’ which however was not then executed. ‘The sons of Ancus having often arranged ( ) a plot to kill Tarquinius’.<\/p>\n Luk 19:15<\/span> ff. After the return<\/em> . : with the aorist infinitive, usually with present, but frequently with aorist in Lk. = on his return, he takes action at once ( vide<\/em> Burton, M. and T.<\/em> , 109). = commanded ( jussit<\/em> , Vulgate) to be called; with infinitive, instead of with subjunctive, as in some places, e.g.<\/em> , Mat 4:3<\/span> . . (T.R.) is two questions in one: who had gained anything and what (W.H [153] ), what they had gained.<\/p>\n [153] Westcott and Hort.<\/p>\n it came to pass. A Hebraism. <\/p>\n when, &c. = on (Greek. en. App-104.) his coming back. <\/p>\n commanded = directed. <\/p>\n know = get to know. App-132. <\/p>\n had gained by trading. Greek. diqpragmateuomaiOccurs only here. <\/p>\n 15. .] what business they had carried on: not, what they had gained. Dion. Hal., iii. 72, has the word signifying to arrange a matter, which however was not then executed. The sons of Ancus having often arranged () a plot to kill Tarquinius.<\/p>\n Luk 19:15. , when He was returned) This has reference to the advent of Christ in glory.-, the kingdom) the actual government.-, to be called) by His angels.<\/p>\n money <\/p>\n silver; also Luk 19:23. <\/p>\n having: Psa 2:4-6 <\/p>\n money: Gr. silver, and so, Luk 19:23 <\/p>\n that he: Luk 12:48, Luk 16:2-13, Mat 18:23-35, Mat 25:19, Rom 14:10-12, 1Co 4:1-5 <\/p>\n Reciprocal: Luk 12:42 – Who Col 4:1 – ye 2Ti 4:1 – his kingdom<\/p>\n 5<\/p>\n This verse refers to the day of judgment, when all mankind will be held to account for the way they have lived and used their talents.<\/p>\n Luk 19:15. Having received the kingdom. In spite of hostility, He returned as king; as our Lord will.<\/p>\n He commanded these servants to be called, etc. This first, before the judgment upon his enemies. The same order is suggested in regard to our Lords return (comp. Mat 13:41; Mat 13:49; Matthew 24, 25).<\/p>\n What they had gained by trading. The inquiry is more strictly: what business they had carried on? So our Lord inquires of those servants on whom He has bestowed the same official gift, not what success they have had, but how they have used it; faithfulness is the main thing (Mat 25:21).<\/p>\n Vers. 15-19. The faithful Servants.<\/p>\n From Luk 19:15 onwards Jesus depicts what will happen at the Parousia. Every servant will share in the power of his master, now become king, in a degree proportioned to his activity during the time of his probation (the reign of grace). While the means of action had been the same, the results differ; the amount of power committed to each will therefore also differ in the same proportion. It is entirely otherwise in Matthew. The sums committed were different; the results are equal in so far as they are proportioned to the sums received; there is therefore here equality of faithfulness and equal testimony of satisfaction. Everything in Matthew’s representation turns on the personal relation of the servants to their master, whose fortune (Luk 19:14, his goods) they are commissioned to administer and increase, and who rejoices equally in the active fidelity of all; while in Luke the one point in question is to settle the position of the servants in the economy of glory which is opening, and consequently to determine the proportion of faithfulness displayed during the time of labour and probation which has just closed.<\/p>\n The ten, the five cities (Luk 19:17; Luk 19:19), represent moral beings in a lower state of development, but whom the glorified faithful are commissioned to raise to their divine destination. <\/p>\n Jesus was speaking of His second coming here. He will return having received authority to reign on earth from His Father (cf. Dan 7:13-14). After His return and before He begins to reign, He will call His servants to give an accounting of their stewardship. Later New Testament revelation indicates that Christians, believers who have lived between Pentecost and the Rapture, will have to give their accounting at the judgment seat of Christ following the Rapture (1Co 3:10-15; 2Co 5:1-10). Other believers, mainly those who have lived in Old Testament times and the Tribulation, will give their accounting at the judgment in view here that precedes the Millennium. The basis of the judgment is not their saved or lost condition but the profitability of their lives for the Master’s benefit.<\/p>\n And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. 15. having received the kingdom ] Not however the coveted title of … Continue reading “Exegetical and Hermeneutical Commentary of Luke 19:15”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25728","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25728","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25728"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25728\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25728"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25728"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25728"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"