03-12-06 Hows Business

Luke 19:11-27

11 While they were listening to these things, Jesus went on to tell a parable, because He was near Jerusalem, and they supposed that the kingdom of God was going to appear immediately.

12 So He said, “A nobleman went to a distant country to receive a kingdom for himself, and then return.

13 “And he called ten of his slaves, and gave them ten minas and said to them, ‘Do business with this until I come back.’

14 “But his citizens hated him and sent a delegation after him, saying, ‘We do not want this man to reign over us.’

15 “When he returned, after receiving the kingdom, he ordered that these slaves, to whom he had given the money, be called to him so that he might know what business they had done.

16 “The first appeared, saying, ‘Master, your mina has made ten minas more.’

17 “And he said to him, ‘Well done, good slave, because you have been faithful in a very little thing, you are to be in authority over ten cities.’

18 “The second came, saying, ‘Your mina, master, has made five minas.’

19 “And he said to him also, ‘And you are to be over five cities.’

20 “Another came, saying, ‘Master, here is your mina, which I kept put away in a handkerchief;

21 for I was afraid of you, because you are an exacting man; you take up what you did not lay down and reap what you did not sow.’

22 “He said to him, ‘By your own words I will judge you, you worthless slave. Did you know that I am an exacting man, taking up what I did not lay down and reaping what I did not sow?

23 ‘Then why did you not put my money in the bank, and having come, I would have collected it with interest?’

24 “Then he said to the bystanders, ‘Take the mina away from him and give it to the one who has the ten minas.’

25 “And they said to him, ‘Master, he has ten minas already.’

26 “I tell you that to everyone who has, more shall be given, but from the one who does not have, even what he does have shall be taken away.

27 “But these enemies of mine, who did not want me to reign over them, bring them here and slay them in my presence.”

Introduction:

The Lord understood business—there are sound management principles in His teaching.

He used business examples in several instances.

The identifications are easy: Lord—Jesus;

servants—Christians;

enemies—unsaved society;

pounds—things pertaining to His kingdom.

I.    The Master’s Donation

A.  He gave them each something

1.   Everyone received the same thing

2.   Everyone received the same amount

3.   The amount was not huge but significant (one-third of a year’s pay)

4.   Everyone received whether or not he wanted to

5.   Everyone was required to do business: “occupy” (kjv) means to transact business

B.  It was left to them

1.   To decide where to use it

2.   To decide how best to use it

3.   To use their own judgment in the situation

II.   The Master’s Departure

A.  He went seeking the kingdom

B.  The result of His departure

1.   He left them among his enemies

2.   They were neither to hoard nor waste the master’s goods

C.  The certainty of his return

III. The Master’s Demand

A.  The accounting

1.   Note the first man’s words—“thy pound”

2.   Note the difference between five and ten—the key issue, however, is one of faithfulness

3.   The reward is proportional to faithfulness “in a very little [thing]”

B.  He had no desire to gain from them

1.   He was not making money but building character

2.   He desired not to gain from them but to educate them

C.  He said, “well done”—splendid!

IV. The Master’s Declaration

A.  Note his exchange with the unprofitable servant

1.   “I didn’t do anything”

2.   He still had the pound (he couldn’t unload his responsibility)

B.  “Take from the one who has not and give to the one that has”

1.   It doesn’t involve losing salvation but rather benefits, etc.

2.   “Use it or lose it” is entirely biblical (“The one who grows rich through diligence will grow richer; the one who has grown poor through slothfulness will grow poorer” [Morgan].)

V. The Master’s Design

A.  Verse 11 implies kingdom expectations; He was showing:

1.   The kingdom would not come at once

2.   The character of the kingdom would be more of commerce than of the military

B.  The specific purposes of the donation?

1.   To put servants to the test

2.   To develop them

3.   To prepare them for the future

4.   To give them opportunity to achieve

5.   To provide the motivation of anticipation

Conclusion:

“With the pound they must do business.” The question is not whether or not we want to do it, but how we are doing at it!

“Everyone is responsible for the prosecution of the commerce of heaven in the interest of the absent king. Until He comes again, it is our business to prosecute His enterprise in the world.”

How’s business?

The Master Who Rewards the Faithful (Luke 19:11–27)

Passover season was always an emotionally charged time for the Jews, because it reminded them of their deliverance from the slavery of Egypt. This annual celebration aggravated the misery of their bondage to Rome and made them yearn all the more for a deliverer. Of course, there were subversive groups like the Zealots who used commando tactics against Rome, and politicians like the Herodians who compromised with Rome, but most of the Jews rejected those approaches. They wanted God to fulfill the Old Testament prophecies and send them their promised King.

Jesus knew that many of the people in the crowd were hoping to see Him establish the kingdom, so He gave this parable to clarify things. Many of the people who listened no doubt connected it with an event in Jewish history that had occurred many years before. When Herod the Great died in 4 b.c., he left Judea to his son Archelaus, who had to go to Rome to have the inheritance approved. Not wanting Archelaus as their ruler, the Jews sent fifty men to argue their case before Augustus Caesar, who did ratify the inheritance without giving Archelaus the title of “king.”

Jesus explained that the kingdom would not come until a future time, but that His servants had better be faithful now to do the job assigned to them. In the parable, you see three different responses to the Master.

Faithful obedience (vv. 16–19, 24). Each of the servants received an amount of money equal to three months’ wages for a laboring man, so you can figure out its buying power today. Occupy means “do business, put my money to work.” They could give the money to investors and earn interest, or purchase goods and sell them for a profit. The important thing was that they give back to their master more than he had given to them. How they did it was up to them, so long as it was legal and profitable.

We are given a report on only three of the ten servants, and the first two proved to be successful. The first servant brought ten pounds more, the second brought five pounds more, and both were rewarded accordingly. These men did their job faithfully even though they were promised no rewards and had no assurance that their master would even return, let alone secure the kingdom that he sought.

The Parable of the Talents (Matt. 25:14–30) is similar to the Parable of the Pounds, but their lessons must not be confused. In this parable, each of the ten servants received the same amount but different rewards, while in the Parable of the Talents, the servants received different amounts but the same reward, the approval and joy of the Lord (Matt. 25:21).

The Parable of the Talents teaches us to be faithful to use our different gifts as God gives us opportunities to serve. Some people have a great deal of ability, so God gives them greater opportunity. The important thing is not how much ability you have but how faithful you are to use what you have for the Lord. The person with the least ability, if he or she is faithful, will receive the same reward as the most gifted church leader.

In the Parable of the Pounds, each servant has the same  deposit, which probably represents the message of the Gospel (1 Thes. 2:4; 1 Tim. 1:11; 6:20). Our gifts and abilities are different, but our job is the same: to share the Word of God so that it multiplies and fills the world (1 Thes. 1:8; 2 Thes. 3:1). Only 120 believers met together on the Day of Pentecost (Acts 1:15), but before that day ended, there were 3,000 more (Acts 2:41). And before long, there were 5,000 believers (Acts 4:4). In time, the Jewish leaders accused the disciples of “filling Jerusalem” with the message! (Acts 5:28)

When it comes to witnessing, all believers start on the same level, so the reward is according to faithfulness and achievement. The faithful servants were rewarded by being made rulers of various cities. The reward for faithful work is always—more work! But what a compliment to be entrusted with the management of so many cities! How we serve the Lord today will help determine our reward and ministry when He comes to establish His kingdom on earth. Faithfulness now is preparation for blessed service then.

Unfaithful disobedience (vv. 20–23). At least one of the ten men did not obey his master and as a result lost even the pound that the master gave him. It is a basic principle of the Christian life that wasted opportunity means loss of reward and possibly loss of the privilege of service. If we do not use the gifts God gives us under His direction, why should we even have them? Somebody else can make better use of the gifts to the glory of God (see Matt. 13:12 and Luke 8:18).

“It is always so,” wrote Charles Haddon Spurgeon; “the gracious and faithful man obtains more grace and more means of usefulness, while the unfaithful man sinks lower and lower and grows worse and worse. We must either make progress or else lose what we have attained. There is no such thing as standing still in religion.”

This servant was unfaithful because his heart was not right toward his master. He saw his master as a hard man who was demanding and unfair. The servant had no love for his master; in fact, he feared him and dreaded to displease him. Rather than lose the pound and incur his master’s anger, he guarded it so that he would at least have something to give the master if he returned and asked for a reckoning.

It is sad when a Christian is motivated by slavish fear instead of loving faith. While there is a proper “fear of the Lord” that should be in every Christian’s heart, that “fear” should be the respect of a loving child and not the dread of a frightened slave. “Nothing twists and deforms the soul more than a low or unworthy conception of God,” wrote Dr. A.W. Tozer. How important it is that we do the will of God from our hearts (Eph. 6:6).

