The Church Fathers on this verse

Luke 19:18Meaning & Commentary from the Church Fathers

And the second came, saying: Lord, thy pound hath gained five pounds.

Douay-Rheims

και ηλθεν ο δευτερος λεγων κυριε η μνα σου εποιησεν πεντε μνας

Greek (Byzantine text)

The Church Fathers on this verse

7 Church Fathers comment on this verse

Cyrill of Alexandria

5th centuryChurch Father

Those who have multiplied their talents by ten or five and have triumphantly led many will be appointed over ten or five cities; this signifies that they will regain authority not only over those they previously governed but also over many more. In this moment, we witness the saints, echoing the psalmist, offering their praise and gratitude to Christ, who blesses them, proclaiming, “He hath subdued the Gentiles and the nations under our feet.” It is clear that the saints strive to share the divine grace they have received from Christ with those they guide, as illustrated in the epistle by the

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beloved Paul, who expressed his desire to visit, stating, “For I desired to see you, that I might give you some spiritual gift, that ye might be strengthened.” He likewise encourages his disciple Timothy, advising, “Do not despise the gift that is in you, which was given to you by the laying on of my hands.” Paul hoped Timothy would flourish in teaching. Furthermore, the Savior conveyed in another parable: “Who is the faithful and wise servant whom his master shall set over his household, to give them food in due season? Blessed is that servant whom his master, when he comes, will find doing so. Verily I say unto you, that he shall set him over all that he hath.” This notion of providing food to his servants signifies the act of offering spiritual guidance to those entrusted to him, thereby nourishing those who crave righteousness with spiritual sustenance.

Ambrose of Milan

4th centuryChurch Father

One servant earned ten minas from an initial mina, while another gained five. The significance of the five minas may relate to our five physical senses, whereas the ten minas, being twice that amount, seems to symbolize the sacramental five associated with the law alongside the moral five aligned with virtuous living. Therefore, Matthew's references to five talents and two talents also reflect this: the five talents embody moral understanding, and the two talents represent both the dual and the morally profound; thus, the smaller quantity bears greater significance. In this context, the ten minas may refer to the teachings of the law, while the five minas signify moral guidance.

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It is important that the facilitator of the law be complete in all aspects, as the realm of God is not merely expressed through words but demonstrated in power.

In addressing the Jews, it is fitting that only two were able to generate a profit, emphasizing that the gain is not monetary but rather the fruitfulness of proclaiming the message. The concept of multiplying funds differs significantly from the yield of divine instruction.

What, then, are the ten cities? Should they not represent souls, with the foremost among them being one who belongs to the Lord and embodies His words, refined and purified like silver, thus nurturing the souls of humanity? Jerusalem, designed as a city, echoes the souls that seek peace. Just as angels are positioned at the forefront, so too will those who reach an angelic existence.

Euthymios Zigabenos

11th centuryCommentator

The reward and grace bestowed upon each person correspond to the extent of their effort and the gains they achieve.

Alexander Gorsky

19th centuryCommentator

Having made His actions understood to those who were upset with Him, and observing that as they approached Jerusalem, both the people and His disciples increasingly envisioned the arrival of His kingdom, the Lord sought to provide His disciples with further guidance. To ensure this message would engage their attention more profoundly, He chose to present it through a parable. In this parable, He aimed to temper their expectations by revealing that in Jerusalem, He would face challenges to the establishment of His kingdom. Consequently, He would need to leave the city and return later to overcome the resistance of His adversaries and establish His reign.

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Meanwhile, He admonished the apostles not to be passive and idle, waiting for the kingdom of the Messiah to manifest effortlessly, devoid of their effort or contribution, but rather to actively engage in the advancement of this kingdom. This parable, more explicitly than others of its kind, illustrates the Lord's departure from the earth, His exaltation in heaven, and His return in judgment upon His people to fulfill the revelation of His kingdom. The narrative depicts a wealthy man journeying to a distant land to petition a powerful ruler for the authority to govern his territory, and upon his return, he comes back with the title of king. The portrayal of this man serves to signify the Saviour Himself, His ascension from earth to reign in heaven, and His eventual judgment upon the Jews who rejected Him and opposed His rule. To emphasize the necessity of the apostles' diligent efforts, the parable recounts how the nobleman, while heading to the royal court, entrusted ten of his servants with a mina each to invest. Upon his return, he rewarded each servant with cities to oversee based on the profits they generated, while one who failed to utilize his mina was stripped of all he had.

Bogolepow D.P.

