Lucas 19
J.C. Ryle · Citado em PreceptAustin
Lucas 19
Ryle - Luke 19:1-10 - The Conversion of Zacchaeus These verses describe the conversion of a soul. Like the stories of Nicodemus, and the Samaritan woman, the story of Zacchaeus should be frequently studied by Christians. The Lord Jesus never changes. What He did for the man before us, He is able and willing to do for any one of ourselves. We learn, firstly, from these verses, that no one is too bad to be saved, or beyond the power of Christ's grace. We are told of a wealthy tax-collector becoming a disciple of Christ. A more unlikely event we cannot well imagine! We see the "camel passing through the eye of a needle," and the "rich man entering the kingdom of God." We behold a plain proof that "all things are possible with God." We see a covetous tax-gatherer transformed into a liberal Christian! The door of hope which the Gospel reveals to sinners, is very wide open. Let us leave it open as we find it Let us not attempt in narrow-minded ignorance, to shut it. We should never be afraid to maintain that Christ is "able to save to the uttermost," and that the vilest of sinners may be freely forgiven if they will only come to Him. We should offer the Gospel boldly to the worst and wickedest, and say, "There is hope. Only repent and believe. Though your sins be as scarlet they shall be as white as snow; though they be red like crimson they shall be as wool." (Isaiah. 1:18.) Such doctrine may seem to worldly people foolishness and licentiousness. But such doctrine is the Gospel of Him who saved Zacchaeus at Jericho. Hospitals discharge many cases as incurable. But there are no incurable cases under the Gospel. Any sinner may be healed, if he will only come to Christ. We learn, secondly, from these verses, how little and insignificant are the things on which a soul's salvation often turns. We are told that Zacchaeus "sought to see who Jesus was; and could not, because he was little of stature." Curiosity, and nothing but curiosity, appears to have been the motive of his mind. That curiosity once roused, Zaccheus was determined to gratify it. Rather than not see Jesus he ran on before along the road, and "climbed up into a tree." Upon that little action, so far as man's eyes can see, there hinged the salvation of his soul. Our Lord stopped under the tree, and said When Jesus reached the spot, he looked up and said to him, "Zacchaeus, come down immediately. I must stay at your house today." From that very moment Zacchaeus was an altered man. That very night he lay down a Christian. We must never "despise the day of small things." (Zech. 4:10.) We must never reckon anything little that concerns the soul. The ways by which the Holy Spirit leads men and women to Christ are wonderful and mysterious. He is often beginning in a heart a work which shall stand to eternity, when a looker-on observes nothing remarkable. In every work there must be a beginning, and in spiritual work that beginning is often very small. Do we see a careless brother beginning to use means of grace, which in time past he neglected? Do we see him coming to Church and listening to the Gospel after a long course of Sabbath-breaking? When we see such things let us remember Zaccheus and be hopeful. Let us not look coldly on him because his motives are at present very poor and questionable. Let us believe that it is far better to hear the Gospel out of mere curiosity, than not to hear it at all. Our brother is with Zaccheus in the tree! For anything we know he may go further. Who can tell but that he may one day receive Christ joyfully? We learn, thirdly, from these verses, Christ's free compassion towards sinners, and Christ's power to change hearts. A more striking instance than that before us it is impossible to conceive. Unasked, our Lord stops and speaks to Zaccheus. Unasked, He offers Himself to be a guest in the house of a sinner. Unasked, He sends into the heart of a tax-collector the renewing grace of the Spirit, and puts him that very day among the children of God. (Jer 3:19.) It is impossible, with such a passage as this before as, to exalt too highly the grace of our Lord Jesus Christ. We cannot maintain too strongly that there is in Him an infinite readiness to receive, and an infinite ability to save sinners. Above all, we cannot hold too firmly that salvation is not of works, but of grace. If ever there was a soul sought and saved, without having done anything to deserve it, that soul was the soul of Zaccheus. Let us grasp these doctrines firmly and never let them go. Their price is above rubies. Grace, free grace, is the only thought which gives men rest in a dying hour. Let us proclaim these doctrines confidently to every one to