Tuesday, December 6, 2022
Luke 19:11 - 26
Luke 19:11 - 26
11 As they heard these things, he proceeded to tell a parable, because he was
near to Jerusalem, and because they supposed that the kingdom of God was to
appear immediately. 12 He said therefore, “A nobleman went into a far country to
receive for himself a kingdom and then return. 13 Calling ten of his
servants,[a] he gave them ten minas,[b] and said to them, ‘Engage in business
until I come.’ 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, having
received the kingdom, he ordered these servants to whom he had given the money
to be called to him, that he might know what they had gained by doing business.
16 The first came before him, saying, ‘Lord, your mina has made ten minas more.’
17 And he said to him, ‘Well done, good servant![c] Because you have been
faithful in a very little, you shall have authority over ten cities.’ 18 And the
second came, saying, ‘Lord, your mina has made five minas.’ 19 And he said to
him, ‘And you are to be over five cities.’ 20 Then another came, saying, ‘Lord,
here is your mina, which I kept laid away in a handkerchief; 21 for I was afraid
of you, because you are a severe man. You take what you did not deposit, and
reap what you did not sow.’ 22 He said to him, ‘I will condemn you with your own
words, you wicked servant! You knew that I was a severe man, taking what I did
not deposit and reaping what I did not sow? 23 Why then did you not put my money
in the bank, and at my coming I might have collected it with interest?’ 24 And
he said to those who stood by, ‘Take the mina from him, and give it to the one
who has the ten minas.’ 25 And they said to him, ‘Lord, he has ten minas!’ 26 ‘I
tell you that to everyone who has, more will be given, but from the one who has
not, even what he has will be taken away. 27 But as for these enemies of mine,
who did not want me to reign over them, bring them here and slaughter them
before me.’”
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https://hartmangroupdevotions.blogspot.com/2016/06/matthew-2514-30-14-again-it-will-be.html?zx=6b896d630fbc5d7c says:
ReplyDeleteMy 2 cents:
This parable is about entrance into the kingdom of God. To enter the kingdom of God at judgment, we must have borne fruit. If we are saved, we have the Holy Spirit living within us. If we have the Holy Spirit living within us, we cannot help but bear fruit.
Those who reside in the community of Christians will fall into one of two camps: Those who bear fruit (are saved) and those who don't (are not saved).
1. Is God such a harsh master?
God is absolutely pure. He cannot abide with impurities. To enter His presence, we need to be purified by Christ's blood. If we are purified, we will bear fruit. Is it fair that someone who thinks they are saved is surprised in the end? It is, because God defines fairness and justice.
But if it helps us cope, we can imagine that the unsaved "Christian" had ample opportunity to repent. But, we risk putting God into a box. We have to be careful to not re-imagine God into something that's acceptable to our sensibilities (for what will happen when we can't). Instead, we need to trust God. However, there is no harm in wondering about God's justice and how it might work.
2. What does the modern "1-bag" servant look like?
We need to be careful here. What we value and what God values are different. And what God values in each of us might look different from each other.
In short, a 1-bag servant is one who does not bear the fruit of the Holy Spirit. If we are saved, the Holy Spirit lives in us. We are driven to bear fruit.
One might ask, "can we squelch the Holy Spirit and become unsaved?". That has been debated by Christian's for years. In the end it doesn't matter if we call the 1-bag servant a non-Christian or a Christian who is no longer a Christian. It comes to the same end.
How do we make sure we are bearing fruit? By walking in the Holy Spirit. We need to pray, listen to God, ask Him what He wants of us, and then joyfully go out and do it. Doing good works on our own power is NOT bearing fruit. Doing good works because it pleases God is bearing fruit.
https://biblehub.com/commentaries/luke/19-11.htm says:
ReplyDeleteShould immediately appear.— 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.
