

Abstract
This article focuses on the Parable of the Pounds as it is 
found in the Gospel of Luke (19:11-28), which constitutes 
the conclusion of the Lukan 'Journey Narrative' (JN). It 
provides a literary-critical exegesis of the parable in 
order to understand and explain its signicance within 
the context of the Lucan 'Journey Narrative' in particular 
and the Gospel of Luke in general. The study holds that 
the nobleman who goes on a long journey and returns a 
king is not Archelaus as many exegetes and 
commentators tend to claim, but Jesus Christ himself, 
who goes to his heavenly abode, entrusting the 
missiological endeavour to his followers. The parable of 
the pounds is, therefore, an allegorical reference to the 
mission entrusted by Jesus to the apostles and their 
successors. It accentuates the seless, committed and 
relentless service required of Christ's disciples, 
especially those who have received the vocation to 
partake of the ministerial mandate of the Church.  At the 
end of his earthly ministry, Jesus goes on the journey of 
his return to the Father, and he leaves behind on earth, 
servants (disciples and believers) of various degrees of 
merit, and enemies as well. Each of these servants and 
enemies will be rewarded or punished according to his 

THE PARABLE OF THE POUNDS IN THE LUKAN 

JOURNEY NARRATIVE AND THE RHETORIC 

OF KERYGMA: A PARADIGMATIC ANALYSIS 

OF LK 19:11-28

Stan-William O. EDE

Ponticium Institutum Biblicum, Rome 

stanwilly@yhoo.com


deeds; and the rewards are larger opportunities of 
service. Highly signicant is the lesson that there is not to 
be, as the disciples fancied, immediate triumph and joy 
for all; but, rst a long time of probation, and then at last, 
triumph and joy for those only who have earned them, 
and in exact proportion to their merits. The paper 
therefore recommends commitment to a life of obedience 
and service for all followers of Jesus, albeit the trials and 
sacrices that accompany the task of true discipleship.   

Keywords: Journey, Travel, Pounds, Talents, Service, Kerygma, 
Reward.

Introduction
A careful study of the Gospel of Luke reveals a purposeful collection 
and strategic incorporation of parables within the corpus. Majority of 
these parables are clustered in the central section of the Gospel which 
is generally referred to as the Journey Narrative (cf. 9:51-19:44). One 
of these parables which catches our attention is the 'Parable of the 

1Pounds' (cf. 19:11-28).
  The Parable of the Ten Pounds (19:11-27) constitutes a core 
part of the concluding section of the Lukan Journey Narrative (19:1-
44) which begins in 9:51. Its pivotal role within the narrative is cast in 
a shining light not only by the fact that it is placed within an inclusio 
formed by two “journey notices” (19:11 and 19:28), but also by the 

1The number of parables is counted differently depending on how one denes the 
parable. However, the bulk of parables in Luke's Gospel are concentrated within 
this section of the Journey Narrative, and at least fourteen of the parables are unique 
to Luke. The Parable of the Pounds which is our focus in this paper has its parallel in 
Matthew in the Parable of the Talent (Matt 25:14-30). Though it is not unique to 
Luke, but it is carefully arranged and inserted within Journey Narrative material as 
we shall be discussing in this paper.  

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2fact that it brings together several themes contained in that narrative.
 This study which will be taken from a redaction-critical point 
of view, serves to show that this Parable of the Pounds was carefully 
incorporated by the author into the journey narrative material, 
weaving up a literary and rhetorical connection between it and other 
key sections of the narrative, especially the beginning part (9:51-62) 
in rendering its pertinent message which is itself characterized by 
various key themes. Among these themes however, the two-fold 
motif of Mission and Discipleship is explicit, and shall be the focus of 
this paper. 

By way of procedure, we shall begin by presenting some of the 
unique textual features that distinguish this journey section of Luke's 
Gospel from its Matthean and Markan parallels. This will be 
followed by textual criticism and delimitation of the text. We shall 
then proceed in the third section to consider the 'synoptic parallels', 
and in the fourth by an analysis of the 'literary and narrative context of 
the parable of the pounds' in the fourth section. After this, we shall, in 
the fth section carry out a verse-by-verse 'analysis of the text', 
though the latter bulk of the parable will be analyzed in one group. 
Taking all these into consideration, we shall proceed in the sixth 
section to discuss the 'function of the Parable of the Pounds within the 
journey narrative and its message'. This will be followed by the 
conclusion.

2Luke is fond of employing the literary device ofinclusio to create prominence 
around issues which he intends to invest with special meaning and emphasis. A 
clear example in the signicance of faith in God, which is shown in the persistence 
in prayer, illustrated with the inclusio created with the Lord's Prayer towards with 
beginning of the Journey Narrative (Lk 11:1-13) and the story of the Unjust Judge 
towards the end of the Journey Narrative (Lk 18:1-8). Cf. Marianus Pale HERA, 
“The Lucan Lord's Prayer: The Prayer of the Disciples”, Journal of the Nanzan 
Academic Society – Humanities and Natural Sciences 17 (2019) 82. It is worthy of 
mention that despite the inner delimitation within the Gospel of Luke which is the 
focus of this paper, the Lucan 'Journey Narrative' has a structure that allows for 
tracing it along a thread that extends from the onset of Jesus' ministry and 
culminates with Paul's missionary journey to the capital of the Roman Empire. Cf. 
Eddie GERMIQUET, “Luke's Journey Narrative: A Literary Gateway of the 
Missionary Church in Acts”, Scriptura 103 (2010) 16.

The Parable of the Pounds in the Lukan Journey ...   | 3


Preliminary Observations: Distinctive Features of the Text
The Parable of the Pounds (Lk 19:11-27) evinces a unique set of 
literary and rhetorical features and it behooves us to highlight some of 
them here to guide our approach to this paper.  Of note is the 
observation that Lk 18:15-19:40 follows the order of Mk 10:13-
11:10, a sort of return by Luke to the Markan order or material after 
departing from about the point where the JN begins. The Markan 
order of events is again interrupted by the insertion of the Zacchaeus 
incident and of the Parable of the Pounds. One can understand the 
presence of the Zacchaeus narrative based on geographical 
considerations, since Mark also tells that Jesus travelled through 
Jericho where the incident that Luke narrated took place. But why did 
Luke include the Parable of the Pounds at this point? The question is 
even more pertinent when we consider the fact that Matthew has a 
similar parable, that of the Talents (25:14-30) which reveals a number 
of differences from that of Luke, showing Luke to entertain a 
signicant number of peculiarities in the Parable of the Pounds.
� As we shall observe when we present the synoptic parallels in 
comparing the Lukan Parable of the Pounds with the Matthean 
Parable of the Talent, Luke uses μνᾶ (mina) while Matthew uses 

τάλαντον (talent). The terminological choice is hypothetically not 

arbitrary, but ordered towards specic rhetorical ends. Likewise is 
the intentionality of the plot. As has been identied by many scholars, 
the plot of this Parable of the Pounds bears a very close parallel with 
the true historical situation of the tyrannical Judean Ethnarch, 
Archelaus who on his journey to Rome to seek conrmation as king 
in 4 BC, had a delegation sent after him to protest his appointment. 
Nevertheless, he was conrmed as king, and when he returned with 

3
royal power, he exacted judgment on his enemies.  Considering that 
the parable also has a Christological dimension to it, a keen reader 
would wonder why a Christian redactor should choose a ruthless and 
murderous Judean Ethnarch as a type of the Messiah. From a cursory 

3BrianSCHULTZ, “Jesus as Archelaus in the Parable of the Pounds (Lk. 19:11-27)”, 
Novum Testamentum 47 (2007) 105.

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consideration, one could say that the connection of the Parable of the 
Pounds with Archelaus is problematic. Yet from a closer look, the true 
rhetorical underpinning of the parabolic representation is evident. In 
essence, the real master of the parable is a “God” gure – the Messiah 
who bestows generous gifts and expects a just accounting of their 
service. 

�
Textual Criticism and Delimitation of the Text
It must be here acknowledged that the various Greek texts and 
witnesses to this Lukan Parable of the Pounds present a number of 
variant readings within some of the verses of the pericope. Because of 
the huge number of verses involved in this pericope and the amount 
of space it will require to analyze the textual issues, we shall leave out 
this section concerning the textual analysis, especially due to the fact 
that we consider most of the variant readings as word/morphological 
adjustments which do not make much signicant impact on the 

4
interpretation of the text in the nal analysis.