whom we speak about spiritual things. Let us bid them come to Jesus Christ, just as they are, and not wait in the vain hope that they can make themselves fit and worthy to come. Not least, let us tell them that Jesus Christ waits for them, and would come and dwell in their poor sinful hearts, if they would only receive Him. "Behold," He says, "I stand at the door and knock; if any man hear my voice and open the door, I will come in to him and sup with him and he with me." (Rev. 3:20.) We learn, lastly, from these verses, that converted sinners will always give evidence of their conversion. We are told that Zaccheus "stood, and said unto the Lord, the half of my goods I give unto the poor; and if I have taken anything from any man by false accusation, I restore him fourfold." There was reality in that speech. There was unmistakable proof that Zaccheus was a new creature. When a wealthy Christian begins to distribute his riches, and an extortioner begins to make restitution, we may well believe that old things have passed away, and all things become new. (2 Cor. 5:17.) There was decision in that speech. "I give," says Zaccheus--"I restore." He does not speak of future intentions. He does not say, "I will," but "I do." Freely pardoned, and raised from death to life, Zaccheus felt that he could not begin too soon to show whose he was and whom he served. He that desires to give proof that he is a believer, should walk in the steps of Zaccheus. Like him, let him thoroughly renounce the sins which have formerly most easily beset him. Like him, let him follow the Christian graces which he has formerly most habitually neglected. In any case a believer should so live that all may know that he is a believer. Faith that does not purify the heart and life, is not faith at all. Grace that cannot be seen, like light--and tasted, like salt, is not grace, but hypocrisy. The man who professes to know Christ and trust Him, while he cleaves to sin and the world, is going down to hell with a lie in his right hand. The heart that has really tasted the grace of Christ, will instinctively hate sin. Let us turn from the whole passage with the last verse ringing in our ears--"The Son of man came to seek and save that which is lost." It is as a Savior, more than as a Judge, that Christ desires to be known. Let us see that we know Him as such. Let us take heed that our souls are saved. Once saved and converted, we shall say, "What shall I render to the Lord for all His benefits?" (Psalm 116:12.) Once saved, we shall not complain that self-denial, like that of Zaccheus, is a grievous requirement. Luke 19:10 (Mt 5:48) The Ethic and Evangel of Jesus - G. Campbell Morgan He Found Me Read: Luke 19:1-10 The Son of Man has come to seek and to save that which was lost. —Luke 19:10 The film Amazing Grace was set in the late 1700s. It tells the story of William Wilberforce, a politician who was driven by his faith in Christ to commit his money and energy to abolishing the slave trade in England. In one scene, Wilberforce’s butler finds him praying. The butler asks, “You found God, Sir?” Wilberforce responds, “I think He found me.” The Bible pictures humanity as wayward and wandering sheep. It says, “All we like sheep have gone astray; we have turned, every one, to his own way” (Isa. 53:6). In fact, this wayward condition is so deeply rooted in us that the apostle Paul said: “There is none righteous, no, not one; there is none who understands; there is none who seeks after God. They have all turned aside” (Rom. 3:10-12). That is why Jesus came. We would never seek Him, so He came seeking us. Jesus declared His mission with the words, “For the Son of Man has come to seek and to save that which was lost” (Luke 19:10). Wilberforce was exactly right. Jesus came to find us, for we could never have found Him if left to ourselves. It is a clear expression of the Creator’s love for His lost creation that He pursues us and desires to make us His own. Amazing grace—how sweet the sound—that saved a wretch like me! I once was lost but now am found, was blind, but now I see. John Newton Once lost, now found. Eternally thankful! Campaign Of Reconciliation Read: Luke 19:1-10 The Son of Man has come to seek and to save that which was lost. —Luke 19:10 In Craig Nelson’s book The First Heroes, we read about the Doolittle Raiders who launched the first major counterattack on the Pacific front during World War II. Not all of the “raiders” returned from their bombing mission. Jacob DeShazer was among those who were captured and held in POW camps under difficult and painful circumstances. DeShazer later returned to Japan after the war, but not to seek revenge. He had received Jesus as his Savior and had come back to