Parable of the Pounds, #1 (Luke 19:11-27)

Driving home: there is no such thing as a true believer who brings no return to the Lord Jesus Christ.

Martin quotes a commentator who argues that anyone unable to distinguish between the Parable of the Talents and the Parable of the Pounds is unfit to be an expositor, emphasizing the distinct lessons of each.

But in pointing out also the diversities that exist among true disciples they view the subject from opposite sides each presenting that aspect of it which the other omits and then this commentator has a masterful little footnote the man who cannot perceive or will not own that these are two distinct parables charged with different though related lessons is not fit to be an expositor of any right.

9:47 - 10:17 Read in full sermon

In this part of the sermon: Martin identifies and explains the 'summarizing introduction' of the parable, focusing on the nobleman going to a 'far country' to receive a kingdom and then return. He clarifies…

Martin quotes William Taylor to explain the historical context of a nobleman going to a 'far country' to receive a kingdom, clarifying it meant seeking validation from a foreign power (like Rome) for rule in his native land, which would have been familiar to Jesus' hearers.

Well here William Taylor 19th century preacher who most helpfully distills the essence of what Jesus was saying in which would have immediately registered with his hearers. This nobleman went abroad not to seek a kingdom in another quarter of the world. This nobleman went abroad not to seek a kingdom in another quarter of the world. But to seek a kingdom in another quarter of the world.

29:30 - 29:49 Read in full sermon

In this part of the sermon: Martin identifies and explains the 'summarizing introduction' of the parable, focusing on the nobleman going to a 'far country' to receive a kingdom and then return. He clarifies…

Martin cites Josephus' historical accounts of Herod and his son Archelaus personally going to Rome to obtain their authority, providing a real-world example that would have resonated with Jesus' audience in Jericho.

who sought to become their king the deputies are instructed to address themselves not to him but to the foreign power from whom he intends to seek investiture they will appear at court along with him when his position petition is presented and plead that it may be rejected such debates were in point of fact the only way to get him to the king of the kingdom and to the king of the republic held before the publican and imperial tribunals of rome then his footnote and i found this in a number of the commentators they get it from josephus the jewish historian herod and his son archelaus had both i...

31:55 - 32:33 Read in full sermon

In this part of the sermon: Martin identifies and explains the 'summarizing introduction' of the parable, focusing on the nobleman going to a 'far country' to receive a kingdom and then return. He clarifies…

Martin uses the analogy of agents for rival Indian princes contending for regal rights in London before returning to India to exercise them, further illustrating the nobleman's journey to a foreign power for investiture.

precisely similar scenes are enacted and this man shows he's a 19th century man between the british government and the protected potentates of india the agents for rival princes contend for their regal rights in london when they have sorted them out they go back to india in a given province and exercise it so that's what is envisioned in this particular parable and in jericho one of these kings who had appealed to rome for a validation of his right to rule had a marvelous exquisite expensive palace these people these jerichoites would have known immediately that they were going to be the king ...

32:33 - 33:14 Read in full sermon

In this part of the sermon: Upon his return, the king calls his servants to account for their trading. Martin details the first servant's report of ten minas gained and his commendation and reward of…

To illustrate the 'mind-blowing' nature of the first servant's reward, Martin uses a contemporary analogy: a boss giving a massive promotion (e.g., CEO of AT&T or General Motors) for exceptional performance, far beyond a bonus.

minor or say look you've really done well I'm going to pay for you to have three weeks vacation just a little way from here in the Mediterranean but he says you've been faithful in a very little yeah my minor I'm going to put you as my vice regent to govern ten cities can you imagine can you use your imagination what would you do if you know there was a special drive on at work and the boss called everyone in and said look if we really push over these next period of time we're going to break into a new dimension of influence in our field etc etc and you go out and work like crazy and all the o...

47:41 - 48:24 Read in full sermon

In this part of the sermon: Martin meticulously describes the third servant's presentation of the original mina, wrapped in a napkin, and his excuse rooted in fear of the master's 'austere' character. The…

Martin uses the metaphor of the third servant feeling like he was 'walking the last mile to his execution' when called to account, conveying his extreme dread and reluctance.

So he runs over, opens a cabinet door. And finds the place where he had wrapped up his mina in a napkin, in a sweat cloth, literally. And he takes it down and one can only imagine. He must have felt like he was walking the last mile to his execution.

53:00 - 53:14 Read in full sermon

In this part of the sermon: Martin meticulously describes the third servant's presentation of the original mina, wrapped in a napkin, and his excuse rooted in fear of the master's 'austere' character. The…

To emphasize the third servant's fear and regret, Martin says, 'If ever someone could have wished upon themselves a heart attack, it would be this character,' highlighting his desperate situation.

And then when he hears the other two, his reluctance no doubt greatly increased. Verse 16, he says, If ever someone could have wished upon themselves a heart attack, it would be this character. Hear the others come and say, Master, your mina, one mina, gained ten more. Your one has gained five.

53:27 - 53:50 Read in full sermon

Driving home: You wicked servant. And the word for wicked is the strongest word that can be used to describe a malevolent, evil character. It's the word used of the devil.

Martin uses the example of putting money in a bank for interest versus leaving it 'sitting in a jar under the bed' to illustrate the third servant's illogical and lazy behavior, even by his own twisted logic.

He says, look, if I'm such an austere man, money grabbing, unreasonable, and you believed me to be that, surely your actions were validated. And if you knew me to be austere, and a money grabbing, unprincipled businessman, then surely you would have at least taken that money down, put it on the table of the bankers, that when I return, I could have the initial investment plus interest. Any man with half an ounce of business sense will do that, rather than leave his cash sitting in a jar under the bed.

61:08 - 61:41 Read in full sermon