Outright rebellion (vv. 14–27). The “citizens” or “enemies” are mentioned at the beginning and the ending and are an important part of the story, for most of the people in the crowd that day were in that category. Jesus was near Jerusalem, and in a few days He would hear the mob shout, “We have no king but Caesar!” (John 19:15) In other words, “We will not have this Man to reign over us!”

God was gracious to Israel and gave the nation nearly forty years of grace before judgment fell (Luke 19:41–44). But we must be careful to see in this a warning to all who reject Jesus Christ—Jew or Gentile—for during this time while He is away in heaven, Jesus Christ is calling men everywhere to repent and submit to Him.

The faithful servants obeyed because they trusted their master and wanted to please him. The unfaithful servant disobeyed because he feared his master. But these citizens rebelled because they hated their king (Luke 19:14). Jesus quoted Psalm 69:4 and told His disciples, “They hated Me without a cause” (John 15:25).

We are living today in the period between Luke 19:14 and 15 when our Master is absent but will return according to His promise. We have been given a task to perform, and we must be faithful until He comes. What will the King say to us when He returns? Will His words mean reward, rebuke, or possibly retribution? “Moreover it is required in stewards, that a man be found faithful” (1 Cor. 4:2). 

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19:11. Jesus gave this parable because . . . the people with Him thought He was going to reinstitute the kingdom immediately. Since they were close to Jerusalem, Jesus wanted to dispel any disappointment on the part of His followers.

19:12-14. The man of noble birth obviously represented Jesus. Because His followers thought the kingdom was to be set up immediately, Jesus said the nobleman in the parable had to go to a distant country to have himself appointed king and then to return. He would have to leave them before the kingdom would be set up. Before leaving, he called 10 of his servants and gave them 10 minas, 1 apiece. A mina was about three months’ wages, so its value was considerable. They were to invest the money while he was gone. Another group of people, His subjects, did not want him to be . . . king. Obviously this group represented the religious leaders in particular and the nation in general.

19:15-26. When the king . . . returned, he called the servants in to find out what they had done with the money he had entrusted to them. The first two servants had used the money to be productive for the king. One had earned another 10 minas (v. 16), and the second had earned another 5 minas (v. 18). Each of these servants was commended by the king and given a reward commensurate with the amount of money earned (vv. 17, 19).

Another servant had done nothing with the mina given to him. His words to the king, You are a hard man; you take out what you did not put in and reap what you did not sow, were used against him by the master (v. 22). If he were right then he should have at least banked the money—then the king would have received his money back with interest. The implication was that the servant did not really expect the king to come back. He was not at all concerned about the king’s return so he did not bother with the king’s business. Matthew related that the third servant was thrown out of the kingdom (Matt. 25:30). This indicates that this servant really belonged to the group of people who did not want the king to reign over them (Luke 19:14). His money was taken away and given to the one who had done the most for the king.

19:27. In contrast with the two servants who had expected the king’s return, the enemies of the king were put to death in the king’s presence. The analogy of this parable was clear to Jesus’ hearers. Jesus was going away to receive a kingship. When He returned, He would establish His kingdom. Until that time His followers were to fulfill the responsibilities He gave them. On His return He would reward the faithful commensurate with their service to Him, and His enemies would be judged before Him.[2]

Background of Jesus’ Parable of the Ten Minas (19:11–27). Archelaus, a son of Herod the Great, had hurried to Rome to beg permission to rule as a client king of Rome. His request was opposed by his own Jewish subjects, who disputed his right to reign. Herod was given power and did return. One can imagine what he then did to those who had taken a stand against him! With these events fresh in the awareness of His listeners, Jesus pictured Himself as a rejected ruler who will surely return to claim His kingdom.

The parable corrected the notion that God’s glorious kingdom was to appear on earth “at once” (v. 11). It explains His own rejection by His people and why he must go appeal to God the Father. The parable explains what Christ expects of His followers while He is gone—e.g., the use of the resources granted to each in His Master’s service (vv. 12–19). And the parable, building on the anger of Archelaus, underlines the seriousness of the call to serve productively until Christ does come back again (vv. 20–24).

[3]

Lu 19:11–27. Parable of the Pounds.

A different parable from that of the Talents (Mt 25:14–30). For, (1) This parable was spoken “when He was nigh to Jerusalem” (Lu 19:11); that one, some days after entering it, and from the Mount of Olives. (2) This parable was spoken to the promiscuous crowd; that, to the Twelve alone. Accordingly, (3) Besides the “servants” in this parable, who profess subjection to Him, there is a class of “citizens” who refuse to own Him, and who are treated differently, whereas in the parable of the talents, spoken to the former class alone, this latter class is omitted. (4) In the Talents, each servant receives 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, each shows the same fidelity by doubling what he received (the five are made ten; the two, four); in the Pounds, each receiving the same, render a different return (one making his pound ten, another five). Plainly, therefore, the intended lesson is different; the one illustrating equal fidelity with different degrees of advantage; the other, different degrees of improvement of the same opportunities; yet with all this difference, the parables are remarkably similar.

12. a far country—said to put down the notion that He was just on His way to set up His kingdom, and to inaugurate it by His personal presence.

to receive … a kingdom—be invested with royalty; as when Herod went to Rome and was there made king; a striking expression of what our Lord went away for and received, “sitting down at the right hand of the Majesty on high.”

to return—at His second coming.

13. Occupy—“negotiate,” “do business,” with the resources entrusted.

14. his citizens—His proper subjects; meaning the Jews, who expressly repudiating our Lord’s claims said, “We have no king but Caesar” (Jn 19:15). In Christendom, these correspond to infidel rejecters of Christianity, as distinguished from professed Christians.

15–26. (See on Mt 25:19–29.)

ten … five cities—different degrees of future gracious reward, proportioned to the measure of present fidelity.

27. bring hither, &c.—(Compare 1Sa 15:32, 33). Referring to the awful destruction of Jerusalem, but pointing to the final destruction of all that are found in open rebellion against Christ.[4]

This is unique among the parables of Jesus, because it is the only one whose story is in part based on an actual historical event. It tells about a king who went away to receive a kingdom and whose subjects did their best to stop him receiving it. When Herod the Great died in 4 B.C. he left his kingdom divided between Herod Antipas, Herod Philip and Archelaus. That division had to be ratified by the Romans, who were the overlords of Palestine, before it became effective. Archelaus, to whom Judaea had been left, went to Rome to persuade Augustus to allow him to enter into his inheritance, whereupon the Jews sent an embassy of fifty men to Rome to inform Augustus that they did not wish to have him as king. In point of fact, Augustus confirmed him in his inheritance, though without the actual title of king. Anyone in Judaea, on hearing the parable, would immediately remember the historical circumstances on which it was based.

The parable of the king and his servants illustrates certain great facts of the Christian life.

(i) It tells of the king’s trust. He gave his servants the money and then went away and left them to use it as they could and as they thought best. He did not in any way interfere with them, or stand over them. He left them entirely to their own devices. That is the way in which God trusts us. Someone has said, “The nicest thing about God is that he trusts us to do so much by ourselves.”

(ii) It tells of the king’s test. As always, this trust was atest, of whether or not a man was faithful and reliable in little things. Sometimes a man justifies a certain large inefficiency in the ordinary routine affairs of life by claiming that “he has a mind above trifles.” God has not. It is precisely in these routine duties that God is testing men. There is no example of this like Jesus himself. Of his thirty-three years of life Jesus spent thirty in Nazareth. Had he not discharged with absolute fidelity the tasks of the carpenter’s shop in Nazareth and the obligation of being the breadwinner of the family, God could never have given him the supreme task of being the Saviour of the world.

(iii) It tells us of the king’s reward. The reward that the faithful servants received was not one which they could enjoy by sitting down and folding their hands and doing nothing. One was put over ten cities and the other over five. The reward of work well done was more work to do. The greatest compliment we can pay a man is to give him ever greater and harder tasks to do. The great reward of God to the man who has satisfied the test is more trust.

(iv) The parable concludes with one of the inexorable laws of life. To him who has, more will be given; from him who has not, what he has will be taken away. If a man plays a game and goes on practising at it, he will play it with ever greater efficiency; if he does not practise, he will lose much of whatever knack and ability he has. If we discipline and train our bodies, they will grow ever fitter and stronger; if we do not, they will grow flabby and lose much of the strength we have. If a schoolboy learns Latin, and goes on with his learning, the wealth of Latin literature will open wider and wider to him; if he does not go on learning, he will forget much of the Latin he knows. If we really strive after goodness and master this and that temptation, new vistas and new heights of goodness will open to us; if we give up the battle and take the easy way, much of the resistance power we once possessed will be lost and we will slip from whatever height we had attained.

