Luke 19:24-26 · Bible study
Luke 19:24-26 Commentary: Use or Lose
Greek · 7 what the commentators say
Meaning in one sentence
Why does the nobleman take from the unfaithful servant and give to the faithful? A study on stewardship, reward, and loss in the kingdom.
Research Summary
- Meaning: Faithful stewardship leads to increased responsibility; unfaithfulness leads to loss, even of what one has.
- Key words: Mina (μνᾶ), a sum of money equal to 100 drachmas; take away (αἴρω), to lift and remove; give (δίδωμι), to bestow freely.
- Main debate: Whether the loss described is the removal of spiritual gifts only (Gill) or includes the loss of salvation itself (some traditions).
- Theological theme: Accountability in the kingdom, God judges based on how we use what he entrusts, not on the amount.
- Best use: Preaching on stewardship, judgment, and the delay of the kingdom; small group discussion on using one's gifts faithfully.
Translation Comparison
BSB Berean Standard Bible 2020
24Then he told those standing by, ‘Take the mina from him and give it to the one who has ten minas.’
25‘Master,’ they said, ‘he already has ten!’
26He replied, ‘I tell you that everyone who has will be given more; but the one who does not have, even what he has will be taken away from him.
WEB World English Bible 2000
24He said to those who stood by, ‘Take the mina away from him and give it to him who has the ten minas.’
25“They said to him, ‘Lord, he has ten minas!’
26‘For I tell you that to everyone who has, will more be given; but from him who doesn’t have, even that which he has will be taken away from him.
KJV King James Version 1769
24And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds.
25(And they said unto him, Lord, he hath ten pounds.)
26For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him.
ASV American Standard Version 1901
24And he said unto them that stood by, Take away from him the pound, and give it unto him that hath the ten pounds.
25And they said unto him, Lord, he hath ten pounds.
26I say unto you, that unto every one that hath shall be given; but from him that hath not, even that which he hath shall be taken away from him.
YLT Young's Literal Translation 1898
24`And to those standing by he said, Take from him the pound, and give to him having the ten pounds--
25(and they said to him, Sir, he hath ten pounds) --
26for I say to you, that to every one having shall be given, and from him not having, also what he hath shall be taken from him,
Darby Darby Bible 1890
24And he said to those that stood by, Take from him the mina and give [it] to him who has the ten minas.
25And they said to him, Lord, he has ten minas.
26For I say unto you, that to every one that has shall be given; but from him that has not, that even which he has shall be taken from him.
Douay-Rheims Douay-Rheims Bible 1899
24And he said to them that stood by: Take the pound away from him and give it to him that hath ten pounds.
25And they said to him: Lord, he hath ten pounds.
26But I say to you that to every one that hath shall be given, and he shall abound: and from him that hath not, even that which he hath shall be taken from him.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 19:24
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that verses 24-26 deliver the nobleman's verdict on unfaithful stewardship and the principle behind it. The one mina is taken from the fearful, useless servant and given to the servant who already turned one mina into ten. The bystanders' surprise (v.25, likely a parenthetical remark) highlights the apparent unfairness, but the nobleman's answer (v.26) reveals the kingdom's logic: faithful use of what is entrusted leads to increase; neglect results in loss, even of what one has. Barnes notes that the principle rewards faithfulness and improvement of God's gifts. Gill specifies that the 'take away' applies to gifts and opportunities, not to saving grace, which can never be lost. Cambridge links the saying to Luke 8:18, where 'even that which he seemeth to have' is taken. All point to the same core: stewardship is tested by accountability, and the outcome is not arbitrary but tied to how we used what was given.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Loss of gifts only: Gill argues that the 'take away' applies to gifts and opportunities, not to saving grace, because true faith cannot be lost. This view relies on passages like Luke 8:18 ('even that which he seemeth to have') and a broader Reformed soteriology.
- Loss of salvation: Some traditions (e.g., Arminian, Catholic) understand the parable as describing a genuine loss of salvation, because the unfaithful servant is called 'wicked' and loses everything — consistent with warnings in Hebrews 6:4-6 and 2 Peter 2:20-22.
- Literary proverb: Many commentators (Barnes, Cambridge) treat v.26 as a general aphorism about stewardship and human behavior, not a direct statement of eternal salvation or loss. This view focuses on the immediate context of the parable and its application to discipleship.