On the delimitation of the text, Lk 19:1-10 narrates the arrival of 
Jesus in Jericho and the story of his encounter with Zacchaeus. And 
then 19:29-44 whose beginning is marked by a change of location 
(near Bethphage and Bethany, and no longer in Jericho) narrates a 
series of activities and conversations that culminated in the entry of 
Jesus into Jerusalem (19:45-46). In between, we have 19:11-28 
which tells of the Parable of the Pounds.�

Scholars have often debated whether the Lukan Parable of the 
Pounds is one parable or two parables woven into one by Luke. This 
is because the Matthean version of the parable (of the talents) does 
not contain the issue of the 'throne claimant', the story of the 
nobleman who went to receive a βασιλεία (kingdom) amid 

4It would be fair not to categorically maintain that the textual issues involved in the 
pericope do not make any real impact in the strict sense of the word. However, 
based on the scope of this paper and the trajectory of our analysis, we wish to 
assume the minimalization of such impact and rely fully on the text we have taken 
as the basis of this paper. Our textual basis therefore for this paper is: Eberhard and 
Erwin NESTLE andBarbara and Kurt ALAND et al. (eds.), Novum Testamentum 
Graece. 28th edition(Stuttgart: Deutsche Bibelgesellschaft, 2012).

The Parable of the Pounds in the Lukan Journey ...   | 5


opposition, as contained in Luke. While some argue that this strand is 
5a Lukan addition to the material in Q,  some argue that it was already 

6
combined in the version which Luke inherited,  and some others 
argue that two of Jesus' parables have been combined into one parable 

7
by Luke.  The circumstances regarding its construction 

8
notwithstanding,  Lk 19:11-28 presents a number of features in its 
form and structure that impels the reader to approach it as a single 
narrative unit.

The unit begins in 19:11 which intimates the reader that Jesus 
goes on to tell a παραβολή (parable) – one parable and not two – and 

the story ows until v.27 and then in v.28, the narrator informs the 
reader what Jesus does after he had said these things. Further, we also 
note that 19:28 appears to function not only as a transitional verse that 
concludes the preceding parable, καὶεἰπὼνταῦτα(“and having said 

these things”),but also initiates a new section of the narrative in 
which Jesus' activities in and around Jerusalem will be recounted. At 
the same time, 19:29 marks the beginning of a new narrative situation 
that will unfold in three discreet phases: entry into the temple (19:29-
44), cleansing of the Temple (19:45-46), and teaching in the Temple 

9precincts (19:47-21:38).  This point that 19:29 marks the beginning 
of a new narrative unit is also corroborated by the introductory 
function by which the account of Jesus' entry into the Temple 
(19:29:46) shifts the perspective of the narrative to what is about to 

10 
occur in the story.

Given the foregoing considerations, Lk 19:11-28 can be 
delimited as a narrative unit.

5Joseph A. FITZMYER, The Gospel According to Luke I-IX (AncB 28; Garden 
City, NY: Doubleday & Co., 1981) 63-97; Luke Timothy JOHNSON, The Gospel 
of Luke (Collegeville, MN: Michael Glazier, 1991) 6.
6Jan LAMBRECHT, “The Parable of the Throne Claimant (Luke 19:11-27)”, in 
Veronica KOPERSKI (ed.), Understanding What One Reads: New Testament 
Essays (Leuven: Peeters, 2003) 113.\
7Joachim JEREMIAS, The Parables of Jesus (London: SCM Press, 1972) 59.
8Nolland presents a beautiful summary of the debate: cf. John NOLLAND, Luke 
18:35-24:53 (Dallas, TX: Word Books Publishers 2002) 910-911.
9Cf. Dean BÉCHARD, “The Journey Narrative: Preliminary Considerations” 
(Unpublished Lecture Notes I on the Gospel of Luke at the Pontical Biblical 
Institute, Rome 2013) 7.
10Cf. BÉCHARD, “The Journey Narrative”, 7-8.

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 Lk 19:11-28Matt 25:14-30   Mk 13:34 

14“For it will be like a 
m a n  g o i n g  o n  a 
journey, who called 
h is  servants  and 
entrusted to them his 
property.

15
 To one he gave ve 

talents, to another 
two, to another one, 
to each according to 
his ability. 

Then he went away.
16
He who had 

received the ve 
talents went at once 
and traded with 

34It is like a man going 
on a journey, when he 
leaves home

and puts his servants 
in charge, 
each with his work, 
and commands the 
doorkeeper to stay 
awake.

1 1 As they heard 
these things, he 
proceeded to tell a 
parable, because he 
w a s  n e a r  t o 
J e r u s a l e m ,  a n d 
b e c a u s e  t h e y 
supposed that the 
kingdom of God 
w a s  t o  a p p e a r 
immediately.
12 He said therefore, 
“A nobleman went 
into a far country to 
receive a kingdom 
and then return.
13
 Calling ten of his 

servants, he gave 
them ten pounds, 
and said to them, 
`Trade with these 
till I come.'
14 But his citizens 
hated him and sent 

Synoptic Parallels &Comparison
A tabular representation of the synoptic comparison would be helpful 

11
here:

11Our comparison in this section is made much easier with the Greek and English 
edition of the well-tabulated synopsis done by the American Bible Society on the 
four Gospels. Cf. KurtALAND (ed.), Synopsis of the Four Gospels (New York: 
American Bible Society 1982). The English translation presented here are from the 
Revised Standard Version (RSV) and the English Standard Version (ESV). This 
however applies only to this tabular presentation of the synoptic parallels, while we 
shall continue to use our own personal translation all through the paper.

The Parable of the Pounds in the Lukan Journey ...   | 7


them, and he made 
ve talents more.
17
 So also he who had 

the two talents made 
two talents more.
18 But he who had 
received the  one 
talent went and dug 
in the ground and hid 
his master's money.
19
 Now after a long 

time the master of 
those servants came 
and settled accounts 
with them.

20And he who had 
received the ve 
talents came forward, 
bringing ve talents 
m o r e ,  s a y i n g , 
' M a s t e r ,  y o u 
delivered to me ve 
talents; here I have 
made ve talents 
more.'
21 His master said to 
h im,  'Wel l  done, 
good and faithful 
servant. You have 
been faithful over a 
little; I will set you 
over much. Enter into 
t h e  j o y  o f  y o u r 
master.'

an embassy after 
him, saying, 'We 
do not want this 
man to reign over 
us.'

1 5  W h e n  h e 
returned, having 
r e c e i v e d  t h e 
k i n g d o m ,  h e 
commanded these 
servants, to whom 
he had given the 
money, to be called 
to him, that he 
might know what 
they had gained by 
trading.
16

 The rst came 
b e f o r e  h i m , 
saying, 'Lord, your 
pound has made 
ten pounds more.'

17 And he said to 
him, 'Well done, 
g o o d  s e r v a n t ! 
Because you have 
been faithful in a 
very lit t le,  you 

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22 And he also who 
had the two talents 
c a m e  f o r w a r d , 
saying, 'Master, you 
delivered to me two 
talents; here I have 
made two talents 
more.'
23
 His master said to 

him, 'Well  done, 
good and faithful 
servant. You have 
been faithful over a 
little; I will set you 
over much. Enter 
into the joy of your 
master.'
24 He also who had 
received the one 
talent came forward, 
saying, 'Master, I 
knew you to be a 
hard man, reaping 
where you did not 
sow, and gathering 
where you scattered 
no seed,
25
 so I was afraid, and 

I went and hid your 
talent in the ground. 
Here you have what 
is yours.'
2 6 But his master 
answered him, 'You 
wicked and slothful 
servant! You knew 
that I reap where I 
have not sown and 

shall have authority 
over ten cities.'

18
 And the second 

came, saying, 'Lord, 
your  pound  has 
made ve pounds.'

19 And he said to 
him, 'And you are to 
be over ve cities.'

2 0
 Then  ano the r 

c a m e ,  s a y i n g , 
`Lord, here is your 
pound, which I kept 
l a i d  a w a y  i n  a 
napkin;
21
 for I was afraid of 

you, because you 
are a severe man; 
you take up what 
you did  not  lay 
down,  and  reap 
what you did not 
sow.'

22
 He said to him, 'I 

will condemn you 
out of your own 
mouth, you wicked 
servant! You knew 
that I was a severe 
man, taking up what 
I did not lay down 
and reaping what I 

The Parable of the Pounds in the Lukan Journey ...   | 9


g a t h e r  w h e r e  I 
scattered no seed?
27 Then you ought to 
have invested my 
m o n e y  w i t h  t h e 
bankers, and at my 
coming I  should 
have received what 
was my own with 
interest.

