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NASB (UPDATED) TEXT: Luk_19:11-27
11While 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. 12So 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.' 14But his citizens hated him and sent a delegation after him, saying, 'We do not want this man to reign over us.' 15When 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. 16The first appeared, saying, 'Master, your mina has made ten minas more.' 17And 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.' 18The second came, saying, 'Your mina, master, has made five minas.' 19And he said to him also, 'And you are to be over five cities.' 20Another came, saying, 'Master, here is your mina, which I kept put away in a handkerchief; 21for 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.' 22He 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? 23Then why did you not put my money in the bank, and having come, I would have collected it with interest?' 24Then he said to the bystanders, 'Take the mina away from him and give it to the one who has the ten minas.' 25And they said to him, 'Master, he has ten minas already.' 26I 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. 27But these enemies of mine, who did not want me to reign over them, bring them here and slay them in my presence."
Luk_19:11 "a parable" See the Introduction to Luke 8 for the hermeneutical 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. See Special Topics "The Kingdom of God" at Luk_4:21 and "This Age and the Age to Come" at Luk_2:17.
Luk_19:12 This is similar to Mat_25:14-30. Obviously Jesus used the same themes and teachings 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. Luk_7:41; Luk_10:30; Luk_14:16; Luk_15:11; Luk_16:1; Luk_16:19; Luk_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. Luk_19:14, which is an unusual footnote). This historical incident is recorded in Josephus' Antiq. 17.
Luk_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 Luk_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 Joh_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. Luk_19:15-20).
Luk_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.
Luk_19:20 "handkerchief" Possibly there is an Aramaic confusion between the word "ground" (see parallel in Mat_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 Joh_11:44.
Luk_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 2Ma_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. 2Co_5:10).
Luk_19:22 Some translations make this verse a question (NASB, NRSV, NJB, NIV), but others see it as an affirmation (NKJV, TEV, NAB).
Luk_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 Luk_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_2:8-10). See Special Topic: Degrees of Rewards and Punishments at Luk_10:12.
Luk_19:25 The NKJV and NRSV put this verse in brackets because some ancient Greek texts omit it (MSS D, W, several lectionaries, as well as some Old Latin, Syrian, and Coptic translations. The UBS4 translation committee rates its inclusion as "certain"!
Luk_19:26 One wonders how far to push the details of this (and every) parable. Is it possible to identify
1. the nobleman as Jesus (Luk_19:12)
2. the slaves (Luk_19:13) as disciples
3. the citizens (Luk_19:14)
Is so then Luk_19:26 presents the interesting question, "Is the slave punished but still in the family (cf. Luk_8:18; Mat_13:12; Mat_25:29; Mar_4:25; 1Co_3:10-15; Jud_1:23)? The Parable of the Soils (Matthew 13; Mark 4; Luke 8) strongly suggests that some initially respond, but do not remain. See hyperlink at Luk_6:46.
Although the speculation is interesting, usually parables have one main truth or at least one truth connected to each main character. Often the details are just part of the story. See Introduction to Luke 8.
Luk_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 Luk_19:14. 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 Luk_19:11 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.