Exegetical and Hermeneutical Commentary of Luke 19:27
But those mine enemies, which would not that I should reign over them, bring hither, and slay [them] before me.
27. mine enemies ] They had once been ‘citizens,’ Luk 19:14.
slay them before me ] Archelaus had similarly put some of his political opponents to death. This, too, corresponds to ulterior truths the ruin and massacre of the unbelieving Jews. Comp. 1Co 15:25.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 27. Those – enemies – bring hither] the Jews, whom I shall shortly slay by the sword of the Romans.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
27. bring hither, c.(Compare1Sa 15:32 1Sa 15:33).Referring to the awful destruction of Jerusalem, but pointing to thefinal destruction of all that are found in open rebellion againstChrist.
Lu19:28-44. CHRIST’STRIUMPHANT ENTRYINTO JERUSALEM ANDTEARS OVER IT.
(See on Mt21:1-11.)
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But those mine enemies,…. Meaning particularly the Jews, who were enemies to the person of Christ, and hated and rejected him, as the King Messiah; and rebelled against him, and would not submit to his government; and were enemies to his people, and were exceeding mad against them, and persecuted them; and to his Gospel, and the distinguishing truths of it, and to his ordinances, which they rejected against themselves:
which would not that I should reign over them; see Lu 19:14
bring hither, and slay [them] before me; which had its accomplishment in the destruction of Jerusalem, when multitudes of them were slain with the sword, both with their own, and with their enemies; and to this the parable has a special respect, and of which Christ more largely discourses in this chapter; see Lu 19:41 though it is true of all natural men, that they are enemies to Christ; and so of all negligent and slothful professors, and ministers of the word, who, when Christ shall come a second time, of which his coming to destroy the Jewish nation was an emblem and pledge, will be punished with everlasting destruction by him; and then all other enemies will be slain and destroyed, sin, Satan, the world, and death: of the first of these the Jews say n,
“in the time to come the holy, blessed God, will bring forth the evil imagination (or corruption of nature),
, “and slay it before” the righteous, and the wicked.”
n T. Bab. Succa, fol. 52. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Reign (). First aorist active infinitive, ingressive aorist, come to rule.
Slay (). First aorist active imperative of , to slaughter, an old verb, but only here in the N.T.
Fuente: Robertson’s Word Pictures in the New Testament
But [] . Rev., howbeit. However it may be with the unfaithful servant.
Slay [] . Only here in New Testament. A strong word : slaughter; cut them down [] .
29 – 44. Compare Mt 21:1 – 11; Mr 11:1 – 11.
Fuente: Vincent’s Word Studies in the New Testament
1) “But those mine enemies,” (plen tous echthrous mou toutous) “However these enemies of mine,” the Jews who willfully rejected and finally crucified Him, Joh 1:11-12; Mat 23:37-39; 1Th 2:14-15.
2) “Which would not that I should reign over them,” (tous me thelesantas me nasileusai ep autous) “Who do not wish for me to reign over them,” in my kingdom, do not receive me as their redeemer Messiah. This regards both Israel’s rejecting their own Messiah, and an individual’s rejecting Jesus Christ as his Savior and, or a committal to Him as Master of life.
3) “Bring hither,” (agagete hode) “You all bring (them) here,” in my presence; The “you all bring here” or bring forward, ‘seems to be addressed to His judgment administering angel servants, Heb 1:14; Mat 13:49-50.
4) “And slay them before me.” (kai kataspaksate autous emprosthen mou) “And you slay them before me,” in my presence, evidently referring to the dispersion from Jerusalem, AD 70, and second to their judgment that awaits them during The Tribulation The Great.
Fuente: Garner-Howes Baptist Commentary
Luk 19:27
. But those my enemies In this second part, he appears to glance principally at the Jews, but includes all who in the absence of their master, determine to revolt. Now Christ’s intention was, not only to terrify such persons by threatening an awful punishment, but also to keep his own people in faithful subjection; for it was no small temptation to see the kingdom of God scattered by the treachery and rebellion of many. In order then that we may preserve our composure in the midst of troubles, Christ informs us that he will return, and that at his coming he will punish wicked rebellion. (697)
(697) “ Il se vengera contre les traistres, et les punira de leur rebellion;” — “he will take vengeance on traitors, and will punish them for their rebellion.”
