Luke indicated that Jesus said that this landowner proceeded to send another slave (καὶ προσέθετο ἕτερον πέμψαι δοῦλον). These wicked tenants also beat (οἱ δὲ κἀκεῖνον δείραντες) and insulted him (καὶ ἀτιμάσαντες). They also sent him away empty-handed (ἐξαπέστειλαν κενόν). This beating of the second slave can be found in Mark, chapter 12:4, and Matthew, chapter 21:36, but there were multiple slaves in Matthew. Mark said that this landowner sent another slave again to them (καὶ πάλιν ἀπέστειλεν πρὸς αὐτοὺς ἄλλον δοῦλον) in another attempt to get his share of the crop. This time, they beat or struck this second slave over the head (κἀκεῖνον ἐκεφαλίωσαν) and insulted or shamed him (καὶ ἠτίμασαν). These wicked tenants did the same thing to him that they had done to the first slave. There definitely was a pattern developing here. Matthew had multiple individual slaves in both accounts, instead of one slave. This landowner sent more slaves (πάλιν ἀπέστειλεν ἄλλους δούλους) this second time around. This time, there was more than the 3 like the first time (πλείονας τῶν πρώτων), without any indication of how many. However, the wicked tenants did the same thing to them (καὶ ἐποίησαν αὐτοῖς ὡσαύτως) that they had done to the first group of slaves, which included killing and stoning them, once again without being specific. How would you treat bad tenants?
Luke indicated that Jesus said that when the harvest time came (καὶ καιρῷ), this land owner sent a slave to these tenants (ἀπέστειλεν πρὸς τοὺς γεωργοὺς δοῦλον), so that they might give him (δώσουσιν αὐτῷ) his share of the produce from the vineyard (ἵνα ἀπὸ τοῦ καρποῦ τοῦ ἀμπελῶνος). However, the tenants beat him (δείραντες). They sent him away empty-handed (οἱ δὲ γεωργοὶ ἐξαπέστειλαν αὐτὸν…κενόν). This parable about the wicked tenants can also be found in Matthew, chapter 21:34-35, and Mark, chapter 12:2-3. Mark said that when the harvest season time came, the right time (τῷ καιρῷ), the landowner sent a slave (καὶ ἀπέστειλεν…δοῦλον), to these tenants or renters (πρὸς τοὺς γεωργοὺς). He was to collect or receive (λάβῃ) from these tenant farmers (ἵνα παρὰ τῶν γεωργῶν) his share of the fruit produced from this vineyard (ἀπὸ τῶν καρπῶν τοῦ ἀμπελῶνος). This all seemed very reasonable. However, these tenant farmers seized this slave (καὶ λαβόντες αὐτὸν). They beat him (ἔδειραν). Then they sent him away empty-handed (καὶ ἀπέστειλαν κενόν). There was only one slave in both these accounts, instead of the 3 different slaves that Matthew indicated that Jesus talked about at this harvest time. Matthew remarked that Jesus said that when the time came when the grapes were ripe for picking (ὅτε δὲ ἤγγισεν ὁ καιρὸς τῶν καρπῶν), the landowner sent his slaves (ἀπέστειλεν τοὺς δούλους αὐτοῦ), not one slave, to these tenants or renters (τοὺς γεωργοὺς) to collect his fruit produce (λαβεῖν τοὺς καρποὺς αὐτοῦ). However, these tenant farmers seized his slaves (καὶ λαβόντες οἱ γεωργοὶ τοὺς δούλους αὐτοῦ). They beat one slave (ὃν μὲν ἔδειραν). Then they killed another slave (ὃν δὲ ἀπέκτειναν) and stoned still another slave (ὃν δὲ ἐλιθοβόλησαν). These tenant farmers were not very nice. Only Matthew had the 3 different slaves rather than the one slave as in Luke and Mark. They were also more destructive in Matthew. Have you been a good tenant?
Luke indicated that Jesus remarked that the nobleman said to the bystanders (καὶ τοῖς παρεστῶσιν εἶπεν) to take the mina from him (Ἄρατε ἀπ’ αὐτοῦ τὴν μνᾶν) and give it to the one who had earned 10 minas (καὶ δότε τῷ τὰς δέκα μνᾶς ἔχοντι). This seems harsh, but in sync with the character of the nobleman. This was similar to Matthew, chapter 25:28, perhaps indicating a Q source. Jesus, via Matthew, said that this master or slave owner said to his people to take the one talent from this wicked lazy slave (ἄρατε οὖν ἀπ’ αὐτοῦ τὸ τάλαντον) and give it to the slave who already had 10 talents (καὶ δότε τῷ ἔχοντι τὰ δέκα τάλαντα). That did not seem fair, even though it was a mild punishment. This lazy slave ended up with nothing, but he really did not want anything. However, the ambitious industrious slave, who had increased his money, would get even more. Do you have enough money?