28
 So take the talent 

from him and give it 
to him who has the 
ten talents.

29
 For to everyone 

who has will more be 
given, and he will 
have an abundance. 
But from the one 
who has not, even 
what he has will be 
taken away.

3 0  A n d  c a s t  t h e 
worthless servant 
i n t o  t h e  o u t e r 
darkness. In that 
place there will be 
w e e p i n g  a n d 
gnashing of teeth.'

did not sow?
23
 Why then did you 

not put my money 
into the bank, and at 
my coming I should 
have collected it 
with interest?'
24

 And he said to 
those who stood by, 
`Take the pound 
from him, and give 
it to him who has 
the ten pounds.'
25
 (And they said to 

him, 'Lord, he has 
ten pounds!')

26
'I tell you, that to 

everyone who has 
will more be given; 
but from him who 
has not, even what 
he has will be taken 
away.
27
 But as for these 

enemies of mine, 
who did not want 
me to reign over 
them, bring them 
here and slay them 
before me.'”
28 And when he had 
said this, he went on 
ahead, going up to 
Jerusalem. 

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Though Mark does not have any version of the parable, but in the 
context of making comparison with the kingdom of heaven as 
Matthew does, Mark engenders the “journey motif”, and that 
becomes a common feature in the three synoptic Gospels. But on the 
parable itself, we shall deal with the comparison between Matthew 
and Luke. What is the relation of the parables in Matthew and Luke? 
Can the earliest version be determined? Comparing both versions 
from all possible perspectives, there are opinions that if the two 
versions of the parable derive from the same original source, then the 
traditions on which Matthew and Luke depend must have diverged 

12very early.  We need to analyze the features of the parable to be able 
to ascertain or refute such a position.

A close reading of each of the two versions given in Matthew and 
Luke reveals some obvious parallelisms making up the bulk of the 
two versions which make many scholars in modern critical 
scholarship regard the two versions as derived from the same source, 
or one derived from the other. At the same time, it reveals a number of 
divergent details which are also very signicant. On the parallel 
details, we could compare:

Also there are a number of common phrases such as: “good ... faithful 
servant” (Lk 19:17; cf. Matt 25:21); “I was afraid” (Lk 19:21; cf. Matt 
25:25); “because you are a hard man” (Lk 19:21; cf. Matt 25:24); 
“you reap what you did not sow”, (Lk 19:21; cf. Matt 25:24); “wicked 
servant” (Lk 19:22; cf. Matt 25:26); “deposit my money with the 
bankers” (Lk 19:23; cf. Matt 25:27); “with interest on my return” (Lk 
19:23; cf. Matt 25:27); “Take the pound from him” (Lk 19:24; cf. 
Matt 25:28); “give it to him who has the ten pounds” (Lk 19:24; cf. 
Matt 25:27); “everyone who has will be given more” (Lk 19:26; cf. 

 
Lk 19:12, 13, 15b-23, 24b-26                Matt 25:14, 15, 19-27, 28, 29

12Klyne R.SNODGRASS, Stories with Intent:A Comprehensive Guide to the 
Parables of Jesus (Grand Rapids, MI: Eerdmans Publishers, 2008) 525.

The Parable of the Pounds in the Lukan Journey ...   | 11


Matt 25:29); “from him who has not, even what he has will be taken 
away” (Lk 19:26; cf. Matt 25:29).

Beyond the wording and in terms of the content of the parable, 
common also to both Matthew and Luke is that the responsibility 
assigned the servants gives them an obligation, and there is the device 
of dialogue between a master who entrusts the obligation and a 
subordinate in the wrong. In both parables, the master is addressed 
with κύριε, the vocative case of the term κύριος (master). Besides the 

fact that κύριος is the right word to use for a human master, it is also 

used with reference to God or later in the Church, the exalted Christ. 
Hence, the exibility of the word has also attracted much attention. 
Whereas no other word is suitable for a servant in both versions of the 
parable to use for master, in Matt 25:37, 44, the Son of Man as Judge 
is addressed as κύριε, and in Lk 19:33-34, οἱκύριοι is used for the 

owners of the colt Jesus will ride and ὁκύριος is used for Jesus 

himself, the colt's true master. In both parables, the 'money' of the 
third servant who did not invest is taken from him and given to the 
servant with the most money. Both parables also contain the saying, 
“To all those who have, more will be given; but from those who have 
nothing, even what they have will be taken away” (Matt 15:29; Lk 

1319:26).
There is however a catalogue of signicant differences between 

the two versions. We can picture the 'delay motif' in the Matthean 
story whereby the master returns after a long time. While this 'delay 
motif' and the settling of accounts when the master returns (Matt 
25:19) has been interpreted to support a reading which sees the 

13In both parables, a man entrusts an obligation ('money' as it were, following the 
more general interpretation rendered to Matthew's τάλαντονand Luke's μνᾶ) to his 

servants before he goes away. On his return, the servants give an account of what 
they have done with the money. Two servants have increased their money while a 
third returns only what he was given. The master rewards the rst two servants but 
criticizes the third for not investing the money so that the master could receive back 
his money with interest. Cf. Elizabeth V. DOWLING, Taking Away the Pound: 
Women, Theology and the Parable of the Pounds in the Gospel of Luke (London: T 
& T Clark, 2007) 72; Cf. SNODGRASS, Stories with Intent, 526.

12 |    Ekpoma Review, Volume. 7, 2020   


14parable as being about the last judgment,  the Lukan story does not 
indicate any such delay in return.

In the Matthean story, the number of servants the master called is 
n o t  e x a c t l y  s p e c i  e d ,  a s  w e   n d  i n  M a t t  2 5 : 1 4 , 
ἐκάλεσεντοὺςἰδίουςδούλους (“he called his very servants”);  but 

according to the distribution of the amount and their returns, there are 
three servants (Matt 25:15-18), and the master in the Matthean story 
gives different amount of the τάλαντον to each servant. In the Lukan 

s t o r y ,  t h e r e  a r e  t e n  s e r v a n t s  ( c f .  L k  1 9 : 1 3 ) : 
καλέσαςδὲδέκαδούλουςἑαυτοῦ (“having called ten servants of  his 

own”); and they all received equal amount, aμνᾶ each, but like 

Matthew, only three of them are treated at the time of delivering the 
returns. The rst two servants in the Matthean version each doubled 
their money in the master's absence (Matt 25:20,22) while the rst 
two servants in the Lukan story respectively made 1000% and 500% 
prots (Lk 19:16, 18). The third servant in the Matthean parable dug 
the ground and hid the money of his master (Matt. 25:18), while the 
third servant in the Lukan version (Lk 19:20) wraps his money 
ἐνσουδαρίῳ (“in a piece of cloth”). Where the rst two slaves in 

Matthew are praised and told that they will be put in positions of 
authority, the rst two slaves in Luke are given authority over cities in 

15
the present rather than at some future time (Lk 19:17,19).

In the Lukan version, the master repeats the description of 
himself as a harsh man. Matthew's version does not have such a 
qualication.

14Daniel J. HARRINGTON, The Gospel of Matthew (Collegeville, MN: The 
Liturgical Press, 1991) 352.
15The Matthean case of the reward presents a future dimension, and in the context of 
the injunction to 'enter into the joy of your master', the eschatological element in the 
reading of Matthew's version stands out. This is further corroborated by the order in 
the Matthean story that the third slave be thrown 'into the outer darkness, where 
there will be weeping and gnashing of teeth' (Mt. 25:30; cf. 8:12; 13:42, 50; 22:13; 
24:51). The 'outer darkness' which suggests condemnation at the last judgment 
contrasts with entering 'into the joy of the master' which alludes to a positive at the 
judgment. No corresponding punishment is given to the third slave in the Lukan 
version.  Cf. HARRINGTON, Matthew, 352-353; DOWLING, Taking Away the 
Pound¸ 74.  

