PER272

The Parable of the Minas

This study deals with the parable of the minas in Luke 19.11-27, a story told by Jesus at Jericho, highlighting the period between Hanukkah and Passover. It examines the chronology of events in Jesus’ ministry, including his interactions with Lazarus, Bartimaeus and Zacchaeus.

5 min parable minas Jericho Jesus 1 verse 1 book

Resources

You can consult:

Biblical texts

Mark

Mark (King James Version) not cited in the book

Luke

Luke 19.11-27 (King James Version)

And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.

He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return.

And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.

But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us.

And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.

Then came the first, saying, Lord, thy pound hath gained ten pounds.

And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities.

And the second came, saying, Lord, thy pound hath gained five pounds.

And he said likewise to him, Be thou also over five cities.

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

For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow.

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:

Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury?

And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds.

(And they said unto him, Lord, he hath ten pounds.)

For 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.

But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.

King James Version (1769), domaine public — texte : eBible.org

John

John (King James Version) not cited in the book

Technical details

Location: In the city of Jericho

Date: February or early March AD 33

Method: We continue with Luke

Note on the method: Luke is the only one to report this

On arriving at Jericho, the Messiah Jesus addresses to the crowd a likely to raise many questions.

Chronology

It is therefore during this journey that we place the account of this of the minas proclaimed by the Messiah Jesus, precisely as he passed through Jericho.

Comments

The Messiah Jesus has just met Zacchaeus at Jericho. The crowd is still stunned by this mercy shown to a tax collector, and many imagine that the arrival in Jerusalem will immediately trigger the visible manifestation of God’s reign. It is precisely to correct this expectation that Jesus tells the .

The Messiah Jesus describes a man of noble birth who goes to a distant country to receive a kingdom. This image evokes both his own mission and a familiar historical context: some listeners may have thought of Archelaus, son of Herod, who had gone to to receive royal authority, despite the opposition of his fellow citizens. This allusion gives the a realistic color: a legitimate but contested king is away for a time before returning to exercise his authority.

The nobleman entrusts ten servants with an identical sum, one mina, and asks them to make that money bear fruit during his absence. The term used explicitly evokes the idea of investing, of trading, of taking initiative. Unlike the of the talents, where the amounts vary, here each receives exactly the same sum. Luke therefore stresses less the differing abilities than faithfulness in the same responsibility.

While the servants are at work, the citizens of the country send a delegation to oppose the nobleman’s kingship. Their refusal is categorical: they do not want him to reign over them. This hostility structures the : there are not only faithful or negligent servants, but also declared enemies.

When the king returns, he summons the servants to learn the results.

The first has multiplied the mina tenfold. The king commends him and entrusts him with authority over ten cities.
The second has multiplied the mina fivefold and receives five cities. The reward far exceeds the financial gain: faithfulness in a small matter opens the way to considerable political responsibility.

A third servant has done nothing. He explains that he was afraid, that he considers his master a hard, demanding man who reaps what he did not sow. The king judges him by his own words: if he really believed his master to be so demanding, he could at least have deposited the money in the bank to earn interest. His passivity is therefore inexcusable. The mina is taken from him and given to the one who has ten

The king states a principle: “To everyone who has, more will be given, but from the one who has nothing, even what he has will be taken away.” This is not injustice but an observation: fruitfulness calls for fruitfulness, whereas inaction leads to loss.

The ends abruptly: the king’s enemies, those who rejected his reign, are executed before him. This forceful image does not describe behavior to imitate, but underscores the gravity of rejecting the reign of God. It sets the patience of the time of waiting against the severity of the final judgment.

The teaches that:

The reign of God does not manifest itself immediately; there is a time of waiting.
During this apparent absence of the king, the disciples must be active, creative, responsible.
Faithfulness, even in small things, prepares for a greater mission.
Rejecting the reign of God is not neutral: it commits the person to an opposition that leads to judgment.

We offer detailed studies of the 42 parables proclaimed by the Messiah Jesus. You can therefore consult this information:

PAR040: The ten minas

PAR018: The talents.