Fuente: Calvin’s Complete Commentary
(27) But those mine enemies.This feature of the parable is peculiar to St. Lukes report. Like the earlier portions of the outer framework of the story, it had an historical groundwork in the conduct of Archelaus on his return from Rome (Jos. Wars, ii. 7, 3). Spiritually, it represents, in bold figures drawn from the acts of tyrant kings, the ultimate victory of the Christ over the unbelieving and rebellious. (Comp. 1Co. 15:25.) They who will not have Him to reign over them will learn that He does reign, and having shut Love out, will themselves be shut out from Love.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
27. Mine enemies Vengeance upon enemies of the opposite party was anciently of the most terrible kind, when some banished prince or political leader was restored to power. Sylla, the Roman dictator, ordered a general massacre on his return from exile. And in modern times, restorations like those of Charles II. and Louis XVIII. resulted in severe executions and retributions. But divine justice may be justly more terrible than the most terrible of human vengeance. We refer the entire application of this parable to the final judgment. It may indeed be made to suit the destruction of Jerusalem, or any other judgment in history, just so far as such judgment is analogous. But such a suiting of the parable to their cases is simply transferring, not interpreting the meaning.
Fuente: Whedon’s Commentary on the Old and New Testaments
Luk 19:27. But those mine enemies, “Those who are guilty of rebellion against me, by doing all in their power to hinder my obtaining the kingdom, bring hither, and put them to death this instant.” , is literally, slay them with the sword; and it properly expresses the dreadful slaughter of the impenitent Jews, by the sword of each other, and of the Romans. That does not seem, however, the only design of the passage; for it plainly 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.
Thus Jesus taught his disciples, that though they might imagine his kingdom was speedily to be erected, and that they were soon to partake of its joys; yet he was to go away, or die, before he obtained it; and that they were to perform a long course of laborious services before they received their reward. That, having obtained the kingdom at his resurrection, he would return, and reckon with his servants, to whom he had given ability and opportunity for his work; and would treat them according to the fidelity which they shewed in the trust committed unto them. Particularly, that he would execute vengeance on those, who, for his conversing familiarly with sinners, or for the difficulty or disagreeableness of his laws, or any other cause whatever, had refused to let him reign over them, or hindered the erection of his kingdom among others. This Jesus did, in some measure, when he destroyed the Jewish nation by the Roman armies; and still continues to do, by the extraordinary judgments with which he sometimes visits mankind: but he will do it more eminently at the end of the world, when he shall come with millions of angels, finally to reward his faithful servants, and to punish his enemies. The kingdom of Christ, spoken of in this parable, is his mediatorial kingdom; in which he rules men by his word and Spirit, and exercises the highest acts of kingly power; calls all his subjects without distinction to his tribunal, judges them, and rewards or punishes them according as he knows they deserve.
They who affix a more generalmeaning to the parable, suppose that the character and end of three sorts of persons are described in it. 1. The character of those who profess themselves the servants of Christ, and who act in a manner suitable to their profession. 2. The character of those who take upon them the title, but do not act up to it. 3. The character of those, who, though they be in some sense Christ’s subjects, neither profess themselves his servants, nor yield him obedience, but endeavour to shake off his yoke, and oppose him with all their might. The first sort are the true disciples of Christ. The second sort are hypocrites. The third are the openly profane. The judgment which the servants met with from their lord, represents the judgment and end of the different sorts of Christians just now mentioned: True and faithful disciples shall be munificently rewarded with the honours and pleasures of immortality; hypocritesshallbespoiledofalltheadvantages on which they relied, and stripped of those false virtues for which they valued themselves; so that, being shewed to all the world in their proper colours, their pride shall be utterly mortified, and they themselves loaded with eternal infamy. Lastly, the detection and punishment of hypocrites shall add to the honours of the truly holy and pious, whose glory will thus shine more conspicuously: for, as the houses and lands which our Lord promised to those who followed him in the regeneration, Mar 10:30 signify not the things themselves, but the satisfaction arising from them; so the pound in the parable, given to him that had the ten pounds, signifies, that holy persons in heaven shall have satisfactionsinfinitelygreaterthananywhichthehypocritescouldpossessherebelow, from their false presumption on the favour of God. Thus shall the men who possess true goodness be rewarded: having in their own eyes always appeared as nothing, they shall be raised, by the approbation of God, through the Blood of his eternal Son, to a becoming sense of the excellent qualities with which they are adorned by his grace. And as for the open enemies of Jesus they shall be punished with exemplary punishment, severe in proportion to the degrees of their guilt.
