Jesus was telling a shocking parable

JESUS WAS TELLING A SHOCKING PARABLE
EDITED BY GLENN PEASE
Luke 19:11-27
New InternationalVersion
The Parableof the Ten Minas
11 Whilethey were listeningto this, he went on to tell
them a parable, because he was near Jerusalemand
the people thought that the kingdom of God was going
to appear at once. 12 He said: “A man of noble birth
went to a distant country to have himself appointed
king and then to return. 13 So he calledten of his
servants and gave them ten minas.[a]‘Put this money
to work,’ he said, ‘until I come back.’
14 “But his subjects hated him and sent a delegation
after him to say, ‘We don’t want this man to be our
king.’
15 “He was made king, however, and returned home.
Then he sent for the servants to whom he had given

the money, in order to find out what they had gained
with it.
16 “The first one came and said, ‘Sir, your mina has
earned ten more.’
17 “‘Well done, my good servant!’his master replied.
‘Becauseyou have been trustworthy in a very small
matter, take charge of ten cities.’
18 “The second came and said, ‘Sir, your mina has
earned five more.’
19 “His master answered, ‘You take charge of five
cities.’
20 “Then anotherservantcame and said, ‘Sir, here is
your mina; I have kept it laidaway in a piece of cloth.
21 I was afraidof you, because you are a hard man.

You take out what you did not put in and reap what
you did not sow.’
22 “His master replied, ‘I will judge you by your own
words, you wicked servant!You knew, did you, that I
am a hard man, taking out what I did not put in, and
reaping what I did not sow? 23 Why then didn’t you
put my money on deposit, so that when I came back, I
could have collectedit with interest?’
24 “Then he said to those standingby, ‘Take his mina
away from him and give it to the one who has ten
minas.’
25 “‘Sir,’ they said, ‘he already has ten!’
26 “He replied, ‘I tell you that to everyone who has,
more will be given, but as for the one who has nothing,
even what they have will be taken away. 27 But those
enemies of mine who did not want me to be king over
them—bring them here and kill them in front of me.’”

BIBLEHUB RESOURCES
The Law Of Capital In Christ's Kingdom
Luke 19:11-27
R.M. Edgar
Zacchaeus'sconversionand all the stir on leaving Jericho led many in the
crowdto imagine that Christ was immediately to assume a visible kingdom.
To remove misapprehension, therefore, he proceeds to tell them a parable
which would at once rouse them to the necessityof working insteadof
indulging in lackadaisicalwaiting. Comparing himself to a nobleman who is
going into a far country to receive a kingdom and to return, he compares his
disciples to servants left to make the best of what is entrusted to them. The
worldly minded as distinct from the servants are calledhis citizens, whose
spirit is manifested in the messagetransmitted to him, "We will not have this
man to reign over us." Then the return of the crownedking is to be celebrated
by the distribution of rewards and punishments as the case may be. Out of
this significantparable we may learn the following lessons.
I. IT IS IN HEAVEN, AND NOT ON EARTH, OUR LORD IS TO RECEIVE
HIS KINGDOM. This is the greatmistake many have made about Christ's
kingdom and reign. They localize head-quarters on earth instead of in heaven.
It is not by a democratic vote, by a plebiscite, our Lord is to receive his
kingdom, but by donation from the Father. When he went awayby death,
resurrection, and ascension, therefore, it was to receive a kingdom that he
might return crowned. Hence we are to regard him as now reigning over his
mediatorial kingdom. He is on the throne. His government is administered
from the heavenly places.

II. IT IS PERILOUS TO REFUSE TO ACKNOWLEDGE HIS PRESENT
REIGN. The citizens that hate the absent King will be slain before him when
he returns for judgment. Hostility, enmity, to Christ, if continued, must lead
to utter discomfiture at last. Rebellion of spirit is, therefore, to be diligently
uprooted if we would have any share in Christ's kingdom. It is at our peril if
we refuse his loving and righteous reign.
III. CHRIST'S SERVANTS LIVE UNDER A LAW OF CAPITAL IN HIS
KINGDOM. In this parable we have "pounds," and not "talents," referredto.
The question is, therefore, of some equal endowment which all receive in
common, not of unequal endowment distributed in sovereignwisdom. In the
parable of the talents, given in another Gospel, we have equal diligence
exhibited in the use of unequal endowments; and the reward is righteously
equalized in the completed kingdom. Here, on the other hand, we have an
unequal use of equal endowments, with the unequal rewardattached in
proportion to the diligence. We discern in the arrangement, therefore, that
law of increase whichhas been denominated the law of capital. But first we
have to settle the significationof the pounds. We shall not be far astrayif, with
Godet, we regardthem as indicating those donations of Divine grace which
are offeredto the Lord's servants, we may suppose, in equal measure. These
endowments are put to use in some cases, utterly neglectedin others. It will be
found at lastthat the law of capitalhas obtained in the Lord's arrangements.
One man, by judicious use of what the Lord has given, finds his grace growing
tenfold, so that by the time the Lord returns he is ready to undertake the
government of ten cities. Another man, by diligence, but not so persevering as
the former, finds his gracesgrowing fivefold, so that in the final arrangement
he is equal to the oversightof five cities. A third is representedas making no
use whateverof his endowment, under the impression that the Lord is a
grasping speculator, who wants to make the most he can out of men. He
ventures to return his trust just as it was. He finds, however, that his selfish
idleness is visited with utter ruin. He has the misused endowment recalledand
made over to the better trader. "To him that hath shall be given."

Accumulated capital tends to increase in proper hands, and it is right it
should do so. It follows, then, from this law of capitalas thus applied:
1. That we should use diligently every means to increase ourChristian graces.
Sanctificationshould be our life-work, and all action, meditation, prayer,
should be utilized for the one greatobjectof becoming the best servants of our
Masterour circumstances admit of.
2. We shall find ourselves thereby becoming rulers of men. It is wonderful the
influence exercisedby consecratedlives. It is easyunderstanding how we may
become kings and priests unto God the Father. As consecratedby his grace,
we begin immediately to influence others for goodand to reign.
3. The influence on earth will have its counterpart in the reign enjoyedby us
in heaven. Forheaven will be the home of order. It will be no happy, musical
mob. It will be a greatsociety, with recognizedkings of men, under the
gracious authority, of course, of him who is "King of kings, and Lord of
lords," Influence, character, all that is gracious, is destined to be continued
and to abide. Those who have done men most good, and made the most of
their opportunities here, shall be rewardedwith corresponding influence in
the well-orderedcommonwealthabove.
4. Wrong views of Christ's charactermay also be perpetuated, with their
corresponding judgments. The pitiful servant who thought his Masteraustere,
hard, grasping, was only attributing his own hard characterto his superior.
He failed to understand him. So is it with some souls. They insist on
misunderstanding God, and the result is that their misunderstanding
continues and is its own punishment. How important, therefore, that we
should have correctviews of God our Saviour! It will save us from misuse of
his gifts and graces, andfrom the doom awaiting all faithless souls. - R.M.E.

Biblical Illustrator
A certain nobleman went into a far country.
Luke 19:11-27
Parable of the pounds
J. R. Thomson, M. A.
I. CHRIST'S ABSENCE IS A PERIOD OF PROBATION.
II. THE NATURE OF THE PROBATION IS TWOFOLD.
1. The obligation to loyalty involved in Christ's king. ship and our citizenship.
2. The obligation to fidelity involved in Christ's lordship, and our service and
trust.

III. CHRIST'S RETURN WILL BE THE OCCASION OF ACCOUNT AND
RECOMPENSE.
(J. R. Thomson, M. A.)
P. B. Davis.
I. IN CHRIST'S KINGDOM THE CHARACTERISTIC FEATURE IS
SERVICE. Insteadof fostering a spirit of self-seeking, Christrepresents
Himself as placing in the hands of eachof His subjects a small sum, — a
"pound" only, a Greek mina. What a rebuke to ambitious schemes!There is
nothing suggestive ofdisplay, nothing to awakenpride. All that is askedor
expectedis fidelity to a small trust, a conscientious use ofa little sum
committed to eachfor keeping. This is made the condition and test of
membership in Messiah's kingdom.
II. IN CHRIST'S KINGDOM SERVICE, HOWEVER SLIGHT, IS SURE OF
REWARD. The faithful use of one pound brought large return. Christ asks
that there be employed for Him only what has been receivedfrom Him.
prayed, "Give what Thou requirest, and require what Thou wilt." "Natural
gifts," says Trench, "are as the vesselwhich may be large or small, and which
receives according to its capacity, but which in eachcase is filled: so that we
are not to think of him who receivedthe two talents as incompletely furnished
in comparisonwith him who receivedthe five, any more than we should
affirm a small circle incomplete as compared with a large. Unfitted he might
be for so wide a sphere of labour, but altogetheras perfectly equipped for that
to which he was destined." The parable sets before us the contrastedresults of
using, or failing to use for Christ, a small bestowment. When this is faithfully
employed, the reward, though delayed, is sure.

III. IN CHRIST'S KINGDOM, FAILURE TO SERVE, RESULTS IN LOSS
OF FACULTIES TO SERVE. One servant neglectedto use his pound, and, on
the king's return, the unused gift was takenfrom him. This denotes no
arbitrary enactment. The heart that refuses to love and serve Christ loses by
degrees the capacityfor such love and service. This is the soul's death, the
dying and decaying of its noblest faculties, its heaven-born instincts and
aspirations.
IV. IN CHRIST'S KINGDOM, SERVICE, OR NEGLECT OF SERVICE,
GROWS OUT OF LOVE, OR THE WANT OF LOVE, TO CHRIST. The
citizens "hatedthe king, and would not have him to rule over them." The idle
servant "knew that he was an austere man." In neither case was there love,
and hence in neither case service. Love to Christ is indispensable to serving
Him.
(P. B. Davis.)
Trading for Christ
S. Martin, D. D.
I. EVERY CHRISTIAN IS ENDOWED BYHIS REDEEMER. All that a man
hath, that is worth possessing, allthat he lawfully holds, partakes ofthe
nature of a Divine endowment; even every natural faculty, and every lawful
acquisition and attainment.
II. OF THE THINGS CHRIST HAS GIVEN US, WE ARE STEWARDS.
Now stewardshipinvolves what? It involves responsibility to another. We are
not proprietors.
III. IN OUR USE OF WHAT CHRIST HAS COMMITTED TO US, HE
EXPECTS US TO KEEP HIMSELF AND HIS OBJECTSEVER IN VIEW.

