Luke 19:27
But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.
Original Language Analysis
τοὺς
which
G3588
τοὺς
which
Strong's:
G3588
Word #:
2 of 18
the (sometimes to be supplied, at others omitted, in english idiom)
ἐχθρούς
enemies
G2190
ἐχθρούς
enemies
Strong's:
G2190
Word #:
3 of 18
hateful (passively, odious, or actively, hostile); usually as a noun, an adversary (especially satan)
ἐκείνους,
those
G1565
ἐκείνους,
those
Strong's:
G1565
Word #:
5 of 18
that one (or (neuter) thing); often intensified by the article prefixed
τοὺς
which
G3588
τοὺς
which
Strong's:
G3588
Word #:
6 of 18
the (sometimes to be supplied, at others omitted, in english idiom)
μὴ
not
G3361
μὴ
not
Strong's:
G3361
Word #:
7 of 18
(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether
θελήσαντάς
would
G2309
θελήσαντάς
would
Strong's:
G2309
Word #:
8 of 18
to determine (as an active option from subjective impulse; whereas g1014 properly denotes rather a passive acquiescence in objective considerations),
ἐπ'
over
G1909
ἐπ'
over
Strong's:
G1909
Word #:
11 of 18
properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution (with the genitive case), i.e., over, upon, etc.; of re
αὐτοὺς
them
G846
αὐτοὺς
them
Strong's:
G846
Word #:
12 of 18
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
ἀγάγετε
bring
G71
ἀγάγετε
bring
Strong's:
G71
Word #:
13 of 18
properly, to lead; by implication, to bring, drive, (reflexively) go, (specially) pass (time), or (figuratively) induce
καὶ
and
G2532
καὶ
and
Strong's:
G2532
Word #:
15 of 18
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
Cross References
Luke 19:14But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us.Hebrews 10:13From henceforth expecting till his enemies be made his footstool.Psalms 2:9Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.Matthew 22:7But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.Nahum 1:8But with an overrunning flood he will make an utter end of the place thereof, and darkness shall pursue his enemies.Luke 21:22For these be the days of vengeance, that all things which are written may be fulfilled.Nahum 1:2God is jealous, and the LORD revengeth; the LORD revengeth, and is furious; the LORD will take vengeance on his adversaries, and he reserveth wrath for his enemies.Luke 20:16He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid.Isaiah 66:6A voice of noise from the city, a voice from the temple, a voice of the LORD that rendereth recompence to his enemies.
Historical Context
This echoed the historical Archelaus, who—after receiving his kingdom from Rome—executed opponents who had petitioned Caesar against him. Jesus's audience recognized the reference and understood the point: rejected kings return with vengeance. More significantly, this previewed AD 70, when Roman armies destroyed Jerusalem, slaughtering thousands who rejected Jesus as Messiah. Ultimately, it points to final judgment when Christ returns not as suffering Servant but as conquering King. Those who rejected His first coming in grace will face His second coming in judgment.
Questions for Reflection
- How does the distinction between unfaithful servants (loss of rewards) and active enemies (eternal judgment) clarify degrees of accountability?
- What does Christ's dual role—merciful Savior now, righteous Judge later—teach about responding to His gospel?
- How should the certainty of judgment on Christ's enemies motivate evangelism and gospel urgency?
Related Resources
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Analysis & Commentary
But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me (πλὴν τοὺς ἐχθρούς μου τούτους τοὺς μὴ θελήσαντάς με βασιλεῦσαι ἐπ' αὐτοὺς ἀγάγετε ὧδε καὶ κατασφάξατε αὐτοὺς ἔμπροσθέν μου, plēn tous echthrous mou toutous tous mē thelēsantas me basileusai ep' autous agage hōde kai katasphaxate autous emprosthen mou)—the parable's shocking conclusion. Echthrous (enemies) identifies active opponents, not merely unfaithful servants. The verb katasphazo (to slaughter, kill) is violent and decisive. This depicts Christ's judgment on those who reject His kingship entirely.
This previews Revelation 19:15-21: Christ's return brings wrath on His enemies. The servant who hid his mina faces loss of reward; these rebels face execution. The distinction is crucial: unfaithful believers lose rewards but retain salvation; unbelievers face eternal judgment. The parable concludes with this stark warning because Jesus was approaching Jerusalem, where leaders would reject and crucify Him. Their rebellion demanded judgment. This isn't cruel vengeance but righteous justice: those who refuse the King's mercy face His wrath. Only two options exist: submit to His reign or face His judgment.