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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. That was delivered to teach them the necessity of "improving" the talents committed to them; this was for a different design. He was now near Jerusalem. A great multitude attended him. His disciples regarded him as the Messiah, and by this they understood a temporal prince who should deliver them from the dominion of the Romans and set them at liberty. They were anxious for that, and supposed that the time was at hand, and that "now," as soon as he entered Jerusalem, he would assume the appearance of such a prince and set up 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 possession of it, went into another kingdom to receive a confirmation of his title, thus intimating that "he" would also go away "before" he would completely set up 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 rejected by his own citizens Luke 19:14, as "he" would be by the Jews; and that he received the kingdom and called them to an account, as he also would his own disciples.
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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.
https://biblehub.com/commentaries/luke/19-12.htm says:
ReplyDeleteWent into a far country ... - This expression is derived from the state of things in Judea in the time of the Saviour. Judea was subject to the Romans, having been conquered by Pompey about sixty years before Christ. It was, however, governed by "Jews," who held the government "under" the Romans. It was necessary that the prince or king should receive a recognition of his right to the kingdom by the Roman emperor and, in order to this, that he should go to Rome; or, as it is said here, that he might receive to himself a kingdom. By the nobleman, here, is undoubtedly represented the Messiah, the Lord Jesus Christ; by his going into a far country is denoted his going to heaven, to the right hand of his Father, "before" he should "fully" set up his kingdom and establish his reign among men.
https://biblehub.com/commentaries/luke/19-14.htm says:
But his citizens hated him, and sent a message after him.—Here, also, recent history supplied a feature in the parable. This was precisely what the Jews had done in the case of Archelaus, both at the time referred to in the Note on Luke 19:12, and later on, when their complaints were brought before the Emperor, and led to his deposition and banishment to Gaul.
(Kind of late) Questions:
ReplyDelete1. What is the significance of why it said that Jesus told this parable?
2. Who is the nobleman?
3. Who are the servants?
4. It seems like the ten minas wasn't very much money. Why such a small amount?
5. Who were the citizens that hated the nobleman?
6. How do we apply the good servants? What do we look like if we follow their example?
7. How do we apply the bad servant? What do we look like if we follow his example?
8. How would we apply putting the mina in the bank to collect interest?
9. How would we apply the part that says, "everyone who has, more will be given, but from the one who has not, even what he has will be taken away"?
10. How would we apply the part about the enemies brought before the nobleman to be slaughtered before him?
Another question:
ReplyDelete11. What does it mean that faithful servants will authority over cities?
https://biblehub.com/commentaries/luke/19-17.htm says:
ReplyDeleteTen cities - We are not to suppose that this will be "literally" fulfilled in heaven. Christ teaches here that our reward in heaven will be "in proportion" to our faithfulness in improving our talents on earth.
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It is noticeable that, in the bestowal of the "five cities" upon the servant who had with his one pound gained five, no expression of praise like this "good servant" is used by the King on his return.
We may safely conclude that, from the second servant in the story, the one who had earned but five pounds, he withheld the noble appellation "good" because he felt he had not deserved it. He had done well, it is true, and was splendidly recompensed, but he might have done more. He had won a high and responsible place in the kingdom; he was appointed the ruler over five cities; but he had not earned the noble title, ἄγαθος, "good."
https://biblehub.com/commentaries/luke/19-19.htm says:
And he said likewise to him,.... He commended him as a good and faithful servant, though this is not expressed
Yet another question:
ReplyDelete12. Is there any significance to the noble praising the first servant with, "Well done, good servant!" and not praising the second?
https://biblehub.com/commentaries/luke/19-20.htm says:
ReplyDeleteA napkin - A towel. He means by it that he had not wasted it nor thrown it by carelessly, but had been "very careful" of it; so much so as to be at the pains to tie it up in a towel and put it in a safe place, as if he had been "very faithful" to his trust.
