What Does The Parable of the Minas Mean?

Jesus frequently used parables to teach his disciples important concepts about the kingdom of God. We, as Christians 2,000 years removed, often have difficulty interpreting the meaning of these parables. Fortunately, with some effort we can recover the major thrusts.

The Parable of the Minas (Luke 19:11-27) is spoken by Jesus just before he enters Jerusalem for the last time. There are five major characters. The characters are: (1) the man of noble birth, (2) the subjects who hated him, (3) the servant who earned ten minas, (4) the servant who earned five minas, and (5) the servant who earned nothing.

Each of these plays an important role. The man of noble birth is clearly meant to be Jesus, himself. He is to receive a kingdom and then return. The subjects who hated the man of noble birth represent the Jews who have rejected Jesus, and especially the religious leaders. The servant who earns ten minas and the servant who earns five minas both represent exemplary disciples of Jesus. The servant who earns nothing represents an unfruitful disciple of Jesus.

With the characters identified, we can piece together the meaning of the narrative.

A man of noble birth (Jesus) prepares to travel to a distant country and receive his kingdom (the kingdom of God). Before he leaves, he gives a single mina (responsibilities, abilities, opportunities, gospel message) to each of his servants (disciples) and instructs them to put the money to work (be fruitful with what Jesus has given them). A delegation of subjects who hate the man of noble birth (unbelieving Jews) protest his reception of the kingdom. Upon the man’s return (Jesus’ second coming at the consummation of the kingdom of God) he finds two servants (disciples) who invested (used their God-given abilities and opportunities) wisely. To these, he gives cities (heavenly rewards). The servant (disciple) who does not invest the mina (use the abilities or fulfill the responsibilities Jesus gave him) is reprimanded and has his mina taken from him and given to the servant (disciple) who earned ten minas. Finally, the subjects (unbelieving Jews) who hated the man of noble birth (Jesus) are executed (judged) for their rejection of the king (Jesus).

There seem to be at least five major points that the parable communicates. First, Jesus will leave his disciples for an undetermined amount of time. Second, Jesus will return to consummate his kingdom some time in the future. Third, disciples of Jesus who are good stewards in his absence will receive incredible rewards from him upon his return. Fourth, disciples of Jesus who are poor stewards in his absence will have their rewards taken away and given to the disciples who are good stewards. Fifth, those who reject Jesus as the rightful king will face a terrible judgment upon his return.

That’s my take on it, after studying it for a couple weeks and reading some good commentaries. Anybody see something different? What are some applications that we can take from this parable?

Tags: Bible, book of Luke, Christianity, discipleship, Final Judgment, God, Gospel of Luke, Jesus, Luke, Parable of the Minas, parables, Religion

This entry was posted by Bill Pratt on Tuesday, June 9th, 2009 at 8:26 pm and is filed under Difficult Bible Passages. You can follow any responses to this entry through the RSS 2.0 feed. You can leave a response, or trackback from your own site.

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Bill Pratt

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Karla

I think you nailed it. I gave your URL to a Muslim who tried to use this passage to show that Christianity was a violent religion. He took it out of context.
John

Growing up in church, whenever I heard any one preach on the parable of the minas or the talents it has always been about not wasting ones talents or being a good steward with money. And whilst I agree that we should do both of those I disagree that either of these parables have any thing at all to do with those subjects. I agree with you how ever that it does have to do with the stewardship of the gospel.

Christ’s servants were given their charge to go forth and preach the Gospel, through word and good works. The minas represent the gospel message being planted into the hearts of those folk that we come into contact with, and in so doing they will hopefully become followers of the Name and in turn plant the gospel seed in others.

I came up in a prosperity church where Kenneth Copeland and Jessie Duplantis were very good friends of our Pastor and were one our board of directors. So the prosperity message was abundantly preached in our church. And this of course was twisted, perhaps not purposefully, but twisted nonetheless to fit into that prosperity propaganda.

So I can tell you how pleased I was to have been reading one day, the Parable o The Minas, and the true meaning of this scripture just hit me. And it was so obvious.

A lot of times when I bring this up to other people they say well it interprets different for different people. Which is a total crock. I am sorry but I really don’t think God is that ambiguous about things. And when Jesus spoke, even though it was in coded Parables some times, the message it self was pretty straight forward.

And this whole different interpretations for different people is some thing that is not supported by scripture and is not supported any where in scripture.

Cheers.
Charlie

Is it possible that the meaning of this parable lies in its most troubling verse? Jesus sums up the story when he says (to the chagrin of those listening),” I tell you that to everyone who has, more shall be given, but from the one who does not have, even what he does have shall be taken away.” (NASB Luke 19:26).