19th centuryCommentator

The parable of the minas, as explained by the Evangelist, was shared by Jesus Christ during a pivotal moment when He was preparing to continue His journey to Jerusalem, a journey that had paused due to His visit with Zacchaeus. Many among the crowd believed that this moment would signal His grand entry into Jerusalem to establish the reign of the Messiah. The parable serves to convey that before Christ unveils His kingdom, He will first demonstrate its principles. Christ will reveal His kingdom in all its majestic glory, yet there will be a rejection of Him as sovereign by His subjects, creating a distinct separation between Him and the faithful.

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During this interim, each individual is expected to wisely utilize the grace they have received to ready themselves for the Lord's return—a return marked by the glorious unveiling of His kingdom. This event will coincide with the global judgment, where the diligent will receive their just rewards, the slothful will face consequences, and those who once denied Him as their King will be cast into eternal damnation.

The imagery of the parable reflects the political reality of Judea at that time. Judea was under Roman dominion, governed initially by its own monarchs with the sanction of the Roman authority. New monarchs often traveled to Rome for confirmation of their rule, as seen in the case of Archelaus following the demise of Herod the Great. However, the Jewish people were reluctant to accept him as their king due to his tyrannical nature, similar to that of his father. Consequently, they dispatched a delegation to Rome, urging that he be denied royal recognition.

Gladkow B.I.

19th centuryCommentator

The master commended his servants and entrusted them with governance over cities as a reward: the first received authority over ten, the second over five. The first servant would stand before the Judge-Christ and declare: ‘Lord! Your generous teachings and Your guidance toward the Kingdom of Heaven have greatly benefited me: I have embraced them, loved my neighbors as myself, alleviated their suffering, supported them in their time of need, and even laid down my life for them.’ A second servant will approach to present the good works he has accomplished to affirm his life; many servants like them will appear, and all will be rewarded for their faithfulness to the King.

Lopuchin A.P.

19th centuryCommentator

As both the general populace and His disciples clung to the misleading hope that the kingdom of God would soon manifest in a tangible way in Jerusalem, Christ shared a warning parable regarding a nobleman who ‘went into a far country to receive a kingdom for himself and return’ (Luke 19:12-27). This narrative draws upon a well-known historical event familiar to the Jewish people, specifically the journey of Archelaus to Rome following the death of his father, Herod the Great, to secure the title of king from the emperor. Prior to his departure, he entrusted a mina of silver to his servants, instructing them to engage with it during his absence.

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Despite considerable opposition from the local populace, he successfully attained the kingship, and upon his return, he rewarded both his foes and his faithful servants based on their loyalty and actions. However, one unproductive and unfaithful servant, rather than actively utilizing the silver assigned to him, concealed it in a cloth and presented it back to his master with an insolent complaint about his severity. Consequently, the silver was taken from him and given to the most deserving servant; those who had been diligent were generously rewarded, while the rebellious citizens who resisted his reign were captured and executed. This parable offers many insights: it signifies the imminent departure of Christ the Redeemer from the earthly realm; reflects the animosity with which He was repudiated; underscores the necessity of loyalty in stewarding what has been entrusted to Him; highlights the unpredictability of His return; affirms that upon His return, all will be required to give a thorough account; condemns laziness; promises abundant rewards for those who serve Him truthfully; and foreshadows the ultimate destruction of those who reject Him. This parable is further elucidated in Matthew 25. For context on Archelaus, refer to Matthew 2:22.

Cross references

Passages read together with this verse.

The original text

Greek text, 12 words with lemma, transliteration and Strong’s number. Tap to expand.

  1. Καὶ
    kai
    and
    G2532 · καί
  2. ἦλθεν
    ēlthen
    I come
    G2064 · ἔρχομαι
  3. ὁ
    ho
    the
    G3588 · ὁ
  4. δεύτερος
    deuteros
    second
    G1208 · δεύτερος
  5. λέγων
    legōn
    I say
    G3004 · λέγω
  6. Ἡ
    hē
    the
    G3588 · ὁ
  7. μνᾶ
    mna
    a mina
    G3414 · μνᾶ
  8. σου
    sou
    you
    G4771 · σύ
  9. κύριε
    kyrie
    lord
    G2962 · κύριος
  10. ἐποίησεν
    epoiēsen
    I do
    G4160 · ποιέω
  11. πέντε
    pente
    five
    G4002 · πέντε
  12. μνᾶς
    mnas
    a mina
    G3414 · μνᾶ