Fuente: Commentary on the Holy Bible by Thomas Coke
Luk 19:27 . ] Besides breaking off. The further arrangement of the king turns away now, that is to say, from the slaves just conferred with, and has to do with those enemies , Luk 19:14 , about whom the decision is still pending.
(see the critical remarks), although referring to those who were absent, describes them as present in the idea of the speaker and the hearers, Wolf, ad Dem. Lept . p. 295; Heindorf, ad Phaed . p. 60; Bornemann, Schol . p. 120.
.] Slay them ; the strong expression is chosen as shadowing forth the completeness of the condemnation to everlasting death at the final judgment. Comp. Xen. Anab . iv. 1. 23; Herod. viii. 127; Soph. O. R. 730; Diod. Sic. xii. 76; 2Ma 5:12 .
The doctrine of the parable , according to Luke’s form of it, concerns, on the one hand, the Jewish people that would not receive Jesus as the Messiah (comp. Joh 1:11 ); and, on the other, the disciples who were to make application of the official charge entrusted to them (the which each had equally received) zealously as far as possible in the interest of the Messiah until His Parousia . The Messiah thus appears in a twofold relation: to His perverse people and to His servants. The latter are to be called to account at the Parousia , and according to the measure of the actual discharge of official duty committed equally to all, will be exalted to a proportionally high degree of participation in the Messianic dominion (comp. Rom 5:17 ; Rom 8:17 ; 1Co 4:8 ; 2Ti 2:12 ). This happiness, however, will be so far from falling to the lot of the indolent servant, who in any case is inexcusable, [234] that he was rather to be deprived of the official position of service which he had received, and consequently was to receive no kind of share in the future glory of the kingdom, to which, nevertheless, he also had been appointed. But the former , the antagonistic Jews, are to be dealt with by the returning Messiah with the heaviest punishments.
[234] Ver. 23 serves to mark this inexcusableness in the concrete illustration. The text does not give any further verbal interpretation of the banker’s counter. Lange, L. J. II. 1, p. 414, finds that by the is depicted the church or the congregation to which the office might have been given back.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1565
CHRISTS ENEMIES WARNED
Luk 19:27. Those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.
IN any assembly of Christians, there appears, externally, but little difference between one and another: for, as all profess the same faith, it may be supposed they stand nearly on the same footing as it respects the eternal world. But amongst them, if there be found many friends of the Lord Jesus Christ, who shall be acknowledged and rewarded by him in the future judgment, there will also be found many who, as enemies, shall be made objects of his everlasting displeasure. To assist you, my brethren, in ascertaining to which party you belong, and what sentence from him you are to expect, I will endeavour to shew you,
I.
Who are they whom Christ will account his enemies
We, in general, number none amongst his enemies except those who have been guilty of some very flagrant transgression; and even for them we find so many excuses, that we are ready to acquit them of any intentional disrespect to him. But he will judge by a very different standard from that which we adopt. He will inquire, What has been our regard for him, and what our conduct in reference to his revealed will?
He requires all to take upon them his light and easy yoke
[He has a right to demand this at our hands. As our Creator, he may well expect that every faculty we possess should be employed for him. As our preserver, in whom we live and move and have our being, he is yet further entitled to every service which we can render to him. Above all, as our Redeemer, who has bought us with the inestimable price of his own blood, he may well expect that we live only for him, and that our whole body, soul, and spirit be sanctified to his service.]
In what light, then, must he view us, if in this we counteract his will?
[Can he call us his friends? or can we flatter ourselves that we have any title to be regarded by him under that character? If we will not that he should reign over us, that very disposition is itself an irrefragable proof that we are enemies to him in our hearts: we are enemies to his will, his kingdom, his glory. We cannot serve God and mammon too: whichever we affect, we must of necessity hate and despise the other [Note: Mat 6:24.]. We may think this an hard saying: but there is no such thing as neutrality in reference to God: Whosoever will be the friend of the world, he is thereby constituted the enemy of God [Note: Jam 4:4. See the Greek.] ]
Supposing such persons to be justly designated the enemies of Christ, let us consider,
II.
