Luke 19:15 - Printer Friendly

ESV: When he returned, having received the kingdom, he ordered these servants to whom he had given the money to be called to him, that he might know what they had gained by doing business.

NIV: "He was made king, however, and returned home. Then he sent for the servants to whom he had given the money, in order to find out what they had gained with it.

NASB: When he returned after receiving the kingdom, he ordered that these slaves, to whom he had given the money, be summoned to him so that he would learn how much they had made by the business they had done.

CSB: "At his return, having received the authority to be king, he summoned those servants he had given the money to, so that he could find out how much they had made in business.

NLT: After he was crowned king, he returned and called in the servants to whom he had given the money. He wanted to find out what their profits were.

KJV: And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.

NKJV: “And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading.

In the parable of the ten minas (Luke 19:11–27), Jesus compares Himself to a nobleman who must go away to be given a kingship. Before he leaves, the nobleman entrusts ten servants with a mina: a measure of money worth four months' wages. He expects them to invest the money well and make a profit. The newly crowned king returns and calls his servants to account.

The parable of the ten minas is like the parable of the talents, with a few exceptions. One is that Jesus is speaking here to a crowd, not just His disciples. Another is that each servant here receives the same amount—one mina—not different amounts of money. That suggests that this parable is for disciples and those on the fringe, and that they all receive the same treasure.

There is one thing they have all received: proof that Jesus is the Messiah. When He rises from the dead, that proof will be incontrovertible. But then He will leave: He will ascend into heaven (Luke 24:50–53; Acts 1:8–9). What will His listeners do then? Will they accept Him as their king and remain faithful to His charge to expand His kingdom—to symbolically invest their mina? Or will they rebel against His reign (Luke 19:14)?

Jesus spends four verses setting up the story and twelve judging the work of the servants. That's going to make the following commentary very repetitive, but more importantly, it reveals the point Jesus is trying to make. His listeners need to be responsible with the knowledge that Jesus is the Messiah. They need to spread the gospel. When He returns, He will call them to account.

This responsibility highlights the theological concept that the kingdom of God and the kingship of Jesus is "now and not yet." Jesus' birth established the beginning of God's kingdom on earth. When Jesus goes to the cross and rises again, God's kingdom will be sure. The Son of God has broken into the world and done the work needed to save it. But the kingdom will not be fulfilled, and Jesus will not fully reign, until His second coming (Revelation 19:11–16). Until then, His servants need to be faithful to Him.

Luke 19:11–27 is the final passage of a series of stories about the kingdom of God. In a parable, Jesus explains that He cannot take the kingdom now; He must leave to receive it. His followers will be those who have understanding about His kingship: the gospel. Those who faithfully spread that message will be greatly rewarded. Those who plot against Him will be destroyed. This parable is about responsibility with the gospel; the similar parable of the talents is about responsibility with resources like time and spiritual gifts (Matthew 25:14–30). Next comes the triumphal entry (Luke 19:28–44).

Jesus approaches Jerusalem by way of Jericho. Along the road, he encounters Zacchaeus: an unusually short man and infamous tax collector. Zacchaeus responds to Jesus' invitation and demonstrates humility and repentance. Jesus gives a parable explaining a believer's obligation to encourage the spread of the gospel. Jesus enters Jerusalem to great fanfare, upsetting local Pharisees. As He rides, Jesus weeps to think of the future destruction in store for the city. He once again drives corrupt businessmen from the temple grounds. His enemies are furious, but too afraid of the adoring crowds to take direct action.

Luke 19 finishes the "travelogue of Christ to Jerusalem" and introduces His first actions there (Luke 9:51—19:27). This long passage semi-chronologically records Jesus' journey to Jerusalem and the theological reasons why He must go to the cross. It finishes here, in this chapter, with Jesus meeting Zacchaeus and the parable of the ten minas. The chapter continues with Jesus' entry into Jerusalem as its king—the triumphal entry. Jesus mourns over Jerusalem, its rejection of their Messiah, and its coming destruction in AD 70. He also cleanses the temple and teaches there. In the next segments, Luke covers the last hours of Jesus' earthly life (Luke 22—23) as well as Jesus' resurrection (Luke 24).

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.