The Parable of the Pounds in the Lukan Journey ...   | 13


1� τάλαντον vs. μνᾶ
As we mentioned earlier, one of the very prominent distinctive 
features in the two versions of the parable is the monetary unit 
employed. Matthew uses the word τάλαντον (“talent”) for the object 

of the business while Luke uses the word μνᾶ, which many English 

translations render as 'pound'. 
A μνᾶ is a monetary unit equivalent to hundred drachmas or 

16
denarii.  The word is a Semitic loanword from the Akkadian word 
manû, and it made its appearance in Greek as early as the period of the 

17Attic Greek.  It is a considerable, though not an enormous, sum of 
money. In the New Testament, it is used only by Luke and appears 

18
only in the Parable of the Pounds (Lk 19:13, 16, 18, 20, 24, 25).  We 
shall consider its OT usage later in our verse-by-verse analysis of the 
text.

τάλαντονwas originally a measure of weight varying in size from 

about 26 to 36 kg, and then became a unit of coinage whose value 
differed considerably in various times and places, but was always 
comparatively high. It varied also with the metal involved which 
might be gold, silver, or copper. In the NT, the word is found only in 

19Matt 18:24; 25:15 (2x), 20, 22, 24 (2x), 28.  While there is a variety 
of understanding of the precise value of the τάλαντον, it is 

considerably more valuable than the μνᾶ, that is, of much larger 

16Cf. James Hope MOULTON andGeorge MILLIGAN, The Vocabulary of the 
Greek Testament: Illustrated from the Papyri and Other Non-Literary Sources 
(London: Hodder and Stoughton, 1930), 414. The drachma itself can be considered 
the same value as the denarius, the usual daily wage for a labourer. 
17Frederick William DANKER and Walter BAUER, A Greek-English Lexicon of 
the New Testament and other Christian Literature (Chicago and London: The 
University of Chicago Press, 2000) 654.
18AlfredSCHMOLLER, Handkonkordanz zum Griechischen Neuen Testament 
(Stuttgart: Deutsche Biblegesellschaft, 1989) 339; DANKERand BAUER, A 
Greek-English Lexicon, 654.
19DANKER andBAUER, A Greek-English Lexicon, 988; SCHMOLLER, 
Handkonkordanz 479.

14 |    Ekpoma Review, Volume. 7, 2020   


20denomination with each talent equalling sixty minas.
From the above analysis, it is clear that each Evangelist uses a 

term peculiar to him as the monetary unit of the task, and signicant is 
the fact that Matthew's word applies somewhere else outside the 
Parable of the Talents in his Gospel (cf. 18:24).

2� The Matthean story and the Lukan story: Source Primacy 
Considered
The pressing questions: Whose version of the parable is older? Did 
Matthew copy from Luke or did Luke copy from Matthew? And 
which of them adapted certain features of an existing tradition and 
reworked them to suit his purpose?

The typical scholarly approach to these parables as presented by 
21

Matthew and by Luke amounts to the following three points:
i.)  that the two versions are divergent accounts of a single original, 
though it is difcult to trace the similarities in both accounts to Quelle 
(i.e. the Q source);
ii.)  That Matthew's account is closer to the original, but Matthew 
shaped the parable allegorically to reect a concern for eschatology 
and the delay of the parousia by placing it in his eschatological 
discourse, by several additions some of which may be due to the 
tradition, and by the change from minas to talents; and,
iii.) that Luke has somewhat ineffectively joined two parables, that of 

22the minas and that of the throne claimant.
On the basis of an overall critical analysis, we are caught 

between tradition and redaction, and also in the web of the arguments 

20It is pertinent to note that the value of the talent also varies considerably, 
depending on times and places. Some scholars evaluate a talent as equivalent to 
sixty minas, while some others understand the talent to be one hundred times more 
valuable than the pound. Cf. Eduard SCHWEIZER, The Good News According to 
Matthew (transl. David E. GREEN) (London: S.P.C.K., 1975) 470; JOHNSON, 
The Gospel of Luke, 289-290.
21Cf. SNODGRASS, Stories with Intent, 529-530.
22Scholars also believe that Luke has also shaped the result of the parable 
eschatologically by placing it just before the entryto Jerusalem, by his introduction 
in v.11, and by the direct order to “do business in v.13). But our focus in the paper is 
the orientation of the parable to the two-fold theme of Mission and Discipleship, 
owing to the fact of 'calling' and 'entrusting a task' which is expected to yield due 
fruits with the passage of time. This mission-disciple theme is also evident in the 
form and 'shape' of the parable.

The Parable of the Pounds in the Lukan Journey ...   | 15


23 between single tradition and double tradition. Both past and 
contemporary critical scholarship is divided between a single 
original source tradition adapted independently by Matthew and 
Luke, and the view that one depended on the other. Many scholars 
agree that the bulk of similarities between the two accounts is due to 

24 
the fact that they emerged from a single teaching occasion of Jesus or 
from different occasions of teaching in which Jesus repeated the 

25parable.  Two main explanations are given as to how the 
dissimilarities crept into the accounts: (1.) That the original parable is 
preserved independently in the Matthean tradition (M) and in the 
Lukan tradition (L), and that it is these traditions which are 
responsible for the discrepancies between the two accounts. (2.) That 
the parable was preserved in a source common to both evangelists, 
such as Q, and that the evangelists themselves or various editors 

26
before them are responsible for the differences.  Either of these two 
positions however raises a further question: which of the two 
evangelists preserves the most original form of the parable? The vast 
majority of commentators opine that whatever the 'original' teaching 
looked like, it would have been more similar to Matthew's version 

23Cf. Richard L. ROHRBAUGH, “A Peasant Reading of the Parable of the 
Talents/Pounds: A Text of Terror?” Biblical Theological Bulletin23 (1993) 32-39; 
R. Q. FORD, The Parables of Jesus. Recovering the Art of Listening (Minneapolis 
1997). 32-46; SNODGRASS, Stories with Intent, 530-531. The scope of this work 
does not avail us of the opportunity to analyse as many scholarly divides and 
arguments as possible in this regard. But we shall limit ourselves to a few details 
that have bearing on the trajectory of this paper. 
24Cf. Adelbert DENAUX, “The Parable of the Talents/Pounds (Q 19,12-27) – A 
Reconstruction of the Q Text”, in Andreas LINDEMANN (ed.), The Saying Source 
Q and the Historical Jesus (Leuven: Leuven University Press, 2001) 430.
25Cf. Alfred PLUMMER, A Critical and Exegetical Commentary on the Gospel 
According to Luke (Edinburgh: T & T Clark, 1922) 437
26This debate has really received considerable attention in Critical Scholarship. Cf. 
Arland J. HULTGREN, The Parables of Jesus:A Commentary (Grand Rapids, MI: 
Eerdmans, 2000) 278-279; William D. DAVIES – Dale C. ALLISON, A Critical 
and Exegetical Commentary on the Gospel according toSaint Matthew, Vol III 
(Edinburgh: T & T Clark International 1997) 376; EdgarHENNECKE, New 
Testament Apocrypha (ed. &transl. Wilhelm SCHNEEMELCHER and R. 
McLWILSONet al.) (London: Lutterworth Press, 1965) 149 ff.

16 |    Ekpoma Review, Volume. 7, 2020   


27than to Luke's.  A counter position is held by just a few, one of whom 
is Marie-Joseph Lagrange who argues that it is Luke who preserves 
the most original form, and that Matthew (or his source) is the one 

28
guilty of the most redactional work.

More appealing to me is the view that each of the two evangelists 
based their versions of the parable on the teaching of Jesus, either a 
single teaching which experienced variation in form as passed from 
one period to another, or various occasions of teaching where the 
same story had to be told with different nuances, contextualized 
according the peculiarities of the audience or kerygmatic purpose, in 
terms of the intended message of each occasion. Alfred Plummer 
suggests that it is more likely that both of them reect two separate, 
albeit similar, teachings of Jesus, given on different occasions, rather 
than stipulating that the gospel writers confused the details of the 

29
teachings as well as its context.  It is like someone telling the same 
story twice on different occasions, each time adapting not only the 
presentation but also the details of the story in order to better t the 
audience before us. A very tenable view in our consideration that 
gives credence to the possibility of Plummer's suggestion is given by 
N. T. Wright: “It is highly likely that Jesus used such stories on 

27They mostly base their argument upon the supposition that there is no adequate 
not tentative reason why Matthew or his source would have removed certain 
elements from the parable which are preserved in Luke, all the more so since these 
elements were particularly tting for Mathew's context. Cf. Joseph A. FITZMYER, 
The Gospel According to Luke X-XXVI (AncB 28A; Garden City, NY: Doubleday 
& Co., 1985) 1230. On this point, we nd it difcult to agree with these scholars 
that Matthew would nd everything preserved in the L tradition useful for his 
context. Matthew's eschatological context is enough reason why adaptations could 
be set in, if he were to really have the L or Q source to rework. The view that Lukan 
version was expanded from the original which is said to have been preserved by 
Matthew may not be outrightly tenable, in our view. 
28Marie-JosephLAGRANGE, Évangile selon Saint Luc (Paris : J. Gabalda 1921& 
1948) 490-492.I also nd it a sort of over-assumption the claim that Matthew did 
the redactional work on the original which Luke preserves. Rather, I believe that 
both of them independently retold an existing story which has its source in the 
historical Jesus, and then applied vocabulary and context that would be more 
comprehensible to their respective audience.
29PLUMMER, Gospel According to Luke, 437.