What is the judgment that awaits them
They will certainly be distinguished by the Judge of quick and dead
[Men in this world, who can judge only by the outward appearance, may easily be mistaken in their estimate of human character: but to Him who will decide the destinies of men, the most secret recesses of their hearts are open. He will discern with infallible certainty what their true character was: to his all-seeing eye it will be as obvious as to us is the difference between sheep and goats. And when he shall say to his angels, Bring them hither, there will be no possibility of escape. None can hide themselves so as to escape their search; nor can any resist the power that summons them to his presence.]
Then will be inflicted on them the threatened judgments
[Capital punishment amongst men is merely a privation of life: but the punishment that will be inflicted on the enemies of Christ will be of perpetual duration. There is a lake of fire and brimstone, into which they will be cast; and the smoke of their torment will ascend up for ever and ever. This the Prophet Nahum distinctly affirms: God is jealous, and the Lord revengeth: the Lord revengeth, and is furious: the Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies [Note: Nah 1:2.]. The Psalmist also, if possible, yet more pertinently declares, Thine hand shall find out all thine enemies; thy right hand shall find out those that hate thee. Thou shalt make them as a fiery oven in the time of thine anger: the Lord shall swallow them up in his wrath, and the fire shall devour them [Note: Psa 21:8-9.].]
Address
1.
Those who think this a hard sentence
[Let me ask, What can you reasonably expect? Can you suppose that God will put no difference between his friends and his enemies; between those who serve him, and those who serve him not [Note: Mal 3:18.]? But you think that God will proclaim a general amnesty; since he is too great to be affected by any thing that we have done, and too good to notice it with such severity. Amongst earthly governments, a general amnesty may well be proclaimed, and punishment be limited to those who have been the ringleaders in rebellion. Indeed, a monarch who should proceed to extremity with all who have risen up against him, might almost depopulate his empire; and, if he exercise mercy, the pardoned rebels may richly repay him by their fidelity in future. But God needs not us, nor can ever be repaid by us, for any lenity which he may exercise. He must and will fulfil his own word, and will execute judgment on all impenitent transgressors. And the only hope that remains for us, is, to humble ourselves before him, and to seek for mercy through that very Saviour, against whom we have rebelled.]
2.
Those who acquiesce in it
[Many acquiesce in the declarations of God as true, who by no means approve of them as good: and I pray you, brethren, not to confound these ideas, or to give yourselves credit for the better feeling, because you cannot divest yourselves of that which forces itself irresistibly upon you. Never imagine that you are right in the sight of God, till you delight in the Redeemers yoke as light and easy, and are ready, as faithful subjects, to lay down your lives in his service.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
24 And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds.
25 (And they said unto him, Lord, he hath ten pounds.)
26 For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him.
27 But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.
Ver. 27. Slay them before me ] Howbeit “the beast and the false prophet,” that is, the pope and his escorts, shall not have the favour to be slain as the common sort of Christ’s enemies are, but shall be “cast alive into the burning lake,” tormented more exquisitely, Rev 19:20-21 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
27. ] This command brings out both comings of the Lord, at the destruction of Jerusalem, and at the end of the world: for we must not forget that even now ‘ He is gone to receive a Kingdom and return: ’ ‘we see not yet all things put under His feet.’
Fuente: Henry Alford’s Greek Testament
Luk 19:27 . Yet this feature is not inapposite, for there were likely to be three classes of people to be dealt with by the king: the honest and capable, the incapable and useless, and the disaffected. The chief objection to the part refening to the second class is that it gives the parable a too didactic aspect, aiming at theoretic exhaustiveness rather than insisting on the main points: how the king will deal with his friends and how with his foes.
Fuente: The Expositors Greek Testament by Robertson
Luk 19:27 . , for the rest, winding up the transactions at the commencement of the king’s reign. : barbarous, but true to Eastern life; the new king cannot afford to let them live. In the spiritual sphere the slaying will be done by the moral order of the world (destruction of the Jewish state), King Jesus weeping over their fate. Motive must not be transferred from the parable to the application.
