As previously noted in the Dictionary of Biblical Imagery, the Bible speaks to us “largely in images.”[1] With the assistance of God, the Holy Spirit, we are given the task of interpreting the images. Our tools include: the original languages, the historical background, and the comparison of Scripture with Scripture. But without the Holy Spirit, we will fail in our quest to properly interpret the images.
The Kingdom of God is a predominant image in the New Testament. Together with its equivalent expression “kingdom of heaven,” the Kingdom of God is mentioned around 150 times. We cannot understand the New Testament unless we properly understand the Kingdom of God. As previously stated, the Kingdom of God is a present spiritual reality and a future political reality when Jesus Christ returns to Planet Earth. Going to Paradise in Heaven after we die is a wide-open gate. We are simply required to believe that Jesus is the Son of God. On the other hand, to enter into the Kingdom of God is a narrow gate. We must accept Jesus Christ as our King, and we must practice our walk of faith. At Matthew 7:21, we read, “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of My Father who is in heaven will enter.” Of course, none of us are sinless, and from time to time, we must all acknowledge our sins to God (1 John 1:9).
In this blogpost, we will look at the Parable of the Minas, which will give us insight into what it means for us to share in the future rule of Jesus Christ. Dr. Mark Strauss of Bethel Seminary wrote, “The parable of the ten minas teaches the need for Jesus’ disciples to practice good stewardship during [His] absence. Servants who are faithful with the resources Jesus has given them will be rewarded at [His] return with greater privileges and responsibility. Those who exercise poor stewardship will suffer loss.”[2] At Hebrews 11:6, we read that God is a rewarder of those who seek to please Him. Dr. Strauss further wrote, “A second point of the parable (not found in Matthew’s similar parable of the talents…) is to explain why the kingdom of God does not appear physically on earth at Jesus’ entrance into Jerusalem.”[3] Dr. Strauss further wrote, “Most Jewish expectations envisioned an earthly kingdom with Jerusalem at its center.”[4] As helpful background information, Dr. Strauss noted that a mina is worth about 100 days of wages.[5]
With this in mind, let us begin reading at Luke 19:11:
Now while they were listening to these things, Jesus went on to tell a parable, because He was near Jerusalem and they [His disciples] thought that the kingdom of God was going to appear immediately. So He [Jesus] said, “A nobleman went to a distant country to receive a kingdom for himself, and then to return. And he called ten of his own slaves and gave them ten minas, and said to them, ‘Do business with this money until I come back.’ But his citizens hated him and sent a delegation after him, saying, ‘We do not want this man to reign over us.’ When he returned after receiving the kingdom, he ordered 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.”
Most scholars, including Dr. Strauss, point out that because Rome ruled over Palestine, it was necessary for the members of the Herod Family to gain Rome’s approval in order to be King.[6] Of course, Jesus’s Kingship is derived from the authority of His Father in Heaven. Therefore, Jesus went to Heaven where He was awarded His Kingdom. From this parable, we can also discern that it is clearly a part of God’s plan for the Son to return to Planet Earth and assume His visible rulership over Planet Earth. Further, it is very important to note that many of His citizens hated Him and opposed His reign. At John 15:25, we read that Jesus said, “They hated me for no reason.” Many have a strong disagreement with how God runs things. Finally, we notice that there is an appointed time for Jesus’s servants to be evaluated. The pertinent question is whether or not we have been faithful servants.
Beginning at Luke 19:16, we read,
“The first slave appeared saying, Master, your mina has made ten minas more.’ And he said to him, ‘Well done, good slave; since you have been faithful in a very little thing, you are to have authority over ten cities.’ The second one came, saying, ‘Your mina, master, has made five minas.’ And he [the master] said to him also, ‘And you are to be over five cities.’”
Dr. Strauss wrote, “A rabbinic proverb affirms the principle: ‘Run to fulfill the lightest duty even as the weightiest… for the reward of a duty [done] is a duty [to be done]’”[7] The parable reinforces that those faithful in lesser duties will be given greater privileges and responsibilities after our evaluation and judgment by Jesus Christ. Further, Dr. Strauss wrote, “In the application of the parable the authority given to servants coincides with the eschatological rule promised to God’s faithful servants. Such rule by the saints appears in both Jewish and early Christian literature.”[8]
As to the third slave, we read the following, beginning at Luke 19:20,
“And then another came, saying, ‘Master, here is your mina, which I kept tucked away in a handkerchief; for I was afraid of you, because you are a demanding man; you take up what you did not lay down, and reap what you did not sow.’ He [the master] said to him [the disobedient slave], ‘From your own lips I will judge you, you worthless slave. Did you know that I am a demanding man, taking up what I did not lay down, and reaping what I did not sow? And so why did you not put my money in the bank, and when I come back, I would have collected with interest?’ And then he said to the other slaves who were present, ‘Take the mina away from him and give it to the one who has ten minas.’ And they said to him, ‘Master, he already has ten minas.’ ‘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.’”
All of our assets are a gift from God. Dr Strauss wrote, “The rabbis speak of … [putting away money in a piece of cloth] as a careless and irresponsible way to guard money. The servant is not only unfaithful, he is also foolhardy. Even hiding money in the ground was considered safer.”[9] The third servant’s foolishness was rooted in his belief that his master was unreasonable and unfair. Finally, at Luke 19:27, we read,
“But as for those enemies of mine who did not want me to reign over them, bring them here and slaughter them in my presence.”
Dr. Strauss wrote, “Jesus’ hearers understood this image since it was a common practice in the ancient world for kings to eliminate their enemies and rivals when they ascended to the throne.”[10] The image in the parable is clear. Those opposed to the reign of Christ will be subjugated. They will not participate in the rule of Christ. According to 1 Corinthians 15:24, all rule, authority, and power opposed to God will be abolished. On the other hand, “If we endure, we will also reign with Him; if we deny Him, He will also deny us” (2 Tim. 2:12). “Or do you not know that the saints will judge the world?” (1 Cor. 6:2). Faithful servants ruling with Christ is a fulfillment of God’s intent first communicated at Genesis 1:26 that humans will rule over God’s creation.
For more information about the Parable of the Minas, listen to this class I taught on “Biblical Imagery: The Kingdom of God, Part 4- Parable of Minas” at Sequoyah Hills Presbyterian Church:
https://www.youtube.com/watch?v=NuXCmQhVRv4
[1] Dictionary of Biblical Imagery, edited by Leland Ryken, et al, InterVarsity Press, 1998, p. xiii.
[2] Strauss, Mark. “Luke.” Zondervan Illustrated Bible Backgrounds Commentary: Volume 1: Matthew, Mark, Luke, Gen. Editor, Clinton E. Arnold, et al., Zondervan Academic, 2002, p. 464.
[3] Id.
[4] Id.
[5] Id.
[6] Id.
[7] Strauss, p. 465.
[8] Id.
[9] Id.
[10] Id.