The Parable of the Pounds in the Lukan Journey ...   | 17


numerous occasions (not just 'twice', as cautious conservative 
exegetes used to suggest). There is no reason to suggest that either 
Matthew or Luke's version was derived from the other, or both from a 

30
single original.

Klyne Snodgrass observes that at least three parables beside 
these two deal with the same themes of entrusted possessions, a 
master's absence, and a later reckoning: the Faithful or Unfaithful 
Servant (Matt 24:45-51), the Man going on a Journey (Mk 13:34-36), 
and the Wicked Tenants (Matt 21:33-45; Mk 12:1-12; Lk 20:9-18). 
Given that such stories were told often and given the lack of common 
language between Matthew and Luke, he argues that Matthew's 
Parable of the Talents and Luke's Parable of the Pounds do not render 

31the same parable or have any genetic relation.
Lending support to these latter views also impels us to 

acknowledge that it is not impossible, and in fact it must have been 
that case, that each of the two evangelists, without necessarily 
depending on each other, in adapting the parable whose source is the 
teaching of Jesus, included their own redactional input to the story in 
order to render more apt the overriding message as it connects and 
ows with its overall context. There is a very strong indication of 
Luke's ingenuity in this parable to prove this point. Let us consider 
the parables in Luke's gospel that are completely Lukan, that is, found 
only in Luke. On an interesting note, G. Sellin divides the 
introductory formulas of the Lukan parables into a three-fold 
categorization such as ἄνθρωπός-τις(anthrōpos-tis), τίς-ἐξ-ὑμῶν(tis-

30Nicholas T. WRIGHT, Jesus and the Victory of God (Minneapolis: Fortress Press, 
1996) 632-633.
31With all the efforts made by scholars to determine the original source(s) of the 
parable(s) as contained in Matthew and Luke, Klyne Sondgrass comes to the 
conclusion that the signicant differences between the two accounts make three 
options possible: (i.) We have  two independent parables developing the same plot 
with the throne claimant being original to Luke's parable; (ii.) We have two 
independent parables, but Luke (or his tradition) added the throne claimant 
elements; (iii.) We have a common original which developed in two directions and 
which Luke (or his tradition) altered by merging the throne claimant elements. 
According to him, one of the rst two options is more likely. Cf. SNODGRASS, 
Stories with Intent, 531.

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ex-hymōn) and ὅμοιος(homoios) parables. By examining the 

introductory formulas of the parables, he states the important fact that 
Luke has a preponderance of τίς-ἐξ-ὑμῶν and ἄνθρωπός-τις parables, 

while Mark and material peculiar to Matthew's Gospel contain 
exclusively ὅμοιος parables. On the basis of this, he attempts to 

establish the contention that they come entirely from the hand of 
32 Luke and not from the Jesus tradition. Following such an 

observation, we can see the uniqueness of the Parable of the Pound, in 
the sense that while also having enough other characteristics to 
qualify it as a parable of the Jesus tradition which both Luke and 
Matthew share, the Lukan introductory formula (cf. 19:13) and many 
other unique Lukan characteristics that it possesses, shows it to be a 
piece of ingeniously arranged material by Luke and strategically 
tted into its context in the Gospel to convey some pertinent message.   

Literary and Narrative Context of the Parable
The context preceding the parable deals with Jesus' activities near 
Jericho and inside Jericho while still on his way to Jerusalem (18:35-
43; 19:1-10). The narrator tells us that as he draws near Jericho 
(18:35) he encounters a blind man and restores his sight. And then he 
enters Jericho (19:1) and eats with Zacchaeus (a story unique to 
Luke).

The Parable of the Pounds is given immediately after the 
Zacchaeus incident and immediately before Jesus' entry into 
Jerusalem. Since 9:51, Jesus has been on a journey to Jerusalem, such 
that through the intervening ten chapters the reader has been 
anticipating his arrival. As a matter of fact therefore, the parable is 
placed at a crucial stage within the journey narrative, a sort of climax 
in a series of activities and conversations during the nal lap of that 
journey to Jerusalem. While on the journey and prior to the telling of 
the parable, Jesus converses with a rich ruler and invites him to 

32G. Sellin's analysis is found in the PhD Dissertation of C. I. BLOMBERG, 
“Tradition History of the Parables Peculiar to Luke's Central Section” (University 
of Aberdeen, 1982), 248-258.

The Parable of the Pounds in the Lukan Journey ...   | 19


distribute his wealth to the poor, but he would not yield, and Jesus 
dec lares  how di fcul t  i t  i s  for  the  weal thy  to  en ter 
εἰςτὴνβασιλείαντοῦθεου (“into the kingdom of God” – 18:18-25). 

Then Jesus makes the third prediction of his passion and states clearly 
that Jerusalem, to which he is going, is the place where he would be 
killed (18:31-33). Drawing near Jericho, Jesus cures a blind beggar 
who then follows him (18:35-43). And then in Jericho, Jesus 
encounters the tax collector, Zacchaeus who welcomes him into his 
house (19:1-10). Signicant in this latter encounter is that, in contrast 
to the rich ruler mentioned in 18:18-25, Zacchaeus voluntarily 
decides to give half his possessions to the poor, and becomes intent on 
not defrauding anyone (19:8); and then Jesus pronounces salvation 

33
upon Zacchaeus and his household (19:9).

In the analysis of many scholars, the introductory clause of 
19:11, Ἀκουόντωνδὲαὐτῶνταῦταπροσθεὶςεἶπενπαραβολὴν (“As they 

were hearing these things, he proceeded to tell a parable”), somewhat 
indicates the linking of the following story the Parable of the Pounds 
with the Zacchaeus narrative, and they conclude from it that it is the 
same audience which hears Jesus' pronouncement in 19:9-10 that will 
hear the parable Jesus tells. After this particular introductory clause, 
verse 11 gives two narrative reasons for the parable being here. As the 
narrator indicates, Jesus tells the parable because 'he was near 
Jerusalem' and because “they” thought the βασιλείατοῦθεοῦ would 

appear immediately (19:11). In this, we see that placing the parable 
after the Zacchaeus story and before the triumphal entry deserves 
c lose  a t ten t ion .  The  s ta tement  to  Zacchaeus  I  19 :9 , 

33In this whole narrative contextup to the followership and resolve of Zacchaeus, 
the discipleship-mission motif and its connection with the journey Jesus makes to 
Jerusalem where he would die, is already brought out clearly, setting the stage for 
deepening of the message via an allegorical rendering in the Parable of the Pounds 
that follow immediately after. In obeying the command to come down from the tree, 
Zacchaeus answers the call to discipleship. He then invites Jesus to dine with him 
and his closer encounter with Jesus leads him to μετάνοια. The nal result is that 

Zacchaeus gains salvation (cf. Lk 19:1-10), the reward that awaits every true 
disciple.

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σήμερονσωτηρίατῷοἴκῳτούτῳἐγένετο (“today salvation has come to 
34this house”) provides the reason within the narrative why “they”  

thought the kingdom was immediately to appear, whereas the 
situation makes evident their lack of understanding that Jerusalem 
would be the place of death for Jesus.

Jesus goes on to tell the parable. After the parable, the narrator 
35 

tells us that Jesus continues his journey to Jerusalem (19:28).
Signicant to note also is that several features of Luke's narrative of 
the last days in Jerusalem connect the features of the parable. In the 
account of the triumphant entry which follows, Jesus is acclaimed as 
“king” (19:38), a nuance which is found in only Luke's account of the 

36
triumphant entry, a reminder that the βασιλεία is present.