What we do, is to be done for His sake. If we give a cup of cold waterto a
disciple, it is to be in the name of a disciple, it is to be given for Jesus'sake.
Whateverwe do is to be done as to Him. If we regarda day as sacred, we must
regard it unto the Lord. If we refuse to regard a particular day as sacred, that
refusal is to be as unto the Lord. If we eat, we are to eat to the Lord. If we
refuse to eat, that refusal, again, is to be as unto the Lord. Brethren, we have
not yet entered sufficiently into the idea of servitude, and yet the position of
servitude is our position. Towards Christ we are not only pupils — we are not
only learners — we are as servants. We have a distinct and positive vocation.
IV. This passagereminds us that THE SAVIOUR WILL COME, AND CALL
US TO ACCOUNT FOR THE USE OF ALL THAT HE HAS COMMITTED
TO US.
V. ACTIVITY IN THE PAST WILL NOT JUSTIFY INERTNESS IN THE
PRESENT.
(S. Martin, D. D.)
T. T. Lynch.
Notice the following points:
1. The "pound" had been kept in a napkin — to show sometimes, as people
keepa Bible in their house to let us see how religious they are. But the very
brightness of the Book proves how little it is read. It is kept for the
respectability of it, not used for the love of it. The anxious faithless keeperof
the pound had perhaps sometimes talkedof his fellow-servants "risking their
pounds in that way";adding "I take care of mine." But spending is better
than hoarding; and the risks of a trade sure to be on the whole gainful are

better than the formal guardianship of that which, kept to the last, is then lost,
and which, while kept, is of no use.
2. The pound is takenaway from the unfaithful servant, and given to the
ablestof the group. Let the man who is ablest have what has been wasted. Let
all, in their proportion, receive to their care the advantages whichhave been
neglected, and employ these for themselves and for us.
3. Notice next, how it fares with the different servants when the king and the
master return. Those who had been faithful are all commended and rewarded.
The king shares his kingdom with those who had been faithful to him in his
poverty. They have gainedpounds, and they receive cities. The master
receives those into happiest intimacy with himself, who, in his absence, have
been faithfully industrious for him. These goodmen enter into his joy. He
delayed his coming; but they continued their labours. They said not, "He will
never come to reckonwith us; let us make his goods our own; we have been
busy, let us now be merry." "Outer darkness!" How expressivelydo the
words represent both the state of man before his soul's goodis gained, and his
state when that goodhas been lost! Who that has gained shelter, and is one of
the many whose hope, whose interests are one, who have light and warmth
and sometimes festive music, would be castforth againinto the cold, dark,
lonely night?
4. There are for eachman two ways of gain — the direct and the indirect,
increase and interest. How comes increase?It comes by the plenty of nature,
which enables us to add one thing to another, as goldto iron and wood; by the
productiveness of nature, which out of one seedyields many; by the
application of skill to nature, through which we extract, connect, and adapt
nature's gifts, and, first fashioning took, then fashion many things. But all
were to little purpose without combination. And whateverof ours another
uses, paying us for the use, yields us interest. We depend for the increase of

our possessions onour connectionwith others, our combination with them.
And we can always employ our "talent" indirectly, if we cannotdirectly;
usually, we can do both. We can both sow a field and lend money to a farmer.
We canattend to work of our own, and sustain the work of others. We can
teach, and help, and comfort; and we can subscribe in aid of those who do
such work of this kind as we cannotourselves perform.
(T. T. Lynch.)
The servants and the pounds
C. H. Spurgeon.
I. THERE ARE HERE TWO SETS OF PERSONS.We see the enemies who
would not have this man to reign over them, and the servants who had to
trade with his money. You are all either enemies or servants of Jesus.
II. We now advance a step further, and notice THE ENGAGEMENTSOF
THESE SERVANTS. Theirlord was going away, and he left his ten servants
in charge with a little capital, with which they were to trade for him till he
returned.
1. Notice, first, that this was honourable work. They were not entrusted with
large funds, but the amount was enough to serve as a test. It put them upon
their honour.
2. It was work for which he gave them capital. He gave to eachof them a
pound. "Notmuch," you will say. No, he did not intend it to be much. They
were not capable of managing very much. If he found them faithful in "a very
little" he could then raise them to a higher responsibility. He did not expect
them to make more than the pound would fairly bring in; for after all, he was
not "anaustere man." Thus he gave them a sufficient capital for his purpose.

3. What they had to do with the pound was prescribed in generalterms. They
were to trade with it, not to play with it.(1) The work which he prescribed was
one that would bring them out. The man that is to succeedin trade in these
times must have confidence, look alive, keephis eyes open, and be all there.(2)
Trading, if it be successfullycarried on, is an engrossing concern, calling out
the whole man. It is a continuous toil, a varied trial, a remarkable test, a
valuable discipline, and this is why the nobleman put his bondsmen to it, that
he might afterwards use them in still higher service.(3)At the same time, let
us notice that it was work suitable to their capacity. Small as the capitalwas,
it was enough for them; for they were no more than bondsmen, not of a high
grade of rank or education.
III. Thirdly, to understand this parable, we must remember THE
EXPECTANCYWHICH WAS ALWAYS TO INFLUENCE THEM. They
were left as trusted servants till he should return, but that return was a main
item in the matter.
1. They were to believe that he would return, and that he would return a king.
2. They were to regard their absentmaster as already king, and they were so
to trade among his enemies that they should never compromise their own
loyalty.
3. I find that the original would suggestto any one carefully reading it, that
they were to regard their masteras already returning. This should be our
view of our Lord's Advent? He is even now on His way hither.

IV. Now comes the sweetpart of the subject. Note well THE SECRET
DESIGN OF THE LORD. Did it ever strike you that this nobleman had a
very kindly design towards his servants? Did this nobleman give these men
one pound eachwith the sole designthat they should make money for him? It
would be absurd to think so. A few pounds would be no item to one who was
made a king. No, not it was, as Mr. Bruce says, "he was net money making,
but charactermaking." His designwas not to gain by them, but to educate
them.
1. First, their being entrusted with a pound eachwas a test. The test was only
a pound, and they could not make much mischief out of that; but it would be
quite sufficient to try their capacityand fidelity, for he that is faithful in that
which is leastwill be faithful also in much. They did not all endure the test,
but by its means he revealedtheir characters.
2. It was also a preparation of them for future service. He would lift them up
from being servants to become rulers.
3. Besides this, I think he was giving them a little anticipation of their future
honours. He was about to make them rulers over cities, and so he first made
them rulers overpounds.
(C. H. Spurgeon.)
Accountability and reward
J. Thomson, D. D.
1. We may. learn that Christians have receivedspecialadvantages, and that
every one is accountable to God for the use or abuse of them.

2. From this parable we may learn that no man is so obscure or contemptible
as to escapethe penetrating eye of the Judge of the world; either because he
has done nothing but evil, or done no good. No man is so mean, or poor, or
wicked, as to be over-lookedor forgotten. No man is so insignificant nor so
feeble as not to have duties to perform. -3. From this parable also we infer
that all who shall improve will be rewarded; and that the reward will be in
proportion to the improvement.
4. The advantages which God bestows, whenimproved, shall be increased, so
as to form additional means of progress;while he who misimproves his
present means and opportunities shall be deprived of them.
5. Those who rejectJesus Christ shall be punished in the most exemplary
manner (verse 27).
(J. Thomson, D. D.)
Lessons
D. C. Hughes, M. A.
1. That our Lord's absence, here attributed to His having gone to receive a
kingdom, does not conflict with other representations of the reasonof such
absence, viz., to send forth the Holy Spirit, and "to make intercessionfor us."
2. That the period of our Lord's absence is definite in its duration, "until the
times of restitution of all things" (Acts 3:21), and also under the absolute
authority of the Father (Acts 1:7).

3. That our duty is not to be prying into the mysteries of our Lord's coming,
or spending precious time in making useless calculations in respectto the time
when He will come, but to "occupy" till He come.
(D. C. Hughes, M. A.)
Christ's spiritual kingdom
F. G. Lisco.
I. THE PROPERNATURE OF THE KINGDOM.
1. The Son of God from heaven is King.
2. He has receivedthe kingdom in heaven. He will give lull manifestation of it
from heaven; and return.
II. THE PRESENTSTATE OF THE KINGDOM. Although a heavenly
kingdom, it yet stretches overthe whole human race upon earth; for on earth
He has —
1. Servants, as stewards ofentrusted gifts.
2. Enemies, who grudge His heavenly glory.
III. THE FUTURE MANIFESTATION OF THE KINGDOM SHOWS IT TO
BE A HEAVENLY ONE, from the manner in which rewards and
punishments are to be distributed; which is —

1. Righteous and beneficent in the gracious apportionment of reward to those
of approved fidelity.
2. Just and righteous in the punishment —
(1)of the faithless;
(2)of avowedenemies.
(F. G. Lisco.)
L. O. Thompson.
I. THE DESIGN OF THIS PARABLE.
1. It corrects false notions about the immediate appearance ofGod's kingdom
as temporal and visible.
2. It teaches thatChrist would take His departure from earth, and delay His
return.
3. It enforces the need of presentfidelity to our trust.

4. It illustrates the folly of expecting good from the future if the present be
neglected.
5. It contains the promise of our Lord's return.
II. WHEN WILL HE COME TO US INDIVIDUALLY?
1. Either at our death.
2. Or, at the lastday to institute judgment.
3. The time for either, for both, is unknown to us.
III. CLASSES PASSED UPON IN JUDGMENT AS HERE
FORESHADOWED.
1. This parable contains no reference to the heathen.
2. Those who improved their pounds were approved and rewarded according
to the measure of their fidelity.
3. He that knew his master's will and neglectedhis trust was reproved and
deprived of his pound.

4. The Lord's enemies, who would not have Him to reign over them, were
punished with the severity their hate and wickedopposition merited.
IV. SOME LESSONS.
1. Our Lord's return has already been delayed 18 — years.
2. We are not to infer from this that He never will return.
3. He that is faithful only in the visible presence of his master, is not entirely
trustworthy.
4. Eachone of the ten servants receivedten pounds. The outward
circumstances ofnone are so meagre that in them eachone may not equally
serve his Lord.
5. If the parable of the talents refers to inward gifts, which are equally
distributed, then the parable of the pounds refer to our opportunities for
doing good, which to all are alike.
6. Improved opportunities increase ourcapacityto do and getgood. They are
like money at interest. After Girard had savedhis first thousand, it was the
same, he said, as if he had a man to work for him all the time.
7. Neglectedopportunities never return. You cannot put your hand into
yesterdayto do what was then neglected, orsow the seeds of future harvests.