Japanese soil carrying the message of Christ. A former warrior who was once on a campaign of war was now on a campaign of reconciliation. DeShazer’s mission to Japan mirrors the heart of the Savior, who Himself came on a mission of love and reconciliation. Luke reminds us that when Christ came into the world, it was not merely to be a moral example or a compelling teacher. He came “to seek and to save” the lost (19:10). His love for us found its expression in the cross, and His rescue of us found its realization when He emerged triumphantly from the tomb in resurrected life. In Christ we find forgiveness, and that forgiveness changes our life and our eternity—all because Jesus came on a campaign of reconciliation. While Jesus hung on Calvary’s cross, The devil and his demons smiled; Disciples grieved and mourned the loss, But God and man were reconciled. —Sper We can go to others because Jesus came to us. A Father Who Runs Read: Luke 15:11-24 The Son of Man has come to seek and to save that which was lost. —Luke 19:10 Every day a father craned his neck to look toward the distant road, waiting for his son’s return. And every night he went to bed disappointed. But one day, a speck appeared. A lonesome silhouette stood against the crimson sky. Could that be my son? the father wondered. Then he caught sight of the familiar saunter. Yes, that has to be my son! And so while the son was “still a great way off, his father saw him and had compassion, and ran and fell on his neck and kissed him” (Luke 15:20). It is remarkable that the family patriarch did something that was considered undignified in Middle Eastern culture—he ran to meet his son. The father was full of unbridled joy at his son’s return. The son didn’t deserve such a reception. When he had asked his father for his share of the inheritance and left home, it was as if he had wished his father dead. But despite all that the son had done to his father, he was still his son (v.24). This parable reminds me that I’m accepted by God because of His grace, not because of my merits. It assures me that I’ll never sink so deep that God’s grace can’t reach me. Our heavenly Father is waiting to run to us with open arms. Father, I’m so grateful for all Your Son did for me at the cross. I’m thankful for grace. I offer You a heart that desires to be like Jesus—merciful and gracious. We deserve punishment and get forgiveness; we deserve God’s wrath and get God’s love. —Philip Yancey By Poh Fang Chia When The Lost Is Found Read: Luke 15:1-32 The Son of Man has come to seek and to save that which was lost. —Luke 19:10 Six-week-old Crystal Guerrero was kidnapped on December 16, 1993, from a Chicago health clinic. Her parents lived in emotional turmoil for a week, unable to eat or sleep. Then an abandoned baby was found in a church. It was Crystal! She was unharmed and well. Imagine the family’s joy, a joy shared by the whole country as the media spread the heartwarming news. The infant was back in her mother’s arms just in time for a jubilant Christmas. How does God feel about those who are lost? In Luke 15, Jesus told the parable of the shepherd who left his flock of 99 sheep and went out into the desert to search for one that was lost. He also told about a father who waited and watched with anguished heart praying for the return of his prodigal son. Those stories reveal the heart of the heavenly Father. Indeed, God was so burdened for the lost human race that He made the costliest sacrifice He could make. He sent His Son into the world to die on the cross so that He could save lost sinners. And Jesus said that whenever a sin-abducted soul is found and restored to the Father’s family, “there is joy in the presence of the angels of God” (Lk. 15:10). Have you made heaven rejoice? I sought the Lord, and afterward I knew He moved my soul to seek Him, seeking me. It was not I who found, O Savior true, No, I was found by Thee. —Anon. When we find Christ, we discover that we were the ones who were lost. Extreme Measures Read: Luke 19:1–10 The Son of Man came to seek and to save the lost. Luke 19:10 A few years ago, a friend of mine lost track of her young son while walking through a swarm of people at Union Station in Chicago. Needless to say, it was a terrifying experience. Frantically, she yelled his name and ran back up the escalator, retracing her steps in an effort to find her little boy. The minutes of separation seemed like hours, until suddenly—thankfully—her son emerged from the crowd and ran to the safety of her arms. Thinking of my friend who would have done anything to find her child fills me with a renewed sense of gratitude for the amazing work God did to save us. From the time God’s first image-bearers—Adam and