Within its larger narrative context, there are also some other 
signicant features which scholars have identied both inside the 
parable and in its seams as stylistic techniques employed by Luke to 
highlight the message of the parable. Amongst these is the feature of 
opposition and destruction as identied by Guy. He links the 
opposition of the citizens in 19:14 with the opposition by the 
Pharisees in 19:39, and also links the slaughter of the citizens in 19:27 
with the slaughter of 19:44. Guy describes these connections as 'a 
textual web of interrelationship' between the parable and the 

37
following pericope.  The connection I would prefer to make in this 
regard of connecting the parable with the pericope that comes after is 

34The identity of this “they” who are expecting the kingdom of God raises further 
questions. Who exactly does the “they” refer to? Some think it is the crowd who 
complains in 19:7 – cf. James M.DAWSEY, The Lukan Voice: Confusion and Irony 
in the Gospel of Luke (Macon, GA: Mercer University Press 1986) 95; others point 
to the disciples – cf. Sharon H. RINGE, Luke (Louisville, KY: Westminster John 
Knox 1995) 234. According to Dowling, since it is unlikely that opponents of Jesus 
would be expecting the kingdom of God to appear once Jesus arrives in Jerusalem, 
it is more likely that “they” refers to supporters, including the disciples – cf. 
DOWLING, Taking Away the Pound, 76.
35SNODGRASS, Stories with Intent, 527.
36DOWLING, Taking Away the Pound, 77.
37DOWLING, Taking Away the Pound, 77.

The Parable of the Pounds in the Lukan Journey ...   | 21


that, as the fate of the opposing citizens (cf. 19:14) seems to be an 
allegorical allusion to the fate that awaits the opposing Pharisees, so 
does reward as bequeathed upon the faithful servants awaits the 
“multitude of disciples” who welcomed him, rejoicing and praising 
God (cf. 19:37-38), a strong enough reason to make the stones 
themselves protest if the disciples were to be deterred (cf. 19:39-40) 
from trailing the path marked for them by the master. 

�
Closer Analysis of the Text
19:11
The introduction (v.11) leading into the parable holds a lot of 
information and draws a lot of questions as well. What is the meaning 
of this verse? Did Jesus tell this parable to prevent eschatological 
excitement among his followers or to announce the reality of the 
Kingdom for which preparations must be made? Most commentators 

3 8agree that  i t  is  a  Lukan creat ion,  and the effect  of 
Ἀκουόντωνδὲαὐτῶνταῦταis to tie the parable closely to the preceding 

scene (cf. ἀκούω  – 16:14; 20:45) with its audience as the followers of 

Jesus (5:27-39). This is further corroborated by the use of 
προσθεὶςεἶπενπαραβολὴν (“he proceeded to tell a parable), which 

implies an addition to what they have been hearing. Luke 
distinctively uses προστίθημι(cf. 3:20; 12:25, 31; 17:5; 20:11-12; 

Acts 2:41, 47; 5:14; 11:24; 12:3; 13:36).
 The main organizing device of the central portion of Luke's 

Gospel is the journey of Jesus to Jerusalem with numerous travel 
notices rubbing through the narrative (9:31, 51, 53; 13:22, 33-34; 
17:11; 18:31). Now, it is nearing its climax as he gets closer to 

3 9Jerusalem.  The causal clause in 19:11 is signicant: 
διὰτὸἐγγὺςεἶναιἸερουσαλὴμαὐτὸν (“because he was near to 

Jerusalem”).With these words, the narrator noties us that he added 
this parable because he was getting close to Jerusalem? What then is 
the connection between this parable and his journey to Jerusalem? 

38JEREMIAS, Parables, 99 n40 gives a list of Lukan and Pre-Lukan characteristics.
39JOHNSON, Luke, 289.

22 |    Ekpoma Review, Volume. 7, 2020   


Many commentators would like to nd the answer in the second 
reason given for the parable, “… and because they supposed that the 
kingdom of God was to appear immediately” (19:11). The natural 
antecedent for the implied subject (“they”) is the accompanying 
crowd made up of followers, opponents, and the “rest”. The verb 
δοκέω is sometimes used to express false opinion, but in fact, Luke 

uses it neutrally (1:3; 10:36; 22:24; Acts 15:22, 25, 28, 34; 25:27; 
26:9) as often as to designate erroneous perceptions (8:18; 12:40, 51; 
13:2-4; Acts 12:9; 17:18). Yet the verb itself does not tell us whether 
we are to take the parable as a correction or conrmation of their 

40opinion.
The two points that I would like to emphasize in this verse 

however, for the purpose of our paper are:(i.) the journey notice, and 
(ii.) the presence of the disciples amongst those who make up the 
audience. We shall discuss them further in the section that treats the 
function of the text in the Lukan JN.

19:12
This verse like the preceding one, contains numerous indications of 
Lukan compositional activity such that one can say that whatever 
may have been his original source for the story, it involves a Lukan 
revision inserted into this Lukan context for a particular purpose.   As 
with this verse in which the Jesus' story really begins, evidence of 
Lukan characteristic within this parable would also be seen all over 
the text. The adverb, οὖν (“therefore”) is used here in a responsive 

sense, being that their expectation has generated this response, which 
is the parable. The closest parallels to this usage are in Lk 3:7, 18; 
7:31.The term, εὐγενὴς is an adjective which literarily means “noble 

birth” (cf. Acts 17:11; 1 Cor 1:26). The word ἐπορεύθη (“he 

journeyed”) is part of Luke's journey vocabulary and would recall for 
the hearer Jesus' journey to his destiny in Jerusalem. It is used again in 
Luke's travel notice at 19:28. And earlier in 9:51, as part of Luke's 
journey vocabulary, το ῦπορεύεσθαι signals Jesus' movement toward 

40Johnson, Luke, 289. 

The Parable of the Pounds in the Lukan Journey ...   | 23


41his goal of death and resurrection.  Another catch-word in this verse 
is ὑποστρέψαι (“to return”), for the entire parable is dependent on the 

return of the king, who will require his servants to give an account.
The allegorical meaning of these details is that Jesus is the “man 

of noble birth” and that the χώρανμακρὰν (“distant country”) refers to 

his being in heaven awaiting his return. His servants are to do his 
42work until he comes back.

19:13
The δέκαμνᾶς(“ten minas) are central to this verse. a “mina” was an 

OT measure of weight consisting of fty shekels (Ezek 45:12), used 
for gold and silver (1 Ki 10:17; Ezra 2:69; Neh 7:71–72). It was “a 
sixtieth of a talent or about one hundred drachmas, i.e., about three 
months' wages”. Even though a mina is a much smaller sum than the 
ve talents in Mt 25:15 (which represent a sizable fortune), three 
months' wages is still a considerable sum of money. The nobleman 
makes his expectation concerning the money clear with the use of 
πραγματεύσασθε the imperative of πραγματεύομαι, meaning “to 

engage in business. 
The phrase, ἐνᾧἔρχομαιpresents a sense of construction that is 

somewhat ambiguous. Most translators simply render it as “until I 
come”, while some others would see it as “while I go”. This latter 
nuance which could also mean “while I am travelling” captures the 
context of the journey information that keeps being highlighted by 
the author. 

41J. Fitzmyer calls this Luke's “pregnant use of the verb πορεύεσθαι … [where] the 
context is one of opposition and hostility, and the implication is that his destiny is to 
be reached despite such opposition. Further noteworthy instances of it are to be 
found in the travel account in particular (9:51, 52, 53, 56, 57; 10:38; 13:33; 17:11; 
19:12) though its use is not conned to this section”, Cf. FITZMYER, Luke I-IX, 
164-171; A. ARTHUR, Luke 9:51-24:53 (ConCom; St. Louis 1998) 426; 
JOHNSON, Luke, 289.  
42M. C. BLACK, Luke (Joplin, MO 1996). 
43DANKER and BAUER, A Greek-English Lexicon of the New Testament.

24 |    Ekpoma Review, Volume. 7, 2020   


19:14-27
Luke continues the thread of the parable. We would just highlight a 
few of the various Lukan characteristics to buttress our point that this 
Parable is a purposeful Lukan insertion into the journey narrative for 
a signicant purpose.

In 19:14,τοῦτονis a derogatory reference with the nuances of 

“this guy” or “this fellow” and βασιλεῦσαιis an ingressive aorist, “to 
43become king.”  The bidding of some of the nobleman's fellow 

citizens who sought to upset his conrmation as king was clearly 
unsuccessful and he returns with full royal authority. Here the 
opposition to Jesus, perhaps especially that which culminates in his 
death, is in view. In the larger Lukan perspective, the journey is a 
journey through death and to God (see Acts 2:33–36), and the return 
is the anticipated coming of the Son of Man (see Luke 21:27–28). The 
case in point is that as he journeys (to God), Jesus would entrust the 
task for the continuation of his mission to his followers, as envisioned 
in the parable where the noble man entrusts talents to his servants.