8. Even if we knew that the Lord would return to-morrow, to-day's work
should not be neglected. "Trade ye herewith, till I come."
(L. O. Thompson.)
The pounds
W. M. Taylor, D. D.
1. The departure of the nobleman to the far country, and his sojournthere
until he should receive his kingdom, intimate that the secondcoming of the
Lord was not to be immediate.
2. The true preparation for the coming of the Kingdom of the Lord, is that of
character. The "pound" given to each, is the common blessing of the gospel
and its opportunities.
I. THE GOOD AND FAITHFUL SERVANT WHO MADE HIS ONE
POUND INTO TEN. Symbolizing the conduct and blessednessofthose who
make the most of their enjoyment of the gospelblessings.Theydo not despise
the day of small things. They do not trifle awaytheir time in idleness, or waste
it in sin; but finding salvation in the gospel, through faith in Jesus Christ, they
setthemselves to turn every occupationin which they are engaged, andevery
providential dispensation through which they may be brought, to the highest
account, for the development in them of the Christian character.
II. ANOTHER WAY OF DEALING WITH THE COMMON BLESSING OF
THE GOSPELIS ILLUSTRATED IN THE CASE OF HIM WHO HAD
INCREASED HIS POUND TO FIVE. He had been a real servant; but his
diligence had been less ardent, his devotion less thorough, his activity less

constant, and so the Lord simply said to him, "Be thou also over five cities."
The representative of the easy-going disciple. There are some who will be
saved, yet so as by fire, and others who shall have salvationin fulness; some
who shall have little personalholiness on which to graft the life of the future,
and who shall thus be in a lowerplace in heaven for evermore, enjoying its
blessednessas thoroughly as they are competent to do, yet having there a
position analogous it may be, though of course not at all identical, with that
occupiedby the Gideonites of old in the promised land.
III. THE SERVANT WHO HID HIS POUND IN THE EARTH, AFTER HE
HAD CAREFULLY SOUGHT TO KEEP IT FROM BEING INJURED, BY
WRAPPING IT IN A NAPKIN. He lost everything by an unbelieving anxiety
to lose nothing. He was so afraid of doing anything amiss, that he did nothing
at all. The representative of the greatmultitude of hearers of the gospel, who
simply do nothing whateverabout it. They do not oppose it; they do not laugh
at it; they do not argue againstit; their worstenemies would not call them
immoral; but they "neglectthe greatsalvation," and think that because, as
they phrase it, they have done no harm, therefore they are in no danger. But
Christ requires positive improvement of the privileges which He bestows.
IV. THE CONDUCT OF THOSE CITIZENS WHO HATED THE
NOBLEMAN, AND SAID, "We will not," etc. Open enemies.
(W. M. Taylor, D. D.)
Occupy till I come
The traffic of the kingdom
D. D. Moore.
Our Lord leads us into the greatmart, and cries, "Occupytill I come."

I. The Lord gives every man a fair start in this business, and old obligations
are paid.
II. The Lord backs all the just and legalpromissory notes of His
merchantmen. "I am with you."
III. The Christian trader has influential partnership. "Co-workers withGod."
IV. Successin this business requires extensive advertisement.
1. By expressionof word.
2. By expressionof deportment.
V. Diplomacy is essential. Whento expend, when recruit.
VI. True effort and successwill flow from intense earnestness.
VII. In this business nothing succeeds like success. His talents — are we
improving them?
(D. D. Moore.)
Occupation

E. F. Scott.
I. LIFE OUGHT TO BE ONE OF OCCUPATION. World a greatworkshop.
II. WORK SHOULD BE RECEIVED AS FROM CHRIST. He says,
"Occupy." We must make sure that our occupation, orany part of it, is not in
opposition to His will.
III. WORK TRULY PERFORMEDLEADS TO AND PREPARESFOR
HIGHER WORK. "Occupytill I come." WhenHe came it was to give
kingdoms insteadof pounds. The schoolboydoes not need costlybooks. The
young apprentice has his hand and eye trained by working on cheap
materials. Every duty faithfully dischargedis a step on God's ladder of
promotion. Do not wait for some greatopportunity. The born artist makes his
first pictures with a bit of chalk or burnt stick.
IV. THE WHOLE LIFE SHOULD BE SOLEMNIZED AND GUIDED BY
THE THOUGHT OF CHRIST'S COMING. "Occupytill I come." The
irrational creatures instinctively and necessarilyperform their parts. The
earth was kept by them till the householder, man, appeared. But the thought
of Christ's coming, the thought of meeting Him to give in our account, is
necessaryfor man's right living here. Some saythat men are simply to act
their part, without thinking of a future. But a man cannotdo this. As the
sailor, the traveller, knows whither he is going before he sets out, and makes
his preparations and steers his course accordingly, so must we. A ship simply
setadrift — a traveller merely wandering on — is most unlikely to reachany
happy haven. We must give account. We are moving on to the Judgment-seat
of Christ. Duties done or neglected, opportunities improved or wasted, will
meet us there.
(E. F. Scott.)

We will not have this man to reign over us
Christ's spiritual kingdom and its rejection by men
T. Manton, D. D.
1. THAT CHRIST HATH A SPIRITUAL KINGDOM;for all things concur
here which belong to a kingdom; here is a monarch, which is Christ; a law,
which is the gospel;subjects, which are penitent believers; rewards and
punishments, eternal life and eternal torment.
1. Here is a monarch, the mediator, whose kingdom it is. Originally it
belongethto God as God, but derivatively to Christ as Mediator (Psalm2:6;
Philippians 2:10, 11).
2. There are subjects. Before I tell you who they are, I must premise that there
is a double considerationof subjects. Some are subjects by the grant of God,
others are subjects not only by the grant of God, but their own consent.
3. The law of commerce betweenthis sovereignand these subjects (for all
kingdoms are governedby laws).
4. Rewards and punishments.(1) Forpunishments. Though the proper intent
and business of the gospelis to bless, and not to curse, yet, if men wilfully
refuse the benefit of this dispensation, they are involved in the greatestcurse
that can be thought of (John 3:19).(2) Rewards. The privileges of Christ's
kingdom are exceeding great.
(a)Forthe present, pardon and peace.
(b)Hereafter eternal happiness.

II. That in all reasonTHIS KINGDOM SHOULD BE SUBMITTED UNTO
—
1. Becauseofthe right which Christ hath to govern. He hath an
unquestionable title by the grant of God (Acts 2:36). And His own merit of
purchase (Romans 14:9).
2. This new right and title is comfortable and beneficial to us.
3. It is by His kingly office that all Christ's benefits are applied to us. As a
Priest, He purchased them for us; as a Prophet, He giveth us the knowledge of
these mysteries; but as a King, He conveyeththem to us, overcoming our
enemies, changing our natures, and inclining us to believe in Him, love Him,
and obey Him (Acts 5:31).
4. Our actualpersonaltitle to all the benefits intended to us is mainly
evidenced by our subjectionto His regalauthority.
5. We shall be unwillingly subjectto His kingdom of powerif we be not
willingly subject to His kingdom of grace.
6. This government, which we so much stick at, is a blessedgovernment.
Christ Himself pleadeth this (Matthew 11:30), "My yoke is easy, and My
burden is light." It is sweetin itself, and sweetin the issue.

III. WHAT MOVETH AND INDUCETHMEN SO MUCH TO DISLIKE
CHRIST'S REIGN AND GOVERNMENT.
1. The evil constitution of men's souls. This government is contrary to men's
carnaland brutish affections. It comes from an affectationof liberty. Men
would be at their own dispose, and do whatsoeverpleaseththem, without any
to call them to an account(Psalm12:4).
3. It proceeds from the nature of Christ's laws.
(1)They are spiritual.
(2)They require self-denial.Information.
1. It showethus whence all the contentions arise which are raisedabout
religion in the world. All the corrupt part of the world oppose His kingly
office.
2. It informeth us how much they disserve Christianity that will hear of no
injunctions of duty, or mention of the law of faith, or of the new covenant as a
law. Besides that they take part with the carnal world, who cannotendure
Christ's reign and government, they blot out all religion with one dash. If
there be no law, there is no government, nor governor, no duty, no sin, no
punishment nor reward; for these things necessarilyinfer one another.
3. It informeth us what a difficult thing it is to seatChrist in His spiritual
throne, namely, in the hearts of all faithful Christians.

4. It informeth us of the reasonwhy so many nations shut the door against
Christ, or else grow weary of Him.
5. It informeth us how ill they deal with Christ who have only notional
opinions about His authority, but never practically submit to it.Exhortation. If
we would distinguish ourselves from the carnalworld, let us resolve upon a
thorough course of Christianity, owning Christ's authority in all things.
1. If we be to begin, and have hitherto stoodagainstChrist, oh I let us repent
and reform, and return to our obedience (Matthew 18:3).
2. Rememberthat faith is a great part of your works from first to last (John
6:27).
3. Your obedience must be delightful, and such as cometh from love (1 John
5:3).
4. Your obedience must be very circumspectand accurate (Hebrews 12:28).
5. It is a considerable part of our work to look for our wages, orexpectthe
endless blessednessto which we are appointed (Titus 2:13).
(T. Manton, D. D.)

When He was returned
The Lord's return
Some weeks ago a greatprocessionwas in Chicago. OnSunday evening
before, the park was filled with tents and people, in preparation for the
display on Tuesday. Passing downthe avenue, a lad said, as we crossedthe
railway track:"Did you see that long train of cars, sir? They are going after
the knights." "Yes, I saw them," was the reply. "My cousin is one of them, sir;
he is a sir-knight. I wish I was one," saidthe boy. "Why?" said the gentleman.
"Oh! they look so pretty, and they'll have a big time, sir." "Yes," saidthe
man, "but it is a greatexpense — one or two millions, and the interest of the
money would support all the poor in the city." "I never thought of that," said
the boy; "and we are poor." Having askedhis age, residence, andplace of
work, the gentleman said, "Do you go to church and Sunday-school?" "Yes,"
said the boy. "Did you ever hearof Jesus? Yes, indeed." "Do you know He
will come again— come in glory, with all the angels, with all the prophets,
kings, martyrs, holy men, and children, and with all the babies that have ever
died?" "W-e-l-l," said the boy, "I don't believe this procession, big as it is, will
be a flea-bite to that one, do you, sir?" "No, indeed," said the man; "and
remember, also, that when He comes in glory He will give places to every one
who has been faithful to Him; even a boy may shine in that greatCompany."
"Well, sir," saidthe lad, "I will tell you what I think. I had rather be at the
tail-end of Jesus'processionthan to be at the head of this one. Wouldn't you,
sir?" Even so it will be. But His enemies, whatof them? Slain before Him.
There are His servants, His family, and His enemies;there is glory, reward,
and judgment. Which for you and me?
Three ways of treating God's gifts
Sunday SchoolTimes.
There are three ways in which we may treat God's gifts; we may misuse them,
neglectthem, or use them to goodpurpose. A tool-chestis a very handy thing.
The boy who has one cando goodwork with it, if he wishes. But if he uses the
chiselto chip the noses ofstatuettes, or the hammer to drive nails into choice
pictures, or the hatchetto cut and hack the young trees in the orchard, that