There is no such thing as standing still in the Christian life. We either get more or lose what we have. We either advance to greater heights or slip back.

 [5]

19:11 “a parable” See the Introduction to chapter 8 for principles for interpreting parables.

 Jesus gives two reasons for telling this parable at this time and place:

1.   He was approaching Jerusalem

2.   the crowd was expecting an immediate coming of the Kingdom

Many commentators assert that Luke’s Gospel accentuates a delayed Second Coming. This parable is one evidence (cf. Robert H. Stein, The Method and Message of Jesus’ Teachings, pp. 54–55).

 “the kingdom of God was going to appear immediately” The Jews only expected one climactic coming of God in history through the Messiah and the setting up of the Age of Righteousness with Jews in charge! Many thought this would happen when Jesus came to Jerusalem at Passover (a kind of second deliverance). See Special Topics “The Kingdom of God” at 4:21 and “This Age and the Age to Come” at 2:17.

19:12 This is similar to Matt. 25:14–30. Obviously Jesus used the same themes in different settings for different purposes.

NASB, NRSV, NJB

“a nobleman”

NKJV

“a certain nobleman”

TEV

“there was once a man”

This parable is introduced with tis, which is normally translated “a certain.” Many of Luke’s parables are introduced with this textual marker (cf. 7:41; 10:30; 14:16; 15:11; 16:1, 19; 19:12).

 “ ‘A nobleman went to a distant country to receive a kingdom for himself, and then return’ ” Many historians see this as an allusion to Herod the Great’s death and his son Archelaus’s attempted succession (cf. v. 14, which is an unusual footnote). This historical incident is recorded in Josephus’ Antiq. 17.9, 1–3; 11.1–2.

19:13 “ ‘he called ten of his slaves’ ” Although he called ten, only three are mentioned specifically. The term doulos would denote a household servant.

 “ ‘and gave them ten minas’ ” This is the Greek term maneh (Semitic loan word mena), which equals one hundred drachmas,  (one sixth of a talent). A drachma is equivalent to a denarius, which was the day’s wage for a laborer or soldier. Therefore, this was less than one third of a year’s wage, not a large sum at all. It may reflect this master’s stinginess or frugality. See Special Topic: Coins in Use in Palestine of Jesus’ Day at 15:8.

NASB, NRSV

“do business with this until I come back”

NKJV

“do business till I come”

TEV

“See what you can earn with this while I am gone”

NJB

“Trade with these, until I get back”

This is an AORIST MIDDLE (deponent) IMPERATIVE (“do business”) followed by a PRESENT MIDDLE (deponent) INDICATIVE (“while I am gone”). In John 14:3 it is used of the return of Jesus. The master was testing the skills and trustworthiness of his servants. He gave them some responsibility! He will call them to account at an unspecified future date (cf. vv. 15–20).

19:17

NASB

“you are to be in authority over ten cities”

NKJV

“have authority over ten cities”

NRSV

“take charge of ten cities”

TEV

“I will put you in charge of ten cities”

NJB

“you shall have the government of ten cities”

This is a PERIPHRASTIC PRESENT ACTIVE IMPERATIVE, which denotes continuing authority.

19:20 “ ‘handkerchief’ ” Possibly there is an Aramaic confusion between the word “ground” (see parallel in Matt. 25:25) and “handkerchief.” The custom of the day would have this man burying the money in the ground for safekeeping. However, this term is used of a cloth in John 11:44.

19:21 “ ‘I was afraid of you’ ” This is an IMPERFECT MIDDLE (deponent) INDICATIVE, which denotes repeated action in past time. Paralyzing fear is not a motive for effective service.

NASB, NJB

“you are an exacting man”

NKJV

“you are an austere man”

NRSV

“you are a harsh man”

TEV

“you are a hard man”

This Greek word is used in the Septuagint of II Macc. 14:30 for “harsh,” “rough,” or “sour behavior.” It is used in the Koine Papyri for an exacting, strict, penny-pincher and letter-of-the-law type of personality.

This word is just part of the parable. It in no way describes Christ at judgment (cf. II Cor. 5:10).

19:22 Some translations make this verse a question (NASB, NRSV, NJB, NIV), but others see it as an affirmation (NKJV, TEV, NAB).

19:24–26 Remember this is a near eastern parable, which often uses hyperbole. The details of the story cannot be allegorized. These overstatements are usually part of the surprising twist which denotes the main point of the parable. Possibly this is analogous to 8:18.

The central paradox of the gospel is that salvation is free in the finished work of the Messiah, but the resulting reality is a cost-everything service (cf. Eph. 2:8–9, 10). See Special Topic: Degrees of Rewards and Punishments at 10:12.

19:25 The NKJV and NRSV put this verse in brackets because some ancient Greek texts omit it (D, W, several lectionaries, as well as some old Latin, Syrian, and Coptic translations. The UBS4 translation committee rates its inclusion as “certain”!

19:27 “ ‘But bring these enemies of mine, who did not want me to reign over them, bring them here and slay them in my presence’ ” This statement refers to v. 14. Exactly how the people who rejected the master’s reign relate to the slave who did not act, is uncertain. Possibly two groups are judged:

1.   those who reject the master’s reign

2.   those who refuse to act in the service of the master.

The introduction in v. 11 relates this to Jesus’ triumphal entry into Jerusalem. The people and their leaders will reject Jesus and be rejected for different reasons, related to #1. Zaccheus was fully accepted and his actions proved it, which related to #2.[6]

19:11.  New Testament Jericho is about seventeen miles from Jerusalem and about a mile south of the site of Old Testament Jericho.

If Jesus were the Messiah, proclaiming the kingdom and saying things like salvation was “today” (19:9), Jewish hearers would naturally expect the kingdom right away (Acts 1:6). The most common expectation of the kingdom would include the subjugation of Rome and other Gentiles.

19:12.  The image Jesus uses here would be familiar: Herod the Great (40 b.c.) and his son Archelaus (4 b.c.) had to go to Rome to receive the right to rule Judea.

19:13.  Each of the slaves was given a mina, the equivalent of about one hundred days’ wages, which they would probably entrust to the moneychangers. Because of exorbitant interest rates in the Greco-Roman world and because only a few people had significant capital, those doing business could quickly multiply their investments.

19:14.  What this verse describes happened to Herod’s son Archelaus, who was not at all popular with the people. An embassy of fifty representatives of the people went to Rome to oppose him. Similarly, his father Herod the Great had to fight till 37 b.c. before his kingdom (already officially granted him by the Romans) was securely under his control.

19:15–19.  It was not unusual for investors to make returns such as those these servants report; nor was it unusual for rulers to reward profitable servants who proved their administrative skills. Rome allowed its client kings to appoint their own local officials.

19:20.  Not only was this servant’s failure to invest the money contrary to the king’s orders and common sense (19:13); he even failed to protect the money, as giving it to moneychangers, storing it in a temple treasury or even keeping it in a strongbox might have done. Wrapping money in a perishable handkerchief was considered one of the most irresponsible ways to take care of money and suggests that the servant was stupid or treasonous (cf. v. 14), or (most likely) both.

19:21.  Objecting that the master “takes out what he does not supply” means that he took money that he had not deposited, perhaps misappropriating funds.

19:22–26.  Knowing that the master liked to make money that he had not deposited, the slave should have understood that the master would certainly want good interest from a deposit.

19:27.  Eastern kings coming to power often disposed of enemies in this manner; Herod the Great had taken some ruthless measures to quell opposition and bring peace, and his son Archelaus likewise brutally retaliated against those who had opposed him.

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Verses 11-27

Our Lord Jesus is now upon his way to Jerusalem, to his last passover, when he was to suffer and die; now here we are told,

I. How the expectations of his friends were raised upon this occasion: They thought that the kingdom of God would immediately appear, v. 11. The Pharisees expected it about this time (ch. 17:20), and, it seems, so did Christ’s own disciples; but they both had a mistaken notion of it. The Pharisees thought that it must be introduced by some other temporal prince or potentate. The disciples thought that their Master would introduce it, but with temporal pomp and power, which, with the power he had to work miracles, they knew he could clothe himself with in a short time, whenever he pleased. Jerusalem, they concluded, must be the seat of his kingdom, and therefore, now that he is going directly thither, they doubt not but in a little time to see him upon the throne there. Note, Even good men are subject to mistakes concerning the kingdom of Christ, and to form wrong notions of it, and are ready to think that will immediately appear which is reserved for hereafter.