The term, γνοῖin 19:15 is also an ingressive aorist, “come to 

know.” Probably a large part of the reason they did not want him to be 
king is that they did not want to be held accountable – to him or to 

44anyone.  The success achieved by the rst two servants may seem 
extraordinary to us, but in the ancient world huge risks went with 
huge returns. They have done well in their trial and are given an 
important share in the rule of their monarch (cf. 22:29–30). The 
expression, ὅτιἐνἐλαχίστῳπιστὸςἐγένου (“because you have been 

faithful in very little”) in 19:17 re-echoes 16:10 which is the parable 
45

of the unrighteous steward.  The third servant, however (note that 
Luke seems to lose sight of the rest of the ten who were entrusted with 
money), returns the money, carefully preserved, but has made 
absolutely no use of it. The man explains his action as provoked by 
fear, based on his understanding of the exacting nature of his master: 

44A. ARTHUR, Luke 9:51-24:53 (St. Louis: 1998) 725 ff.
45Cf. ARTHUR, Luke 9:51-24:53, 291; Also, Howard I. MARSHAL, The Gospel of 
Luke: A Commentary on the Greek Text (Grand Rapids, MI: William B. 
EerdmansPublishing Company, 1978) 707.

The Parable of the Pounds in the Lukan Journey ...   | 25


this man withdraws from the bank what he has not deposited and 
claims the harvest that represents the effort of somebody else's 

46
sowing.

In marked contrast to the other two, the third servant loses his 
stake in his master's affairs precisely when his master has become the 
undisputed ruler of the realm. Here too the proverb in 19:26, 
παντὶτῷἔχοντιδοθήσεται,ἀπὸδὲτοῦμὴἔχοντοςκαὶὃἔχειἀρθήσεται (“to 

every one who has will more be given; but from him who has not, 
even what he has will be taken away”) proves true that winners win 
yet more and losers lose all that they have. But this slave is not the 
only loser in our story. His loss suddenly appears modest when it can 
be compared to that of the fellow citizens who opposed the coming to 
power of this ruler. They are guilty of treason, and they will pay the 

47
ultimate penalty.  But who made the statement is not exactly clear 
whether it is the king in the story, or an interjection by Jesus into the 
parable. This pronouncement is found also in Matt 25:29; 13:12; Mk 
4:25.

19:28
This verse is a Lukan link with the preceding section. The phrase, 
εἰπὼνταῦτα (“having said these things”) is meant to emphasize that 

Jesus has removed any basis for misunderstanding of the present 
incident. This verse which comes soon after the parable, doubles as 
the conclusion of the parable of the pounds and the conclusion of the 
journey narrative, and it goes on to give the nal travel notice: 
ἐπορεύετοἔμπροσθενἀναβαίνωνεἰςἹεροσόλυμα (“he went on ahead, 

going up to Jerusalem”). Indeed, ἔμπροσθενmeans that Jesus went in 

front of his followers (cf. Mk 10:32 for the motif). While 
ἀναβαίνωεἰςἹεροσόλυμα recalls Lk 2:42, invoking Jesus' pilgrimage 

to Jerusalem at the age of twelve in the company of his parents, it also 
recalls Lk 18:31 which signals his nal earthly destination where 

46NOLLAND, Luke 18:35-24:53, 917-918
47NOLLAND, Luke 18:35-24:53, 918; J. B. GREEN, The Gospel of Luke (Grand 
Rapids, MI 1997) 679ff.

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everything that is written about the Son of Man will be accomplished. 
In a similar vein, εἰςἹεροσόλυμαis drawn from Mk 11:1 with an eye to 

the triumphant entry of Jesus into Jerusalem to begin his ultimate 
journey to the cross. It puts Jesus' journey to Jerusalem at the center 
stage. The hearer is alerted 'one more time' to pay attention to what is 
about to transpire in the holy city of Jesus' destiny. The hearer's 
response to the events that take place there will be signicant for his 
eternal salvation. �

The 'journey notice' in this nal verse of the pericope combines 
with the preceding one in v.11 for a specic function. These last two 
'journey notices' (v.11 and v.28) in the Lukan Journey narrative t the 
Parable of the Pounds within an inclusio, and renders it a lot 
signicant in the broader context of the journey narrative that begins 
from Lk 9:51. 

The Function of the Parable in the Journey Narrative and its 
Message 
Obviously, as we said in the introduction, the Parable of the Pound 
was carefully incorporated by Luke into the journey narrative 
material to weave up a literary and rhetorical connection of all the 
themes present in the discourses and actions of Jesus throughout the 
entire journey narrative. The parable brings the ideational purpose to 

48bear on the overarching message of the JN as it approaches its end.  
The linguistic choices and pragmatic undertones of the parable 
convey the writer's perspective on, and experience of, 'what is 
happening' in the ministry of Jesus. Whenever we talk about events, 
we represent them in a certain way. Luke uses the Parable of the 
Pounds to represent what the departure of Jesus after his earthly 
ministry implies for his followers to whom he is entrusting the 
continuation of the ministry on earth.

48In presenting a number of arguments that have been advanced in support of the 
theory that Lk 19:28 should mark the end of the JN, Dean Béchard points out that 
amongst other elements, there is rst some indication that Luke intents the Parable 
of the Pound (19:11-27) as an “interpretive pause” that not only comments on the 
preceding Zacchaeus episode (19:1-10), but also offers a recapitulation of the 
major themes of the entire JN. Cf.  BÉCHARD, “The Journey Narrative”, 7. 

The Parable of the Pounds in the Lukan Journey ...   | 27


In v.11, Luke provides his audience with an interpretive frame by 
which to make sense of the parable laying emphasis on their 
'erroneous' thinking concerning the imminence of the parousia: “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” (19:11), although the presence of σήμερον (“today”) in 

49
vv.5, 9 raises the question of the eschatological timetable.  Going on 
to tell the parable gives enough clarication on the issue, providing 
that, rather than set eyes on the “when” of the appearance on the 
kingdom, attention should focus on how we use our time and given 
resources to prepare ourselves and others for admittance into the 

50kingdom (cf. Acts 1:6-11).
Therefore, of the various themes it engenders, and the various 

possible functions that the Parable of the Pound play in the entire 
context of the journey narrative – Christological, theological, 
ecclesiological,  missiological, etc. – our focus on this paper is to take 
on the missiological function, that is, the motifs of “discipleship” and 
“mission”. David Gill's apt description very well captures our 
purpose: “The parable of the pound, coming as it does at the close of 
the Travel Narrative, has special signicance; and it is comforting for 
our interpretation of the whole that it contains the two themes of 

49Scholars have interpreted this view in a variety of ways. While Conzelman 
emphasized Luke's concern with “readiness”, Maddox thinks that Luke's primary 
concern is not when the kingdom will come but with who will qualify to be 
admitted to it. Cf. HansCONZELMAN, The Theology of Luke (transl. 
GeoffreyBUSWELL) (London: Faber, 1960) 113; Robert MADDOX, The 
Purpose of Luke-Acts(Göttingen: Vandenhoeck & Ruprecht, 1982) 49-50;105-
106.This latter view challenges us to search for other dimensions intentions in the 
message, which brings us to the question of true discipleship as an 'ingredient' that 
can truly qualify one for admittance into the kingdom.
50Cf. This is actually a strong statement and reminder of the seriousness of the call to 
discipleship and mission. Everything has its own time. The journey of Jesus which 
culminates with his entry into Jerusalem leads to the fulllment of his earthly 
destiny, to suffer and to die in Jerusalem, and to rise again. But his death and the end 
of his earthly ministry does not mark the end of his mission, and until the time of the 
eschatological fulllment which is certainly not so imminent (cf. Lk 19:11), the 
disciples are to 'engage in business', the business of making God's salvation reach 
the ends of the earth.  

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proper discipleship and mission. One might almost say that it 
identies them, i.e., missionary activity is the work of the good 

51
disciple.”