tool-chestbecomes anything but a valuable acquisitionto the family. A sharp
knife is a goodthing, but in the hand of a madman it may do untold damage.
So education and natural talent are goodthings when rightly used; but there
is no rogue so dangerous as the educatedor talented rogue. Neglect, too,
destroys. The sharpesttoolwill by and by rust, if left unused. The bread for
our nourishment, if unused, will soonchange into a corrupt mass. The
untended garden will be quickly overrun with weeds. The swordthat is never
drawn at lastholds fastto the scabbard. And so the learning and the talents
that lie idle soonbegin to deteriorate. An Easternstory tells of a merchant
who gave to eachof two friends a sack ofgrain to keeptill he should callfor it.
Years passed;and at last he claimed his ownagain. One led him to a field of
waving corn, and said, "This is all yours." The other took him to a granary,
and pointed out to him as his a rotten sack full of wastedgrain. On the other
hand, the .proper use of talents brings its own reward. Castforth the seed,
and the harvest is sure. The sculptor's chiselcarves out the statue. Beneaththe
hand of man greatpalaces grow up. And beyond and above all, there is the
consciousnessthatevery gooduse of a talent, every noble act done, is adding a
stone to the statelytemple that shall be revealedhereafter.
(Sunday SchoolTimes.)
Thou hast been faithful in a very little
Faithfulness in little things
J. Vaughan, M. A.
There is a principle in this awardwhich regulates God's dealings with us in
either world. And it is this — the ground and secretofall increase is
"faithfulness." And we may all rejoice that this is the rule of God's moral gifts
— for had anything else except"faithfulness" been made the condition, many
would have been unable, or at least, would have thought themselves unable, to
advance at all. I should have no hesitation in placing first "faithfulness" to
convictions. So long as a man has not silencedthem by sin, the heart is full of
"still small voices," speaking to him everywhere. There is a duty which has

long lain neglected, andalmost forgotten. Suddenly, there wakes up in your
mind a memory of that forgotten duty. It is a very little thing that, by some
association, wokethe memory. An old sin presents itself to your mind in a new
light. A thought comes to you in the early morning, "Getup." Presently,
another thought says, "You are leaving your room without any real
communion with God." Those are convictions. Everybody has them — they
are the movings of the Holy Ghostin a man — they are the scintillations of an
inner life which is struggling with the darkness. But, be "faithful" to them; for
if you are unfaithful, they will get weakerandweaker, and fewerand fewer,
till they go out. But if you are "faithful" to them, there will be an increase —
stronger, more frequent, loftier, more spiritual, they will grow — till it is as if
your whole being were penetratedwith the mind of God; and everything
within you and around you will be a message, andthe whole world will be
vocalto you of Christ. Next to this "faithfulness" to convictions, I should place
"faithfulness in little things" to men — and this of two kinds. It is of the
utmost importance that you be scrupulously accurate and just in all your most
trivial transactions of honour and business with your fellow-creatures. And,
secondly, every one of us has, or might have, influence with somebody. The
acquisition and the use of that influence are greatmatters of "faithfulness."
(J. Vaughan, M. A.)
Soul-growthdepends on fidelity
J. Vaughan, M. A.
To employ well the present, is to command the future. And that for two
reasons. One, the natural law, which pervades all nature, rational and
irrational, that growth is the offspring of exercise. And the other, the
sovereignwill of a just God to increase the gifts of those who use them. But
whence "faithfulness"? How shall we cultivate it? First, think a greatdeal of
God's faithfulness — how very "faithful" He has been to you — how
"faithful" in all the little events of your life, and in all the secretpassagesof
your soul. Steepyour mind in the thought of the faithfulness of God to you, in
all your little things, till you catchits savour. Look at it till the finest traits

reflectthemselves upon your heart. And, secondly, go, and do to-day some one
"faithful" thing. Do it for Christ. Be "faithful" where your consciencetells
you you have been faithless.
(J. Vaughan, M. A.)
Faithful in little
A Persianking when hunting wished to eat venisonin the field. Some of his
attendants thereupon went into a village near, and helped themselves to a
quantity of salt for their master. The king, suspecting what they had done,
made them go back and pay for it, with the remark, "If I cannot make my
people just in small things, I can at leastshow them that it is possible to be
so."
The joy of faithful work
H. W. Beecher.
There comes over to our shores a poor stonecutter. The times are so bad at
home that he is scarcelyable to earn bread enough to eat; and by a whole
year's stinting economyhe manages to get togetherjust enoughto pay for a
steeragepassageto this country. He comes, homeless andacquaintanceless,
and lands in New York, and wanders over to Brooklynand seeks employment.
He is ashamedto beg bread; and yet he is hungry. The yards are all full; but
still, as he is an expert stonecutter, a man, out of charity, says, "Well, I will
give you a little work — enough to enable you to pay for your board." And he
shows him a block of stone to work on. What is it? One of many parts which
are to form some ornament. Here is just a querl or fern, and there is a branch
of what is probably to be a flower. He goes to work on this stone, and most
patiently shapes it. He carves that bit of a fern, putting all his skill and taste
into it. And by and by the mastersays, "Welldone," and takes it away, and
gives him another block, and tells him to work on that. And so he works on
that, from the rising of the sun till the going down of the same, and he only
knows that he is earning his bread. And he continues to put all his skill and
taste into his work. He has no idea what use will be made of those few stems

which he has been carving, until afterwards, when, one day, walking along the
street, and looking up at the front of the Art Gallery, he sees the stones upon
which he has worked. He did not know what they were for; but the architect
did. And as he stands looking at his work on that structure which is the
beauty of the whole streetthe tears drop down from his eyes, and he says, "I
am gladI did it well." And every day, as he passes thatway, he says to himself
exultingly, "I did it well." He did not draw the designnor plan the building,
and he knew nothing .of what use was to be made of his work; but he took
pains in cutting those stems; and when he saw that they were a part of that
magnificent structure his soul rejoiced. Dearbrethren, though the work which
you are doing seems small, put your heart in it; do the best you canwherever
you are; and by and by God will show you where He has put that work. And
when you see it stand in that greatstructure which He is building you will
rejoice in every single moment of fidelity with which you wrought. Do not let
the seeming littleness of what you are doing now damp your fidelity.
(H. W. Beecher.)
Laid up in a napkin
Laziness in the Church
H. W. Beecher.
This part of the parable is meant to teach the necessityof developing our
forces, and bringing them into use in Christian life. The duty of the
development of powerin one's self as a part of his allegiance to Christ is the
main thought. So, also, is it wrong for one affecting to be a Christian to
confine his development and increase simply to things that surround him and
that strengthen him from the exterior. It is not wrong for a man to seek
wealth in appropriate methods and in due measure;it is not wrong for a man
to build up around himself the household, the gallery, the library; it is not
wrong for a man to make himself strong on the earthwardside; but to make
himself strong only on that side is wrong. Every man is bound to build within.
Indeed, the very one of the moral functions which inheres in all religious

industries is that, while a man is building himself exteriorly according to the
laws of nature and societyand of moral insight, he is by that very process
building himself inwardly. He is building himself in patience, in foresight, in
self-denial, in liberalities;for often generosityand liberality are in the struggle
of men in life what oil is in the machine, that make the friction less and the
movement easier. So it is wrong for men to build themselves up simply for the
sake ofderiving more pleasure from reason, from poetic sensibility, and from
all aesthetic elements;but it is not wrong for them to render themselves,
through education, susceptible to finer and higher pleasures. Notonly this,
but we learn from a fair interpretation of this parable that men are not to be
content with their birthright state. It is not enough that a man has simply the
uneducated qualities that are given to him. Life educates us so far as the gift
of the hand and the foot is concerned. In so far as secularrelations are
concerned, the necessitiesofbusiness and the sweepof public sentiment are
tending constantly to educate men to bring out all that there is in them. In the
higher spiritual life it is not always the case. Menare content with about the
moral sense that they have, if it averages the moral sense of the community;
about the amount of faith that comes to them without seeking oreducation;
about the amount of personaland moral influence that exists in social
relations. But the law of the gospelis:Develop. No man has a right to die with
his faculties in about the state that they were when he came to his manhood.
There should be growth, growth. Going on is the condition of life in the
Church or in the community just as much as in the orchard or in the garden.
When a tree is "bound" and won't grow, we know that it is very near to its
end: and a tree that will not grow becomes a harbour of all manner of
venomous insects. Mengo and look under the bark, and seeing them
consorting here and there and everywhere, say: "Thatis the reasonthe tree
did not grow." No, it was the not growing that brought them there. And so all
sorts of errors and mistakes clusterunder the bark of men that stand still and
do not unfold — do not develop. This being the doctrine, I remark, in the first
place, that one may be free from all vices and from greatsins, and yet break
God's whole law. That law is love. Many sayto themselves, "Whatwrong do I
do?" The question is, What right do you do? An empty grape-vine might say,
"Why, what harm do I do?" Yes, but what clusters do you produce? Vitality
should be fruitful. Men are content if they caneat, and drink, and be clothed,

and keepwarm, and go on thus from year to year; because theysay, "I cheat
no one; I do not lie or steal, nor am I drunk. I pay my debts, and what lack I
yet?" A man that can only do that is very poorly furnished within. And in no
land in the world are men so culpable who stand still as in this land of
Christian light and privileges. You are not saved because youdo not do harm.
In our age — in no land so much as in ours — not doing is criminal. The
means of education, the sources ofknowledge, the duties of citizenship, in this
land, are such that to be born here is — I had almostsaid to take the oath —
to fulfil these things. You cannot find in the New Testamentanything that
covers in detail eachone of these particulars; and yet the spirit of the New
Testamentis — Grow, develop according to the measure of opportunity. That
being so, there never was an age in which we had so much right to call upon
men for fulness of influence and for the pouring out of their specialand
various talents in every sphere of duty. There never was a time, I think, in
which it was so wellworth a man's while to live. In former days a man might
say: "I know nothing of all these things; how canI be blamed?" but no man
can saythat to-day. No man that works atthe blacksmith's forge can say:
"Well, I was a blacksmith." A man may be a blacksmith, and yet educate
himself. No man can say:"I am a carpenter; how should I be suspectedof
knowledge?" If you do not have knowledge, you are not fit to be a carpenter.
It is not enough that a man should increase his refinement; he is to increase it
under the law: "It is more blessedto give than to receive." It is not enough
that a man should pursue, ploughing deeply and uncovering continually, the
truths of economy;he should seek forthose truths that he may have that with
which to enlighten and strengthenother men.
(H. W. Beecher.)
The natural heart unveiled in the greataccount
C. J. Brown, D. D.
I. First, lying at the bottom of all here, in the characterof the natural mind,
there comes out "the evil heart of unbelief" — A FATAL MISJUDGMENT
OF THE ADORABLE GOD — an entire heart-ignorance ofGod,

estrangementfrom God, believing of the devil's lie concerning God, in place of
God's blessedrevelation concerning Himself — "Thouart an austere man," a
hard master, very difficult to please. Still, still, the natural consciencewill
bear stern witness to the reality of a Divine judgment and law. And so, as
often as the fallen heart is forcedinto near contactwith God, this is its
language — scarceuttered consciouslyevento itself, and much less uttered
audibly to others — "Thou art an austere man," a hard master, demanding
things unreasonable, impossible for us weak creatures!NeedI say that it is a
lie of the devil, a foul calumny on the blessedGod? A hard master? Oh, "God
is love."
II. Second, and inseparably connectedwith this first feature in the character,
see a second— A DARK, JEALOUS DREAD OF SUCH A GOD, prompting
the wish to be awayfrom Him — "I fearedThee, because Thouart an austere
man," a hard master! The fear is obviously that of dark distrust, jealousy,
suspicion. It is the opposite of confidence, affection, love. How, in fact, can
such a God be loved?
III. And now, connectedinseparablywith these two features of character,
even as the secondwith the first, see the third feature in the character —
completing it — even AN UTTER INDISPOSITIONFOR ALL CHEERFUL,
ACTIVE SERVICE OF GOD, "ForI feared Thee — Lord, behold, here is
Thy pound, which I have kept laid up in a napkin; for I feared Thee, because
Thou art an austere man." Impossible to serve such a God — impossible, first,
to love Him; and, next, impossible to serve a God unloved. Oh, love is the
spring of service;distrust, jealousy, suspicion, are the death of it. But this man
thinks he has servedGod tolerably well. "Lord, behold, here is Thy pound"!
In the exceeding deceitfulness ofthe natural heart, does he contrive to
persuade himself that he has given God no serious cause of offence with him.
It is the more strange he should be able so to persuade himself, inasmuch as in
his ownword, "thy pound," he confesses thatit was the property of another
— of a Masterwho had lent it to him for a purpose, which, assuredly, was not
that of keeping it laid uselesslyup. "And He calledHis ten servants and
delivered them ten pounds, and said unto them, 'Occupy till I come'" —

