Luke 19:20 - Printer Friendly

ESV: Then another came, saying, ‘Lord, here is your mina, which I kept laid away in a handkerchief;

NIV: "Then another servant came and said, ‘Sir, here is your mina; I have kept it laid away in a piece of cloth.

NASB: And then another came, saying, ‘Master, here is your mina, which I kept tucked away in a handkerchief;

CSB: "And another came and said, ‘Master, here is your mina. I have kept it safe in a cloth

NLT: But the third servant brought back only the original amount of money and said, ‘Master, I hid your money and kept it safe.

KJV: And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin:

NKJV: “Then another came, saying, ‘Master, here is your mina, which I have kept put away in a handkerchief.

In the parable of the ten minas (Luke 19:11–27), a nobleman gives ten of his servants one mina each. This is equivalent to the income a laborer would make in four months. He then tells them he must leave to be crowned king. He expects his ten servants to carefully invest his money and make him a profit. When the king returns, the first servant presents his investment: the one mina has made ten minas more. The king gives him ten cities to rule. The second servant has made five minas with the one. The king gives him five cities to rule.

Now, the third servant steps up. He hasn't made anything. This is not because he failed in a valiant effort; the man did nothing with the resources. He hid the mina instead of investing it. He knew his master was a phenomenally successful investor and would be angry if he failed. So, he didn't try. The king is livid. The least the servant could have done is put the mina in a bank to earn interest. Because of the servant's unfaithfulness, the king takes his one mina and gives it to the man who has proved the most responsible.

In the parable, Jesus is the king and the mina is the gospel: the truth that He is the Messiah and will bring reconciliation between people and God. For members of the crowd, the most immediate proofs are the healing of the blind beggar (Luke 18:35–43) and the radical repentance of a successful tax collector (Luke 19:1–10). In addition, at some point around the same time, Jesus raises Lazarus from the dead (John 11).

This servant represents someone who has witnessed Jesus' ministry and understands the truth but refuses to have faith. John describes these people. "Though he [Jesus] had done so many signs before them, they still did not believe in him" (John 12:37). Even worse, "Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue; for they loved the glory that comes from man more than the glory that comes from God" (John 12:42–43).

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.