!1
A Guide for the study of Luke 19:11-27
What is the context leading up to this parable?
Luke 19:1-10---the story of Zacchaeus ending:
9 And Jesus said to him, “Today salvation has come to this house, since he also is a
son of Abraham. 10 For the Son of Man came to seek and to save the lost.”
Why did Jesus tell the parable? Luke gives two reasons:
11 As they heard these things, He proceeded to tell a parable, (1) because he was near to Jerusalem, and (2)
because they supposed that the kingdom of God was to appear immediately.
Question: Why would being “near to Jerusalem” stimulate this parable?
Question: If “they supposed the kingdom was to appear immediately” will the
Parable reinforce their expectation or modify it?
12 He
said therefore, “A nobleman went into a far country to receive for himself a kingdom and then return.
ten of his servants, he gave them ten minas, and said to them,
‘Engage in business until I come.’
Footnote: The word in the text can be translated as many English translations do as
“until” I get back.” In other words, “you have a limited amount of time, so do
something with the money I have given you. I am expecting success.”
Dr. Bailey argues that the little words (en ho) can legitimately translated “in
which” or “Engage in business in a situation in which I am coming.” In other
words,
“trust that I am coming back as king and so associating with me is
associating with an
ultimate winner.” Or “Risk doing business for me in my
absence, when you know
people hate me.” (Jesus Through Middle Eastern Eyes, p.398)
13 Calling
Notice that when he returns, he does not congratulate the two servants for being
“successful” or “making a profit.” He compliments them for being “faithful.”
14 But
his citizens hated him and sent a delegation after him, saying, ‘We do not want this man to reign over us.’
Historical footnote: When Herod the great went to Rome in 40 B.C. to acquire the Kingdom of
Israel, it was granted to him, but it took 3 years to subdue all those who hated him
and opposed his rule over them. But Rome did give him “King of the Jews” status.
In 4 B.C. when Herod died, his son Archelaus wanted the same title and went to Rome, but some
citizens complained and expressed their opposition to his rule and he did NOT
receive the “kingdom.” He was made an “ethnarch” of Judea only. His brother
Antipas was made “tetrarch” of Galilee and territory on the west of the Jordan
River and his other brother Philip was made “tetrarch” of the territory on the east
of the Jordan River. (So none of them became “king” as their father had.)
Question: Is Jesus intentionally alluding to these events in Israel’s recent history?
Question: If the nobleman represents Jesus and He knows there are people who do not want Him
to “rule over them,” or be their “messiah,” what is parallel in the life of Jesus to
“going away” for an indefinite time period and returning with a kingdom?
Question: By not specifying the time period the nobleman is gone, is Jesus addressing those who
thought “the kingdom was going to appear immediately?
!2
Question: And is Jesus implying a question: “What does He (God) expect His servants to be doing
in the meantime?
Question: While the nobleman was gone, with many citizens hating him, would it be safe and
comfortable for his servants to publicly carry on business in his name?
Footnote: Dr. Ken Bailey estimates that one mina was equivalent to 100 days wages.( p. 398)
Question: Was the awarding of a “mina” payment for services rendered or was it a gift of grace?
Question: So, what were the servants expected to do with their mina? Business for the Nobleman?
What does the nobleman compliment two of the servants for doing while he was gone?
Question: What if the nobleman didn’t come back and someone else who hated him was granted
the kingdom? No guarantees. Could the servants risk doing business on behalf of
the nobleman for as long as it took for him to return?
Question: Is the nature of the majority world hostile to the Jesus of the Bible, and if Christians
are publicly willing to “be about the Father’s business” as Jesus’ servants, is there a
risk involved? (Pakistan. Sudan. China. U.S.?)
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.
Footnote: The entire underlined phrase is only one word in Greek and used only here in the New
Testament. The Syriac, Coptic and Arabic translations of this word have translated it:
“how much business has been transacted” which takes it out of the world of capitalism and
focuses on the “faithfulness” of the servants, not their success.
Bailey’s question is helpful: “Is the focus of the story on profits or on faithfulness to an unseen
master in a hostile environment?”(p. 403)
16 The
first came before him, saying, ‘Lord, your mina has made ten minas more.’
Question: Who is the subject of this servant’s sentence?
17 And
he said to him, ‘Well done, good servant! Because you have been faithful in a very little, you shall
have authority over ten cities.’
Question: What does the servant get for his faithfulness? A reward? Or more responsibility?
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.’
Question: Can we safely assume that Jesus intends His listeners to assume that the nobleman paid
the same compliment to the 2nd as to the 1st servant?
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.’
!3
Question: Had this servant risked anything while the nobleman was away?
Question: Does he think he is complimenting his master by accusing him of being “severe,” a
“thief” and a “robber?”
Footnote: Bailey reports that Bedouins and other cultures admire someone who is a successful
raider of other people’s property. Love poetry extolls the virtue of the chieftain who
swoops down and captures unsuspecting people’s wealth and camels. (Jesus
Through Middle Eastern Eyes, p. 404)
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?’
Question: Can we imagine that the other two servants would have said what this third one said
about the nobleman?
Question: Is there any evidence that they, like the 3rd servant, were afraid of him?
Footnote: Notice the bitter irony in the word “knew.” (So this is what you thought of me? This is
how you know me?)
Question: It was contrary to Mosaic law to charge interest, so is Jesus heaping irony
on irony by having the maligned nobleman suggest this option to the 3rd
servant?
Question: Do people’s twisted notions about how unfair and cruel God is distort their ability to
trust Him and be faithful to Him?
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.’
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.’ ” 1
25 And
Question: Is this parable like many of the parables of Jesus, without an ending?
1) Does the nobleman do anything more than take the gift mina away from the
“unfaithful” servant who despised and feared him?
2) Is the 3rd given justice, mercy or grace? (At the beginning of the parable? At the
non-ending?)
3) According to cultural norms of Jesus’ day, would listeners expect a Master to
punish a servant who slandered him in this way?
4) When the nobleman/new king summons his enemies before him to slaughter
them, does he slaughter them? Why does Jesus not tell us?
5) If Jesus is the Nobleman expecting his followers NOT to be successful or
productive, but faithful, for Him to give them responsibilities and a place in
1
The Holy Bible: English Standard Version. (2001). (Lk 19:11–27). Wheaton: Standard Bible Society.
!4
His kingdom, would this concept of how the “kingdom” works fit the cultural
assumptions of Jesus’ audience, after just announcing in Jericho that Zacchaeus
the tax collector was a recipient of God’s salvation?
Question: How does the thief on the cross who was told “today, you will be with Me in paradise”
fit in this parable? How does the other thief who didn’t turn to Jesus in faith?
Question: Does Jesus give His servants gifts to use in His service?
Question: Do people, who call themselves His servants, turn Jesus into a harsh, severe task
master? Can we fall into 3rd servant syndrome?
Question: How can we complete the unfinished parable of Jesus with our lives?