"occupy," that is, traffic diligently, trade, "till I come." Oh, what is thus the
whole Christian life but a busy commerce — a trading for God, for the good
of all around us, for eternity? Fain I would have you to note — although it
belongs less to my main theme — that, if you take the three features of
characterwhich we have seenin the text, and simply reverse them one by one,
you shall have the whole characterofGod's regeneratedchild — of the
renewedheart — that heart of which it is written, "A new heart will I give
you, and a new spirit will I put within you; and I will take away the stony
heart out of your flesh, and I will give you a heart of flesh." Thus,
1. First, substitute for that word of the apostle, "The godof this world hath
blinded the minds of them which believe not, lestthe light of the glorious
gospelof Christ, who is the image of God, should shine into them," the one
which follows it, "God, who commanded the light to shine out of darkness,
hath Shined in our hearts, to give the light of the knowledge ofthe glory of
God in the face of Jesus Christ." Forthe mournful entire heart-ignorance of
God, substitute the blessedpromise fulfilled, "I will give them a heart to know
Me, that I am the Lord." For the evil heart of unbelief, crediting the devil's lie
concerning God, substitute that heaven-born faith, "We believe and are sure
that Thou art the Christ, the Son of the living God" — "We have known and
believed the love that God hath unto us." And you have the foundation of the
whole characterof the new creature in Christ Jesus.
2. Secondly, for that fear of dark and jealous dread which springs of unbelief,
substitute the love that springs of faith, "We love Him, because He first loved
us" — "My beloved is mine, and I am His" — and you have the new heart in
its very soul.
3. And thus, thirdly, for the utter indisposition to God's cheerful service,
substitute that heart for all service, "Lord, what wilt Thou have me to do?" A
practicalinference or two before I close. —(1)First, there is to be a judgment

day. Do you believe it?(2) Second, how worthless, in that day, will be all
merely negative religion — "Lord, behold, here is Thy pound, which I have
kept laid up in a napkin!" And as for all attempts to occupy neutral ground in
the kingdom of Christ, what dreams they are!(3) But, thirdly, be it carefully
noted that this, properly speaking, is not yet the Judge, but the Prophet,
telling beforehand of the Judge, and of the judgment to come.
(C. J. Brown, D. D.)
"Out of thy own mouth will I judge thee
W. Nevins, D. D.
Now the general truth that I would deduce from this narrative, and endeavour
to establish, may be expressedin these terms. That insensibility and inaction
with which mankind are. to so great an extent chargeable, as touching
religion, are indefensible on every ground, unsusceptible of apologyfrom any
quarter, and incapable of being justified on any principles whatsoever, being
inconsistentwith what is enjoined by every man's belief, howeverloose and
erroneous it may be.
1. It is a principle universally admitted among men that every subject should
receive a degree ofattention proportioned to its intrinsic magnitude and our
personalinterest in it; and in things purely secularthey endeavour to carry
this principle into practice. But not to dwell too long on this, I pass to another
principle of common life —
2. Which is sinned againstin religion, that of employing the present for the
advantage of the future. What man of you is there whose schemes do not
contemplate the future, and whose labours do not look to that which is to
come?

3. And here I am reminded of another inconsistencyinto which many fall. I
refer to the unjustifiable and unauthorized use which they make of the fact of
the Divine benevolence in their speculations upon religion. A use which they
would blush to make of it in reference to any other subject. What would you
think of the man who should found all his expectations ofhealth, and
affluence, and happiness, on the simple fact of the Divine benignity, and
should infer from the truth that God is good, that he shall never know want or
feel pain?
4. There is another common principle unhesitatingly admitted among men, on
which I would remark in this connection, as being denied a place among the
first truths of religion— the principle of not expecting any acquisitionof
considerable value without much precedentlabour and pains takenfor it.
5. There is yet one other principle ,of common life, which, we have to
complain, is not actedupon in religion. It is that of adopting always the safer
course.
(W. Nevins, D. D.)
Unto every one which hath shall be given
The law of use
R. D. Hitchcock, D. D.
The idea is that having is something quite other than mere passive, possession
— the upturned, nerveless palm of beggary. Having, realhaving, is eager,
instant, active possession, the sinewygrip. Having is using. Anything not used
is already the same as lost. It will be lost by and by. In this sense of having, the
more we have, the more we get; the less we have, the less we get. This is law,
universal law.

I. THIS LAW OF USE IS PHYSICAL LAW. Muscular force gains nothing by
being husbanded. Having is using. And to him that hath, shall be given. He
shall grow strongerand stronger. What is difficult, perhaps impossible to-day,
shall be easyto-morrow. He that keeps on day by day lifting the calf, shall lift
the bullock by and by. More than this. Only he that uses shalleven so much as
keep. Unemployed strength steadily diminishes. The sluggard's arm grows
soft and flabby.
II. THIS LAW OF USE IS COMMERCIALLAW. Realpossessionis
muscular. The toil, care, sagacity, and self-denial required in getting property,
are preciselythe toil, care, sagacity, and self-denialrequired in keeping it.
Nay, keeping is harder than getting, a greatdeal harder. Wise investments
often require a genius like that of greatgeneralship. Charles Lamb, in one of
his essays, expressespity for the poor, dull, thriftless fellow who wrapped his
pound up in a napkin. But the poor fellow was also to be blamed. Those ten
servants, who had the ten pounds given them, were commanded to trade
therewith till the master came.
III. THIS LAW OF USE IS MENTALLAW. Even knowledge, like the manna
of old, must needs be fresh. It will not keep. The successfulteacheris always
the diligent and eagerlearner. Just when he has nothing new to say, just then
his authority begins to wane. Much more is mental activity essentialto mental
force. It is related of Thorwaldsenthat when at lasthe finished a statue that
satisfiedhim, he told his friends that his genius was leaving him. Having
reacheda point beyond which he could push no further, his instinct told him
that he had already begun to fail. So it proved. The summit of his fame was no
broad plateau, but a sharp Alpine ridge. The last step up had to be quickly
followedby the first step down. It is so in everything. Ceasing to gain, we
begin to lose. Ceasing to advance, we begin to retrograde.

IV. THIS LAW OF USE IS ALSO MORAL LAW. Here lies the secretof
character. There is no such thing as standing still. There is no such thing as
merely holding one's own. Only the swimmer floats. Only the conqueroris
unconquered. Characteris not inheritance, nor happy accident, but hardest
battle and victory. The fact is, evil never abdicates, nevergoes offon a
vacation, never sleeps. Everyday every one of us is ambushed and assaulted;
and what we become, is simply our defeat or victory. Not to be crowned
victor, is to pass under the yoke. If prayer be, what has pictured it, the watch-
cry of a soldierunder arms, guarding the tent and standard of his general,
then the habit of it ought to be growing on us. For the night is round about us,
and, though the stars are out, our enemies are not asleep. H the Bible be what
we say it is, we should know it better and better. Written by men, still it has
God for its Author, unfathomable depths of wisdom for its contents, and for
its shining goalthe battlements and towers of the New Jerusalem. So of all the
virtues and graces. Theywill not take care of themselves. Realgoodnessis as
much an industry, as much a business, as any profession, trade, or pursuit of
men.
(R. D. Hitchcock, D. D.)
Spiritual investments
C. S. Robinson, D. D.
I. LET US SEEK TO GIVE FULL STATEMENTTO THE PRINCIPLE
HERE ANNOUNCED, BEFOREWE ATTEMPT TO SHOW ITS
PRACTICAL REACH.
1. The meaning of our Lord's words is certainly clear. Considerthat the
pounds representany sort of gift or endowment for usefulness — any
capacity, resource, instrument, or opportunity for doing goodto our fellow
men. He does not really possessanything; he only "occupies" it; it is actually
lent money, and belongs to his Lord.

2. The illustrations which suggestthemselves in ordinary experience will make
the whole matter our own. We are simply reminded once more of the working
of the universal law of exercise. Ourbodily members and our intelluctual
faculties are skilledand invigorated by activity, and injured seriously by
persistentdisuse. An interesting example of cultivating alertness of
observationis related in the life of Robert Houdin, the famous magician.
Knowing the need of a swift mastery and a retentive memory of arbitrarily
chosenobjects in the greattrick of second-sight, he took his son through the
crowdedstreets, then required him to repeat the names of all the things he
had seen. He often led the lad into a gentleman's library for just a passing
moment, and then afterwards questioned him as to the colourand places of
the books onthe shelves and table. Thus he taught him to observe with
amazing rapidity, and hold what he gained, till that pale child baffled the wise
world that watchedhis performances. But, highest of all, our spiritual life
comes in for an illustration. Here we find that, in what is truly the most subtle
part of our human organization, we are quite as remarkable as elsewhere.
Even in our intercourse with God, we bend to natural law. He prays best who
is in the habit of prayer. His very fervour and spirituality, as wellas his
fluency, are increasedby constantpractice. Thus it is with studious reading of
the Scriptures Thus it is with the constantand devout reference ofone's life to
God's overruling providence. And thus it is with preparedness for heaven.
Piety altogetheris as capable of growth as any possessionwe have. He who
has, gains more; he who leaves unused what he has, loses it.
II. A FEW PLAIN APPLICATIONS OF THIS PRINCIPLE.
1. Beginwith the duty of Christian beneficence. Any pastorof a Church, any
leaderof a difficult enterprise, is acquainted with the fact that the best
persons to ask for a contribution, with a sublime faith and a most cheerful
expectationof success, are those who have just been giving largely, those who
all along have been giving the most. Such Christians are prosperedby the

exercise. Theirhearts and their purses alike are distended with the grace and
the gold.
2. Take also the duty of teaching God's truth to those who always need it. Does
a wise man lose his learning by communicating it freely? Rather, are not those
the bestscholars who do hardest work in teaching the dullest pupils with the
most patience?
3. Again, take our consistencyofdemeanour. This, if anything, would seem
most personaland most incommunicable. A Christian who cares nothing for
what people sayof him deteriorates in fidelity. He who tries hardest to disarm
criticism by a godly demeanour will grow in correctness andsatisfaction. He
need not become more rigid and so more unamiable.
4. Just so, once more, take into considerationall kinds of ordinary Church
activity. Those efficient believers, who are generallyin the lead when each
charitable and energetic work is in its turn on hand, are not so prominent just
because they are ambitious and officious, nor because they love
conspicuousness;but because being in one sort of earnestlabour, they learn to
love all labour for Christ. Most naturally, they grow unconsciouslyzealous for
Him.
III. This is going far enough now: we reach in proper order SOME OF THE
MANY LESSONS WHICH ARE SUGGESTED BYTHE PRINCIPLE.
1. It is high time that Christians should begin to apply business maxims to
their spiritual investments.