Eve—wandered off in sin, He lamented the loss of fellowship with His people. He went to great lengths to restore the relationship by sending His one and only Son “to seek and to save the lost” (Luke 19:10). Without the birth of Jesus, and without His willingness to die to pay the price for our sin and to bring us to God, we would have nothing to celebrate at Christmastime. Christmas is about God taking extreme measures to reclaim those who were lost. So this Christmas, let’s be thankful that God took extreme measures by sending Jesus to reclaim our fellowship with Him. Although we once were lost, because of Jesus we have been found! Heavenly Father, in the midst of all the joy of Christmas, remind me that the true meaning of this season lies in the depth of Your love. Thank You for sending Jesus to reclaim undeserving people like me! Christmas is about God taking extreme measures to reclaim those who were lost. Who Do We See? Read: Luke 19:1-10 The Son of Man has come to seek and to save that which was lost. —Luke 19:10 For many years, Allen Funt’s Candid Camera television program delighted viewers by using a hidden camera to catch the often hilarious reactions of ordinary people to unexpected situations. Their approach, according to his son Peter was: “We believe people are wonderful, and we’re out to confirm it.” Peter feels the perspective of some other similar shows is that “people are stupid, and we’re going to find ways to underscore that.” His comments point out that our view of people determines how we treat them. The citizens of Jericho were offended when Jesus went to the home of Zacchaeus the tax collector. “When they saw it, they all complained, saying, ‘He has gone to be a guest with a man who is a sinner’” (Luke 19:7). Yet, when Zacchaeus had a deep change of heart (v.8), Jesus told him, “Today salvation has come to this house . . . for the Son of Man has come to seek and to save that which was lost” (vv.9-10). My friend Bob Horner says, “When we see people as losers, we treat them with contempt. When we see them as lost, we treat them with compassion.” Jesus doesn’t see losers, only lost people He loves. When we look at others, who do we see? Oh, give me, Lord, Your love for souls, For lost and wandering sheep, That I may see the multitudes And weep as You did weep. —Harrison Those who have been found should seek the lost. Seek And Save Read: Luke 19:1-10 The Son of Man has come to seek and to save that which was lost. —Luke 19:10 Lachlan Macquarie, governor of New South Wales from 1810–1821, had a way of making everyone feel included in the new colony. When the “exclusives” (free settlers, civil servants, and military officers) shunned the society of the “emancipists” (transported convicts given conditional or absolute pardon), Governor Macquarie insisted that they be treated as social equals. Jesus showed interest in Zacchaeus, a shunned tax collector in Jericho, and included him in the recipients of His salvation plan (Luke 19:1-10). A marginalized and hated man because of his profession, Zacchaeus was desperate to see Jesus and climbed a tree to get a glimpse of Him. When Jesus passed by, He saw Zacchaeus’ desire and told him to come down because he had a divine appointment at his house. Some complained that Jesus was spending time with a sinner. His loving attention changed Zacchaeus’ life. He repented and offered restitution for those he had defrauded. Salvation had come to his house. Jesus’ mission was simple: Diligently search for lost people, whatever their social standing, and offer them God’s salvation plan. As followers of Christ, we too have that as our mission. Lord, help us show compassion To a world that’s lost in sin, So when we share the gospel, Hungry souls for Christ we’ll win. —Sper Christ’s mission is our mission. Search And Rescue Read: Luke 19:1-10 The Son of Man has come to seek and to save that which was lost. —Luke 19:10 Almost every week we see news about a search-and-rescue mission. It may involve a child who wandered away from a family picnic and is lost, or a hiker stranded on a mountain, or people trapped in the rubble following an earthquake. In every case, the people at risk are unable to help themselves. Those who are found and saved usually have lasting gratitude for those who joined in the search and rescued them. The account of Zacchaeus in Luke 19:1-10 is a story of search and rescue. At first glance it may seem like a series of chance events—Jesus was passing through Jericho and a rich tax collector climbed a tree to catch a glimpse of the miracle-working teacher. But this encounter with Jesus was not a coincidence. At the end of the narrative, Luke deliberately included Jesus’ words to Zacchaeus, “Today