Stewards of the Returning King
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Intro: It is a joy and privilege to serve the Lord as a team member among fellow shepherds in the local church. But one of the responsibilities of being an elder is that we feel the weight of stewarding the resources God is providing for his ministry in the church and out from his church. This means not only the financial resources, which is an important part of that, but also the gifting, ability, and hearts of those we serve.
But the stewardship of what God has given is in fact for which every person is accountable to God.
The parable from Jesus that we look at today teaches that we are in fact accountable for our lives to a God who judges justly. And more specifically as Christians, we are accountable to King Jesus for how we steward the gospel responsibility entrusted to us.
We ought always to be asking ourselves, who am I and what am I doing? How am I investing myself and whatever resources I have into promoting the King and his kingdom?
As they heard these things, he proceeded to tell a parable, because he was near to Jerusalem, and because they supposed that the kingdom of God was to appear immediately. He said therefore, “A nobleman went into a far country to receive for himself a kingdom and then return. Calling ten of his servants, he gave them ten minas, and said to them, ‘Engage in business until I come.’ But his citizens hated him and sent a delegation after him, saying, ‘We do not want this man to reign over us.’ When he returned, having received the kingdom, he ordered these servants to whom he had given the money to be called to him, that he might know what they had gained by doing business. The first came before him, saying, ‘Lord, your mina has made ten minas more.’ And he said to him, ‘Well done, good servant! Because you have been faithful in a very little, you shall have authority over ten cities.’ And the second came, saying, ‘Lord, your mina has made five minas.’ And he said to him, ‘And you are to be over five cities.’ Then another came, saying, ‘Lord, here is your mina, which I kept laid away in a handkerchief; for I was afraid of you, because you are a severe man. You take what you did not deposit, and reap what you did not sow.’ He said to him, ‘I will condemn you with your own words, you wicked servant! You knew that I was a severe man, taking what I did not deposit and reaping what I did not sow? Why then did you not put my money in the bank, and at my coming I might have collected it with interest?’ And he said to those who stood by, ‘Take the mina from him, and give it to the one who has the ten minas.’ And they said to him, ‘Lord, he has ten minas!’ ‘I tell you that to everyone who has, more will be given, but from the one who has not, even what he has will be taken away. But as for these enemies of mine, who did not want me to reign over them, bring them here and slaughter them before me.’ ”
This parable answers tough questions about who Jesus is with relationship to the promised Davidic Kingdom, about the timing of that kingdom, about how his true servants are to behave during the interim period, and even understanding the present resistance to Jesus and future judgment of those who oppose the inevitable King.
Why does Jesus tell this parable? (v. 11)
Why does Jesus tell this parable? (v. 11)
The Parable’s Setting: Kingdom Expectation - Was the Kingdom about to come in the way they expected when they reached Jerusalem (about 17 miles from Jericho)? Was Jesus about to establish a material kingdom on earth? As we have seen in Luke, the kingdom is already being inaugurated in the presence of Jesus, but the parable confirms that the kingdom has not yet come in its final form.
It’s also worth noting (here at the beginning) that Jesus taught another parable with the same basic structure and with a similar premise: the parable of the talents in Matt 25:14-30 (which might be the more well-known of the two). There are indeed similarities, but also clear differences.
Both are in the context of questions about the heavenly kingdom on earth, about the matter of there being a delay in what is anticipated, and the responsibility of those entrusted with the Lord’s assets in his absence, and both are accompanied by a warning of judgment.
But Luke records a slightly earlier teaching with a more blatant emphasis on Jesus being the King, and no emphasis on differing levels of responsibility but rather on the general expectation of each one putting faith to use in service.
The parable of the pounds (or minas) also uniquely shows the outright rejection of some subjects toward this King, and further emphasizes the judgment upon them for their rejection (as well as on the one who proves to be a hypocrite: cf. Mt 25:28-30).
Whom does the nobleman represent, and what’s this about leaving to receive a kingdom? (v. 12)
Whom does the nobleman represent, and what’s this about leaving to receive a kingdom? (v. 12)
This lord receiving a kingdom represents Jesus, and he isn’t leaving to receive some other kingdom, but this one (which could be confusing to us when we read it without context). - Herod the Great had to journey to Rome in order to receive kingship over the region of Israel from the Roman Emperor Mark Antony.
After his death and resurrection, Jesus would ascend to the Father, where he would be exalted as king over this kingdom, which is everything God has created. … We await his return.
Going away to receive a kingdom does mean he will be absent for a time. That delay in the King’s return to set up the visible kingdom is what creates the tension for those who are following him.
(So in the parable, before his departure…)
What responsibility does he give his servants in his absence, and whom do these servants represent? (v. 13)
What responsibility does he give his servants in his absence, and whom do these servants represent? (v. 13)
He gives them stewardship of being about the Lord’s business until he returns. These servants represent the professing followers of Jesus, all those who claim to be his true disciples (not just the twelve; notice the round number 10).
The mna was a Gk monetary measure equivalent to about 100 drachmas (drachma about the same as the Roman denarius), so this is around 100 days’ wages. - Not really a massive sum, and in this parable, an even amount is given to all 10, and the simple expectation is that they will do business and make a gain in his absence.
The point then is not ultimately about literal business or finances, although even the use of those things would also fall under this stewardship.