2. Think joyously of the irresistible working of all these Divine laws of
increase, if only we are found faithful.
3. Just here also we begin to understand what our Lord means when He tells
us that "a man's life consistethnot in the abundance of the things which he
possesseth" (Luke 12:15). We have no doubt that such a man as that in the
parable, who hid his pound in the napkin, was far more disturbed over the
care of it than either of those who had their ten or five pounds hard at work.
Unemployed wealth, unimproved property, is but a perplexity, and generally
enslaves the man who sits down to watchit. What we put to use — of our
heart as well as of our money — is what We own; the rest owns us.
4. Finally, mark the sad reverse ofall we have been dwelling upon. Observe
that the pound takenawayfrom this man was not his profit, but his capital.
Hence, he had no further chance;the very opportunity of retrieval was gone.
(C. S. Robinson, D. D.)
The napkin of secretdoubt
Thomas T. Lynch.
"Dostthou believe this doctrine that I ask thee of? Dostthou hold it firmly?"
"Indeed I do, sir. I keepit most carefully." "Keep it carefully! What dost thou
mean?" "I have it, sir, folded awayin a napkin." "A napkin! What is the
name of that napkin?" "It is called secretdoubt." "And why dost thou keep
the truth in the napkin of secretdoubt?" "Theytell me that if exposedto the
air of inquiry it will disappear; so, when askedfor it, I shall not have it, and
shall perish." "Thouart foolish, and they that have told thee this arc foolish.
Truth is corn, and thou wilt not be askedfor the corn first given thee, but for
sheaves. Thouart as if keeping thy corn in the sack ofunbelief. The corn shall

be taken from thee if thou use it not, and thyself put in thy sack of unbelief,
and drowned in the deep, as evil-doers were punished in old times."
(Thomas T. Lynch.)
Destroyedthrough disuse
The following extract from Mr. Darwin's recently published life will, perhaps,
explain the cause of his rejection of Christianity. The words are his own: "I
cannot endure to read a line of poetry: I have tried lately to read Shakespeare
and found it so intolerably dull that it nauseatedme. I have also almostlost
my taste for pictures or music My mind seems to have become a kind of
machine for grinding generallaws out of large collections offacts, but why
this should have causedthe atrophy of that part of the brain alone on which
the higher tastes depend. I cannotconceive If I had to live my life again, I
would have made a rule to read some poetry, and listen to some music at least
once a week:for perhaps the parts of my brain now atrophied would then
have kept alive through use." "It is an accursedevil to a man," he writes in
1858, "to become so absorbedin any subjectas I am in mine." We cannot be
accusedeitherof want of sympathy or want of charity if, in the light of what
Darwin has told us of his religious history, we sum up his scepticismin those
words which we have italicized — "atrophy of the brain."
The law of increase
C. H. Spurgeon.
"The Times," speaking ofthe Exhibition of the Royal Academy, says, "No
doubt people ought to bring to a collectionof pictures, or other works ofart,
as much knowledge as possible, according to the old saying that if we expectto
bring back the wealthof the Indies, we must take the wealth of the Indies out
with us. Learning and progress are continual accretions."This witness is true.
He who studies the works ofart in an exhibition of paintings, being himself
already educatedin such matters, adds greatly to his knowledge, and derives
the utmost pleasure from the genius displayed. On the other hand, he who
knows nothing at all about the matter, and yet pretends to be a critic, simply

exhibits his own ignorance and self-conceit, and misses that measure of
enjoyment which an entirely unsophisticated and unpretending spectator
would have received. We must bring taste and information to art, or she will
not deign to revealher choicestcharms. It is so with all the higher forms of
knowledge. We were once in the fine museum of geologyand mineralogyin
Paris, and we noticed two or three enthusiastic gentlemen in perfect rapture
over the specimens preserved in the cases;they pausedlovingly here and
there, used their glasses,and discoursedwith delighted gesticulations
concerning the various objects of interest; they were evidently increasing their
stores of information; they had, and to them more was given. Money makes
money, and knowledge increasesknowledge. A few minutes after we noticed
one of our owncountrymen, who appeared to be a man of more wealth than
education. He lookedaround him for a minute or two, walkedalong a line of
cases, and then expressedthe utmost disgust with the whole concern:"There
was nothing there," he said, "excepta lot of old bones and stones, and bits of
marble." He was persuaded to look a little further, at a fine collectionof fossil
fishes, but the total result was a fuller manifestation of his ignorance upon the
subjects so abundantly illustrated, and a declarationof his desire to remain in
ignorance, for he .remarkedthat " He did not care a rap for such rubbish,
and would not give three half-crowns for a waggon-loadofit." Truly, in the
matter of knowledge, "Tohim that hath shall be given, and he shall have
abundance; and from him that hath not shall be takenawayeven that which
he hath."
(C. H. Spurgeon.)
COMMENTARIES
Ellicott's Commentary for English Readers
(11) He added and spake a parable.—As in Luke 18:1; Luke 18:9, so here, it is
characteristic ofSt. Luke that he states, more fully than is common in the
other Gospels, the occasionand the purpose of the parable which follows. The

verse throws light upon all the history that follows. In all previous visits to
Jerusalemour Lord had gone up either alone or accompaniedonly by His
chosendisciples. Now He was followedby a crowd,, gathering strength as they
journeyed on, and roused, by their very nearness to the Holy City, to an
almost uncontrollable excitement. The time for delay, they thought, had come
to an end. He was about to claim the throne of His father David. The Kingdom
of God would “immediately appear.” The parable shows us, and was, in part,
meant to teachthem, how the Masterregardedthe dreams of the disciples.
Should immediately appear.—Better, perhaps, should be shown forth, or
manifested. The Greek word is not used by any other New Testamentwriter.
It is clear, from the tenor of the parable, that disciples and multitude were
alike dwelling on the greatness to which they were to attain, on the high places
in store for them on the right hand and on the left, rather than on their work
and their duties in relation to that Kingdom of God.
BensonCommentary
Luke 19:11. And as they heard these things — Namely, that salvationwas
come to Zaccheus’s family; he added, and spake a parable — From this we
gather, that he spake the parable in Zaccheus’s house;because he was nigh to
Jerusalem, and they thought, &c. — Becausehis followers were
accompanying him to the royal city, in expectationthat the kingdom of God
would immediately appear, and with a resolutionto assisthim in erecting it,
he spake this parable, wherein he showedthem their duty, describedthe true
nature of the kingdom of God, and taught them that it was not immediately to
appear. “The parable,” says Dr. Doddridge, “consideredin this view, as suited
to the circumstance oftime, and to the case of those to whom it was delivered,
will appeara most wise and seasonable admonition; and by neglecting the
instruction it was designedto give them, the Jews deservedlybrought ruin on
themselves.”
Matthew Henry's Concise Commentary

19:11-27 This parable is like that of the talents, Mt 25. Those that are calledto
Christ, he furnishes with gifts needful for their business;and from those to
whom he gives power, he expects service. The manifestation of the Spirit is
given to every man to profit withal, 1Co 12:7. And as every one has received
the gift, so let him minister the same, 1Pe 4:10. The accountrequired,
resembles that in the parable of the talents; and the punishment of the avowed
enemies of Christ, as wellas of false professors, is shown. The principal
difference is, that the pound given to eachseems to point out the gift of the
gospel, which is the same to all who hear it; but the talents, distributed more
or less, seemto mean that God gives different capacities andadvantages to
men, by which this one gift of the gospelmay be differently improved.
Barnes'Notes on the Bible
He spake a parable - This parable has in some respects a resemblance to the
parable of the "talents" in Matthew 25:14-28, but it is not the same. They
differ in the following respects:That was spoken"after" he had entered
Jerusalem;this, while on his way there. That was delivered on the Mount of
Olives; this, in the house of Zacchaeus. Thatwas delivered to teachthem the
necessityof"improving" the talents committed to them; this was for a
different design. He was now near Jerusalem. A greatmultitude attended him.
His disciples regardedhim as the Messiah, andby this they understood a
temporal prince who should deliver them from the dominion of the Romans
and setthem at liberty. They were anxious for that, and supposedthat the
time was at hand, and that "now," as soonas he enteredJerusalem, he would
assume the appearance of such a prince and setup his kingdom. To "correct
that notion" seems to have been the main design of this parable. To do that, he
tells them of a man who had a right to the kingdom, yet who, "before" taking
possessionofit, went into another kingdom to receive a confirmation of his
title, thus intimating that "he" would also go away"before" he would
completely setup his kingdom Luke 19:12;he tells them that this nobleman
left to his servants "property" to be improved in his absence, as "he" would
leave to his disciples "talents" to be used in his service Luke 19:12-13;he tells
them that this nobleman was rejectedby his own citizens Luke 19:14, as "he"
would be by the Jews;and that he receivedthe kingdom and calledthem to an
account, as he also would his own disciples.

