Lange Commentary - Luke 19:11

Lange Commentary - Luke 19:11 - 19:27

Online Resource Library

Commentary Index | Return to PrayerRequest.com | Download

Lange Commentary - Luke 19:11 - 19:27

(Show All Books | Show All Chapters)

This Chapter Verse Commentaries:

5. Jesus in relation to the Sanguine Hopes of His Disciples (Luk_19:11-27)

¹¹And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought [or, imagined] that the kingdom of God should ¹²[was about] immediately appear [to be manifested immediately]. He said therefore, A certain nobleman [ åὐãåíÞò ] went into a far country to receive for himself a kingdom,and to return. ¹³And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy [Do business therewith] till I come.¹⁴But his citizens [or, those of his city] hated him, and sent a message [embassy] after him, saying, We will not have [we do not wish] this man to reign over us. ¹⁵And 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 be might know how much every man had gained by trading. ¹⁶Then came the first, saying, Lord, thy pound hath gained ten pounds. ¹⁷And he said unto him, Well [Excellent], thou good servant: because ¹⁸thou hast been faithful in a very little, have thou authority over ten cities. And the second came, saying, Lord, thy pound hath gained five pounds. ¹⁹And he said likewise ²⁰to him, Be thou also over five cities. And another came, saying, Lord, behold, ²¹ here is thy pound, which I have kept laid up in a napkin [handkerchief]: For I feared thee, because thou art an austere man: thou takest up that [which] thou layedst not ²²down [didst not deposit], and reapest that [which] thou didst not sow. And [om., And, V. O.] he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down ²³[which I did not deposit], and reaping that [which] I did not sow: Wherefore then And wherefore, êáὶ äéὰ ôß ] gavest not thou my money into the bank, that at my coming I might have required mine own with usury [collected it with interest]? ²⁴And he said unto them that stood by, Take from him the pound, and give it to him that hath ²⁵, ²⁶ten pounds. (And they said unto him, Lord, he hath ten pounds.) For [om., For, V. O.] I say unto you, That unto every one which hath shall be given; and from him that hath not, even that [which] he hath shall be taken away from him. ²⁷But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.

EXEGETICAL AND CRITICAL

Luk_19:11. And as they heard these things.—The instruction communicated by Luke in the next following parable, our Lord may have delivered while yet in the house of Zaccheus, but we doubt whether it was uttered just at the entrance of this dwelling before the ears of the murmuring throng, Luk_19:7 (Meyer). With better right, perhaps, we might conclude from Luk_19:28 that the Saviour delivered this parable immediately before His departure from Jericho. But, however this may be, it stands in direct connection with. His declaration, Luk_19:10. It may be that the mention of the Son of Man having come, threw a new spark into the tinder of their earthly expectations, although it is difficult to state more exactly what precise connection there could be between this declaration and the thought that the kingdom of God should become ðáñá÷ñῆìá manifest. We know, however, how many looks were directed with the liveliest interest upon the approaching Passover, where it appeared that the intense opposition between Jesus and His enemies was about to come to a public decision. Besides this, they were already in the neighborhood of the capital; and might there not there, even by the least word, be kindled anew the expectation of that which had been most longingly desired? In no case do we need to deny that the now-following parable was addressed to the disciples of the Saviour also. From Luk_18:34 it appears that they were as yet by no means cured of their earthly Messianic hopes, and here also, as often, there lay a certain truth at the basis of their error. That the kingdom of God should become manifest, ἀíáöáßíåóèáé , was in and of itself subject to no doubt, but that it would come into view at this very point, and that in a palpable, sensuous form—in other words, that Christ would be glorified without a previous separation from His own; in that lay the error of which they must be immediately cured, and to controvert it the following parable is designed.

