The parable of The Pounds (the “Minas” in the NAS) has many similarities to the parable of The Talents in Matthew 25:14-30. Please review that passage and the comments on it to pick up some of the details which do not differ in this parable and which, therefore, will not be repeated.

It is again imperative to note the context of this parable. Luke 19:1-10 tells us of Zacchaeus. This little episode connects Chapter 18:9-43 with the Pounds Parable in an important way.

If we recall that the tax-gatherers (18:13, 14) of the parable became JUSTIFIED, we begin to see the connection.

Zacchaeus was a tax-gatherer. He did become a disciple. He had the attitude which the rich ruler (18:18-26) did not have in that Zacchaeus was abundantly willing to give his wealth for the poor and the wronged. Zacchaeus, like the tax-gatherers of the parable, GAINED JUSTIFICATION. Justification IS THE POUND given to the servants in the parable. The contextual integrity of all of these little parables and incidents is no less than remarkable and instructive!

In 19:9, Zacchaeus became a “son of Abraham” — not in the genetic sense as was Israel, but in the “promised seed” sense. Jesus accentuates this in 19:10 when he proclaims that Zacchaeus was one of the “lost” but now “saved” sheep of the House of Israel.

In 19:11, the rationale for the parable is given. The disciples supposed the establishment of the earthly Kingdom was ready to happen. But Jesus, with this parable, was going to instruct them of his coming absence and of their charge while he would be gone. This is the final parable to be recorded exclusively by Luke. (In 20:9ff and later, Luke records other parables. But these were recorded also in Matthew where they have already been considered.) It is in one sense a good final parable for us in that it charges us with responsibility in the use of the justification we have received.

19:12. Jesus is the nobleman. His departure to the “distant country” of heaven itself represents his physical absence from earth during the Gospel Age (minus its “Harvest”).

Jesus, if the disciples could receive it, explains rather clearly that at the first advent he didn’t have the Kingdom they were expecting. He had to go away to get it. THEN he would return with it.

19:13. The nobleman has ten servants. Since multiples of ten often represent things related to Jesus, (his specific number being 100), we can comfortably assume that ten represents all that would enter prospectively the embryo Body of Christ.

To these servants, the nobleman gives one pound apiece. (We will refer to them by their famous name of “pounds” since nearly no one calls this the Parable of the Minas!) His instructions are clear: “Do business with this until I come.” What he means, of course, is that we are charged to use what he has granted to us for the purpose for which it was given.

The pound is our INDIVIDUAL JUSTIFICATION. The talents of Matthew 25 were INDIVIDUAL ABILITIES. Thus, in this parable, everyone receives the same thing. In the Talents Parable, the gifts were not equal. But in both cases, the charge is equal: You have the responsibility to use what you have been given.

How do we use justification? It is not the same as using abilities. In one sense, it is so much easier to use abilities than it is to use the condition of justification. Among other things, justification is much more precious than ability. This is a part of the clues about how we might use justification. The very first element in its proper use is understanding what it is and cherishing its unspeakable value.

But this is where Zacchaeus enters the discussion. The Pharisees simply considered themselves right with God. To them, justification was just a “given” under the Law. It was something to them that was considered an entitlement. But to the tax-gatherers of the parable, and to the literal tax- gatherer, Zacchaeus, justification was an opportunity to serve as well as an opportunity to have some kind of personal fellowship with God.

When Jesus gives us the “pound,” he says, “You are now a son of the Most High. How are you going to handle that?” Unfortunately, some will handle it like the Pharisees and simply say, “Good. I’m saved.” And that will conclude their “responsibility” in their own minds. How tragic. How selfish. How much like 18:11 and 12. We don’t want our “pound” to be reduced to a prideful attitude: “I have the truth; I’m His; I’ll spend my life polishing it and admiring it.”

Verse 13 summarizes those who receive the pound — those who receive spirit-begettal in the Gospel Age.

