Luke 19:22

KJV

And he saith unto him, Out of thine own mouth will I judge thee, [thou] wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow:

KJV (with Strong's)

And {G1161} he saith {G3004} unto him {G846}, Out of {G1537} thine own {G4675} mouth {G4750} will I judge {G2919} thee {G4571}, thou wicked {G4190} servant {G1401}. Thou knewest {G1492} that {G3754} I {G1473} was {G1510} an austere {G840} man {G444}, taking up {G142} that {G3739} I laid {G5087} not {G3756} down {G5087}, and {G2532} reaping {G2325} that {G3739} I did {G4687} not {G3756} sow {G4687}:

Complete Jewish Bible

To him the master said, ‘You wicked servant! I will judge you by your own words! So you knew, did you, that I was a severe man, taking out what I didn’t put in and harvesting what I didn’t plant?

Berean Standard Bible

His master replied, ‘You wicked servant, I will judge you by your own words. So you knew that I am a harsh man, withdrawing what I did not deposit and reaping what I did not sow?

American Standard Version

He saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I am an austere man, taking up that which I laid not down, and reaping that which I did not sow;

Commentary

### SUMMARY
Luke 19:22 captures the master's stern judgment of the "wicked servant" within the Parable of the Minas, where Jesus illustrates principles of accountability and stewardship. The master condemns the servant "out of thine own mouth," using the servant's self-professed understanding of his master's demanding nature as the very basis for his condemnation. This pivotal verse underscores the severe consequences of inaction and unfaithfulness when entrusted with resources, highlighting that one's own knowledge and excuses can become the grounds for divine judgment.

### CONTEXT
* **Literary Context:** This verse is situated within the [Parable of the Minas](/luke/19-11-27 "Luke 19:11-27 - The Parable of the Minas"), which Jesus tells as he approaches Jerusalem, immediately after Zacchaeus' conversion and just before the Triumphal Entry. The narrative flow is crucial: Jesus tells this parable precisely because his disciples "thought that the kingdom of God should immediately appear" ([Luke 19:11](/luke/19-11 "Luke 19:11 - Disciples Expect the Kingdom")). The parable directly addresses this misconception, teaching that there would be a period of waiting (the nobleman going to a "far country") during which his servants (disciples) are expected to be productive and faithful stewards. The master's return and reckoning in [Luke 19:15](/luke/19-15 "Luke 19:15 - The Master Returns") sets the stage for the judgment of each servant, culminating in the condemnation of the unproductive one in [Luke 19:20-26](/luke/19-20-26 "Luke 19:20-26 - The Unfaithful Servant"). This parable parallels the [Parable of the Talents in Matthew 25](/matthew/25-14-30 "Matthew 25:14-30 - The Parable of the Talents"), conveying similar themes of responsibility and judgment, though with distinct details.
* **Historical & Cultural Context:** The parable reflects the social and economic realities of first-century Judea. A "mina" (Greek: _mna_) was a significant sum of money, equivalent to about 100 drachmas or a third of a talent, representing roughly three months' wages for a laborer. The concept of a nobleman traveling to a "far country" to receive a kingdom would have resonated with Jesus' audience, as historical figures like Archelaus (son of Herod the Great) had done precisely this, traveling to Rome to have their rule confirmed by the emperor. The practice of entrusting money to servants for investment was common, and putting money "in the bank" (as the master suggests in [Luke 19:23](/luke/19-23 "Luke 19:23 - Master's Rebuke to the Wicked Servant")) to gain interest was a known commercial activity. The master's expectation of a return, even from a minimal investment, was a standard business practice, making the servant's inaction not merely a failure to profit but a direct contravention of expected diligence.
* **Key Themes:** Luke 19:22 contributes significantly to several overarching themes within Luke's Gospel and the broader biblical narrative. Foremost among these is **Stewardship and Accountability**, emphasizing that all believers are entrusted with resources—whether spiritual gifts, time, talents, or material wealth—and will be held accountable for how they manage them. The verse also highlights **Divine Judgment**, portraying God as a just and discerning judge who holds individuals responsible for their actions and inactions. The master's use of the servant's own words ("Out of thine own mouth will I judge thee") introduces the theme of **Self-Condemnation**, suggesting that our own confessed understanding or excuses can be used against us. Furthermore, the parable, and this verse in particular, underscores the **Consequences of Inaction and Fear**, demonstrating that fear or laziness leading to unproductivity is not merely neutral but actively condemned, especially in the context of the anticipated return of the "nobleman" and the establishment of his kingdom, which points to the [coming of the Son of Man](/luke/12-40 "Luke 12:40 - Be Ready for the Son of Man").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **wicked (Greek, _ponērós'_):** From G4190. This term denotes not merely evil in character, but also harmful, worthless, or malicious in effect or influence. In this context, it signifies the servant's moral culpability and dereliction of duty, rendering him useless for the master's purpose. It implies a functional failure stemming from an underlying moral flaw, distinguishing it from simple badness.
* **servant (Greek, _doûlos'_):** From G1401. This word refers to a slave or bond-man, indicating a state of absolute subjection or subserviency. It emphasizes the servant's complete obligation and lack of independent authority in relation to the master. The use of this term highlights the inherent duty and expectation of obedience and productivity that was neglected.
* **austere (Greek, _austērós'_):** From G840. Meaning rough, severe, strict, or rigorous. The servant uses this term to describe his master, attempting to justify his inaction by portraying the master as excessively demanding, "taking up that I laid not down, and reaping that I did not sow." This characterization, whether accurate or a mere excuse, becomes the very premise upon which the master condemns him.

