Luke 19:27

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 κατασφαξατε, 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 Messiah’s appearance.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

19:27 as for these enemies of mine: Those who reject Jesus’ reign as king will suffer his judgment. This part of the parable was directed against the religious leaders. • bring them in and execute them: A new king would often execute his opponents (see 1 Kgs 2:13-46; cp. Ps 2).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 19:27. Ἐχθροὺς, enemies) now no longer citizens; for they had hated Him, Luk 19:14.—ἐκείνους, those) Join this word with ἐχθροὺς: comp. note [208]. For ἐκείνους, those, has reference to Luk 19:14, and from it the appellation, enemies, is here inferred.[209]—ἘΠʼ ΑὐΤΟῪς) The reciprocal pronoun (“over themselves”).—κατασφάξατε, slay) Implying degrees of punishments. Comp. [the case of these enemies with that of the unprofitable servant, Luk 19:24] Luk 19:26.—ἔμπροσθέν μου, before me, in my presence) A just spectacle.

[208] And a different character, as ἕτερος implies.—E. and T.

[209] Therefore ἐκείνους is the better reading, supported as it is by Aabc Vulg. and D (before τοὺς ἐχθροὺς). Orig. 3,634c, Lucif. BL Memph. read τούτους. Lachm. and Rec. Text adopt ἐκείνους; Tisch. τούτους.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_19:27. Πλήν] Besidesbreaking 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.

τούτους (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.

κατασφάξ.] 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 Lukes 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 μνᾶ 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 bankers counter. Lange, L. J. II. 1, p. 414, finds that by the τράπεζα is depicted the church or the congregation to which the office might have been given back.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

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.

Luk 19:27 . πλὴν , for the rest, winding up the transactions at the commencement of the king’s reign. κατασφάξατε : 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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

bring hither, &c.--(Compare Sa1 15:32-33). Referring to the awful destruction of Jerusalem, but pointing to the final destruction of all that are found in open rebellion against Christ.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 27. Those - enemies - bring hither] the Jews, whom I shall shortly slay by the sword of the Romans.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(27) But those mine enemies.—This feature of the parable is peculiar to St. Luke’s 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when he had thus spoken,.... When he had delivered the above parable, in order to remove the prejudices of his disciples, and the multitude, concerning a temporal kingdom, and to give them true notions of his own kingdom, and the case of the Jewish nation:

he went before; his disciples: he was the foremost of them in the journey; he proceeded at the head of them, with great cheerfulness and eagerness:

ascending up to Jerusalem; through the lower lands of Judea, to the city of Jerusalem, which was built on higher ground; where he was to eat his last passover, and suffer, and die, in the room, and stead, of his people; and this shows how willing, and greatly desirous he was to finish the work of redemption he came about.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. An obvious reference to the Lord"s dealings with the chosen people, and an unmistakable reference to the awful ruin and disaster which was so soon to overwhelm the city and temple and the whole nationality. But behind this temporal reference there looms in the background the vast shadow of a terrible eternal doom reserved for the enemies of the Redeemer. Godet has a beautiful and suggestive note on the signification of the ten and five cities, the reward of the faithful toiler here. "They," the "cities," "represent mortal beings in a lower state of development, but whom the glorified faithful are commissioned to raise to their Divine destination."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He went before - The foremost of the company, showing his readiness to suffer.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

triumphal entry

heading "The triumphal entry", (See Scofield "Mat 21:4") Also, Mar 11:1-10; Joh 12:12-19/

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

27. These mine enemies. This portrays the fate, not of church members, but of those who would not have the Lord reign over them. It embraces all the impenitent. Compare Matt. 13:49; 21:44; 25:30; 2 Thess. 1:8–10.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

27. τοὺς ἐχθρούς μου τούτους. They had once been ‘citizens,’ Luk 19:14.

κατασφάξατε. ‘Slaughter them.’ 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.

ἔμπροσθέν μου. ‘Before my eyes.’ The ‘nobleman’ resembles the tyrant Archelaus, who like Caligula may have delighted in the personal inspection of the executions which he ordered.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

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.’

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

27. πλὴν τοὺς ἐχθρούς μου τούτους. The τούτους represents the enemies as present to the thoughts of the audience: comp. τούτους in ver. 15. It is possible to take the pronoun with what follows, as in Syr-Sin. “Bring hither mine enemies, those who would not,” etc. And this makes one more witness for the reading ἐκείνους (A D R etc., Latt. Syrr. Goth.), which almost all editors reject as a correction of τούτους (א B K L M R, Aegyptt.). For πλήν comp. 18:8.

κατασφάξατε αὐτοὺς ἔμπροσθέν μου. Comp. ἔσφαξεν Σαμουὴλ τὸν Ἀγὰγ ἐνώπιον Κυρίου (1Sa 15:33). The punishment of rebellious subjects and active opponents is far more severe than that of neglectful servants. The compound κατασφάζω occurs nowhere else in N.T., but is not rare in LXX. It means “hew them down, slay them utterly.” The destruction of Jerusalem and the doom of all who deliberately rebel against Christ are here Foreshadowed. Augustine more than once points to this sentence in answer to the objection that the severe God of the O.T. cannot be identical with the God of Love in the N.T. In the Gospels, as in the Law, the severity of God’s judgments against wilful disobedience is plainly taught. Comp. Con. Faust. xii. 14. 19.

The nobleman, who goes on a long journey and returns a king, is christ. He leaves behind Him servants of various degrees of merit, and enemies. When the King returns, each of these is rewarded or punished according to his deserts; and the rewards are larger opportunities of service. There is no special meaning in ten, which is a round number; nor in three, which gives a sufficiently representative classification. And it may be doubted whether there is any special meaning in the transfer of the and from the unprofitable to the most profitable servant. The point is that to neglect opportunites is to lose them; and that to make the most of opportunities is to gain others. The main lesson of the parable is the long period of christ’s absence, during which there will be abundant time for both service and rebellion. There is not to be, as the disciples fancied, immediate triumph and joy for all; but, first a long time of probation, and then triumph and joy for those only who have earned them, and in exact proportion to their merits.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

But [πλην] . Rev., howbeit. However it may be with the unfaithful servant.

Slay [κατασφαξατε] . Only here in New Testament. A strong word : slaughter; cut them down [κατα] .

29 - 44. Compare Mt 21:1 - 11; Mr 11:1 - 11.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.