La parabole des mines. Cet article traite de la parabole des mines de Luc 19.11-27, une histoire racontée par Jésus à Jéricho, soulignant la période entre Hanoucca et Pessa’h. Il examine la chronologie des événements dans le ministère de Jésus, y compris ses interactions avec Lazare, Bartimée et Zachée. Chronologie. C’est donc pendant ce voyage que nous plaçons le récit de cette parabole des mines proclamée par le Messie Jésus, précisément lors de son passage à Jéricho. Commentaires. Le Messie Jésus vient de rencontrer Zachée à Jéricho. La foule est encore sous le choc de cette miséricorde offerte à un collecteur d’impôts, et beaucoup s’imaginent que l’arrivée à Jérusalem va déclencher immédiatement la manifestation visible du règne de Dieu. C’est précisément pour corriger cette attente que Jésus raconte la parabole. Le Messie Jésus décrit un homme de haute naissance qui part dans un pays lointain pour recevoir la royauté. Cette image évoque à la fois sa propre mission et un contexte historique familier : certains auditeurs pouvaient penser à Archélaüs, fils d’Hérode, qui était allé à Rome pour recevoir l’autorité royale, malgré l’opposition de ses concitoyens. Cette allusion donne à la parabole une couleur réaliste : un roi légitime, mais contesté, s’absente pour un temps avant de revenir exercer son autorité. Le noble confie à dix serviteurs une somme identique, une mine, et leur demande de faire fructifier cet argent pendant son absence. Le terme utilisé évoque explicitement l’idée d’investir, de faire commerce, de prendre des initiatives. Contrairement à la parabole des talents, où les montants varient, ici chacun reçoit exactement la même somme. Luc insiste donc moins sur les capacités différentes que sur la fidélité dans une même responsabilité. Pendant que les serviteurs travaillent, les citoyens du pays envoient une délégation pour s’opposer à la royauté du noble. Leur refus est catégorique : ils ne veulent pas qu’il règne sur eux. Cette hostilité structure la parabole : il n’y a pas seulement des serviteurs fidèles ou négligents, mais aussi des ennemis déclarés. Lorsque le roi revient, il convoque les serviteurs pour connaître les résultats. Le premier a multiplié la mine par dix. Le roi le félicite et lui confie l’autorité sur dix villes. Le second a multiplié la mine par cinq et reçoit cinq villes. La récompense dépasse largement le gain financier : la fidélité dans une petite chose ouvre à une responsabilité politique considérable. Un troisième serviteur n’a rien fait. Il explique qu’il avait peur, qu’il considère son maître comme un homme dur, exigeant, qui récolte ce qu’il n’a pas semé. Le roi le juge sur ses propres paroles : s’il croyait vraiment son maître si exigeant, il aurait au moins pu déposer l’argent à la banque pour en tirer des intérêts. Sa passivité est donc injustifiable. La mine lui est retirée et donnée à celui qui en a dix Le roi énonce un principe : « On donnera à celui qui a, mais celui qui n’a rien se verra enlever même ce qu’il a. » Il ne s’agit pas d’injustice, mais d’un constat : la fécondité appelle la fécondité, tandis que l’inaction conduit à la perte. La parabole se termine de manière abrupte : les ennemis du roi, ceux qui ont refusé son règne, sont exécutés devant lui. Cette image forte ne décrit pas un comportement à imiter, mais souligne la gravité du refus du règne de Dieu. Elle met en contraste la patience du temps d’attente et la sévérité du jugement final. La parabole enseigne que : Le règne de Dieu ne se manifeste pas immédiatement ; il y a un temps d’attente. Durant cette absence apparente du roi, les disciples doivent être actifs, créatifs, responsables. La fidélité, même dans de petites choses, prépare à une mission plus grande. Le refus du règne de Dieu n’est pas neutre : il engage la personne dans une opposition qui conduit au jugement. Nous proposons des études détaillées des 42 paraboles annoncée par le Messie Jésus. Vous pouvez donc consulter ces informations : PAR040 : Les dix mines PAR018 : Les talents. Et les 7 autres serviteurs ?

Servant	Attitude	Meaning
1st	Maximum initiative	Fruitfulness in the mission
2e	Real but lesser initiative	Proportionate faithfulness
3e	Fear, immobility	Passive unfaithfulness