salvation has come to this house . . . ; for the Son of Man has come to seek and to save that which was lost” (vv.9-10). Jesus began His search-and-rescue operation on earth by His life, death, and resurrection. He continues it today through the power of the Holy Spirit, and He graciously invites us to participate with Him by loving those who are lost. People can’t believe in Jesus If the gospel they don’t hear, So we must proclaim its message To the world—both far and near. —Sper Those rescued from sin are best able to rescue those in sin. Valuing Others Read: Luke 19:1-10 | Bible in a Year: Exodus 12-13; Matthew 16 The Son of Man has come to seek and to save that which was lost. —Luke 19:10 As a young person, Robert had many things working against him—poverty, a broken home, a violent neighborhood. He skipped school often and was difficult to handle. But when a friend was shot to death, he considered it a wake-up call. Determined to change his life, Robert worked hard to bring his grades from failing to top marks. Yet the school counselor did not believe in him and told him that no college would accept him. But Robert proved him wrong. He graduated from college and pursued a career in education. He chose that career because, as he says, “Teachers saw me as a non-entity”—a person of little value. He didn’t want that to happen to others. Jesus views everyone as significant. Zacchaeus was a dishonest tax collector (Luke 19:1-10). Jesus could have ignored him, but He saw him in the tree and called him by name. It’s important that Christians acknowledge others as people with value. Brennan Manning writes, “A Christian who doesn’t merely see but looks at another communicates to that person that he is being recognized as a human being in an impersonal world of objects.” Do the people we interact with know that we view them as valuable to us and to God? Burdened people everywhere Need to know what Christ has done; They need to feel God’s love and care— It was for them He sent His Son. —D. De Haan Love people and not things, use things and not people. Luke 19:11 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. because He was near Jerusalem, and they supposed that the kingdom of God was going to appear immediately: Lu 17:20 Acts 1:6 2 Th 2:1-3 Luke 19 Resources - Multiple Sermons and Commentaries Luke 19:11-27 Investing in the Kingdom - Ray Pritchard Luke 19:11-27 Doing Business for Jesus - Steven Cole Luke 19:11-27 Fitting Rewards from the Returning King - John MacArthur Luke 19:11-27 What is the meaning of the Parable of the Ten Minas? PARABOLIC PREPARATION FOR THE COMING KING Do 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 (see summary). 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. As the parable in Luke unfolds, Jesus tells of a nobleman who is going away to receive a kingdom from someone with higher authority and will return to rule over that kingdom. While he is gone, he gives his servants money with which to do business and gain a profit that demonstrates their faithfulness as well as their respect and love for him. Upon the nobleman's return, all the servants will be evaluated for what they did with his funds. This is the gist of the story, and what is fascinating is that this parable is based on or at least has similarities to a historical event about which most of the Jews of Judea (Green area on map) would have been familiar. The following discussion summarizes the detailed account by Josephus of the historical event which had occurred in Jerusalem and Judea some 30 years prior (click here for more on this story of intrigue). 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.. While they were listening to these things - This should prompt the question of what things? This forces us to examine the context. What has Jesus just spoken about? He has described the salvation of the lost tax collector Zaccheus and announced that His mission to mankind was to seek and save the lost. So the phrase these things establishes the region of Jericho as the place where Jesus gave this parable, presumably as He was about to begin the last 17 miles of His journey from Jericho to Jerusalem, a journey which would take about 6 hours and which ultimately would change the fate of every human being ever born. And so this parable is a story that in some way concerns every person every born, for as we shall see, we all fit into one of the categories Jesus describes. Jesus went on to tell a parable - Luke gives us two reasons for the parable - (1) Jesus was near Jerusalem and (2) the Jews (including His disciples) thought the Kingdom of God was going to appear immediately. Jesus went on to tell is a Hebrew idiom seen also in Luke 20:1 he added