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The third falls altogether into a different catalogue. He is a believer who has not found the state of grace offered by Jesus so brilliant as he hoped; a legal Christian, who has not tasted grace, and knows nothing of the gospel but its severe morality. It seems to him that the Lord gives very little to exact so much. "Surely," such a one argues, "the Lord should be satisfied with us if we abstain from doing ill, from squandering our talent." The Master's answer is singularly to the point: "The more thou knowest that I am austere, the more thou shouldest have tried to satisfy me!"
https://biblehub.com/commentaries/luke/19-21.htm says:
I feared thee] A sure sign that he did not love him, 1 John 4:18: "There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love."
https://biblehub.com/commentaries/luke/19-24.htm says:
ReplyDeleteTake from him the pound, and give it to him that hath ten pounds. Matthew 21:43: "Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits."
https://biblehub.com/commentaries/luke/19-27.htm says:
slay them with the sword, and seems first to refer to the dreadful slaughter of the impenitent Jews, by the sword of each other and of the Romans. But that does not seem to be the chief design of the passage; it more especially relates to the far more terrible execution which shall be done on all impenitent sinners in the great day, when the faithful servants of Christ shall be rewarded.
https://www.preceptaustin.org/luke-19-commentary says:
ReplyDeleteDo not confuse this parable of the minas (found only in Luke) with the parable of the talents in Matthew 25:14-30, which was given several days later in the middle of passion week and had different details and a different application. While there are some similarities between the two parables, the major difference is that the talents (a unit of money much greater than a mina) represent abilities much like our English word talent speaks of abilities, as with a "talented" individual. As discussed below most commentators agree that the "mina" in this parable speaks not of ability but of a common deposit of the Gospel which is shared equally by all of God's servants.
The following discussion summarizes the detailed account by Josephus of the historical event which had occurred in Jerusalem and Judea some 30 years prior. 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 Caesar approve his kingship. However, before he was able to make this trip, there was an demonstration by Jews at the Temple who were mourning the killing of some of their religious leaders by Archelaus' recently deceased father, King Herod. When Archelaus sent a general accompanied by some soldiers to quell the Jews, the Jews turned and stoned the 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 sent heralds throughout Jerusalem announcing that the Passover feast was cancelled. Archelaus quickly sailed for Rome to get Caesar's approval of his kingship, but there he was opposed by 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. Because of this resistance to Archelaus, Caesar would 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 deposed and banished in 6 AD because of his continued cruelty. Herod the Great had made a similar journey to Rome where he was crowned King of Judea in 40 B.C., although he was not able to claim his kingdom until 37 B.C..
As emphasized one of the reasons for Jesus 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 between His ascension and His descension (Second Coming), there is Gospel work that must be accomplished and His slaves will be held accountable and rewarded for their faithful proclamation of the Good News during the present evil age (Gal 1:4).
https://www.preceptaustin.org/luke-19-commentary continued:
ReplyDeleteJesus’ parable countered their expectations with an allegory of his own life that spoke of his incarnation, his investment in his followers, his rejection by his enemies, his crowning as King (through his death, resurrection and ascension), and finally his return to judge the world.
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William Hendriksen- What Jesus was really telling his audience, in symbolical phraseology, was probably this, that he himself, at the conclusion of his suffering, would ascend to the Father in heaven; that the Father, as a reward upon the Son's accomplished mediatorial work, would cause him to sit at his right hand, thereby bestowing on him rulership over the entire universe in the interest of his church (Eph. 1:20-23); and that from heaven he would return to earth after a long (but indefinite) time, symbolized by "the far country" to which the nobleman of the parable was wending his way. The idea that the Son of man will not return at once is stressed also in certain other passages, two of the clearest being Matt. 25:5 ("While the bridegroom tarried," A.V.), and Matt. 25:19 ("A long while afterward the master... came").
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Hendriksen on significance of the mina (pound) - Those who have heard the Gospel must proclaim it! They must conduct themselves in such a manner that through their word and example sinners are brought to the Lord, believers are strengthened in the faith, they themselves grow in every Christian virtue, and every sphere (social, economic, political, educational, etc.) is brought under the influence of the gospel, all this to the glory of God.That is the one important task for each and every one.