What is clear: All Christians agree that faithful use of what God entrusts — whether gifts, opportunities, or resources — leads to greater responsibility and blessing, while neglect and excuses lead to judgment and loss. The passage warns us to take our stewardship seriously.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'having' and 'not having' | Christians agree the phrase refers to faithful use of what God entrusts, those who use their gifts well are described as 'having'; those who neglect them are 'not having'. | Some traditions (e.g., Reformed) see this as referring to spiritual gifts that can be lost, while others (e.g., Catholic) also include the possibility of losing sanctifying grace through mortal sin. The verse is interpreted within each tradition's broader understanding of grace and judgment. |
| Identity of the bystanders | The bystanders react with surprise at the king's decision; their objection highlights the counterintuitive nature of the kingdom's justice. | Clarke and Gill suggest they could be angels or court attendants; Cambridge considers them possibly the crowd, expressing vivid interest. The precise identity remains open. |
| Interpretation of the nobleman as Christ | All major traditions see the nobleman as representing Christ, who goes away, receives a kingdom (ascension/enthronement), and returns for judgment. | Whether the 'far country' specifically refers to the ascension or more generally to the period between Jesus' resurrection and second coming is debated, but the core allegory is widely accepted. |
| Application to Israel in the parable | Many readers (e.g., Barnes) see the parable as addressing the Jewish nation's rejection of Jesus, with the mina taken from Israel and given to the Gentiles (the servant with ten). | Some interpreters (like Cambridge) caution against over-allegorizing, noting the parable primarily teaches individual stewardship. Both applications coexist in the history of interpretation. |
Historical & Cultural Context
These verses form the climax of the Parable of the Ten Minas (Luke 19:11-27), which Jesus told as he neared Jerusalem. His followers thought the kingdom of God would appear immediately (v.11). The parable corrects that expectation: the nobleman goes to a far country to receive a kingdom and returns, a delay before the final reckoning. Historical parallels include Herod Archelaus traveling to Rome in 4 BC to be confirmed as ethnarch, while his subjects opposed him (cf. Josephus, Antiquities 17.9.3). That context makes the parable's elements instantly recognizable: a claimant to power, hostile citizens, and servants left to manage resources.
The mina was a substantial sum, about one hundred drachmas, or three months' wages for a laborer. Each servant received the same amount, so the starting point was equal. The first two servants traded and gained ten and five minas respectively, receiving authority over cities proportionate to their gain. The third servant buried his mina in a napkin, offering the excuse that his master was harsh. The nobleman judges this servant 'wicked' and takes the mina away.
The bystanders' protest (v.25) is likely a dramatic device, expressing the natural human sense of injustice. But the king's answer (v.26) redefines fairness from the perspective of the kingdom: those who prove faithful receive more responsibility; the unfaithful lose even what they had. The principle echoes Jewish wisdom traditions (e.g., Proverbs 9:9) and appears elsewhere in Jesus' teaching (Matthew 13:12; Matthew 25:29).
The passage also points forward to verse 27, where the enemies who rejected the king's rule are executed. Together, these verses depict both the rewarding of faithful servants and the judgment of those who oppose the king, a double-edged lesson for Jesus' disciples and the crowds who heard him.
Textual Notes
The consulted sources note a significant textual variant in verse 25. Clarke mentions that Codex Bezae and some copies of the Itala (Old Latin) omit verse 25 entirely. Gill also notes that Beza's most ancient copy leaves it out. The verse is generally retained in the majority of Greek manuscripts and all modern critical editions include it in brackets or parentheses as likely original. No significant variants are reported for verses 24 or 26. The omission may reflect a scribe's attempt to streamline the narrative or remove what seemed like an unnecessary interruption. The decision to include verse 25 does not change the overall meaning, but it does add a dramatic note of human surprise that deepens the lesson.
Reception History
Throughout church history, Luke 19:24-26 has been consistently read as a warning about faithful stewardship and the accountability of believers. Early church fathers such as Irenaeus and Chrysostom used the parable to exhort Christians to use their gifts for the benefit of others while awaiting the Lord's return. During the Middle Ages, the passage was often applied to the proper use of talent and treasure within the Church. The Reformers, particularly Calvin and Luther, emphasized that works do not earn salvation but are the necessary evidence of saving faith; thus the 'mina' represents the opportunities God gives to each believer to serve. In modern times, the verses have been used to discuss spiritual gifts, economic justice, and the nature of divine judgment. The saying 'to everyone who has, more will be given' is frequently quoted outside its original context, but within the parable it retains a sharp edge: unfaithfulness is serious, and loss is real.
Preaching This Verse
Three-point outline
- The King's Return. The nobleman goes to receive a kingdom and returns, Jesus will come again in glory. This shapes how we live now: we are accountable to a returning Lord.
- The Servants' Account. Each servant received the same gift (one mina) but used it differently. The faithful were rewarded with greater authority; the unfaithful lost even what he had. Faithfulness, not brilliance, is what the king rewards.
- The Principle of Increase. Verses 25-26 reveal a startling truth: those who use what God gives will receive more; those who do not will lose even what they have. This is not arbitrary, it is the nature of stewardship in God's kingdom.
Five-point outline
- Setting the stage (vv.11-15): Jesus corrects the disciples' expectation of immediate kingdom by telling a parable about delay, accountability, and return.
- Faithful servants rewarded (vv.16-19): The first two servants trade wisely and are given authority over cities. Their gain is met with grace, the king is generous.
- The unfaithful servant exposed (vv.20-23): The third servant blames the master's harshness, but his own words condemn him. He used the excuse as a reason for neglect.