#### Verse Breakdown
* **"And he saith unto him,"**: This introduces the master's direct address to the third servant, signaling a shift from the commendation of the faithful servants to the confrontation of the unfaithful one. It sets a formal and authoritative tone for the impending judgment.
* **"Out of thine own mouth will I judge thee, thou wicked servant."**: This is the core of the master's condemnation. It means the servant's own words, his self-professed knowledge and understanding of the master's character and expectations, will be the basis for his judgment. The master is not refuting the servant's description of him (as "austere") but rather using the servant's own premise to highlight his inexcusable inaction. The immediate designation "wicked servant" (G4190 _ponērós_ G1401 _doûlos_) is a severe indictment, labeling him as morally culpable and functionally useless.
* **"Thou knewest that I was an austere man,"**: This clause reiterates the servant's own stated justification for his inaction, acknowledging his perception of the master as harsh or demanding. The master takes the servant's premise as true for the sake of argument, demonstrating that even by the servant's own logic, his behavior was indefensible.
* **"taking up that I laid not down, and reaping that I did not sow:"**: This is the servant's specific accusation against the master, implying an unreasonable expectation of profit without initial investment or labor. It's a hyperbolic complaint suggesting the master demanded returns beyond what was fair or humanly possible. The master, by quoting this, turns the servant's own exaggerated excuse into a self-indictment. If the servant truly believed the master was so demanding, he should have acted with even greater diligence to avoid punishment, such as by depositing the money in a bank.

#### Literary Devices
Luke 19:22 employs several powerful literary devices. **Irony** is prominent, as the servant's own words, intended as an excuse, become the very instrument of his condemnation. He attempts to portray the master as unjust, but this very portrayal exposes his own lack of diligence and fear-driven inaction. The master's statement, "Out of thine own mouth will I judge thee," functions as a form of **Retribution** or **Poetic Justice**, where the punishment is directly linked to the offense, or in this case, the excuse for the offense. Furthermore, the master's direct address and the harsh label "wicked servant" serve as powerful **Characterization**, not only of the servant as morally deficient but also of the master as one who demands accountability and will not tolerate idleness. The servant's description of the master ("taking up that I laid not down, and reaping that I did not sow") is a form of **Hyperbole**, an exaggeration designed to justify his fear and inaction, which the master then shrewdly uses against him.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 19:22 profoundly articulates the principle of divine accountability, where our own knowledge and self-perceptions can become the standard by which we are judged. The master's declaration, "Out of thine own mouth will I judge thee," echoes a broader biblical truth that God's judgment is often based on what we already know, what we confess, and what we have been given. The servant's failure was not a lack of ability, but a lack of will and a fear that paralyzed him into unproductivity. This highlights that stewardship is not merely about avoiding loss, but about actively investing and multiplying what has been entrusted. God expects a return on the spiritual and material capital He provides, and passive inaction, even if well-intentioned or fear-driven, is deemed "wicked" in the context of His kingdom's purposes.