Becausehe was nigh to Jerusalem- The capitalof the country, and where they
supposedhe would probably set up his kingdom.
The kingdom of God should immediately appear - That the reign of the
Messiahwouldimmediately commence. He spoke the parable to "correct"
that expectation.
Jamieson-Fausset-BrownBible Commentary
Lu 19:11-27. Parable ofthe Pounds.
A different parable from that of the Talents (Mt 25:14-30). For, (1) This
parable was spoken"whenHe was nigh to Jerusalem" (Lu 19:11); that one,
some days after entering it, and from the Mount of Olives. (2) This parable
was spokento the promiscuous crowd;that, to the Twelve alone. Accordingly,
(3) Besides the "servants" in this parable, who profess subjectionto Him,
there is a class of "citizens" who refuse to ownHim, and who are treated
differently, whereas in the parable of the talents, spokento the former class
alone, this latter class is omitted. (4) In the Talents, eachservantreceives a
different number of them (five, two, one); in the Pounds all receive the same
one pound, which is but about the sixtieth part of a talent; also, in the talents,
eachshows the same fidelity by doubling what he received(the five are made
ten; the two, four); in the Pounds, eachreceiving the same, render a different
return (one making his pound ten, another five). Plainly, therefore, the
intended lessonis different; the one illustrating equal fidelity with different
degrees ofadvantage;the other, different degrees of improvement of the same
opportunities; yet with all this difference, the parables are remarkably
similar.
Matthew Poole's Commentary
We noted before, that Jericho was but a hundred and fifty furlongs from
Jerusalem, (which were not twenty miles), and probably this discourse was

upon the way when he was come nearer to it. But the principal occasionofthe
following parable was, his discerning of the opinion which possessedsome of
the company which went along with him, that the time was now at hand when
the kingdom of God should appear;when Christ would put forth some
eminent act of his power, in delivering them from the servitude they were in to
the Romans, or in destroying the unbelieving Jews and Pharisees;or when his
gospelshould take a further place, and prevail in the world beyond what it yet
had done. He therefore putteth forth a parable to them, wherein by a familiar
similitude he lets them understand, that he was going awayfrom them, but
would come again, and then receive the kingdom: that in the mean time he
would employ them, as his servants, with his goods, and when he came would
take an accountwhat use and improvement they had made of them, and then
he would both reward his friends and be revengedon his enemies. The
parable followeth.
Gill's Exposition of the Entire Bible
And as they heard these things,.... What Zacchaeus saidto Christ, and what
Christ saidto Zacchaeus;particularly, that salvation, or the Saviour was then
come to his house, and that he was come to save lost persons:
he added, and spake a parable; that is, as the Syriac versionrenders it, "he
added a parable to the word", or to what he had said:
because he was nigh to Jerusalem:within ten "parsas",orlarge miles; for at
such a distance was Jerusalemfrom Jericho (f), where Christ now was,
according to the Jewishwriters; but according to Josephus (g), it was a
hundred and fifty furlongs, which must be eighteenor twenty miles, and this
may be said to be nigh; and not long after this, we hear of Christ at the Mount
of Olives, which was about a mile from Jerusalem, Luke 19:29.

And because they thought that the kingdom of Godshould immediately
appear: or be revealed, or made manifest: the phrase is Jewish;so Sol2:12
"the time of the singing of birds is come", is interpreted (h), the time that the
"kingdom of heaven", "shallbe revealed", is come, and elsewhere (i),
"sayto the cities of the house of Judah, , "the kingdom of your God is
revealed;"''
meaning in both places, as here, the kingdom of the Messiah:what induced
the disciples of Christ, or the multitude, or both, to imagine that the temporal
kingdom of the Messiah, whichthey were expecting, would quickly be setup,
might be what he had said to Zacchaeus, thatsalvationwas that day come to
his house, he being a son of Abraham; which they understanding of a
temporal salvation, took it as a hint, that the outward prosperity of the seedof
Abraham was at hand; as also what he had said, concerning his coming to
seek and save that which is lost; which they were willing to interpret, of the
civil state of Judea, and that he was come to restore its lost liberties and
privileges; and partly, because he was now not a greatway from Jerusalem,
and was on his journey thither, in order to make his entrance in a very public
manner; which was the metropolis of their nation, and the ancient seatof
their kings, David, Solomon, and others:now the scope and designof the
following parable, is to refute the notion of a temporal kingdom, and its near
approach; by showing, that his kingdom lay a greatway off, and was not of
this world; and that his servants and disciples had a greatdeal of business to
transactfor him, and must not think of pomp and grandeur, but of labour
and service;and that the Jews were so far from receiving any advantages by
his kingdom, that they would not submit to his government, and would be
treated as enemies, and utterly destroyed; even their nation, city, and temple.
(f) Bartenora in Misn. Tamid, c. 3, sect. 8. (g) De Bello Jud. l. 4. c. 27. (h)
Shirhashirim Rabba, fol. 11. 4. (i) Targum in Isaiah 40.9.

Geneva Study Bible
{4} And as they heard these things, he added and spake a parable, because he
was nigh to Jerusalem, and because they thought that the kingdom of God
should immediately appear.
(4) We must patiently wait for the judgment of God which will be revealed in
his time.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Luke 19:11. As to the relation of the following parable to Matthew 25:14-
30,[231]seeonMatthew; the form in Luke is not the original one; see also
Weiss in the Jahrb. f. D. Th. 1864, p. 128 ff.
ἀκουόντωνδὲ αὐτῶν ταῦτα]But because they heard this (Luke 19:8 ff.),
whereby their Messianic anticipations couldonly be strengthened;see what
follows. Notthe disciples (Grotius and others), but only those murmurers,
Luke 19:7, could be the subject—the single plural-subject which preceded.
The scene is this—the people in attendance have accompaniedJesus as far as
the entrance into the house (as far as into the forecourt), when they also
observe how Zacchaeus joyouslywelcomesJesus, and they murmur; whereon
Zacchaeus speaks the words, Luke 19:8, and Jesus the rejoinder, Luke 19:9-
10.
Both utterances therefore are spokenwhile they are still at the entrance, so
that the murmuring crowd also listens to what is said. The connectionis
neither disclosedfirst of all from the contents of the parable (Weizsäcker), nor
is it obscure (de Wette, Holtzmann), but it is darkened by the interpreters (see
also Sehleiermacher).

προσθείς] adding to, still continuing—a Hebraism, as at Genesis 38:5, Job
29:1, and elsewhere;Winer, p. 416 [E. T. 588]. In pure Greek the expression
would run προσθεὶς παραβ. εἶπεν.
εἶπε παραβ.]Comp. Luke 18:9.
ἘΓΓΎς] 150 stadia, Joseph. Bell. iv. 8. 3.
ὅτι παραχρῆμα κ.τ.λ.]ὙΠΈΛΑΒΟΝ, ὍΤΙΔΙᾺ ΤΟῦΤΟ ἌΝΕΙΣΙΝῦΝ ΕἸς
ἹΕΡΟΥΣ., ἽΝΑ ΒΑΣΙΛΕΎΣῌ ἘΝ ΑὐΤῇ, Euthymius Zigabenus.
ἈΝΑΦΑΊΝΕΣΘΑΙ] to come to light.
The people think of the glorious setting up of the kingdom believed in by
them. This verse, moreover, does not exclude from the connectionof Luke the
history of the entrance, Luke 19:29 ff., which Marcionrejected. Comp.
Hilgenfeld, Krit. Unters. p. 466.
[231]In affinity with the contents of this parable is the word which Christ,
according to Clem. Homil. ii. 51, iii. 50, xviii. 20, and Apelles in Epiphan.
Haer. 44. 2, is saidto have spoken:γίνεσθε δόκιμοι τραπεζῖται. The wide
publication of this saying in Christian antiquity (Clem. Alex., Origen, etc.)
makes it probable (in opposition to Lechler, Apost. Zeit. p. 458)that it
actually was a word of Christ’s.
Expositor's Greek Testament

Luke 19:11-27. Parable ofthe pounds, or of the nobleman who goes to find a
kingdom (cf. Matthew 25:14-30). Into the vexed question of the connection
betweenthis parable and that of the talents in Mt. I cannot here go. That
there is a resemblance betweenthem is obvious, and the hypothesis that the
one has grown out of the other in the course of tradition cannot be treated as a
mere impertinence. Yet that they are two distinct parables in their main
features, both spokenby Jesus, is not improbable. They serve different
purposes, and their respective details suit their respective purposes, and the
kindred features may only show that Jesus did not solicitouslyavoid repeating
Himself. The parable before us suits the situation as described by Luke, in so
far as it corrects mistakenexpectations withregard to the advent of the
Kingdom. It is a prophetic sketchin parabolic form of the real future before
them, the fortunes of the King and the various attitudes of men towards him.
It is more allied to allegorythan most of the parables, and on this ground,
according to J. Weiss (in Meyer), it cannothave proceeded from Jesus. One
fails to see why Jesus might not occasionallyuse allegoryas a vehicle of truth
as well as other teachers.
Cambridge Bible for Schools andColleges
11-27. The Parable of the Pounds.
11. because he was nigh to Jerusalem]Probably therefore the parable was
spokenon the journey.
should immediately appear] Literally, “be manifested to view.” The disciples
had the same excited anticipation after the Resurrection, Acts 1:6-7. Our Lord
was always carefulto lead them awayfrom false material hopes. The lessons
of the parable are patient waiting and active work.
Bengel's Gnomen

Luke 19:11. Προσθεὶς εἶπε, He added and spake)Therefore the parable which
follows has a most close connectionwith the preceding incidents; as also with
what follows, Luke 19:28.—δοκεῖ,onaccountof their thinking) The Hebrews
think that the Messiahwillcollecttogetherin Galilee the brethren scatteredin
the world, and will lead them to the city of Jerusalem, as the seatof His
kingdom: that He will thus commence His reign, and will much frequent the
Mount of Olives. The aspectofthings at that time was not unlike this. [Nor
was their opinion erroneous in itself; but they formed their conceptionof the
event rather out of the due seasonfor it.—V. p.] The Lord teaches them the
true judgment which they ought to form. See Luke 19:27;Luke 19:41.—
ἀναφαίνεσθαι, to make its appearance)in a manifest and visible manner on
earth and in the city, and this without the agencyof human power.
Pulpit Commentary
Verses 11-27. -The parable of the pounds. Verse 11. - And as they heard these
things, he added and spake a parable. The words which introduce this
parable-story indicate its close connectionwith the events which had just
takenplace. "He added, and spake (προσθεὶς εϊπε)." Becausehe was nigh to
Jerusalem, and because they thought that the kingdom of God should
immediately appear. Thus were briefly stated the reasons which determined
the Masterto speak the following parable. First, "he was nigh to Jerusalem,"
only at most a few hours' journey from the holy city - his last solemn, awful
visit, when the mysterious act of stupendous love would be accomplished. So
he determined to give a veiled parabolic picture of himself and of his chosen
people. Second, "they thought that the kingdom of God should immediately
appear." In his parable he proposedto moderate the wild romantic
enthusiasm of his immediate followers and of the Passovercrowds by painting
for them a quiet picture of the future of work and waiting which lay before
them. The parable contains three sets of lessons.
(1) The varieties of rewardapportioned to different degrees ofzeal and
industry in the Master's service.