II. How their expectations were checked, and the mistakes rectified upon which they were founded; and this he does in three things:—

1. They expected that he should appear in his glory now presently, but he tells them that he must not be publicly installed in his kingdom for a great while yet. He is like a certain nobleman anthroµpos tis eugeneµs—a certain man of high birth (so Dr. Hammond), for he is the Lord from heaven, and is entitled by birth to the kingdom; but he goes into a far country, to receive for himself a kingdom. Christ must go to heaven, to sit down at the right hand of the Father there, and to receive from him honour and glory, before the Spirit was poured out by which his kingdom was to be set up on earth, and before a church was to be set up for him in the Gentile world. He must receive the kingdom, and then return. Christ returned when the Spirit was poured out, when Jerusalem was destroyed, by which time that generation, both of friends and enemies, which he had personally conversed with, was wholly worn off by death, and gone to give up their account. But his chief return here meant is that at the great day, of which we are yet in expectation. That which they thought would immediately appear, Christ tells them will not appear till this same Jesus who is taken into heaven shall in like manner come again; see Acts 1:11.

2. They expected that his apostles and immediate attendants should be advanced to dignity and honour, that they should all be made princes and peers, privy-counsellors and judges, and have all the pomp and preferments of the court and of the town. But Christ here tells them that, instead of this, he designed them to be men of business; they must expect no other preferment in this world than that of the trading end of the town; he would set them up with a stock under their hands, that they might employ it themselves, in serving him and the interest of his kingdom among men. That is the true honour of a Christian and a minister which, if we be as we ought to be truly ambitious of it, will enable us to look upon all temporal honours with a holy contempt. The apostles had dreamed of sitting on his right hand and on his left in his kingdom, enjoying ease after their present toil and honour after the present contempt put upon them, and were pleasing themselves with this dream; but Christ tells them that which, if they understood it aright, would fill them with care, and concern, and serious thoughts, instead of those aspiring ones with which they filled their heads.

(1.) They have a great work to do now. Their Master leaves them, to receive his kingdom, and, at parting, he gives each of them a pound, which the margin of our common bibles tells us amounts in our money to three pounds and half a crown; this signifies the same thing with the talents in the parable that is parallel to this (Mt. 25), all the gifts with which Christ’s apostles were endued, and the advantages and capacities which they had of serving the interests of Christ in the world, and others, both ministers and Christians, like them in a lower degree. But perhaps it is in the parable thus represented to make them the more humble; their honour in this world is only that of traders, and that not of first-rate merchants, who have vast stocks to begin upon, but that of poor traders, who must take a great deal of care and pains to make any thing of what they have. He gave these pounds to his servants, not to buy rich liveries, much less robes, and a splendid equipage, for themselves to appear in, as they expected, but with this charge: Occupy till I come. Or, as it might much better be translated, Trade till I come, Pragmateusasthe— Be busy. So the word properly signifies. "You are sent forth to preach the gospel, to set up a church for Christ in the world, to bring the nations to the obedience of faith, and to build them up in it. You shall receive power to do this, for you shall be filled with the Holy Ghost,’’ Acts 1:8. When Christ breathed on the eleven disciples, saying, Receive ye the Holy Ghost, then he delivered them ten pounds. "Now,’’ saith he, "mind your business, and make a business of it; set about it in good earnest, and stick to it. Lay out yourselves to do all the good you can to the souls of men, and to gather them in to Christ.’’ Note, [1.] All Christians have business to do for Christ in this world, and ministers especially; the former were not baptized, nor the latter ordained, to be idle. [2.] Those that are called to business for Christ he furnishes with gifts necessary for their business; and, on the other hand, from those to whom he gives power he expects service. He delivers the pounds with this charge, Go work, go trade. The manifestation of the Spirit is given to every man to profit withal, 1 Co. 12:7. And as every one has received the gift, so let him minister the same, 1 Pt. 4:10. [3.] We must continue to mind our business till our Master comes, whatever difficulties or oppositions we may meet with in it; those only that endure to the end shall be saved.

(2.) They have a great account to make shortly. These servants are called to him, to show what use they made of the gifts they were dignified with, what service they had done for Christ, and what good to the souls of men, that he might know what every man had gained by trading. Note,

[1.] They that trade diligently and faithfully in the service of Christ shall be gainers. We cannot say so of the business of the world; many a labouring tradesman has been a loser; but those that trade for Christ shall be gainers; though Israel be not gathered, yet they will be glorious.

[2.] The conversion of souls is the winning of them; every true convert is clear gain to Jesus Christ. Ministers are but factors for him, and to him they must give account what fish they have enclosed in the gospel-net, what guests they have prevailed with to come to the wedding-supper; that is, what they have gained by trading. Now observe,

First, The good account which was given by some of the servants, and the master’s approbation of them. Two such are instanced, v. 16, 19. 1. They had both made considerable improvements, but not both alike; one had gained ten pounds by his trading, and another five. Those that are diligent and faithful in serving Christ are commonly blessed in being made blessings to the places where they live. They shall see the travail of their soul, and not labour in vain. And yet all that are alike faithful are not alike successful. And perhaps, though they were both faithful, it is intimated that one of them took more pains, and applied himself more closely to his business, than the other, and sped accordingly. Blessed Paul was surely this servant that gained ten pounds, double to what any of the rest did, for he laboured more abundantly than they all, and fully preached the gospel of Christ. 2. They both acknowledged their obligations to their Master for entrusting them with these abilities and opportunities to do him service: Lord, it is not my industry, but thy pound, that has gained ten pounds. Note, God must have all the glory of all our gains; not unto us, but unto him, must be the praise, Ps. 115:1. Paul, who gained the ten pounds, acknowledges, "I laboured, yet not I. By the grace of God, I am what I am, and do what I do; and his grace was not in vain,’’ 1 Co. 15:10. He will not speak of what he had done, but of what God had done by him, Rom. 15:18. 3. They were both commended for their fidelity and industry: Well done, thou good servant, v. 17. And to the other he said likewise, v. 19. Note, They who do that which is good shall have praise of the same. Do well, and Christ will say to thee, Well done: and, if he says Well done, the matter is not great who says otherwise. See Gen. 4:7. 4. They were preferred in proportion to the improvement they had made: "Because thou hast been faithful in a very little, and didst not say, ’As good sit still as go to trade with one pound, what can one do with so small a stock?’ but didst humbly and honestly apply thyself to the improvement of that, have thou authority over ten cities.’’ Note, Those are in a fair way to rise who are content to begin low. He that has used the office of a deacon well purchaseth to himself a good degree, 1 Tim. 3:13. Two things are hereby promised the apostles:—(1.) That when they have taken pains to plant many churches they shall have the satisfaction and honour of presiding in them, and governing among them; they shall have great respect paid them, and have a great interest in the love and esteem of good Christians. He that keepeth the fig-tree shall eat the fruit thereof; and he that laboureth in the word and doctrine shall be counted worthy of double honour. (2.) That, when they have served their generation, according to the will of Christ, though they pass through this world despised and trampled upon, and perhaps pass out of it under disgrace and persecution as the apostles did, yet in the other world they shall reign as kings with Christ, shall sit with him on his throne, shall have power over the nations, Rev. 2:26. The happiness of heaven will be a much greater advancement to a good minister or Christian than it would be to a poor tradesman, that with much ado had cleared ten pounds, to be made governor of ten cities. He that had gained but five pounds had dominion over five cities. This intimates that there are degrees of glory in heaven; every vessel will be alike full, but not alike large. And the degrees of glory there will be according to the degrees of usefulness here.