* [Matthew 12:37](/matthew/12-37 "Matthew 12:37 - By Your Words You Will Be Justified")
* [Romans 14:12](/romans/14-12 "Romans 14:12 - Each of Us Will Give Account")
* [James 4:17](/james/4-17 "James 4:17 - Knowing to Do Good and Not Doing It Is Sin")

### REFLECTION AND APPLICATION
Luke 19:22 serves as a powerful mirror for self-examination, challenging us to honestly assess our stewardship of God's manifold blessings. Are we actively deploying our spiritual gifts, time, talents, and resources for the advancement of God's kingdom, or are we burying them out of fear, apathy, or a distorted view of God's character? The "wicked servant" was condemned not for squandering his mina, but for failing to invest it, for allowing fear and a misperception of his master to lead to paralyzing inaction. This verse compels us to move beyond mere preservation to productive participation. It reminds us that our understanding of God's expectations carries a weighty responsibility, and that our excuses, however seemingly valid to us, may become the very grounds for our accountability. We are called to be diligent, faithful, and proactive in our service, understanding that God desires fruitfulness from what He has graciously entrusted to us, not just safe keeping.

#### Questions for Reflection
* **What "minas" (talents, time, resources, opportunities) has God entrusted to me?**
* **Am I actively investing these for God's kingdom, or am I burying them out of fear, laziness, or a misunderstanding of God's character?**
* **What excuses or self-perceptions might I be holding onto that are hindering my faithfulness and productivity in God's service?**
* **How does the master's judgment of the "wicked servant" challenge my understanding of accountability and divine expectation?**

### FAQ
**What does it mean to be judged "out of thine own mouth" in Luke 19:22?**

Answer: To be judged "out of thine own mouth" means that the basis for condemnation comes from the individual's own words, admissions, or professed understanding. In the context of Luke 19:22, the wicked servant had an excuse for not investing his mina: he claimed his master was an "austere" (harsh, demanding) man who "takes up what he did not lay down and reaps what he did not sow." The master, rather than refuting this characterization, uses the servant's own words against him. He essentially says, "If you truly believed I was such a demanding master, then you should have acted even more prudently to avoid my displeasure, such as by at least putting the money in the bank to earn interest" ([Luke 19:23](/luke/19-23 "Luke 19:23 - Master's Rebuke")). Therefore, the servant's own stated knowledge and justification became the very grounds for his condemnation, highlighting that our excuses can often reveal our own culpability. This principle is also seen in [Matthew 12:37](/matthew/12-37 "Matthew 12:37 - By Your Words You Will Be Justified"), where Jesus states, "For by your words you will be justified, and by your words you will be condemned."

### CHRIST-CENTERED FULFILLMENT
Luke 19:22, with its stark portrayal of the master's judgment, finds profound Christ-centered fulfillment in the person and work of Jesus. The "nobleman" who goes away to receive a kingdom and returns to settle accounts is a clear foreshadowing of Christ's ascension to the Father and His promised [Second Coming](/acts/1-9-11 "Acts 1:9-11 - Jesus Ascends to Heaven"). Just as the master in the parable demands accountability for entrusted resources, so too will Christ, the true Lord and King, return to judge the living and the dead, holding His servants accountable for their stewardship during His absence. The "wicked servant's" condemnation "out of his own mouth" points to the ultimate truth that all humanity stands before Christ, and our own actions, words, and even our professed beliefs will be laid bare ([Romans 14:10-12](/romans/14-10-12 "Romans 14:10-12 - We Shall All Stand Before the Judgment Seat of Christ")). Christ's life, death, and resurrection provide the ultimate "mina"—the immeasurable grace and spiritual gifts entrusted to believers. His sacrifice empowers us to live productive lives for the Kingdom, not out of fear of an "austere" God, but out of love and gratitude for a merciful Savior who has already paid the ultimate price for our redemption ([Ephesians 2:8-10](/ephesians/2-8-10 "Ephesians 2:8-10 - Saved by Grace, Created for Good Works")). The call to faithful stewardship in Luke 19:22, therefore, becomes a call to live out the implications of the Gospel, actively serving and multiplying the spiritual capital given by the One who will return as both Judge and Redeemer ([2 Timothy 4:1](/2_timothy/4-1 "2 Timothy 4:1 - Christ Jesus, Who Is to Judge the Living and the Dead")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Samuel 1:16

And David said unto him, Thy blood [be] upon thy head; for thy mouth hath testified against thee, saying, I have slain the LORD'S anointed.

Job 15:5

For thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty.

Job 15:6

Thine own mouth condemneth thee, and not I: yea, thine own lips testify against thee.

Matthew 25:26

His lord answered and said unto him, [Thou] wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:

Matthew 25:27

Thou oughtest therefore to have put my money to the exchangers, and [then] at my coming I should have received mine own with usury.

Matthew 22:12

And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.

Matthew 12:37

For by thy words thou shalt be justified, and by thy words thou shalt be condemned.