19:14. But, during that same Gospel Age, there will be others than the spirit-begotten who claim to be “citizens” of this new arrangement. We know them as “tares.” In this verse Jesus points out that, while they might be “nice people” (“citizens” in good standing to most observers), they hate him in the sense of having a true disdain for doing things his way.

The verse (marginal translation) says that they “sent an embassy after him, saying, ‘We do not want this man to reign over us.'” An embassy is literally an intrusion of one’s own sovereignty into another’s country. This fits so accurately the condition of tares. They were planted in a field that belongs to someone else. They don’t belong there! And during the age their primary complaint to the Lord is, “We don’t want to abide by your rules.”

19:15. Beginning in this verse, we have the judgment results for the age of Jesus’ absence. In other words, we have arrived at the “Harvest” time when the “sleeping saints” receive their due, the living saints conclude the earthly activities of the “Body,” and, finally, the Great Multitude find themselves on the wrong side of a shut door.

Jesus returns and pertinently asks, “How have you used the honor of being God’s sons?”

19:16-19. In these verses we find those who have been successful. (It is quite likely that the Great Multitude is ignored in this entire narrative. We might note that only three of the ten are mentioned. Perhaps the Great Multitude are represented in the seven who are not mentioned.)

An Aside

It could be argued that the Great Multitude is in this parable. Perhaps the three servants mentioned are intended to represent the three classes resulting from those who initially receive justification: Church, Great Multitude, and Second Death. The third servant loses his justification. That can only result in Second Death. But there is an interesting ratio mentioned regarding the two remaining servants. One ends up with ten; the other with five. The ratio, then, is DOUBLE. Since the “firstborn” has a double inheritance, perhaps the one servant represents the Church of the Firstborn; the other servant, not losing his justification, but only having one half the inheritance, may represent those receiving less than a “full reward” (II John 8).

The problem with the above (as reasonable as it might seem) is that both are made rulers over a number of “cities.” It is difficult to find a Scriptural support for the Great Multitude’s being made ruler over anything.

It is, of course, obvious that we cannot multiply justification! So, making ten from one seems to be an accommodation for the sake of storytelling. But the point is, the first servant used his justification to multiply the Lord’s wealth. (We could muse that he was the instrument in finding ten more Body members. That would, indeed, multiply justification!)

The reward seems to be rulership over “cities.” The symbolism escapes us.

The second servant likewise utilized his justification, but to a lesser degree. His reward was, consequently, smaller but similar.

19:20-23. The third servant is tragic. If the “pound” is justification, he has lost his — a condition which can only mean death.

We have earlier reviewed the value and purposes of justification. This servant didn’t serve with his. He merely preserved it — or so he thought.

The element of “fear” is behind the problem — as it was also in the Talent parable (which please see). It is worthy of note in verse 22 that the Master judges the servant “by [his] own words.” The only words recorded are about fear. Fear is based in selfishness — concern over one’s own welfare. Thus, if justification means to us, “I’m saved,” then we are in great danger.

Justification, as beautiful and precious as it is, is not an artwork to be admired, but rather a spectacularly fine fishing rod — designed to catch fish, not to worry about getting water-spotted! This poor servant caught no fish. The rod was a useless possession.

19:24. As previously mentioned, justification can’t really be multiplied. Nor can it be passed on to someone already possessing it. So, the symbol is an accommodation for storytelling. This verse simply represents that what would have gone to one, is committed to another.

19:25, 26. The objection here is quickly answered if we suppose the one who made most of his “pound” were Jesus. Who would question giving him even more rulership? With his justification, he saved the world! Verse 26 confirms this application.

19:27. Having dealt with the spirit-begotten, the nobleman deals with the “citizens” of verse 14. They are “slain” just as the “tares” were “burned.” The existence of FAKES as fakes will never again be a factor. This does not “kill” people; it slays their profession as “citizens.” They never had a “pound.” They never were in the picture except to get in the way.