Secondly, The bad account that was given by one of them, and the sentence passed upon him for his slothfulness and unfaithfulness, v. 20, etc. 1. He owned that he had not traded with the pound with which he had been entrusted (v. 20): "Lord, behold, here is thy pound; it is true, I have not made it more, but withal I have not made it less; I have kept it safely laid up in a napkin.’’ This represents the carelessness of those who have gifts, but never lay out themselves to do good with them. It is all one to them whether the interests of Christ’s kingdom sink or swim, go backward or forward; for their parts, they will take no care about it, no pains, be at no expenses, run no hazard. Those are the servants that lay up their pound in a napkin who think it enough to say that they have done no hurt in the world, but did no good. 2. He justified himself in his omission, with a plea that made the matter worse and not better (v. 21): I feared thee, because thou art an austere man, rigid and severe, anthroµpos austeµros ei. Austere is the Greed word itself: a sharp man: Thou takest up that which thou laidst not down. He thought that his master put a hardship upon his servants when he required and expected the improvement of their pounds, and that it was reaping where he did not sow; whereas really it was reaping where he had sown, and, as the husbandman, expecting in proportion to what he had sown. He had no reason to fear his master’s austerity, nor blame his expectations, but this was a mere sham, a frivolous groundless excuse for his idleness, which there was no manner of colour for. Note, The pleas of slothful professors, when they come to be examined, will be found more to their shame than in their justification. 3. His excuse is turned upon him: Out of thine own mouth will I judge thee, thou wicked servant, v. 22. He will be condemned by his crime, but self-condemned by his plea. "If thou didst look upon it as hard that I should expect the profit of thy trading, which would have been the greater profit, yet, if thou hadst had any regard to my interest, thou mightest have put my money into the bank, into some of the funds, that I might have had, not only my own, but my own with usury, which, though a less advantage, would have been some.’’ If he durst not trade for fear of losing the principal, and so being made accountable to his lord for it though it was lost, which he pretends, yet that would be no excuse for his not setting it out to interest, where it would be sure. Note, Whatever may be the pretences of slothful professors, in excuse of their slothfulness, the true reason of it is a reigning indifference to the interests of Christ and his kingdom, and their coldness therein. They care not whether religion gets around or loses ground, so they can but live at ease. 4. His pound is taken from him, v. 24. It is fit that those should lose their gifts who will not use them, and that those who have dealt falsely should be no longer trusted. Those who will not serve their Master with what he bestows upon them, why should they be suffered to serve themselves with it? Take from him the pound. 5. It is given to him that had the ten pounds. When this was objected against by the standers-by, because he had so much already (Lord, he has ten pounds, v. 25), it is answered (v. 26), Unto every one that hath shall be given. It is the rule of justice, (1.) That those should be most encouraged who have been most industrious, and that those who have laid out themselves most to do good should have their opportunities of doing good enlarged, and be put into a higher and more extensive sphere of usefulness. To him that hath gotten shall more be given, that he may be in a capacity to get more. (2.) That those who have their gifts, as if they had them not, who have them to no purpose, who do no good with them, should be deprived of them. To those who endeavour to increase the grace they have, God will impart more; those who neglect it, and suffer it to decline, can expect no other than that God should do so too. This needful warning Christ gives to his disciples, lest, while they were gaping for honours on earth, they should neglect their business, and so come short of their happiness in heaven.

3. Another thing they expected was, that, when the kingdom of God should appear, the body of the Jewish nation would immediately fall in with it, and submit to it, and all their aversions to Christ and his gospel would immediately vanish; but Christ tells them that, after his departure, the generality of them would persist in their obstinacy and rebellion, and it would be their ruin. This is shown here,

(1.) In the message which his citizens sent after him, v. 14. They not only opposed him, while he was in obscurity; but, when he was gone into glory, to be invested in his kingdom, then they continued their enmity to him, protested against his dominion, and said, We will not have this man to reign over us. [1.] This was fulfilled in the prevailing infidelity of the Jews after the ascension of Christ, and the setting up of the gospel kingdom. They would not submit their necks to his yoke, nor touch the top of his golden sceptre. They said, Let us break his bands in sunder, Ps. 2:1-3; Acts 4:26. [2.] It speaks the language of all unbelievers; they could be content that Christ should save them, but they will not have him to reign over them; whereas Christ is a Saviour to those only to whom he is a prince, and who are willing to obey him.

(2.) In the sentence passed upon them at his return: Those mine enemies bring hither, v. 27. When his faithful subjects are preferred and rewarded, then he will take vengeance on his enemies, and particularly on the Jewish nation, the doom of which is here read. When Christ had set up his gospel kingdom, and thereby put reputation upon the gospel ministry, then he comes to reckon with the Jews; then it is remembered against them that they had particularly disclaimed and protested against his kingly office, when they said, We have no king but Caesar, nor would own him for their king. They appealed to Caesar, and to Caesar they shall go; Caesar shall be their ruin. Then the kingdom of God appeared when vengeance was taken on those irreconcileable enemies to Christ and his government; they were brought forth and slain before him. Never was so much slaughter made in any war as in the wars of the Jews. That nation lived to see Christianity victorious in the Gentile world, in spite of their enmity and opposition to it, and then it was taken away as dross. The wrath of Christ came upon them to the uttermost (1 Th. 2:15, 16), and their destruction redounded very much to the honour of Christ and the peace of the church. But this is applicable to all others who persist in their infidelity, and will undoubtedly perish in it. Note, [1.] Utter ruin will certainly be the portion of all Christ’s enemies; in the day of vengeance they shall all be brought forth, and slain before him. Bring them hither, to be made a spectacle to saints and angels; see Jos. 10:22, 24. Bring them hither, that they may see the glory and happiness of Christ and his followers, whom they hated and persecuted. Bring them hither, to have their frivolous pleas overruled, and to receive sentence according to their merits. Bring them, and slay them before me, as Agag before Samuel. The Saviour whom they have slighted will stand by and see them slain, and not interpose on their behalf. [2.] Those that will not have Christ to reign over them shall be reputed and dealt with as his enemies. We are ready to think that none are Christ’s enemies but persecutors of Christianity, or scoffers at least; but you see that those will be accounted so that dislike the terms of salvation, will not submit to Christ’s yoke, but will be their own masters. Note, Whoever will not be ruled by the grace of Christ will inevitably be ruined by the wrath of Christ.

[8]

Verses 11–27

This parable is like that of the talents, Mt 25. Those that are called to 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 account required, resembles that in the parable of the talents; and the punishment of the avowed enemies of Christ, as well as of false professors, is shown. The principal difference is, that the pound given to each seems to point out the gift of the gospel, which is the same to all who hear it; but the talents, distributed more or less, seem to mean that God gives different capacities and advantages to men, by which this one gift of the gospel may be differently improved. [9]

Context

The parable of the ten minas concludes the Lukan travel narrative that began in 9:51. It brings together several themes contained in that narrative (the proper use of possessions, the Jewish rejection of Jesus, the return of the Son of Man, the kingship of Jesus, the delay of the parousia) and prepares for the following account of the triumphal entry (cf. the nobleman receiving his kingship in 19:12 with 19:38). In his introduction to the parable, Luke provided his readers with the interpretative key for understanding it (cf. 18:1 and 18:9).

The relationship between this parable and Matthew’s parable of the talents (25:14–30) has received considerable attention,  as has the attempt to reconstruct the original form (or forms if they represent two separate parables) of Jesus’ parable(s).  As has been stated earlier, the purpose of this commentary is to ascertain what the author intended to teach his readers by his inclusion and interpretation of the Jesus traditions. See Introduction 9. As a result readers interested in such source and historical questions should read the helpful summaries found in Fitzmyer and Blomberg.  For the purpose of this commentary, the issue of whether Luke was repeating a version of the same parable that Matthew used or an entirely separate one is not of major importance. As an interpreter of the Jesus traditions, his editorial work in this parable is quite evident. All of 19:11–27 does not stem from Jesus. The opening verse is clearly from Luke’s hand, and this reveals how he interpreted this parable. Other material in the parable also reveals his theological emphases.

In its present form in Luke, the parable contains a number of allegorical elements. The man of noble birth clearly represents Jesus, the Son of David, who departs into a far country to receive his “kingship.”  Dur ing his absence he entrusted his servants with his possessions. At this point there is an aside concerning the citizens of the nobleman who request that the nobleman not be allowed to reign, i.e., not be granted the kingship. (See comments on 19:14 for the historical allusion.) When the nobleman returns as king (cf. Acts 1:11), he judges his servants (cf. 17:31). The faithful are rewarded most graciously. The unfaithful are judged. Clearly the parable in Luke refers to the return of the Son of Man at his parousia, for Luke’s readers had already read such passages as Luke 12:35–40; 17:22–37 and would soon read 21:25–28, 34–36. As to the aside concerning the protesting citizenry (19:14) and their judgment (19:27), Luke’s readers would have thought of its fulfillment as having occurred, at least in part, in A.D. 70.

Comments

19:11 While they were listening to this. Luke tied this parable closely to the preceding incident.

He went on to tell them a parable. As in 18:1, 9 the reason for the parable, and thus the key to its meaning, precedes the parable itself.