Fuente: The Expositors Greek Testament by Robertson
But = But as for. would not = were unwilling. App-102.
slay them = cut them down. Greek. katasphazo. Occurs only here.
Fuente: Companion Bible Notes, Appendices and Graphics
27.] This command brings out both comings of the Lord,-at the destruction of Jerusalem, and at the end of the world: for we must not forget that even now He is gone to receive a Kingdom and return: we see not yet all things put under His feet.
Fuente: The Greek Testament
Luk 19:27. , enemies) now no longer citizens; for they had hated Him, Luk 19:14.-, those) Join this word with : comp. note [208]. For , those, has reference to Luk 19:14, and from it the appellation, enemies, is here inferred.[209]- ) The reciprocal pronoun (over themselves).-, slay) Implying degrees of punishments. Comp. [the case of these enemies with that of the unprofitable servant, Luk 19:24] Luk 19:26.- , before me, in my presence) A just spectacle.
[208] And a different character, as implies.-E. and T.
[209] Therefore is the better reading, supported as it is by Aabc Vulg. and D (before ). Orig. 3,634c, Lucif. BL Memph. read . Lachm. and Rec. Text adopt ; Tisch. .-E. and T.
Fuente: Gnomon of the New Testament
triumphal entry
heading “The triumphal entry”, (See Scofield “Mat 21:4”) Also, Mar 11:1-10; Joh 12:12-19/
Fuente: Scofield Reference Bible Notes
Luk 19:14, Luk 19:42-44, Luk 21:22, Luk 21:24, Num 14:36, Num 14:37, Num 16:30-35, Psa 2:3-5, Psa 2:9, Psa 21:8, Psa 21:9, Psa 69:22-28, Isa 66:6, Isa 66:14, Nah 1:2, Nah 1:8, Mat 21:37-41, Mat 22:7, Mat 23:34-36, 1Th 2:15, 1Th 2:16, Heb 10:13
Reciprocal: Exo 2:14 – Who Num 24:19 – shall destroy Deu 20:13 – thou shalt smite Deu 32:43 – avenge Deu 33:7 – and be thou Jos 1:18 – that doth rebel Jos 10:28 – them 1Sa 2:10 – adversaries 1Sa 8:7 – they have not 1Sa 11:12 – Who is he 2Sa 20:1 – We have 2Sa 22:41 – I might 2Sa 23:7 – and they shall 1Ki 12:16 – now see 2Ch 10:16 – David 2Ch 13:8 – the kingdom Psa 2:5 – Then Psa 34:21 – they Psa 41:10 – that Psa 45:4 – right Psa 69:14 – let me Psa 72:9 – his enemies Psa 89:23 – plague Psa 92:9 – For Psa 99:1 – people Psa 109:20 – Let this Psa 149:2 – let the Pro 17:11 – General Isa 45:24 – and all Isa 59:18 – fury Isa 60:12 – General Jer 12:17 – if Jer 44:16 – we Mic 5:9 – hand Mat 22:3 – and they would not Mat 22:44 – till Mar 12:9 – he will Luk 6:49 – that heareth Luk 20:16 – destroy Luk 20:43 – General Luk 21:23 – great Act 2:35 – thy foes Heb 1:13 – until Heb 10:27 – which Jam 4:4 – is the
Fuente: The Treasury of Scripture Knowledge
7
This corresponds with Mat 25:30.
Fuente: Combined Bible Commentary
Luk 19:27. But ( = but in addition to this sentence) these mine enemies. Still the language of the king to the attending officers.
Slay them before me. This strong expression sets forth the hopelessness and severity of the punishment which shall fall upon those who oppose Christ as King. It did not seem strange to those who heard the parable; for such vengeance was then only too common. To us it is a figure, first, of the punishment which fell upon Jerusalem; and secondly, of punishment, which is to follow the final judgment. Thus the parable has a primary application to the disciples and the Jewish nation, and then a wider one to the Christian ministry in general and the opposing world.