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The mina is a Greek monetary unit of fluctuating value often influenced by the rate of exchange a money changer would accept. As a sum of money it was generally accepted to equal 100 drachmas of Greek currency and approximately 50 shekels in Hebrew weight. At the time of Christ the Greek drachma was about the same value as the Roman denarius. A mina is equal to about 100 days' wages (others say "three months" wages).
https://www.preceptaustin.org/luke-19-commentary continued:
ReplyDeletehis citizens hated him - this is a reference to the Jewish nation, which was rejecting Jesus as her King. They protested to Pilate, “We have no King but Caesar” (Jn 19:15). But beyond that, it also refers to this evil world that is hostile toward God and does not want to submit to Jesus as Lord and King.
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We do not want this man to reign over us - This sad statement succinctly summarizes the sentiment of all who reject Christ. When it comes to allegiance to Christ, one is either for Him or against Him. There is no middle ground. To maintain a "neutral" approach is tantamount to rejection.
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After receiving the kingdom refers to Jesus receiving His kingship from His Father. When Jesus was resurrected from the dead, He was crowned King. When He ascended (Acts 1:9-11), He was received as King, seated at the right hand of His Father.
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'Master, your mina has made ten minas more - Note "Your mina" not my ingenuity! There is no boasting, no pride. Anything accomplished is the result of the Master's mina! Addressing him as master is an acknowledgement that the servant recognized he was not his own, but had been bought with a price and had the high privilege of bringing glory to the Master.
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This reminds me of fruit bearing, for Jesus explained that the only abiding fruit we can bear is by abiding in Him, the Vine. (Jn 15:5) The one mina making ten more gives a yield of 1000% on Christ's investment! This is not a "competition" between saints to see who can gain the biggest yield (that attitude is fleshly and frankly will give a "lower yield.") We are each called to run with endurance the race set before us and that means "stay in your lane" (so to speak) and stopping looking at the "spiritual fruit" in another man's garden! However that is our natural (sinful) tendency isn't it beloved? We need to focus on abiding in the Vine, being filled Christ's Spirit and remaining faithful to the task He has placed before us. We cannot all be Billy Graham, beloved!
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Steven Cole on your mina - it is implied here what is clearly taught elsewhere, that the power of the Gospel is in the message itself, not in the skill of the messenger. The servants do not say, “Master, my great business skill has multiplied your mina.” Rather, they say, “Your mina has made ten minas more.” The power is in the minas, not in the servants. The power of the Gospel is not the (natural) power of slick salesmanship, but rather God’s (supernatural) power working through His Word (See Acts 6:7 and Acts 12:24).
https://www.preceptaustin.org/luke-19-commentary continued:
ReplyDeleteLuke 19:17 "And he said to him, 'Well done, good slave, because you have been faithful in a very little thing, be in authority over ten cities.'
1 Cor 6:2,3: Or do you not know that the saints will judge the world? If the world is judged by you, are you not competent to constitute the smallest law courts? Do you not know that we will judge angels? How much more matters of this life?
Rev 2:26: ‘He who overcomes, and he who keeps My deeds until the end, to him I will give authority over the nations;
Rev 5:9b - 10: and by your blood you ransomed people for God
from every tribe and language and people and nation,
and you have made them a kingdom and priests to our God,
and they shall reign on the earth.”
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believers seem to feel that reward for faithful stewardship on earth will be rest in heaven, but the actual reward is a sphere of service that so far exceeds our opportunities here that it can be compared to the difference between a pound and ten cities.
https://www.preceptaustin.org/luke-19-commentary continued:
ReplyDeleteI. H. Marshall writes “The servant appears to have feared that he would get no return for his work: all the profit would have been taken by the master. At the same time, he may have feared that if he incurred a loss on the capital he would have to make it up to the master.”