Looking at this two-fold theme (mission and discipleship) again 
from the context of the entire journey narrative, we would come to see 
that it constitutes the framing structures of the narrative (cf.  9:51-62; 
Lk. 19:11-28, 29ff), in which verbs of “sending” and “entrusting” 

52some tasks are signicantly employed.  Some important elements 
connecting the beginning of the Lukan Journey Narrative with the 
end part, specically the Parable of the Pounds can therefore be 
briey be highlighted. First it must been noted that like the case with 
19:11-28, a number of themes and motifs extend through the 
narrative of 9:51-62, and most prominently the 'journey notices' and 

53
the theme of discipleship.   Following the element of necessity seen 
in Jesus' journey and his determination in taking it (19:51), he 'sends' 
messengers ahead of him, to make 'ready' for him (9:52). The 
'sending' of the disciples surfaces also in the Parable of the Pounds 
where the nobleman charges his servants with the task of 'engaging in 
business' (service) until he comes (cf. 19:13). Also present is the 
'motif' of rejection – the Samaritans would not receive him (9:53) just 
as the citizens of the nobleman sent an embassy after him to 
accentuate their rejection of him (19:15), but despite the rejection 
however, the mission is not abandoned and in each case the 
determination takes them on (9:56; 19:12, 15a). The theme of 
discipleship is then clearly taken up and expanded in 9:57-62, and the 
nal statement of Jesus in v.62 ts well into comparison with the 
rendering of accounts situation of 19:15-27 given that the nobleman's 
servants, by answering the call and accepting the task entrusted to 
them, they thereby put their hands on the plough and the one who 

51David GILL, “Observations on the Lukan Travel Narrative and Some Related 
Passages”, Harvard Theological Review 63 (1970) 212.
52With a collection of such verbs, we can say therefore, that Lk 19:11-28, 29-44 
forms an inclusio with Lk 9:51-62, and upon this basis, we can develop out theme of 
discipleship which is found in the Parable of the Pounds.
53Cf. DeanBÉCHARD, “Exegesis of the Travel Narrative” (UnpublishedLecture 
Notes II on Luke's Gospel at the Pontical Biblical Institute, Rome 2013) 2

The Parable of the Pounds in the Lukan Journey ...   | 29


looks back (cf. the third servant – 19:20-26) is not t for the master's 
reward (kingdom of God – cf. 19:62).

We can, in fact, notice from the foregoing that the 'journey 
notices' on the outer frames of the parable – v.11 (being near to 
Jerusalem) and v.28 (going up to Jerusalem) together set the parable 
within an inclusio characterized by the 'journey motif'. This is in 
effect, a signicant standpoint in the overall connection of the parable 
with its predominant theme. The narrator's introduction and 
conclusion to the parable therefore, reinforce the focus on Jerusalem 
(the place where Jesus would die to rise again after three days – 
18:31-33). It is a sort of κήρυγμα (kerygma, i.e. “proclamation”), an 

important and signicant rhetorical device applied to this parable 
which has the 'journey motif', used by the author to teach his audience 
and readers the right way to respond to the task charged by the 
'master', whose going away after being rejected (cf. 19:14) by the 
elders and scribes, does not end there, but will receive his exaltation 
and return in glory to demand the rendering of accounts by all the 
servants he left behind (cf. 19:15-27 vis-à-vis the totality of the 
Gospel message).    

Luke's editing and use of the parable therefore offers a lot of 
signicance. The point in the parable is that Jerusalem in vv.11 and 28 
is not about the establishment of the βασιλεία and the Parousia, rather 

it is a place for the passion and resurrection of Jesus. It is a key place 
54

but not the place for the end.  Luke has therefore used the Parable of 
the Pound to correct a false notion of discipleship. The fact that Jesus 
has gone to take his βασιλεία does not mean that the disciples can 

relax and simply wait around until he returns. The author points out 
that the time while he is away is a time for “trading” (19:15), i.e. for 

55the hard work of the Christian life. That this work includes 
missionary activity and relentless service is shown by the parallel 
passage in Acts 1:10-11 – “And while they were gazing into heaven 
as he went, behold, two men stood by them in white robes, and said, 

54GILL, “Observations”, 211; Darrell L. BOCK, Luke (Downers Grove, IL: 
InterVarsity, 1994).
55GILL, “Lukan Journey Narrative” 212.

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'Men of Galilee, why do you stand looking into heaven? This Jesus, 
who was taken up from you into heaven, will come in the same way as 
you saw him go into heaven'”. This very scene points back more or 
less to the conversation between Jesus and his disciples in Acts 1:6-8 
and the mandate Jesus gives to them just before he ascended into 

56
heaven.

To give the μνᾶς and entrust them with a duty to accomplish, is 

tantamount to the details of the call to discipleship. With the giving of 
the 'minas', the nal parable of the Jerusalem journey highlights the 
disciple's stewardship in the interim between Jesus' death and return. 
It continues the theme of his preparation of the disciples for life after 
his departure. His servants must recognize that the consummation of 
the kingdom is yet in the future and they are accountable for their 
service in the meantime. Those who would not serve and those who 
reject Jesus' kingship face judgment, whether they reject that 
kingship directly or view the King as harsh rather than gracious (cf. 
Lk 19:24-27).

It is pertinent to note also that Patristic exegesis is fraught with 
emphasis on the 'discipleship' and 'mission' motifs with regard to this 
parable of the minas. One clear example is Cyril of Alexandria who 
states that, “we should see in the Parable of the Pounds an allegorical 

57
reference to the mission given to the Apostles and their successors.

Therefore, in our nal analysis, the nobleman who goes on a long 
journey and returns a king is not Archelaus as many exegetes and 
commentators tend to claim, but Jesus Christ himself. At the end of 
his earthly ministry, Jesus goes on the journey of his return to the 
Father and he leaves behind Him servants (disciples and believers) of 
various degrees of merit, and enemies as well. Each of these servants 
and enemies will be rewarded or punished according to his deeds; and 
the rewards are larger opportunities of service. It is clear therefore 

56Before then the disciples had asked if Jesus were going to restore the βασιλείαto 

Israel now. He answers that it is not for them to know the time (Acts 1:7-8); he 
promises them the Holy Spirit and predicts, “you will be my witnesses … to the 
ends of the earth.  Cf. GILL, “Lukan Journey Narrative” 212.
57Arthur A.JUST, Luke (Downers Grove, IL: InterVarsity 2003) 294.

The Parable of the Pounds in the Lukan Journey ...   | 31


that the main lesson of the Parable of the Pounds is the long period of 
Christ's absence, during which there will be abundant time for both 
service and rebellion, time to fulll the mission and call to service and 
be rewarded at last, or to neglect the given opportunity and face the 
judgment (cf. Lk 19:13-27). Therefore, there is not to be, as the 
disciples fancied, immediate triumph and joy for all; but, rst a long 
time of probation, and triumph and joy at last for those only who have 

58earned them, and in exact proportion to their merits.

� �
Conclusion
We have examined the Parable of the Pounds as a kerygmatic rhetoric 
employed by Luke to establish the climactic standpoint of the journey 
narrative (JN), which is to recall and make emphatic all the themes 
and motifs that constitute the entire JN itself. Our particular emphasis 
has been on the preponderant two-fold theme of discipleship and 
mission. The Parable of the Pounds (Lk 19:11-28) analysed through 
the prism of its allegorical referent accentuates Luke's ingenuity, the 
rhetoric of kerygma with which he is able to reach far with his 
message.  

The kingdom will not appear immediately (19:11). Disciples 
therefore are called to be trustworthy and proceed diligently with the 
mission entrusted to them while they wait for the second coming of 
Christ the king. This in effect invites hearers and readers not just 
merely to stand near the beginning of the narrative but to stand with 
courage and joyful hope at the end of the narrative, at that crucial and 
pivotal point when the account of stewardship is rendered to the 
master.

Following our analysis and discussion, this paper proposes a 
three-fold set of recommendations: (i.) that all followers of Jesus, 
indeed all Christians, should engage in “purposeful action” of putting 
their God-given μνᾶς to good use so as to yield good fruits – 

beatitudes; (ii.) that modern disciples should follow Jesus dutifully 

58Included also in this overarching message is the point that to neglect opportunities 
is to lose them; andto make the most of opportunities is to gain in felicitous strides. 
Cf. PLUMMER, Gospel According to Luke, 443.

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on the journey to bring about the reign of the βασιλείατοῦθεοῦ, viz by 

a life of seless service to the needs of others and wholehearted 
commitment to the promotion of brotherhood, justice and peace in 
the society; and (iii.) that those entrusted with ministerial and 
missionary vocations should relate themselves appropriately to the 
spiritual signicance of the “journey towards Jerusalem”, viz. the 
sacricial import and self-giving dimension of their calling.

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