Fuente: A Popular Commentary on the New Testament
Luk 19:27. But those mine enemies, &c. Having thus inquired into the conduct of his servants, and treated them according to the different use they made of what had been intrusted with them, he then proceeded to pass sentence on his rebellious citizens, who had refused to have him for their king; and with a just resentment of their base ingratitude, he commanded them to be brought thither immediately, and slain in his presence, that others might learn a more dutiful submission by the execution of these rebels. The word , here rendered slay them, properly signifies, 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. Now all this was as if our Lord had said, Thus shall I at length appear, not as a temporal sovereign, but as the great eternal Judge and victorious Ruler over all; when, having received power and dominion from my Father, I shall bring all to their final account, and with infinite ease triumph over those who reject and affront my authority: take heed, therefore, that you be not found in their wretched number, as many will be who pretend most eagerly to desire the Messiahs appearance.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 27
The general idea of the parable is, that Jesus was not then about to establish his kingdom, as they had supposed, (Luke 19:11.) He was going to leave the world for a time, to reappear again, at a future day, fully invested with power. In the mean time, he was to leave in the hands of his friends and followers the revelations of divine truth which he had made, as a private trust, for the faithful exercise of which they would be called to a strict account, when he should come again in power. A parable somewhat similar to this in form, but yet very different in its intent and import, was given by our Savior on another occasion, as recorded Matthew 25:14-30.
Fuente: Abbott’s Illustrated New Testament
The master now dealt with a different group of people. These were the enemies who opposed his rule over them (Luk 19:14), not his servants. They suffered a fate that was typical for such rebels in the ancient world. They correspond to unbelievers in Jesus. They would not only lose a reward but their very lives. Physical death in the parable represents spiritual death in reality. [Note: See Pagenkemper, pp. 194-98.] This judgment will come after Jesus returns and rewards believers at the Second Coming. He will then also slay His enemies (cf. Joh 5:22; Act 17:31).
"In Act 3:13-15 the people of Jerusalem are accused not only of killing Jesus but also of denying him. This repudiation is emphasized in the story of the throne claimant [Luk 19:14; Luk 19:27], an addition to the parable of the pounds found only in Luke." [Note: Tannehill, The Narrative . . ., 1:161.]
The teaching of the parable is quite clear. Jesus was not going to begin His reign as Messiah immediately. He was going away and would return later to reign. During His absence His servants, believing disciples, need to invest what God has given them for His glory. He will reward them in proportion to what they have produced for Him. This parable teaches that everyone is accountable to God, and everyone will receive what he or she deserves from the King. It provided a warning for the unbelievers in Jesus’ audience as well as believers in view of the postponement of the kingdom.
This parable clarifies that while salvation and entrance into the kingdom come by faith in Jesus, rewards for service rest on the believer’s works. Both salvation and rewards come as a result of God’s grace. Christians have consistently confused teaching about salvation and rewards. Salvation does not depend on working for God but resting in what Jesus Christ has done. Rewards do not depend on resting in what Jesus Christ has done but on working for God. It is a misunderstanding of Scriptural revelation to conclude that because God has saved us by His grace we need do nothing but lie back and wait for heaven. Such behavior constitutes irresponsible stewardship that Jesus Christ will punish by withholding a reward. In view of what lies ahead for us we need to be steadfast, immovable, always abounding in the work of the Lord knowing that our labor is not in vain in the Lord (1Co 15:58).
"We are all accountable to God for how we conduct our journey through his world. One day he will render judgment. This concept is not popular in some circles today, but it is a biblical concept." [Note: Bock, Luke, p. 488.]
The parable of the talents (Mat 25:14-30) teaches us that God gives everyone a different amount to invest for his glory. Some people have more intelligence or talent or money than others. The parable of the minas teaches that God gives all His servants the same opportunity to invest for His glory. Everyone has only one life. Both believers and unbelievers play a part in both parables. Both parables advocate belief in Jesus, faithfulness, and preparedness, and they both show that God will deal with all people justly, graciously, and generously.
Many amillennial and postmillennial interpreters view this parable as prefiguring the fall of Jerusalem and its attending massacres. [Note: E.g., Luce, p. 297.] Posttribulationists usually view it similarly to pretribulationists.
This parable ends the long part of Luke’s Gospel that deals with Jesus’ ministry as He traveled to Jerusalem from Galilee (Luk 9:51 to Luk 19:27). Luke’s narrative highlighted Jesus’ lessons to the multitudes and the disciples in view of His impending passion. This parable also concludes the section dealing with the recipients of salvation, stressing their responsibility (Luk 18:9 to Luk 19:27).