A parable.—That the parable coincides in many respects with that of the Talents (Mat_25:14-30), and yet is in no way identical with that, but is more or less modified in the redaction, Lange has, Matthew, p. 441, convincingly demonstrated. So also the assertion is destitute of any ground (Strauss) that this parable has arisen from an only half-successful amalgamation of two others, namely, that of the Talents and that of the Unfaithful Husbandmen. Undoubtedly the representation of a king who, instead of arms, rather entrusts his money to his servants, has at the first look something strange, but if this admits of sufficient explanation from the purpose of the parable, it can by no means prove anything against the originality and exactness of the rendering of Luke. Precisely in this way would our Lord teach His disciples that His true subjects were not, like those of other kingdoms, to strive with arms in their hands, but that they were to carry on business with the entrusted pound, while not till after His return (Luk_19:27) should they be called to take part in His victory over His irreconcilable foes. In view of the relative coincidence which exists between this parable and that of the Talents in Matthew, the question can hardly be avoided which of them was first delivered, and may consequently be considered as the foundation of the other. Directly in opposition to the common views (Schleiermacher, Neander), we believe that the parable of the Talents must be regarded as a further explanation of the parable before us, not the reverse; in other words, that the first delivered parable (in Luke) is also the simplest; that the one subsequently uttered (in Matthew) bears, on the other hand, a more complicated character. For here the work for all the servants is alike; there there exists a diversity in the number of the talents. Here there is bestowed on the servant only recompense; there with the recompense an extended eulogy. Here it is only an ignominious loss; there also a terrible judgment, which is the punishment of the slothful servant—grounds enough for the opinion that in reality the parable of the Pounds must have preceded that of the Talents. It is true, there are. single features in the last-named parable which are less elaborated than in the former: but this phenomenon is sufficiently explained if we only consider that one was, at all events, delivered shortly after the other, and that the parable of the Talents can be only so far called a variation—or, if we will, a short summary of the one before us—as this, that in it the chief thought is modified according to the necessity of the disciples, and set forth yet more clearly. Because the parable, Matthew 25, was delivered exclusively for the faithful disciples, and not, like this, in the presence also of secret enemies, it was there unnecessary again to depict the fate of the rebellious citizens, without, however, the parable of the Talents having suffered the least loss in completeness by the falling away of this feature; on the other hand, it has even gained in unity thereby. Thus may the two stand very well independently by one another; and, moreover, the parable of the Pounds has this peculiar character, that it sets forth the King of the kingdom of God on the one hand in contrast with His servants, on the other with His enemies. In the prospect of righteous retribution which is prepared for both at His coming, is the inner unity of the representation grounded.

Luk_19:12. A certain nobleman.—An indirect intimation of the kingly descent and dignity of our Lord; at the same time a prophecy of His going away from the earth, and a comforting representation of His departure to the Father, as of the means ordained for the obtaining of the kingly dignity and glory. Finally, the definite assurance that the interval between the departure and the return of the Lord is only an interim.

Luk_19:13. Ten pounds.— ÄÝêáìíᾶò . It is not probable that we have here to understand a Hebrew mina of 100 shekels; rather an Attic mina of 100 drachmæ = 21 thalers ($14), about one-sixtieth of the talent, Mat_25:15. The distinction is sufficiently explained from the consideration that the lord in the latter parable leaves behind his whole property in the hands of his servants. Here, on the other hand, he only commits to them a slight gift, by which their faithfulness in the least is to be proved, comp. Luk_16:10. In comparison with the great reward which is hereafter bestowed above upon the faithful, even five talents are an ὀëßëïí , in comparison with which ten pounds deserved to be called an ἐëÜ÷éóôïí , Luk_19:17.— Ðñáãìáôåýåóèáé is used by the Rabbins also in the sense of ἐñãÜæåóèáé , Mat_25:26 = negotiari. This must they do, not till the King returns, but while he is on the journey. Ἐí ᾧ , see notes on the text. General indication of the period of time which remains allotted them for trading. He spends the time in travelling, they the same time in business.

