Last week I observed a few things and asked a few questions about whether the parable of the ten minas (Luke 19:11-27) might have a different point than the parable of the talents (Matt 25:14-30). I’ve already discussed how Matthew’s parable fits into the context of the author’s larger argument. This week, I’ll walk through Luke’s train of thought to show how different his point is from Matthew’s.
I’ve already written on the main point of Luke’s gospel as a whole and on how to navigate its middle chapters (Luke 9:51-19:27). To save space here, I won’t repeat what I wrote there, but will assume you have caught up on that background.
Placement
The first thing I’ll point out is that the parable of the ten minas is the very last thing in Luke’s travel narrative. The very next episode has Jesus going up into Jerusalem on the back of a colt. So this parable concludes not only the fourth sub-section, which focuses on the timing of the kingdom—when will these things regarding the kingdom take place? It also concludes the entire travelogue. This parable is the capstone and climax of Luke’s meandering description of life in Jesus’ new kingdom.
The Question on the Table
In this fourth division of the travel narrative, the presenting question is “When will the kingdom of God come?” (Luke 17:20). And Jesus clearly responded that it “is in the midst of you” (Luke 17:21). I understand that the translation of that last phrase is hotly debated, but regardless of the variety of options, all suggest that the kingdom is here and now. It is tangible and present. Jesus goes on to suggest that, if you can’t see it now, you will not be able to see it in the future either (Luke 17:22). Though there are signs and suggestions for then (Luke 17:23-24), make absolutely sure you don’t miss the significance of what is taking place now (Luke 17:25).
So Jesus tells them how to prepare for it (Luke 18:1-8). He executes the admission and dismissal of its citizens (Luke 18:9-17). He paints a picture of the current behaviors of those who look ahead to eternal life (Luke 18:18-30).
So in short, Jesus acknowledges that there is surely something yet to come. But in this section of Luke, he resists the impulse to direct people’s gaze to the horizon. He’s redrawing their attention to the here and now.
A View of What’s Happening Today
Then in Luke 18:31, Jesus claims, on the way to Jerusalem, that “everything that is written about the Son of Man by the prophets will be accomplished.” This includes being delivered to the Gentiles, mocked, treated shamefully, spit upon, flogged, killed, and resurrected. The disciples simply can’t see it, however (Luke 18:34).
But a blind man can see it. Though his eyes cannot yet see, the eyes of his heart can see the Son of David (heir to the throne) passing by right in front of him (Luke 18:35-43). And astonishingly, Jericho’s chief tax collector wants to see it (Luke 19:3).
The sight of Jesus changes Zacchaeus forever. One greeting, a meal at his home, and a modicum of reflection was all he needed to turn his life around (Luke 19:8). This demonstration of repentance (compare with Luke 3:12-13) provokes Jesus to make a shocking declaration: “Today salvation has come to this house, since he also is a son of Abraham. For the Son of Man came to seek and to save the lost” (Luke 19:9-10).
Jesus spoke all about feasting with Abraham in the kingdom (Luke 13:28-30). Those who cannot recognize the master of the house of Israel will likewise go unrecognized by him (Luke 13:24-27). And here he is, in flesh and blood. He grants sight to the blind and calls Zacchaeus by name.
Here now is the “salvation” he’s been talking about through the entire book. That “salvation” is the fruit of the kingdom, which is currently present among them. The Son of Man seeks the lost, just like a shepherd with a lost sheep, a woman with a lost coin, and a father with a lost son (Luke 15:1-32). Now that salvation has come today on the unlikeliest of candidates. That fact is what spurs the people’s anticipation that the kingdom of God will appear when Jesus gets to Jerusalem (Luke 19:11).
The air is electric, and energy is at an all-time high. They wonder if this is it, if this is what they’ve been waiting for. If salvation is really present, right in front of them, embodied as a rabbi from Nazareth who has an awful lot to say about the way things ought to be.