He was near Jerusalem and the people thought that the kingdom of God was going to appear at once. That this reason for the parable stems from Luke’s pen is evident, but this does not mean that he created this from nothing in order to answer the question about the delay of the parousia in his own day. Several passages suggest that the disciples might have been led to think the consummation of the kingdom was imminent.  The same expectation is encountered in Acts 1:6. Such expectation among the disciples was perhaps further heightened as Jesus approached his final destination—Jerusalem. If this is true, then Jesus’ parable, which was intended to teach that there would be a time of stewardship between the present time, i.e., the time of Jesus’ ministry, and the end, was used by Luke to teach his readers that Jesus himself taught a “delay” in the consummation. The term “people” indicates that Luke had the same audience in mind as referred to in 19:7. “To appear” refers to the appearance of the kingdom in its consummated form. At that time the “thou petitions” of the Lord’s Prayer (11:2–3) would find their fulfillment.

19:12 A man of noble birth. Literally a certain nobleman (see comments on 10:30). Unlike the man in Matt 25:14–30, the man in this parable was clearly a nobleman as revealed by his receiving kingly rule (Luke 19:12, 15) and his ability to delegate cities (19:17, 19).

To a distant country. Compare 15:13. In Matt 25:19 this dimension is supplied by stating that the man returned “after a long time.” His departure, of course, necessitated stewardship of his belongings (cf. Mark 13:34).

To have himself appointed king. Literally to receive for himself a kingdom . This “kingdom” must be understood dynamically as “kingly authority” or “kingship” rather than statically as referring to territory, for what he brought back in Luke 19:15 was not territory but the right and power to rule (see comments on 4:43). Two interesting historical analogies may have provided background for this allusion. Both Herod the Great in 40 B.C. and his son Archelaus in 4 B.C. went to Rome to receive confirmation of their rule. Herod received the kingship of Judea, Samaria, and Idumea. Archelaus received not “kingship” but only the title “Ethnarch.”

19:13 Ten minas. This is a much smaller amount than Matthew’s talents. A mina was worth about a sixtieth of a talent or about one hundred drachmas, i.e., about three months’ wages.

Until I come back. For Luke’s readers this would be understood as referring to the time between the ascension and the parousia.

19:14 In the case of Archelaus (see comments on 19:12) a delegation was sent opposing his rule.  For Luke’s readers, however, this would be interpreted as reflecting the Jewish rejection of Jesus.  See comments on 13:34.

19:15 He was made king. Literally having received the kingdom . In the reality part of the parable Luke was thinking of Christ’s resurrection/ascension as his accession to kingship. 

19:16 Sir. Literally Lord . See comments on 6:46.

Has earned ten more. In a parable 1,000 percent return is perfectly reasonable. Actually this was not impossible in the first century.

19:17 Because you have been trustworthy in a very small matter. Compare 16:10.

Take charge of ten cities. The disproportionate nature of reward to service should be noted. The reality part of this picture involves “treasure in heaven” (12:33; 18:22).

19:19 You take charge of five cities. Again the reward is disproportionate.

19:20 Then another servant came. Literally and the other one came .

Sir, here is your mina. This servant did nothing with the mina given him.

I have kept it laid away in a piece of cloth. This “napkin” (RSV) probably refers to a scarf worn around one’s face or neck for protection from the sun.

19:21 I was afraid of you, because. The wicked servant defended his behavior on the grounds of the nobleman’s being a “hard man.” This “hard” quality is then described as taking an unusually high margin of profit from his investments and reaping a harvest that others have produced. In his defense the wicked servant sought to paint a negative picture of the character of the nobleman. The readers of the story know this is incorrect, however, because of his generosity in 19:17, 19.

19:22 I will judge you by your own words. The nobleman judged the wicked servant on the basis of his own presuppositions. If his presuppositions about the nobleman’s character are false and the hearers/readers of the parable know that they are, he is even more condemned. The term “judge” (krinō) can mean to judge , but here, since the servant would be judged unfavorably, it means to condemn.

19:23 The nobleman states, “If what you said about me is true, you should then at least have invested my money in a bank (literally on the table of money changers ). In this way the master would at least have received interest.

19:24 Take his mina. In Matt 25:30 the wicked servant’s condemnation is explained, and the reality of eternal judgment enters into the picture part of the parable itself.

Give it to the one who has ten minas. The one who served faithfully is rewarded with even more. The gift of a mina here is insignificant compared to the reward described in Luke 19:17, 19. This may be the result of trying to show in these earlier references the surpassing generosity (bestowing “cities”) of the king to his servants.

19:26 Compare 8:18, where the same proverb is found.

19:27 But those enemies of mine. Luke and his readers would have interpreted this picture part of the parable as referring to the reality of the events of A.D. 70.  This verse and certain others  have caused some commentators to speak of Luke as having been anti-Semitic. Yet in the parable the Jewish people were not condemned because the faithful servants in the parable were also Jews. Furthermore for Luke the “eyewitnesses and servants of the word” (1:2) were all Jews. That certain Jews are condemned is, of course, clear; but there is present no hatred of the Jewish people. The preachers in Acts and the followers of Jesus in Luke were all Jewish. Actually if one compares this passage with such intra-Jewish name-calling and animosity found in some of the rabbinic and Qumran materials, these NT passages appear at times quite mild. [10]

19:11–27 The parable of the ten minas

As the work of Jesus came to what the disciples hoped would be a climax in Jerusalem, they thought that a successful worldly type of revolution was about to take place and lead to the establishment of the kingdom of God. They bickered about the places which they would occupy in the new order (22:24–30; Mk. 10:35–45). The present parable was intended to correct this attitude by warning that the Messiah was going to be rejected and that there would be a period during which he would be ‘absent’ and his followers must engage in faithful service until his return.

As an ‘earthly’ story the parable sounds like the stories of various members of the Herodian family who went to Rome to petition for, or to seek confirmation of, royal power over their realms. Archelaus, the son of Herod the Great, went to Rome in 4 bc to have his father’s will confirmed, by which he was to be his successor. But an embassy of Jews followed close on his heels with a protest to the emperor: ‘We don’t want this man to be our king’; as a result Augustus severely limited his powers. Jesus wasprobably using this incident as a basis for the parable. The fate of the disobedient subjects simply reflects ancient despotic ways. There is no record that Archelaus himself actually behaved like this, and there is no indication that Jesus himself approved of such cruelty.

The centre of interest in the parable, however, is not the rebellious subjects but the ten servants (probably a round number) each of whom was given a mina with which to trade and make a profit. The first two servants, having successfully managed their money, received the privilege of high office. A third, however, had not managed his money well, not even to the extent of loaning it out at interest. He even criticized his master for being a harsh man who unjustly took the proceeds of other people’s work. Perhaps he was afaid of making a loss and getting into trouble. (cf. the stockbroker’s warning: ‘the value of your investment can go down as well as up!’) The prospect of reward and loss is put before the disciples.

Notes. This parable has similarities to the parable of the talents in Mt. 25:14–30. It also contains some curious points. In v 20 another servant is actually ‘the other servant’, as if there were originally only three servants, as in Matthew. It is curious that an extra mina is given as an additional reward to a person who has just received ten cities and that this should lead to a protest. Finally, the part of the story about the ruler and his rebellious subjects is not in the parable of the talents and is perhaps slightly odd in a story about trade and commerce. Many scholars think, therefore, that two separate stories told by Jesus have been joined together into one, and that some of the details have been slightly changed in the telling of the stories. Something similar may have happened in the story in Mt. 22:1–14 which also looks like a combination of two parables (but see note there). Naturally these points do not affect the basic truths taught in the stories. 13 Offering modern equivalents for ancient coins, especially in a period of inflation, is almost impossible. The niv suggests that the mina was equivalent to about three months’ wages for a farm labourer. This gives a rough idea of its purchasing value. 21 The description of the master as harsh and the story of his conduct in v 27 are not meant to be taken as a picture of what God is like, although the fact of divine judgment is certainly something to be taken seriously.[11]

II.    The Parable of Jesus (19:11–27): In explaining the nature of God’s Kingdom, Jesus compares it to a nobleman and his ten servants.

A.  The assignment to the servants (19:12–14)

1.   Why the nobleman is leaving (19:12) : He is going to another country, where he will be crowned king.

2.   What the nobleman is leaving (19:13) : He gives each servant a mina (about three months’ wages) and orders each to wisely invest that money.

2.   How the people feel (19:14) : They hate the nobleman and send a delegation to say they do not want him to be their king.

B.  The accounting from the servants (19:15–27): Upon his return, the nobleman requires a financial report from each servant, three of which are recorded.

1.   First servant (19:15–17)

a.   His report (19:16) : His mina has earned ten more!

b.   His reward (19:17) : He is given charge over ten cities.