Luk_19:14. Embassy.—A peculiar designation, taken from the political history of this period, of the stubborn enmity of the Jews (see below), especially as this should exhibit itself after our Lord’s departure from the earth. The capriciousness of the enmity appears from this, that the ambassadors do not give even a word of reason for their dislike, and the degree in which they despise the king finds expression in the contemptuous ôïῦôïí . That this essay has no success, since the king nevertheless receives the kingdom, and returns as judge, appears from the sequel of the parable. Before, however, he punishes his enemies, his servants must give account for themselves.

Luk_19:15. How much every man, ôßò ôß , contracted form for two different questions. It must be shown what form of business each one had carried on, and with what success. By the pounds we are to understand in general that which the Lord bestows on His servants that they may labor therewith for the kingdom of God and make profit: as well the external possessions as the inward endowment and energy. In deep humility all the servants acknowledge that this gain is not their own, but the lord’s, therefore with emphasis, Thy pound.

Luk_19:16. Gained ten pounds.—Here the thought comes into the foreground that faithfulness, even with the smallest ÷Üñéóìá , may become a source of inexhaustible blessing. In Matthew the emphasis is laid more upon the proportionableness of the capital, the profit, and the reward. In this the faithfulness is rewarded simply with a more extended circle of operation (“I will place thee over many things”), and with the enjoyment of the joy of their Lord. Finally, the praise here bestowed on the first servant is withheld from the second, who with the same pound had only gained the half of what the first had gained, in order thereby to intimate that the reward should be different in just that proportion in which the profit of the labor is greater or less. As to the rest, the government over five cities is of itself distinction enough, especially when we consider that the cities lie in the midst of the land of the rebels, that is now become the king’s kingdom, and from which the enemies are now soon to be exterminated.

Luk_19:20. In a handkerchief.—The conduct of the third had been, therefore, in direct conflict with his calling; without personal faithfulness or love he had in secret calculated that if he had gained much, his lord would pluck the fruit thereof; if he, on the other hand, lost, that the responsibility and the damage would be on his side, since he, at all events, would have to give back the amount entrusted. Thus had he given ear to the voice of self-seeking, suffered himself to be strengthened in his natural slothfulness, and instead of laboring in the sweat of his brow for the interest of his lord, he had hidden the entrusted money in the now entirely superfluous handkerchief [Greek, ἐí óïõäáñßῳ ; literally, sweat-cloth]. To excuse his words and his character (Olshausen) appears to us to conflict as well with the letter as with the spirit of the parable. We see evidently that our Saviour will describe the slothful egoist, who allows himself to be held back by carnal considerations from that which in any event would have been his duty, and who believes that he can excuse his mean conduct by the appeal to the austere character of his lord. So much greater, therefore, must his consternation be, when the very ground made the pretext by him for his vindication prepares the way for his condemnation. See further on Mat_25:25-26.

Luk_19:22. Out of thine own mouth will I judge thee.—“A wonderfully happy argument ex concessis” (Lange). Comp. Mat_12:37. His own word is retorted upon the slothful one, and thereon a question is grounded, beginning with êáὶ äéὰ ôß , which brings him into contradiction with himself. The lord does not concede to him that he is actually a hard man, but only refutes the shameless one on the position he had most arbitrarily taken. “Ne dicas, te invenire non potuisse, quibus pecunia esset opus. Argentarii ab omnibus pecuniam sumunt fœnore. Sensus est: non est etiam, quod in collocanda pecunia periculum, obtendas; mea erat; ego jam exegissem non tuo, sed meo periculo.” Grotius.

Luk_19:24. Unto them that stood by.—Not the other äïῦëïé (Kuinoel), who had already rendered account, but the halberdiers, who surround him when he appears in his majesty, comp. Mat_25:31. The astonishment which these testify (Luk_19:25 may be put in a parenthesis, Lachmann and Ewald), gives the king occasion now more particularly to give the reason for his severe determination. Without giving heed to the remonstrance, he repeats the great principle, “Unto every one which hath,” &c. See Luk_8:18, and the admirable remarks of Neander, L. J., ad loc. The positive retribution, Mat_25:30, which is threatened against the unprofitable servant is omitted here, probably because the judgment upon the enemies is yet to be declared. Yet by the loss itself decreed against him his unfaithfulness is sufficiently punished; while he that gained the ten pounds has now, besides the gracious recompense, received a happy surprise in addition.