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Like Adam and Eve, when they had eaten the forbidden fruit, he is afraid of his Master in heaven, and does not love Him. Like the murmuring Israelites in the wilderness, he finds fault with God’s appointments and dealings, and charges Him with hardness and injustice. Hard thoughts of God are a common mark of all unconverted people. They first misrepresent Him, and then try to excuse themselves for not loving and serving Him.
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The master is not angry because the servant failed to make ten minas. That is not the issue. Profit (or the lack of it) is not the point. After all, the king rules the empire. He’s got all the money he needs. He’ll never spend the money he has. Then why is the master angry? BECAUSE THIS SERVANT DIDN’T EVEN TRY TO USE HIS MONEY FOR THE MASTER’S ADVANTAGE. It’s not the amount. That’s not the issue. But this man was first unbelieving, then disobedient, then overly-cautious, and finally just plain thumb-sucking lazy. HE DIDN’T TRY BECAUSE HE DIDN’T CARE. That’s why the master is angry.
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“Nothing twists and deforms the soul more than a low or unworthy conception of God,” wrote Dr. A.W. Tozer.
Questions and findings:
ReplyDelete1. What is the significance of why it said that Jesus told this parable?
Everyone was looking for Jesus to become king right away (and reward them). Instead, Jesus was going away for a long time (and then return as king). Jesus was trying to communicate this to the people (and His disciples) so that they would understand later what happened.
2. Who is the nobleman?
Jesus
3. Who are the servants?
Those who profess loyalty to Jesus, whether that is all believers or whether there are unbelievers mixed in.
4. It seems like the ten minas wasn't very much money. Why such a small amount?
It was about 3 months wages - just enough money to work with, but not too much that the noble was concerned about the money. The amount of money could signify the smallness of the Gospel, while the parable shows the potential of growth.
5. Who were the citizens that hated the nobleman?
Unbelievers - those who refused to recognize Jesus as the Messiah, even though they belonged to Him.
6. How do we apply the good servants? What do we look like if we follow their example?
Some make parallels to how many people have been won to Christ, but I think this is taking a small view. I think it makes more sense to think of in terms of investing in the Kingdom of God. This takes many forms (one of which is sharing the Gospel). I think the common denominator between all these forms are concerned with investing in people. It could be having people in your house, or teaching other Christ followers, or helping out on a Sunday morning, etc.
7. How do we apply the bad servant? What do we look like if we follow his example?
If we continue the thought on the previous question, this would look like someone who lives for themselves and their own pleasure - someone who does not invest in others.
8. How would we apply putting the mina in the bank to collect interest?
Following the previous thought further, this may look like just attending church and/or attending a small group - not really participating, but just being there.
9. How would we apply the part that says, "everyone who has, more will be given, but from the one who has not, even what he has will be taken away"?
I think in God's economy, the currency is people. The more brothers and sisters you have, the more you will gain. If you don't have any brothers and sisters (because you shut people out), you will lose those you could potentially have.
10. How would we apply the part about the enemies brought before the nobleman to be slaughtered before him?
This is almost certainly talking about Judgment Day and the people who will be condemned.
11. What does it mean that faithful servants will have authority over cities?
It's probably talking about what will happen after Judgment Day. I (and others) suspect that we will be given dominion over things in heaven (as we have been given dominion on earth). I suspect that the dominion on the new earth will be made more clear.
12. Is there any significance to the noble praising the first servant with, "Well done, good servant!" and not praising the second?
It may be implied that all of the servants who returned a profit got these same words. It's also possible that only the first servant got these words because he was the only one who gave his all. I doubt this is the case, because we all fall so short that it's impossible for any one person to give their all.
I want to address various rewards and how we will feel towards the 10 city servant: While it is true that there are "10 city" people and "5 city" people in heaven, the people who have "less" reward are never going to feel jealous. Our places are chosen for us ahead of time, and we will be in exactly the right position suitable for us, and know it. We will not want the "higher" position. It would be unsuitable for us. Finally, we must realize that with our earthly eyes, we do not have the ability to identify "10 city" people vs "5 city" people. We will get it backwards every time.