(2) The eternity of loss and shame which will be the portion of the slothful and
unfaithful servant.
(3) The terrible doom of his enemies. Luke 19:11
Vincent's Word Studies
Appear (ἀναφαίνεσθαι)
Only here and Acts 21:3. It means to be brought to light; shown forth. The
common phrase show up (ἀνά) represents it.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Luke 19:11 While they were listening to these things, Jesus wenton to tell a
parable, because He was near Jerusalem, and they supposedthat the kingdom
of God was going to appear immediately.
because He was near Jerusalem, and they supposedthat the kingdom of God
was going to appear immediately: Lu 17:20 Acts 1:6 2 Th 2:1-3
Luke 19 Resources - Multiple Sermons and Commentaries
Luke 19:11-27 Doing Business forJesus - StevenCole
Luke 19:11-27 Fitting Rewards from the Returning King - John MacArthur

Luke 19:11-27 What is the meaning of the Parable of the Ten Minas?
PARABOLIC PREPARATION
FOR THE COMING KING
Do not confuse this parable of the minas (found only in Luke) with the
parable of the talents in Matthew 25:14-30, whichwas given severaldays later
in the middle of passionweek andhad different details and a different
application (see summary). While there are some similarities betweenthe two
parables, the major difference is that the talents (a unit of money much
greaterthan a mina) representabilities much like our English word talent
speaks ofabilities, as with a "talented" individual. As discussedbelow most
commentators agree that the "mina" in this parable speaks notof ability but
of a common deposit of the Gospelwhich is shared equally by all of God's
servants. As the parable in Luke unfolds, Jesus tells of a nobleman who is
going awayto receive a kingdom from someone with higher authority and will
return to rule over that kingdom. While he is gone, he gives his servants
money with which to do business and gain a profit that demonstrates their
faithfulness as well as their respectand love for him. Upon the nobleman's
return, all the servants will be evaluated for what they did with his funds. This
is the gistof the story, and what is fascinating is that this parable is based on
or at leasthas similarities to a historical event about which most of the Jews of
Judea (Green area on map) would have been familiar.
The following discussionsummarizes the detailed accountby Josephus ofthe
historicalevent which had occurredin Jerusalemand Judea some 30 years
prior (click here for more on this story of intrigue). When Herod the Great
died, he left his reign in the hands of three people: Philip, Herod and
Archelaus. Archelaus (mentioned in Mt 2:13-21, 22, 23)was to rule over
Judea but in order to be proclaimed king he had to go to Rome and have
Caesarapprove his kingship. However, before he was able to make this trip,
there was an demonstration by Jews atthe Temple who were mourning the

killing of some of their religious leaders by Archelaus' recently deceased
father, King Herod. When Archelaus sent a generalaccompaniedby some
soldiers to quell the Jews, the Jews turned and stonedthe soldiers and
returned to their sacrifices as if nothing had happened! In reaction, Archelaus
ordered Roman soldiers to invade the Temple with the result that 3000 Jews
were killed. Archelaus then sentheralds throughout Jerusalemannouncing
that the Passoverfeastwas cancelled. Archelaus quickly sailedfor Rome to
get Caesar's approvalof his kingship, but there he was opposedby his brother
Antipater (who had been recently removed from his father Herod's will) and a
group of dissident Jews protesting his killing of 3000 countrymen. Becauseof
this resistance to Archelaus, Caesarwould only grant him the title of
"ethnarch" (ruler over an ethnic group) and not the title of king, which he
would have to earn, but never did, eventually being deposedand banished in 6
AD because ofhis continued cruelty. Herod the Great had made a similar
journey to Rome where he was crownedKing of Judea in 40 B.C., although he
was not able to claim his kingdom until 37 B.C..
While they were listening to these things - This should prompt the question of
what things? This forces us to examine the context. What has Jesus just
spokenabout? He has describedthe salvationof the losttax collector
Zaccheus and announced that His mission to mankind was to seek and save
the lost. So the phrase these things establishes the region of Jericho as the
place where Jesus gave this parable, presumably as He was about to begin the
last 17 miles of His journey from Jericho to Jerusalem, a journey which would
take about 6 hours and which ultimately would change the fate of every
human being ever born. And so this parable is a story that in some way
concerns everyperson every born, for as we shall see, we all fit into one of the
categoriesJesus describes.
Jesus wenton to tell a parable - Luke gives us two reasons forthe parable - (1)
Jesus was nearJerusalemand (2) the Jews (including His disciples)thought
the Kingdom of God was going to appear immediately.

Parable (3850)(parabolefrom para = beside, near + ballo = throw, cast)is
literally a throwing beside or placing of one thing by the side of another or
laying something besides something else for the purpose of comparison so that
it could be more easilyunderstood. Gotquestions defines a parable as
"literally, something “castalongside” something else. Jesus’parables were
stories that were “castalongside” a truth in order to illustrate that truth. His
parables were teaching aids and can be thought of as extended analogiesor
inspired comparisons. A common description of a parable is that it is an
earthly story with a heavenly meaning."
That which was well known was laid alongside that which was not known or
understood in order to explain it. In the present case Jesustells a simple
relatively easyto understand story using characters andevents that canbe
reliably identified (at leastby modern readers)with a high degree of certainty.
Of course the originalaudience who heard this story would not likely be able
to understand for Jesus (the nobleman) had not yet left to receive a kingdom.
As emphasized one of the reasons forJesus telling this parable is because the
crowds and His disciples thought the Kingdom was near, but the parable
emphasizes that the future Kingdom will be delayed until His return. Another
major teaching of this parable is that during this time of delay betweenHis
ascensionand His descension(SecondComing), there is Gospelwork that
must be accomplishedand His slaves will be held accountable and rewarded
for their faithful proclamation of the GoodNews during the present evil age
(Gal 1:4-note) . So here are the castof characters andthe events in the
parable....
Nobleman - Jesus
Went to Distant country to receive a kingdom - Jesus'resurrection, ascension
and crowning as King
Citizens hated him - Jews hatedJesus and rejectedHim as King

Nobleman returns - Jesus'SecondComing
Two slaves - Believers
One slave - Believeror unbeliever (see discussionbelow)
Mina - The Gospelto proclaim
Yield of 10/5 minas - Spiritual fruit related to speaking forth the Gospel
Receiptof cities - Rewardat the Bema Seat - literal cities or symbolic of other
rewards
Mina takenaway - Loss of rewards or loss of life (see discussionbelow)
Enemies slain - Unbelieving Israelthrown into the place of eternal
punishment.
Stein sets the context - The parable of the ten minas concludes the Lukan
travel narrative that beganin Lk 9:51-note. It brings togetherseveralthemes
containedin that narrative (the proper use of possessions, the Jewishrejection
of Jesus, the return of the Son of Man, the kingship of Jesus, the delay of the
parousia)and prepares for the following accountof the triumphal entry (cf.
the nobleman receiving his kingship in Lk 19:12 with Lk 19:38). In his
introduction to the parable, Luke provided his readers with the interpretative
key for understanding it (cf. Lk 18:1 and Lk 18:9).
Constable adds that in this parable Jesus "repeatedHis coming rejection and
future return, and He clarified the time when the kingdom would appear. He
also explained the duty of His disciples during His absence from the earth.
Both the nation of Israel and the disciples had duties to Jesus. This parable
summarizes Jesus’teaching on this subject. The parable also prepared the
people for the postponementof the kingdom. (ED: CLEARLY EVEN JESUS
DISCIPLES FAILED TO GRASP THIS POINT - cf Acts 1:6 discussed
below)"

Tannehill - In Lk 19:11 the disciples are pictured as expecting something that
should have been and could have been apart from the rejectionof Jesus. But
because ofthis rejection, the messianic kingdom for Israel does not come
immediately, as the disciples mistakenly hoped. We see that in Luke-Acts the
problem of eschatologicaldelayis intertwined with the problem of Jewish
rejection.”
It is fascinating as you study the Gospels that this idea of an earthly kingdom
resurfaces againand againin the minds of the Jews, despite the fact that Jesus
repeatedly emphasized that His first coming was not to establish a literal
earthly kingdom. As discussedin prior notes the meaning of the phrase the
Kingdom of God must be establishedby the context. In some contexts this
phrase refers to a present spiritual Kingdom (in which Jesus rules in the
hearts of all who believe in Him -cf Lk 17:20-21-note)anda future literal,
earthly Kingdom (in which King Jesus rules over the entire world) and finally
a future kingdom in the New Heavens and New Earth (cf 1 Cor 15:24-25).
In the present passage, Luke's allusionto the Kingdom of God is clearly
referring to the literal, earthly Kingdom which the Jews were hoping Jesus
would set up when He arrived at Jerusalem. Imagine for a moment that you
were a Jew following Jesus on this last lap of His journey to Jerusalem. Your
heart would have been in a continual state of excitementand expectationas
you thought "Surely, this is the moment we have been waiting for. All of the
evidences of Jesus'poweroverdemon forces. All of His miraculous healings
and other demonstrations of His powerover the forces of nature. Now all this
powerwould be brought againistthe paganoppressors from Rome whom
Jesus would defeatand then establishHis Messianic reignas our King, the
King of the Jews."
Admittedly, while I am taking some liberty to imagine what the Jews were
thinking, there is ample evidence to support the premise that this genre of

thinking was widespreadamong the Jews following Jesus. The teaching that
there would be a future literal nation of Israelwith Messiahas King is found
both in the Bible (cf just a few of Jehovah's many immutable prophetic
promises to His chosennation of Israel[Dt 7:6, the literal nation of Israel and
not the Church as is taught in replacementtheology], prophecies like Zech
14:4,9-note, Zech8:23, Dt 30:1-4, 5, 6, 7, 8, 9-note, Zeph 3:17-19, 20-note;
Click here for numerous additional passagesthat prophesy the literal
restorationof the nation of Israel.) and the extra-Biblical Jewishwritings (cf
Maimonides below). In fact, this is the very subjectLuke says prompted the
present parable - the Jews were thinking Jesus was going to establishthe
Kingdom of God immediately upon His arrival at Jerusalem.
Additional support that the Jews were expecting a King and a Kingdom is the
fact that as Jesus beganto enter Jerusalem the Jewishcrowds were shouting
"BLESSEDIS THE KING." (Lk 19:38)They were calling Him King because
they were sure that now He would set up His Kingdom. The name "King"
clearly implies that there is a place over which to rule or a "Kingdom!"
As alluded to above, numerous Old Testamentprophecies describedthat the
Messiahwouldcome and set up His earthly kingdom! What the Jews failedto
comprehend and what orthodox Jews to this day still fail to understand, is
that there were two comings of the Messiah prophesiedin the Old Testament.
They misinterpreted the prophecies that described His death in sections like
Isaiah53:1-12, Psalm22:1-31 and Psalm16:10 (see The JewishTradition Of
Two Messiahs).
So Jesus now teaches the Jews a parable that relates to His two comings, for
He describes a nobleman who went awayto procure His Kingdom and would
return. This parable clearly relates to Jesus'impending death, burial,
resurrectionand ascensionback to the right hand of His Father to receive His
coronationand His Kingship. And so as Jesus describes the nobleman's return

Jesus was telling a shocking parable

Jesus was telling a shocking parable

Empfohlen

Empfohlen

Weitere ähnliche Inhalte

Was ist angesagt?

Was ist angesagt? (20)

Ähnlich wie Jesus was telling a shocking parable

Ähnlich wie Jesus was telling a shocking parable (20)

Mehr von GLENN PEASE

Mehr von GLENN PEASE (20)

Kürzlich hochgeladen

Kürzlich hochgeladen (20)

Jesus was telling a shocking parable