Luk_19:27. But those mine enemies.—The command is given to the same guards to whom that in Luk_19:24 was addressed. Contemptuously the enemies are named ôïýôïõò (see Tischendorf, ad loc.), as they previously had named their lawful king, ôïῦôïí .—Slay them.—A strong expression of the severity and hopelessness of the Messianic retribution. The sudden breaking off of the parable heightens not a little its beauty.

DOCTRINAL AND ETHICAL

1. Far more than any other parable of our Lord, the parable of the Ten Pounds is a picture which, as it were, is framed into the political history of that unquiet period. Native princes of minor territories were then sometimes obliged to repair to Rome, in order there to be elevated to their legitimate rank. This had been the case in the Jewish land also with Herod the First, and with Archelaus, and it belongs to the yet too little considered traits of the deep humility of the Son of Man, that He can compare His Ascension, even though only remotely, with the journey of a Herod to Rome; a ìåßùóéò , and yet, at the same time, an accommodation beyond compare.—But also a second trait of the parable was taken from life, namely, the embassy of the hostile citizens, who sought to work against the dreaded enthronement. We are to understand the fifty Jews, who had followed Archelaus with this very intention, and the eight thousand who afterwards followed these, and earnestly besought Augustus, in the temple of Apollo, that he would free them from the Idumæan prince, and in case of necessity rather even unite them with Syria. In Jericho, where, perhaps not far from the dwelling of Zaccheus, the kingly palace stood which Archelaus had built with princely splendor (see Josephus, A. J. Luk_17:13; Luk_17:1), such an allusion was doubly fitting, and at the same time easily intelligible. The bloody vengeance, with the mention of which the parable ends, was in those days often exercised, if at Rome the intrigues of the prince had triumphed over his opponents. It was, moreover, well remembered by the hearers of our Lord how Archelaus, after he had returned as Ethnarch over Judæa and Samaria, had bestowed on his faithful adherents cities for a reward, and had on the other hand, out of vengeance, deprived his enemies of life. (See A. J. 14, 14, 3; Luk_15:6-7; Luk_17:9; Luk_17:3, a. o.) It scarcely needs an intimation how much freshness and life such an historical background imparts to this parabolical instruction, and how spontaneously the question must have arisen: Who is the king—who his servants—who are the enemies that are here spoken of?

2. The parable of the Ten Pounds was thoroughly fitted to serve as a wholesome antidote against a fourfold error. It might be fancied that the Messianic kingdom would very soon appear; that it would be at once visible on earth; that every one would willingly and with joy submit himself to the same; and finally, that there could be for its subjects no higher calling than that of an inactive enjoyment. In opposition to the first opinion, there is this feature of the parable, that first, the far journey must be made, and therefore a comparatively long interval spent before everything could come to the desired issue; in contrast with the second expectation stands the remark, that not here but elsewhere must the native prince receive the reins of legitimate dominion, before he could vindicate His high rank on His own soil. Over against the third error, our Lord counts it needful to sketch the image of an enmity which would shamelessly, groundlessly, stubbornly, but at the same time also unsuccessfully, lift its head against the King. In opposition to the fourth opinion, He sets forth the image of the calling of the ten servants,—the type of the collective body of all His servants—to the carrying on of business and obtaining of gain. Not as proud warriors, but rather as humble dealers with a very small capital, does He leave them at His going away, and so must all ideal Utopias of their fantasy recede momentarily, at least, before the requirements of the soberest reality.