On the surface, this is an outrageous statement, disdainful, perhaps, to anyone with a sense of social justice. But a deeper look at the parable reveals a different meaning.

In this story, men are entrusted with a mina apiece and are instructed by the king to, ‘Do business (or trade) with this until I come back.’ (NASB 19:13). The king expects increase.

So let us ask ourselves, in order to turn a single mina into five, or even ten, what would we need to do? What would we need to “have” in order to do so?

The answer to the first question is given in the king’s instructions: to do business, or
to TRADE – that is, to relinquish possession of one thing (a mina) in return FOR another thing of GREATER VALUE. Repeated transactions of this type will lead to significant
gain – and the pleasure of our king.

Then, what do we need to “have” in order to make these successful, gainful, profitable trades? Well, we’ve been given a mina. But that alone will not result in increase. What else must we “have”?

The answer is twofold. First, we must ‘have” THE ABILITY TO VALUE RIGHTLY – the way the king would if he were here. To trade gainfully we need the capacity to weigh and measure comparative values the way the king does – by his standards. Then, like the 5 and 10 mina makers, we prove ourselves worthy of his delegated authority.

Secondly, and perhaps more crucially, we must judge the king’s nature rightly. Because,
as in the case of the man who, out of fear, neglected to trade with his mina, we will
be judged by king in the way we judge him. If we value him wrongly, we lose everything.

Doesn’t Luke 19:26 read differently now?

“I tell you that to everyone who has (the ability to value rightly), more shall be given (through gainful trade), but from the one who does not have (the ability to value rightly), even what he does have shall be taken away (through trading for loss – or failing to trade at all).” (NASB)

Somehow, this is the essence of the Kingdom.
Suzy

I’d like to know if I can copy part one paragraph on this post (with your name attached) to explain the characters identified in this parable. I am not going to use it out of context…I merely think you said it better than I could have.
http://toughquestionsanswered.com Bill Pratt

Suzy,
That would be fine.
Benglen

I do agree with Karla that you have nailed it. Thank you so much for sharing it.
Spiritual Food

I think that most have interpreted the parable of talents/minas in a very western-industrial-materialistic way. They think it is really about money or abilities and what we can produce with it. Everyone just skips over that fact that the 3rd servant notes that the master is bad (reaps where he does not sow etc) and that the master acknowledges that he is bad.

So then, if the “lazy” servant (actually it is clear he is simply afraid of the master) does not obey the bad master, what does that make him? If you gave me $100 dollars at the airport as you were leaving for safe keeping, would you expect me to buy stock and return to you $150? Would you be upset if i gave you back $100 on your return?

In, addition, if the master represents the going and return of Jesus, why would the author depict him as bad? Further, the master suggests that the servant should have given the money to the lenders (such as the table-turned lenders at the temple) for usury. Why would the master, representing Jesus, ask his servant or follower to collect usury or interest when usury is illegal in the Hebrew faith?

I believe the meaning of the parable is much deeper than the common (and somewhat shallow) meaning commonly given it. I would say it is time to go back to the drawing board, or in this case, the Greek/Hebrew text.

Blessings, Pastor Tom
Deconstruct Tradition

Pastor Tom is on the right path. Our materialistic Western perspective puts us at a distinct disadvantage with this parable. This parable has served as the justification for much “running to and fro” as well as our justification for the dangerous level to which we have allowed the spirit of mammon to mingle with The Spirit of Grace… a little yeast if you will.

Notice the following:

1. The master is unjust (hard) and a thief. This is not our Master of Creation as it would be impossible for Him to steal or reap anything not His. Also, He is perfectly just.

2. The increase earned by the two “worthy” servants was substantial and must have come at the significant loss of other unnamed parties.

3. The “wicked” servant is in the minority, yet we know that the majority is using the wide path that leads to destruction.

4. Notice in Matthew 25, we have the ten maidens parable beginning with “the Kingdom of Heaven is like.” Here He is describing the last days, not the Kingdom, and says “it will be like”.

5. Consider the possibility that the “wicked” servant took the “mammon” out of circulation and essentially neutralized the damage it could do to others and ultimately to his own soul.

6. Notice the “wicked” servant is being cast out of the city where he will be cold, thirsty, naked and hungry. Trying to step out of such system could easily land one in prison too.

7. Notice how Matthew 25 ends with “The Final Judgement” discourse. The goats are not accused of being bad “stewards”, rather they are accused of not taking care of the thirsty, naked, imprisoned, etc.

Our so-called “wicked” servant is actually a conscientious objector, who values his eternal salvation more than the approval of men. He accepts being naked, thirsty and poor and we, on the other hand, face eternal condemnation for being so intoxicated with mammon and “what we can do for the kingdom,” that we consider his plight his own fault and pitiable. Our rags truly are filthy!

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