The treasure entrusted to us is the gospel, that by Jesus Christ God graciously restores wicked enemies to right relationship with him. So faith in Jesus is not simply who we are, it is also what we do. Our whole identity is wrapped up in submitting to the King and promoting his kingdom.
(but not everyone responds submissively to this king…)
How do some of his subjects oppose his kingship, and whom do they represent? (v. 14)
How do some of his subjects oppose his kingship, and whom do they represent? (v. 14)
In the parable, there are those who do not want to be subject to this king (they either want to be king themselves, or they want a king who elevates or permits them to pursue their own desires). And so they send ambassadors from themselves to oppose this nobleman’s appointment as king.
Something like this had taken place in recent historical memory. - Archelaus, Herod the Great’s son who was set up by Herod to be the ethnarch over the region of Judea, had to go to Rome to receive his kingdom. Since he had already proven to be inept as a ruler, a delegation of 50 representatives went to Rome to oppose him. Rome made him leader anyways, but without the title of king until he could live up to the name, which he never did. So his reign was short and Rome set up the system of prefects (governors) over the region.
In perfect contrast to Archelaus, Jesus is the rightful and righteous king from God, who proved himself in every way—the perfect Adam, the perfect prophet, the perfect priest, the perfect Israel, the perfect temple. - But some, particularly the ruling religious leadership, refused to recognize the evidence of Jesus as God’s promised Messiah. They rejected him and even had him killed, hoping that would put an end to his rise to power.
What do we learn about accountability and reward of the King’s servants when he returns? (vv. 15-19)
What do we learn about accountability and reward of the King’s servants when he returns? (vv. 15-19)
*commendation, reason for it, and promotion
*Proportionate Responsibility in the Future Kingdom - proportionate to faithfulness
-Illust? All the players on championship winning team equally receive the glory of being on that team, but not every player is recognized equally for their contribution to that end. … Or not everyone who is recruited to the major leagues receives the same salary, but they all get to go to the big show.
Remember that, for the believer, we will receive commendation for faithfulness. And in the end, all the glory goes back to God.
What are we to make of the third servant questioned, who is chastised for disobedience? (20-26)
What are we to make of the third servant questioned, who is chastised for disobedience? (20-26)
Does the language in this illustration sound like a true believer, a son being disciplined by God, or does it sound like a faker who is found out?
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This is hypocrisy, this is the professing follower who feigns submission, who outwardly bows the knee but inwardly remains rebellious.
How are the King’s enemies ultimately held accountable for their response to him? (v. 27)
How are the King’s enemies ultimately held accountable for their response to him? (v. 27)
Their rebellion will result in their destruction. - The parable gives a violent picture of being judged by the king.
God’s just judgment will indeed be severe, but unlike the rulers they were used to, Jesus is merciful to give opportunity for repentance.
However, it is clear that rejection will not go unpunished. God will justly judge those who refuse him.
Those who reject Jesus will themselves be rejected in the end.
How might we apply the principles of Jesus’ parable to our present state?
How might we apply the principles of Jesus’ parable to our present state?
We are in the interim period now, where Jesus has died and risen and been exalted by the Father. He has received the kingdom already, has not yet returned, but that return is certain and may be soon!
1. We ought to be exceedingly afraid of rejecting and opposing God’s Messiah, Jesus. - We can try to imagine what is must be like for others around the globe who live in abject fear of tyrannical rulers—powermongering sinful humans who wield authority for their own devices. That is a complete upside-down twisting of God’s rule in holiness and righteousness. He knows that what is BEST for us is a relationship to him that obeys his authority. There is no other way for God to be perfect in both justice and love than for him to punish rebellion but also to graciously save some by his own provision in Jesus Christ. - In fear of a Holy God who can be none other than be consistent with his perfect nature, we quake at the notion of rejecting his offer of restoring us through Jesus.
-Do you kneel to this king? Do you submit to his authority? If you do indeed submit to and honor him as king, then you will serve him with what he has given. - And when you begin to understand God’s grace through Jesus, you will increasingly see just how much you have been given!
2. We ought to take great care that we are not masquerading as his servants while hypocritically resenting his authority over us. - Imagine that someone else pretended to be Rapunzel, the long-lost princess, missing since childhood but now miraculously found and restored to her family. Say this pretender went about her life happily masquerading as the king and queen’s daughter, but when it came time to receive her inheritance, someone suggested that, just to be safe, they ought to do a DNA test.
Much more than this, no one feigns right relationship to God and gets away with it.
And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account.
3. We know that our position must work out in our practice. Fruit is the overflow of who we are. We know that if we are made his by faith (that is our position, our status—sons, citizens, servants, soldiers of the King), it is therefore our responsibility to steward that privilege with faithfulness. There is no part of our lives that can be held as separate, not submitting to this King and his will. There is nothing that we can segregate off as secular responsibility; everything we are and have and do is part and parcel with obedience to our King and his kingdom.
4. We’re reminded that we need not fear those who oppose us because they are actually opposing the Lordship of Christ, and his authority will be vindicated. God is a just judge.
Therefore let those who suffer according to God’s will entrust their souls to a faithful Creator while doing good.
(see also vv. 12-16)
5. We have been commissioned as his witnesses, empowered as his witness, and will be held accountable as his witnesses. As we do so, we entrust ourselves to God and lean not in our own ingenuity and resources but on his strength and the working of his word. (cf. Rom 10:17 - faith comes by hearing, and hearing by the word of God, and Heb. 4:12)
Prayer.
COMMUNION.
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