Luke has Jesus tell a parable about this Pharisee and a tax collector that is only found in this gospel. Luke indicated that Jesus said this Pharisee stood by himself (ὁ Φαρισαῖος σταθεὶς ταῦτα πρὸς ἑαυτὸν). He was praying (προσηύχετο) to God. He said thank you to God (Ὁ Θεός, εὐχαριστῶ σοι) that he was not like other people (ὅτι οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων). He was not a thief, a robber, or a swindler (ἅρπαγες), unjust, unrighteous, or wicked (ἄδικοι), or an adulterer (μοιχοί), or even like this tax collector (ἢ καὶ ὡς οὗτος ὁ τελώνης). This Pharisee considered himself a just, righteous person, not like other sinners who were evil. Certainly, he was happy not to be a terrible Roman tax collector, like that other person in the Temple. Thus, he uttered the prayer of an upstanding righteous Jewish person. Do you thank God that you are better than other people?
Luke indicated that Jesus continued with the good slave becoming wicked or unwise. Jesus said that if this good slave said to himself in his heart (ἐὰν δὲ εἴπῃ ὁ δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ) that his lord or master was delayed in returning (Χρονίζει ὁ κύριός μου ἔρχεσθαι), then he would begin to beat the other male and female slaves (καὶ ἄρξηται τύπτειν τοὺς παῖδας καὶ τὰς παιδίσκας). He would begin to eat and drink (ἐσθίειν τε καὶ πίνειν) and get drunk (καὶ μεθύσκεσθαι). This parable about the wicked slave is similar to Matthew, chapter 24:48-49, with a little more elaboration here in Luke, where the good slave became the wicked slave. Perhaps this shows a Q source. Matthew indicated that Jesus said that this wicked slave thought in his heart (ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ) that his master was delayed (Χρονίζει μου ὁ κύριος). Then he began to beat up his fellow slaves (καὶ ἄρξηται τύπτειν τοὺς συνδούλους αὐτοῦ). He ate and drank with the drunkards (ἐσθίῃ δὲ καὶ πίνῃ μετὰ τῶν μεθυόντων). There is trouble brewing here. This will not end well. Mistreating others and over indulging will not help you. Have you ever treated others badly?
Luke indicated that Jesus continued with his sayings. The good person (ὁ ἀγαθὸς ἄνθρωπος), out of the good treasure of his heart (ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας), produces good things (προφέρει τὸ ἀγαθόν). The evil person (καὶ ὁ πονηρὸς), out of his evil treasure (ἐκ τοῦ πονηροῦ), produces evil (προφέρει τὸ πονηρόν). Out of the abundance of the heart (ἐκ γὰρ περισσεύματος καρδίας), the mouth speaks (λαλεῖ τὸ στόμα αὐτοῦ). The heart was considered the moral center of a person. Thus, we often say a person has a good heart. Just like a tree, if the heart is good or evil, it will show up in either good or evil deeds and words. This is similar to Matthew, chapter 12:35, thus indicating a possible Q source. Matthew had Jesus speak about the same theme that only good can come from good people and only bad can come from bad people. This is a common-sense statement that talks about the good and the evil people. The good or kind person brought good things out of his good treasure or storehouse. The evil or wicked person brought evil things out of his evil treasure or storehouse. There never was any ambiguity. Your treasure, your storehouse, your heart, or your morality would be revealed in your words or deeds. What do you reveal in your activities?
Luke uniquely indicated that Jesus said that the Most-High God is kind (ὅτι αὐτὸς χρηστός ἐστιν), even to the ungrateful (ἐπὶ τοὺς ἀχαρίστους) and the selfish evil ones (καὶ πονηρούς). The goodness of God extends even to the wicked. Does that surprise you?
This is unique to Matthew. Those slaves were successful, as they went out into the roads and streets (καὶ ἐξελθόντες οἱ δοῦλοι ἐκεῖνοι εἰς τὰς ὁδοὺς). They got anyone they could find (συνήγαγον πάντας οὓς εὗρον), both bad and good (πονηρούς τε καὶ ἀγαθούς) to come to the wedding banquet. Thus, the wedding hall was filled with reclining wedding dining guests (πονηρούς τε καὶ ἀγαθούς). However, when the king came in (εἰσελθὼν δὲ ὁ βασιλεὺς) to see the reclining guests (θεάσασθαι τοὺς ἀνακειμένους), he saw a man there who was not wearing a wedding garment or wedding robe (εἶδεν ἐκεῖ ἄνθρωπον οὐκ ἐνδεδυμένον ἔνδυμα γάμου). This wedding garment or robe might be an allusion to a garment or robe of righteousness. However, the slaves had invited some bad, wicked, or evil people also.
This is similar to Luke, chapter 6:45, thus indicating a possible Q source. Matthew has Jesus continue the same dichotomy theme that only good can come from good people and only bad can come from bad persons. This is a common-sense statement that talks about good and evil men. The good or kind person (ὁ ἀγαθὸς ἄνθρωπος) brings good things out of his good treasure or store house (ἐκ τοῦ ἀγαθοῦ θησαυροῦ ἐκβάλλει ἀγαθά). The evil or wicked person (καὶ ὁ πονηρὸς ἄνθρωπος) brings evil things out of his evil treasure or store house (ἐκ τοῦ πονηροῦ θησαυροῦ ἐκβάλλει πονηρά). There is never any ambiguity.
Yahweh said that he was going to undo his creation. He was going to sweep away everything on the face of the earth. He was going to do away with all humans and animals, as well as all the birds in the air and the fish in the sea. The wicked would stumble, as all humanity would be wiped out.