2.   Second servant (19:18–19)

a.   His report (19:18) : His mina has earned five more!

b.   His reward (19:19) : He is given charge over five cities.

3.   Third servant (19:20–27)

a.   His report (19:20–21): He hid his mina and has no increase to report.

b.         His rebuke (19:22–27): His mina is taken, and the servant is sent away in disgrace![12]

II. Jesus Comes to Bring Rewards (19:11–27)

Passover season brought a great deal of excitement to the Jewish people as they recalled the great victory of the Exodus and then pondered their plight as vassals of Rome. Perhaps the Messiah would come this year! This parable may have been based on history. Thirty years before, Archelaus, son of Herod the Great, went to Rome to ask Augustus Caesar for his kingdom; and some of the Jewish people sent a delegation to protest the appointment.

The Parable of the Pounds must not be confused with the Parable of the Talents (Matt. 25:14–30). The talents represent opportunities to use ability; and since we all have different abilities, we are given different opportunities. But the servants in this parable each received a pound (three months’ wages), which represents the “deposit of the Gospel” that has been given to each believer (1 Tim. 1:11; 6:20; 2 Cor. 4:7). God wants us to multiply His message so that the whole world will hear (1 Thes. 1:8; 2 Thes. 3:1).

When Jesus returns, He will reward the faithful servants (vv. 15–19), deal with the unfaithful servants (vv. 20–26) and judge His enemies (v. 27). The unfaithful servant had no excuse; his fear paralyzed him when it should have mobilized him into service. At the Judgment Seat of Christ, the Lord will “balance the accounts” and give each of us exactly what we deserve. We must “occupy” (do business) until He comes.[13]

19:11–27 Two good investments, one miserable excuse. Jesus told a parable showing how we should occupy ourselves in the time between his first and second comings: Just as the 10 servants were to invest their master’s money, we are to “invest” our abilities and opportunities. Both this parable and a similar one (Matt. 25:14–30) emphasize three things:

•     the divine source of our abilities

•     the importance of our dependability in using them

•     our future accountability for how we used them

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Luke 19:11

He added and spake (προσθεις εἰπεν [prostheis eipen]). Second aorist active participle of προστιθημι [prostithēmi] with εἰπεν [eipen]. It is a Hebrew idiom seen also in Luke 20:1f. he added to send (προσεθετο πεμψαι [prosetheto pempsai]) and in Acts 12:3 “he added to seize” (προσεθετο συλλαβειν [prosetheto sullabein]). This undoubted Hebraism occurs in the N.T. in Luke only, probably due to the influence of the LXX on Luke the Greek Christian. To appear (ἀναφαινεσθαι [anaphainesthai]). Present passive infinitive of an old verb to be made manifest, to be shown up. In the N.T. only here and Acts 21:3.

Luke 19:12

To take to himself a kingdom (λαβειν ἑαυτῳ βασιλειαν [labein heautōi basileian]). Second aorist active infinitive of λαμβανω [lambanō] with the dative reflexive ἑαυτῳ [heautōi] where the middle voice could have been used. Apparently this parable has the historical basis of Archelaus who actually went from Jerusalem to Rome on this very errand to get a kingdom in Palestine and to come back to it. This happened while Jesus was a boy in Nazareth and it was a matter of common knowledge.

Luke 19:13

Trade ye herewith till I come (πραγματευσασθε ἐν ᾡ ἐρχομαι [pragmateusasthe en hōi erchomai]). First aorist middle imperative of πραγματευομαι [pragmateuomai], an old verb from πραγμα [prāgma], business. Here only in the N.T. Westcott and Hort in their text read πραγματευσασθαι [pragmateusasthai], first aorist middle infinitive (-αι [-ai] and -ε [-e] were pronounced alike). The infinitive makes it indirect discourse, the imperative direct. While I am coming is what ἐν ᾡ ἐρχομαι [en hōi erchomai] really means.

Luke 19:14

His citizens (οἱ πολιται αὐτου [hoi politai autou]). That actually happened with Archelaus.

Luke 19:15

When he was come back again (ἐν τῳ ἐπανελθειν αὐτον [en tōi epanelthein auton]). “On the coming back again as to him.” Luke’s favourite idiom of the articular infinitive after ἐν [en] and with the accusative of general reference. Had given (δεδωκει [dedōkei]). Past perfect active indicative without augment of διδωμι [didōmi]. That he might know (ἱνα γνοι [hina gnoi]). Second aorist active subjunctive of γινοσκω [ginoskō]. The optative would be γνοιη [gnoiē].

Luke 19:16

Hath made (προσηργασατο [prosērgasato]). Only here in the N.T. Note προσ- [pros-] in addition, besides, more.

Luke 19:17

Have thou authority (ἰσθι ἐξουσιαν ἐχων [isthi exousian echōn]). Periphrastic present active imperative. Keep on having authority.

Luke 19:19

Be thou also over (και συ ἐπανο γινου [kai su epano ginou]). Present middle imperative. Keep on becoming over. There is no real reason for identifying this parable of the pounds with the parable of the talents in Matt. 25. The versatility of Jesus needs to be remembered by those who seek to flatten out everything.

Luke 19:20

I kept (εἰχον [eichon]). Imperfect active of ἐχω [echō]. I kept on keeping. Laid up (ἀποκειμενην [apokeimenēn]). Present passive participle agreeing with ἡν [hēn] (which), used often as perfect passive of τιθημι [tithēmi] as here, laid away or off (ἀπο [apo]). It is not the periphrastic construction, but two separate verbs, each with its own force. In a napkin (ἐν σουδαριῳ [en soudariōi]). A Latin word sudarium from sudor (sweat) transliterated into Greek, a sweatcloth handkerchief or napkin. Found in papyrus marriage contracts as part of the dowry (second and third centuries a.d., Deissmann, Bible Studies, p. 223). Used also for swathing the head of the dead (John 11:44; 20:7).

Luke 19:21

I feared (ἐφοβουμην [ephoboumēn]). Imperfect middle, I continued to fear. Austere (αὐστηρος [austēros]). Old Greek word from αὐω [auō], to dry up. Reproduced in Latin austeros and English austere. It means rough to the taste, stringent. Here only in the N.T. Compare σκληρος [sklēros] (hard) in Matt. 25:24. “Harsh in flavour, then in disposition” (Bruce). Thou layedst not down (οὐκ ἐθηκας [ouk ethēkas]). Probably a proverb for a grasping profiteer.

Luke 19:22

Thou knewest (ᾐδεις [ēideis]). Second past perfect of ὁραω [horaō], to see, used as imperfect of οἰδα [oida], to know. Either it must be taken as a question as Westcott and Hort do or be understood as sarcasm as the Revised Version has it. The words of the wicked (πονηρος [ponēros]) slave are turned to his own condemnation.

Luke 19:23

Then wherefore (και δια τι [kai dia ti]). Note this inferential use of και- [kai-] in that case. Into the bank (ἐπι τραπεζαν [epi trapezan]). Literally, upon a table. This old word τραπεζα [trapeza], from τετραπεζα [tetrapeza] (τετρα [tetra], four, πους [pous], foot). It means then any table (Mark 7:28), food on the table (Acts 16:34), feast or banquet (Rom. 11:9), table of the money-changers (John 2:15; Mark 11:15; Matt. 21:12), or bank as here. Our word bank is from Old English bench. With interest (συν τοκῳ [sun tokōi]). Not usury, but proper and legal interest. Old word from τικτω [tiktō], to bring forth. In the N.T. only here and Matt. 25:27. Should have required it (ἀν αὐτο ἐπραξα [an auto epraxa]). Conclusion of second-class condition the condition or apodosis being implied in the participle “coming” (ἐλθων [elthōn]), and the previous question. On this technical use of πρασσω [prassō] (ἐπραξα [epraxa]) see Luke 3:13.

Luke 19:25

And they said unto him (και εἰπαν αὐτῳ [kai eipan autōi]). Probably the eager audience who had been listening to this wonderful parable interrupted Jesus at this point because of this sudden turn when the one pound is given to the man who has ten pounds. If so, it shows plainly how keenly they followed the story which Jesus was giving because of their excitement about the kingdom (Luke 19:11).

Luke 19:26

That hath not (του μη ἐχοντος [tou mē echontos]). The present tense of ἐχω [echō] here, that keeps on not having, probably approaches the idea of acquiring or getting, the one who keeps on not acquiring. This is the law of nature and of grace.

Luke 19:27

Reign (βασιλευσαι [basileusai]). First aorist active infinitive, ingressive aorist, come to rule. Slay (κατασφαξατε [katasphaxate]). First aorist active imperative of κατασφαζω [katasphazō], to slaughter, an old verb, but only here in the N.T.