The Prophets
And let’s not forget what the prophets had to say about this moment in history. Jesus said the prophets would be fulfilled as he came to Jerusalem (Luke 18:31).
“Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the Lord of hosts. But who can endure the day of his coming, and who can stand when he appears? For he is like a refiner’s fire and like fullers’ soap…
“Then I will draw near to you for judgment. I will be a swift witness against the sorcerers, against the adulterers, against those who swear falsely, against those who oppress the hired worker in his wages, the widow and the fatherless, against those who thrust aside the sojourner, and do not fear me, says the Lord of hosts.”
Malachi 3:1-5
Rejoice greatly, O daughter of Zion!
Shout aloud, O daughter of Jerusalem!
Behold, your king is coming to you;
righteous and having salvation is he,
humble and mounted on a donkey,
on a colt, the foal of a donkey…“My anger is hot against the shepherds,
and I will punish the leaders;
for the Lord of hosts cares for his flock, the house of Judah,
and will make them like his majestic steed in battle.“I will strengthen the house of Judah,
Zechariah 9:9-10:12
and I will save the house of Joseph.
I will bring them back because I have compassion on them,
and they shall be as though I had not rejected them,
for I am the Lord their God and I will answer them.
So when Luke brings the travel narrative to an end by having Jesus tell a parable about a God, the divine King, returning to inspect his people and temple to bring judgment on the shepherds of Israel—the words are loaded with centuries of anticipation. Who can stand before him when he appears?
It is no coincidence that the first thing Jesus does in Jerusalem is inspect the temple (Luke 19:45-46).
Judgment Falls on This Generation
Luke has spared no expense to tell Theophilus that Jesus sat in judgment over his contemporary generation of Jewish leadership. He pronounces judgment on them time and again. This judgment is something in the future, yet to come. But it will not be long. It will take place within the current generation’s lifetime (Luke 11:49-51; 12:42-48; 13:3, 5, 9, 28, 34-35).
Subsequent to the parable of the minas, Jesus will continue presenting himself in the spirit and power of the prophets, proclaiming condemnation on the corrupt shepherds of Israel (Luke 19:41-44; 21:32). Like Jeremiah, he weeps over the fate of his generation. Like Isaiah, he describes political and social upheaval by means of apocalyptic language and cosmic metaphors.
Conclusion
So where does this data lead? I believe we have good reason to read the parable of the talents primarily as a description of the judgment that will take place at Jesus’ second coming (“That day”: Matt 24:36-25:46). The parable of the talents seems to direct our attention to “that day,” when humanity will be sorted for either eternal punishment or eternal life (Matt 25:46).
But the parable of the ten minas hits much closer. In context, it appears that Jesus speaks primarily of his first coming and what is about to happen to and through him at Jerusalem. The reckoning has come for the Jewish nation and its leaders. Those who have been serving faithfully, and who recognize their master, will be rewarded with cities (Luke 19:17-18). Those who have not, and who do not, will either have their deposit taken from them (Luke 19:24) or face the executioner’s sword (Luke 19:27).
For those reading this who are immigrants to the covenants of promise (Gentiles) and not natural-born citizens (Jews): Do not become proud. For if God was willing to wipe out a generation to make room for the Gentiles to enter, will he not do the same thing with another generation who presumes upon his kindness and drifts from loyalty to him (Rom 11:17-24)? Though the parable speaks primarily about something that’s already occurred (Jesus’ first coming), it still has serious and sobering ramifications for those who would serve the King in any generation.
Jesus often used parables to provide commentary to what He was experiencing or in this case, about to experience. He would weep over Jerusalem because they had “missed the time of their visitation.” I think your interpretation of this parable is spot-on. It is about Jesus’ first advent, not his second future advent, IMHO. Excellent article. Thanks.
Granted, Told at different time to different audience and as you alluded has different judgment timeline. Is there a difference in the underlying message of the two parables though? Because both parables have the same conclusions.