to send (prosetheto pempsai) Acts 12:3 "he added to seize" (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. Parable (3850)(parabole from para = beside, near + ballo = throw, cast) is literally a throwing beside or placing of one thing by the side of another or laying something besides something else for the purpose of comparison so that it could be more easily understood. Gotquestions defines a parable as "literally, something “cast alongside” something else. Jesus’ parables were stories that were “cast alongside” a truth in order to illustrate that truth. His parables were teaching aids and can be thought of as extended analogies or inspired comparisons. A common description of a parable is that it is an earthly story with a heavenly meaning." That which was well known was laid alongside that which was not known or understood in order to explain it. In the present case Jesus tells a simple relatively easy to understand story using characters and events that can be reliably identified (at least by modern readers) with a high degree of certainty. Of course the original audience who heard this story would not likely be able to understand for Jesus (the nobleman) had not yet left to receive a kingdom. 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+) . So here are the cast of characters and the events in the parable.... Nobleman - Jesus Went to Distant country to receive a kingdom - Jesus' resurrection, ascension and crowning as King Citizens hated him - Jews hated Jesus and rejected Him as King Nobleman returns - Jesus' Second Coming Two slaves - Believers One slave - Believer or unbeliever (see discussion below) Mina - The Gospel to proclaim Yield of 10/5 minas - Spiritual fruit related to speaking forth the Gospel Receipt of cities - Reward at the Bema Seat - literal cities or symbolic of other rewards Mina taken away - Loss of rewards or loss of life (see discussion below) Enemies slain - Unbelieving Israel thrown into the place of eternal punishment. Stein sets the context - The parable of the ten minas concludes the Lukan travel narrative that began in Lk 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 Lk 19:12 with Lk 19:38). In his introduction to the parable, Luke provided his readers with the interpretative key for understanding it (cf. Lk 18:1 and Lk 18:9). (See Luke: An Exegetical and Theological Exposition)
Lucas 19
Ryle observes, “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” (Expository Thoughts on the Gospels [Baker], Luke 11-24, p. 305) Darrell Bock has a lengthy analysis on the fate of the third slave and ultimately comes to favor the third slave as an unbeliever - Plummer (1896: 443) and Klostermann (1929: 189) associate the text with the judgment of the third Matthean slave, who is cast into outer darkness to experience weeping and gnashing of teeth (Mt. 25:29–30). Neither of these commentators, however, develop the point of this connection or defend it. Several points speak for this view (ED: THE VIEW THAT THE THIRD SLAVE SUFFERS THE SAME FATE AS THE SLAVE IN MATTHEW'S PARABLE OF THE TALENTS). (a) The terminology in Matthew is clearly that of final judgment (as in Luke 13:28+). (b) The exclusionary character of the proverbial warning in Luke 8:18+ (someone who “has” really does not, since he only “thinks he has”) provides a rhetorical key to understand the punishment here: the third slave ends with absolutely nothing—not even what he thought he had. (c) In reply to the distinction in the previous view between the delegation as enemies and the third servant as a member of the community, it should be noted that Jesus addresses this slave in Lk 19:22 as “evil”—a strong remark in a context of eschatological judgment. (d) This slave is called “the other one” (ho heteros), denoting a clear distinction of class. (e) Although the Matthean parable is a distinct text, its description of the third servant is the strongest point of parallelism between the two parables (the wording of Mt 25:29 is almost exactly like Luke’s). In this view, the third slave pictures the “odd man out” who is a part of so many of Jesus’ parables (Mt. 13:29–30, 41, 49–50; 18:32–34; 22:11–13; 25:41; Luke 12:46). (BOCK NOW GIVES HIS INTERPRETATION OF THE FATE OF THE THIRD SLAVE) So who, then, is this figure? The third servant represents people who are related to the king in that they are associated with the community and have responsibility in it. Nevertheless their attitude shows that they do not see God as gracious and that they have not really trusted him. The third slave’s attitude toward the master is important (ED: I DEFINITELY AGREE WITH THIS POINT). He does not see his master as gracious, but as hard and unjust, and so he does not respond