3. The whole parable is a strong testimony for the elevated self-consciousness of our Lord in reference to His heavenly origin and His high destiny. At the same time it gives a proof of the lofty courage and the still dignity with which He approaches Jerusalem. It is as if once more were heard the roaring of the Lion of the tribe of Judah, before the lamb gives itself to be led to the slaughter. On the one hand the whole Christology of this parable is an echo of many a royal psalm of the Old Testament, especially of Pss. 2. and 110; on the other hand, we have here the intimation of the more extended eschatological revelations which are afterwards to be given in the Apocalypse.

4. The promise of a future extension and elevation of their activity as the proper reward for the disciples of our Lord, is wholly in the spirit of the Hellenistic Pauline Gospel of Luke, comp. 1Co_13:9-12. With this, however, it deserves consideration, that the promise of a personal return of our Lord to earth, Luk_19:15, comp. Act_3:21, is not only made in the Gospel of Matthew, or in the discourses and Epistles of Peter, but also in Luke. Certainly a proof that this doctrine is something more than the mere offspring of a narrow Judaistic theology, and, therefore, at the same time, for all who reject every hope of a personal Parusia as gross Chiliasm, an important intimation that at all events they are not to throw away husk and kernel together.

5. The parable of the Pounds places visibly before our eyes not only the life-calling of the apostles, but also that of all believers. From the fact that here ten servants appear who all receive the same, the diversity recedes before the unity. As bond-servants of their Lord they are called to wait for His return, and that not in inactive rest, but in zealous activity. They have not to contend with carnal weapons against His enemies, but in the midst of all opposition quietly to proceed with their labor. In the humble position of witnesses to the faith, they must seek with word and deed to spread abroad God’s kingdom, and expect their share in the government of the world, not before, but only after, the personal return of the Lord. The success of their endeavors is differently modified according to the diversity of time, talents, and energies; but the reward is suited to the different deserts. In every case it is in proportion to that which was demanded and accomplished. For the ten pounds which the best one I gained, he would scarcely have been able to buy a house, and he is placed over ten cities; but never does a reward fall to the portion of the slothful one, who has contented himself merely with this, that he did no positive harm. To gain nothing is the way to lose all, and the injury which one prepares for himself by his own unfaithfulness appears as irrevocable. Certainly here also agrees the word: ãßíåóèå äüêéìïé ôñáðåæῖôáé , which our Lord, according to some, really uttered on this occasion. (According to Dionysius Alexandrinus, Cyril, and others, the admonition, 1Th_5:21, is also to be taken as proceeding from our Lord, and as belonging to the same connection. See Lardner, Probab. ii. p. 38.)

6. In the concluding word of the parable there stands before the eyes of our Lord, without doubt, the terrible fate of Jerusalem, which He soon so sadly weeps over, Luk_19:41-42. It is the greater for this, that He immediately after these discourses sets forth, in order, for enemies from whom He foresees such hatred, and who are to be condemned to such a punishment, to die the death of a slave.

HOMILETICAL AND PRACTICAL

Earthly-minded Messianic expectations a weed: 1. Deeply rooted; 2. hard to eradicate; 3. soon shooting up again.—On the point of accomplishing His Priestly offering, our Lord speaks as a Prophet of His future Kingly dignity.—The opinion that the Lord will never come again is, in its kind, not less to be reprobated than the fancy of His apostles that He would never, go away.—The parable of the Ten Pounds sketches for us an image: 1. Of the King of the kingdom of God, a. His origin, b. His destiny, c. His departure and return; 2. of His servants, a. their calling, b. their giving account, c. their reward; 3. of His enemies, a. their hatred, b. their impotency, c. their punishment.—The Christian life, that of the merchant: 1. The capital; 2. the income; 3. the profit.—The absolute refusal to acknowledge the kingly authority of our Lord: 1. The height which it reaches; 2. the depth in which it ends.—We must all be manifested; 2Co_5:10.—On what depends the various profit for the kingdom of God, and according to what standard is the diverse recompense calculated?—They who suffer with Christ shall also reign with Him; 2Ti_2:12.—Faithfulness in the least the Saviour esteems not slightly.—The slothful servant condemned from his own words.—If we have presumptuously neglected good, it helps us little if we believe that we have avoided greater evil.—The sins of omission are not less worthy of punishment than the sins of commission; Jam_4:17.—The little pound put into a napkin, the greater talent buried in the earth.—Even the angels do not at once comprehend the ðïëõðïßêéëïò óïèßá in the sentence of the Lord.—No earthly nor heavenly might can alter the judgment once pronounced.—The greater the Lord’s forbearance to His enemies has been, so much the more terrible will their judgment be.—The crime of treason is punished under the eyes of the King.—By the extirpation of the enemies of the kingdom of God, the blessedness of the redeemed is perfected.