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11. 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.

13. His ten servants (δέκα δούλους ἑυτοῦ). Rev., rightly, changes to ten servants of his, since the his is emphatic; lit., his own. Moreover, it would be absurd to suppose that this nobleman, of consequence enough to be raised to a royal dignity, had but ten servants. The number of slaves in a Roman household was enormous, sometimes reaching hundreds. Toward the end of the Republic, it was considered reprehensible not to have a slave for every sort of work.

Pounds (μνᾶς) Minas. Between sixteen and eighteen dollars apiece. Meyer very aptly remarks: “The small sum astonishes us. Compare, on the other hand, the talents (Matt. 25). But in Matthew, the Lord transfers to his servant his whole property; here he has only devoted a definite sum of money to the purpose of putting his servants to the proof there-with; and the smallness of the amount corresponds to what is so carefully emphasized in our parable, viz., the relation of faithfulness in the least to its great recompense (ver. 17); which relation is less regarded in the parable in Matthew” (“Commentary on Luke”).

Occupy (πραγματεύσασθε). The word occupy has lost the sense which it conveyed to the makers of the A. V. — that of using or laying out what is possessed. An occupier formerly meant a trader. Occupy, in the sense of to use, occurs Judges 16:11: “new ropes that never were occupied;” which Rev. changes to wherewith no work hath been done. Compare the Prayer-Book version of the Psalter, Ps. 107:23: “occupy their business in great waters.” So Latimer, “Sermons, ” “He that occupieth usury.” Rev., trade ye. Wyc., merchandise ye. Tynd., buy and sell. See on traded, Matt. 25:16.

Till I come (ἕως ἔρχομαι). It is strange that the Rev. follows this reading without comment, while the Revisers’ text takes no notice whatever of the reading of four of the leading manuscripts, which is adopted by both Tischendorf and Westcott and Hort; ἐν ᾧ ἔρχομαι, “while I come,” a condensed form of expression for while I go and return.

15. Had gained by trading (διεπραγματεύσατο). Only here in New Testament. See on ver. 13.

16. Hath gained (προσηργάσατο). Only here in New Testament. Lit., hath worked besides (πρὸς) the original sum. Rev., made.

Have thou authority (ἴσθι ἐξουσίαν ἔχων). Lit., Be thou having authority.

Cities. “A city for a pound, yet not even a cottage could be bought for a pound” (Bengel).

18. Made (ἐποίησεν). See on Matt. 25:16.

20. I kept (εἶχον). The imperfect. I was keeping while thou wert absent.

Napkin (σουδαρίῳ). The Latin sudarium, from sudor, perspiration: a cloth for wiping off the sweat. Trench notes that the napkin which the idle servant does not need for its proper use (Gen. 3:19) he uses for the wrapping up of his pound.

21. Austere (αὐστηρὸς). From αὔω, to dry. Dry, and thence hard. See on hard, Matt. 25:24.

Sow (ἔσπειρας). See on strawed, Matt. 25:24.

22. Thou knewest. To be read interrogatively. “Didst thou know that? Then, for that reason, thou shouldst have been the more faithful.”

23. Bank (τράπεζαν). Lit., the table of the money-changer. Wyc., board. See on exchangers, Matt. 25:27.

Usury (τόκῳ). Better interest, as Rev. See on usury, Matt. 25:27.

27. But (πλὴν). Rev., howbeit. However it may be with the unfaithful servant.[16]

11. He added and spake a parable. An awkwardly literal translation, which may go back to Jesus’ Aramaic idiom. He added a parable to what he had already been saying. Because they thought that the kingdom of God should immediately appear. In spite of Jesus’ repeated predictions of the cross, the disciples were still expecting his triumph in the immediate restoration of the kingdom of David. The parable was intended to give them the proper perspective of his plans.

     12. A certain nobleman. The parable may have been modeled on the wellknown episode of Herod’s son, Archelaus, who went to Rome to obtain title to the kingdom which his father, Herod the Great, had left to him. His brother, Antipas, supported by many of the leaders among the Jews, protested the claim, and rejected his rulership. Since the event took place about the time of Christ’s birth, it was a well-known story thirty years later (cf. Jos Antiquities xvii. 9.3; 11.1). 13. Ten pounds. This parable is different from the parable of the talents given in Matthew (25:14-30), though there is a close resemblance between the two. In this instance the servants were treated equally, and only ten out of a possibly larger number were tested. A pound was worth 100 drachmas, about $16.50 in American money. Occupy (Gr. pragmateusasthe) means to engage in business. The servants were expected to invest their funds, and to give an account when their master returned. 14. His citizens hated him. See comment on verse 12.

     15. When he was returned, having received the kingdom. The parallelism of this parable implies that the return brought the right to posses and to develop the kingdom. 17. Have thou authority over ten cities. The awarding of responsibility over territories implies that the master was parceling out governmental posts, and strengthens the idea that this parable was based on the accession of Archelaus. 18. And the second came. The man who gained less was not reproved for his smaller profit. He was commended, and was given responsibility equal to his ability.

     22. Thou wicked servant. The servant considered himself honest because he returned the pound with no loss; the master called him wicked because he returned it with no gain. 23. Usury in the Elizabethan English of the AV did not have the connotation of excessive interest. 24. Give it to him that hath ten pounds. From the standpoint of the servants, the giving of the extra pound to the one who had the most seemed unjust. From the standpoint of the master, he had already lost interest on the pound, and he wanted to invest it where the returns had the prospect of being largest. 27. But those mine enemies. A distinction is drawn between the reproof of a servant and the execution of an enemy. The judgment of believers for reward and that of the opposing world for condemnation seem to be distinguished here.

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[1]Wiersbe, W. W. The Bible Exposition Commentary. Wheaton, Ill.: Victor Books, 1996, c1989. Lk 19:11.

[2]Walvoord, J. F., R. B. Zuck, & Dallas Theological Seminary. The Bible Knowledge Commentary : An Exposition of the Scriptures. Wheaton, IL: Victor Books, 1983-c1985.

[3]Richards, L. The Bible Reader's Companion. Wheaton, Ill.: Victor Books, 1991.

[4]Jamieson, R., A. R. Fausset, A. R. Fausset, D. Brown, & D. Brown. A Commentary, Critical and Explanatory, on the Old and New Testaments. Oak Harbor, WA: Logos Research Systems, Inc., 1997. Lk 19:11.

[5]The Gospel of Luke. Ed. W. Barclay, lecturer in the University of Glasgow. The Daily study Bible series, Rev. ed. Philadelphia: The Westminster Press, 2000, c1975.

[6]Utley, R. J. D. The Gospel According to Luke. Study Guide Commentary Series. Marshall, Texas: Bible Lessons International, 2004. Lk 19:11-27.

[7]Keener, C. S., & InterVarsity Press. The IVP Bible Background Commentary : New Testament. Downers Grove, Ill.: InterVarsity Press, 1993. Lk 19:11-27.

[8]Henry, M. Matthew Henry's Commentary on the Whole Bible : Complete and Unabridged in One Volume. Peabody: Hendrickson, 1996, c1991. Lk 19:11.

[9]Henry, M., & T. Scott. Matthew Henry's Concise Commentary. Oak Harbor, WA: Logos Research Systems, 1997. Lk 19:11.

[10]Stein, R. H. Luke. electronic ed. Logos Library System; The New American Commentary. Nashville: Broadman & Holman Publishers, 2001, c1992. Page 471.

[11]Carson, D. A. New Bible Commentary : 21st Century Edition. 4th ed. Leicester, England;  Downers Grove, Ill., USA: Inter-Varsity Press, 1994. Lk 19:11.

[12]Willmington, H. L. The Outline Bible. Wheaton, Ill.: Tyndale House Publishers, 1999. Lk 19:22-27.

[13]Wiersbe, W. W. Wiersbe's Expository Outlines on the New Testament. Wheaton, Ill.: Victor Books, 1997, c1992. Page 192.

[14]Willmington, H. L. Willmington's Bible Handbook. Wheaton, Ill.: Tyndale House Publishers, 1997. Page 592.

[15]Robertson, A. Word Pictures in the New Testament. Oak Harbor: Logos Research Systems, 1997. Lk 19:11.

[16]Vincent, M. R. Word Studies in the New Testament. Bellingham, WA: Logos Research Systems, Inc., 2002. Vol. 1, Page 3-410.

[17]Pfeiffer, C. F., & E. F. Harrison. The Wycliffe Bible Commentary : New Testament. Chicago: Moody Press, 1962. Lk 19:11.