to the king. Such people are left with nothing at the judgment; they are sent to outer darkness, because they never really trusted or knew God. Although a decision is difficult, the closeness of the parallel to Matthew and the pattern of such figures in Jesus’ parables argue for view 3 (ED: HE IS AN UNBELIEVER). By his own attitude toward the master, the third servant is shown not to have had a real relationship with the master. This attitude is reflected in an absence of action and results in the master’s final declaration that this slave is evil—hardly a note of acceptance at the final reckoning. The slave may have thought that he knew the king, but really he did not know him at all and certainly showed no trust in him. Such characters circulated among the disciples (e.g., Judas); they saw themselves as related to Jesus and carried out responsibilities in his name, but did not know him. (Baker Exegetical Commentary on the NT: Luke) John MacArthur interprets the third slave as a nonbeliever - "This man had no love or respect for his master, and no real relationship with him. Like a typical legalist, he was merely putting on an outward show. He served him for the money (ED: I am not sure one can make that conclusion. That may be implied but is not stated.) hoping to get rich from the nobleman turned king....The worthless slave represents the people who claim to be followers of Christ, are involved with the church, surrounded by the privileges and truth of the gospel, and even make a profession of faith. Yet in reality, they serve the Lord for their own selfish purposes and goals, and have no relationship with Him. Despite their claims, they will hear from Christ’s own mouth the shocking, frightening pronouncement of their eternal doom: “I never knew you; depart from Me, you who practice lawlessness” (Matt. 7:23+; cf. Mt 25:12; Luke 13:27+). The lesson of the story is clear. There will be rewards for Christ’s faithful followers, rejection for the false followers, and retribution for His foes. Every person falls into one of those three categories. The faithful followers are rewarded and lavished with spiritual graces and privileges forever. The day will come when the false followers will be unmasked and all their flimsy pretenses will be unveiled and discounted. The Lord will reject them, and sentence them to perish eternally with His enemies (ED: IN FAIRNESS THE PARABLE DOES NOT SPECIFICALLY STATE THIS IS THEIR END AS DOES THE PARALLEL PARABLE IN Mt 25:30).. (Luke Commentary) 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). 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. Luke 19:27 "But these enemies of mine, who did not want me to reign over them, bring them here and slay them in my presence." Lu 19:14,42-44 21:22,24 Nu 14:36,37 16:30-35 Ps 2:3-5,9 21:8,9 Ps 69:22-28 Isa 66:6,14 Na 1:2,8 Mt 21:37-41 22:7 23:34-36 1Th 2:15,16 Heb 10:13 Luke 19 Resources - Multiple Sermons and Commentaries Luke 19:11-27 Doing Business for Jesus - Steven Cole Luke 19:11-27 Fitting Rewards from the Returning King - John MacArthur Context - Jesus now addresses the group from earlier in the parable - “But his citizens hated him and sent a delegation after him, saying, ‘We do not want this man to reign over us.' (Lk 19:14+). But these enemies of mine, who did not want me to reign over theme - John's Gospel is an excellent commentary on this passage recording the reaction of the Jewish crowd only a few days later So they cried out, “Away with Him, away with Him, crucify Him!” Pilate *said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.” (Jn 19:15) Enemies (2190)(echthros from échthos = hatred, enmity) is an adjective which pertains to manifesting hostility or being at enmity with another, where enmity is a deep seated animosity or hatred which may be open or concealed or a "deep-rooted hatred." In the active sense echthros means to be hateful, hostile toward, at enmity with or adversary of someone. Bring (aorist imperative) them here and slay them in my presence - Jesus goes on to speak of one aspect of the slaying of the nation of Israel in Lk 19:41-44. Slay (aorist imperative)(2695)(katasphazo from kata = intensifes meaning of + sphazo = to slay as Cain did to Abel - 1 Jn 3:12) means to slaughter, strike down, kill, butcher (before someone's eyes). Plummer says "It means “hew them down, slay them utterly.”"Only here in the NT. Twice in the Septuagint - Ezekiel 16:40; “They will incite a crowd against you and they will stone you and cut you to pieces with their swords. Zechariah 11:5 “Those who buy them slay them and go unpunished, and each of those who sell them says, ‘Blessed be the LORD, for I have become rich!’ And their own shepherds have no pity on them.