Starke:—This parable, as it were the Testament of Christ, in which He shows the nature of His kingdom, &c.—Quesnel:—Jesus truly of a high descent.—There is no one that has not received from the hand of the Lord gifts wherewith to get usury.—Brentius:—Even the very wisest rulers never satisfy the rabble.—Their humility of heart is the main character of all true servants and children of God.—The growth of grace in us draws the growth of glory after it.—Canstein:—As to worldly business there appertains not only diligence and laboriousness, but also understanding and prudence, so also in spiritual husbandry.; Eph_5:15.—The eternal glory has its fixed degrees.—Nova Bibl. Tub.:—Terrible is it that sinners undertake to divert from themselves the guilt of their wickedness, and to push it upon God.—For unreasonable excuses the ungodly are never at a loss.—God is righteous in His judgments; let man only lay his hand upon his mouth.—God will avenge and punish ungodliness not in secret, but before the tribunal of the whole world.—The Almighty God hath committed all judgment to the Son.—Whoever will not let himself be pastured by the lamb, him shall the lion devour.—Up! Christians that die in the Lord—they are setting out towards Jerusalem.

Heubner:—Not the abundance and magnitude of what is done, but faithfulness, makes worthy of reward.—Thou needest be no eminent character.—The selfish heart continually hostile to God.—All that originates from God has an inner fructifying power if it is only used aright.—Divine love knows no limits; it gives ad infinitum.—Lisco:—The great responsibility of the Christian, which is imposed upon him through the possession of Divine gifts.—The rule according to which the King of the kingdom of heaven will hereafter judge His subjects.—Palmer:—“Him that hath, to him shall be given,” &c.; text for communion sermon.—F. W. Krummacher:—“Out of thine own mouth will I judge thee:” the stinging rebuke of apostasy.—Beck:—How we in the light of eternity have to regard this time below.

Footnotes:

[Luk_19:13.—Van Oosterzee translates: “while I am on the journey,” on the strength of the reading ἐí ᾦ for ἕùò . Ἐí ᾦ is found in A., B., D., Cod. Sin., K., L., R., and is accepted by Griesbach, Lachmann, Tischendorf, Meyer, Tregelles, Alford. Bleek, however, objects to it as not giving a good sense, as ἔñ÷ïìáé cannot well have any other meaning than “come” in the connection.—C. C. S.]

Luk_19:20.— Ὁ ἕôåñïò should be read, according to B., D., [Cod. Sin.,] L., [R.,] cursives, Lachmann, Tischendorf, [Tregelles, Alford. Meyer regards the article as a mechanical repetition of those in Luk_19:16; Luk_19:18.—C. C. S.]

Luk_19:22.— ÄÝ is not sufficiently attested.

[Luk_19:26.—The ãÜñ of the Recepta is apparently borrowed from Mat_25:29. [Omitted by Meyer, Alford; bracketed by Lachmann, Tregelles; retained by Tischendorf. Not found in B., Cod. Sin., L. More reason for adding it, than for omitting it if genuine.—C. C. S.]

Luk_19:27.—“Them” being in italics in E. V. indicates the absence of the pronoun in the Greek. Tischendorf, Tregelles, and Alford, however, read áὐôïὺò on the authority of B., [Cod. Sin.,] F., L., R.—C. C. S.]

[Equal, of course, to many times the present value of that sum.—C. C. S.]