- The verdict and the objection (vv.24-25): The mina is taken and given to the one with ten. The bystanders' protest shows how counterintuitive the kingdom's economics are.
- The principle stated (v.26) and the enemies judged (v.27): Two kinds of loss, the servant loses his gift, the enemies lose their lives. Both stem from the same root: refusing the king's rule.
Illustration hooks
- A person inherits a small family business. One sibling invests time and energy to grow it; another lets it sit idle, making excuses. Years later, the one who worked sees the business thrive; the other loses even the original asset. The gift was the same; the outcome depended on use.
- A coach gives a promising player extra instruction after practice. The player who shows up and works hard gets even more coaching and playing time. The one who makes excuses stops improving and eventually loses his spot on the team. The principle is universal: use or lose.
- Every gardener knows that a plant that gets water and pruning produces more fruit; a plant that is neglected withers. The same sun shines on both, the difference is in how the plant is tended. Spiritual gifts are like that: they grow with exercise and shrink with disuse.
Questions your congregation is asking
- Is this fair? The bystanders in the parable ask exactly that. How do we explain a God who gives more to the one who already has plenty?
- What do I need to do with the 'mine' God gave me? Many believers feel unsure what their gifts are or how to use them faithfully.
- Can I lose my salvation by not using my gifts? Christians differ on this; the passage warns about loss, so what exactly is at stake?
Leading a Discussion
This short passage packs a punch: the nobleman takes from the unfaithful servant and gives to the faithful one. The bystanders object, but the king's principle stands, those who use what they have will get more; those who do not will lose even what they have. As you discuss, think about how this challenges our ideas of fairness and what it means to be accountable for the gifts God has given.
Discussion questions
- Read verses 24-26 aloud. Why do you think the bystanders object to giving the mina to the servant with ten? What does their reaction tell us about human ideas of fairness?
- The nobleman's reply (v.26) sounds like a proverb. Where else have you seen this principle at work, in the Bible, in nature, or in everyday life?
- Gill notes that the 'take away' applies to gifts and opportunities, not to saving grace. Barnes says the principle rewards faithfulness. How does this verse inform your view of judgment and reward in the Christian life?
- In the parable, each servant received the same amount (one mina). Why do you think Jesus made the starting point equal, rather than giving different amounts?
- Verse 25 is missing from some early manuscripts. If it were not in the text, would the meaning of verses 24-26 change? Why do you think this verse might have been added later?
- The passage is part of a larger parable that ends with the execution of enemies (v.27). How does that final judgment shape your reading of verses 24-26? What does it say about the king's authority?
- Applying personally: what is one 'mina', one gift, opportunity, or responsibility, that God has entrusted to you? How can you 'trade' with it this week, rather than hiding it away?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Luke 12:20 | “But God said to him, ‘You foolish one, tonight your soul is required of you. The things which you have prepared—whose will they be?’ |
| Luke 16:2 | He called him, and said to him, ‘What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.’ |
| II Samuel 7:19 | This was yet a small thing in your eyes, Lord Yahweh, but you have spoken also of your servant’s house for a great while to come; and this among men, Lord Yahweh! |
| Isaiah 55:8 | “For my thoughts are not your thoughts, and your ways are not my ways,” says Yahweh. |
| Isaiah 55:9 | “For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. |
| I Samuel 2:30 | “Therefore Yahweh, the God of Israel, says, ‘I said indeed that your house and the house of your father should walk before me forever.’ But now Yahweh says, ‘Far be it from me; for those who honor me I will honor, and those who despise me will be cursed. |
| I Samuel 15:28 | Samuel said to him, “Yahweh has torn the kingdom of Israel from you today, and has given it to a neighbor of yours who is better than you. |
| II Samuel 7:15 | but my loving kindness will not depart from him, as I took it from Saul, whom I put away before you. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
5 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke suggests that verse 25 may be an interruption from a listener, not part of Jesus original parable. He follows Bishop Pearce in reading "him that hath not" as meaning "him that hath not gained," so the punishment falls on the servant who failed to earn, not merely on one who lacks.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights the bystanders' surprise
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator notes that in verse 24 the parable breaks away from its historical setting, as Jesus directs the command to take the mina from the unprofitable servant. He then raises two possibilities for the speakers in verse 25: either the king’s officials or, more likely, a parenthetical outburst from the crowd showing their keen interest in the story.
Gill's Exposition of the Bible Baptist 1748
Gill distinguishes the pound in this parable from saving grace, which cannot be lost. He sees it as ministerial gifts that can be taken away from the negligent and increased to the diligent. The bystanders' protest shows either envy at the faithful minister's greater gifts or surprise that more is added to one already rich.
Lange's Commentary Reformed 1857
Lange stresses that this parable is rooted in the political history of the era, where princes like Archelaus traveled to Rome to secure their kingdoms. He sees this as the simpler, original parable, with Matthew's version of the Talents being a later elaboration for believers only, omitting the rebellious citizens.