[Translator's note: The text of the parable and the quotations from it in this article have been taken from the Authorized (King James) Version of the Bible; however, it has proved necessary to update certain words: mina has been substituted for pound throughout; embassy has been used instead of message in verse 14; cloth has been used instead of napkin in verse 20; and interest has been used instead of usury in verse 23.]

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 minas, and said unto them, Occupy till I come. But his citizens hated him, and sent an embassy 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 mina hath gained ten minas. 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 mina hath gained five minas. And he said likewise to him, Be thou also over five cities. And another came, saying, Lord, behold, here is thy mina, which I have kept laid up in a cloth: 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 interest? And he said unto them that stood by, Take from him the mina, and give it to him that hath ten minas. (And they said unto him, Lord, he hath ten minas.) 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 (Luke 19:12-27).

First of all, it is necessary to explain that a mina was a Greek silver coin that was in circulation beginning with the period of the Babylonian captivity of the Jews. It was also in use at the time of the Jesus Christ's earthly ministry.

Very often, the parable of the minas is confused with the parable of the talents, about which we still need to speak. And, indeed, there is much in common between them. In both parables, the lord, on departing, gives a specific sum of money to his servants, for them to invest in commercial enterprises and increase. In both parables, some of the servants prove to be faithful and increase the silver, while others prove to be lazy and do not receive any kind of return on their money. In the one parable and the other the diligent men received a reward, while the lazy were punished. The lazy servant's excuse in both parables is almost identical, as well as the lord's response to him. In both cases, the silver was taken away from the lazy servants and given to the most zealous.

But there is also a substantial difference between these parables. Thus, in the parable of the minas, this silver monetary unit was given out to all in equal measure, while in the parable of the talents, each received according to his strength. In one parable the diligent servant increased the silver given to him tenfold, while in the other he only doubled it. In the parable of the minas, the lazy servant hid his money in a kerchief, while in the parable of the talents, he buried it in the earth. There are other differences as well. From this, we can come to the conclusion that, although they are alike, nevertheless, the same spiritual activities are not being described in these parables.

In the parable of the talents, the lord distributes talents to his servants, to each according to his ability or strength; but it is not told what this strength is or how to acquire this strength. However, it is extremely important for everyone seeking his sal-vation to know this. The parable of the minas explains just what one must do in order to acquire this strength. The parable of the minas has the same relationship to the parable of the talents as cause has to effect. Therefore, it seems correct to us to speak about it before we turn to investigating the parable of the talents.

A certain nobleman went into a far country to receive for himself a kingdom, and to return. Christ used the image of a man of apparently aristocratic birth in the parable because his audience obviously remembered that Archelaeus, the son of King Herod, acted exactly the same way when he left for Rome in order to obtain the right to the throne of Judaea. It is known from history that, following after Archelaeus, a Jewish embassy, representing opposition to his reign, traveled to Rome. By "nobleman", Christ has Himself in mind. He went to a far country; He prepared Himself to die for men and to stand before His Father, as a mediator for all. The far country is heaven. He received the Kingdom after His exploit [podvig] on the Cross, and, on returning to the earth after His resurrection from the dead, Christ said to His disciples: All power is given unto me in heaven and in earth (Matthew 28:18). When He ascended to heaven, then He sat at the right hand, that is, at the right side of God the Father. His return is understood to be His Second Coming, when he will carry out the judgment of the universe.

And he called his ten servants, and delivered them ten minas, and said unto them, Occupy till I come. But his citizens hated him, and sent a embassy after him, saying, We will not have this man to reign over us. The servants are men who have come to believe in Christ, who have begun to serve Him. At first, these were only Jews; but later, those who out of other nations had come to believe joined them. The citizens are men who did not accept Christ, who do not wish to have Him as their king. One must understand the embassy which they sent after Christ spiritually. This is the hatred of His adversaries toward Him; this is their blasphemy against Him. Why are ten servants spoken of in the parable? After all, those who came to believe in Christ were always an innumerable multitude. Perhaps some groupings of men are to be understood here, of which some are saved and others are not. The image of the ten virgins, mentioned in another of Jesus Christ's parables, involuntarily comes to mind. In any case, it is difficult to suppose that Christ said "ten" only to make a round number. After all, everything said by Him has a profound meaning.

To each of his servants the lord gave one mina and commanded them to use them in trading? What is to be understood in the parable by "mina"? It is possible to think that these are the basic Christian concepts with which the Kingdom of God begins in a man. This is that mustard seed, which a man sowed in his field (Matthew 13:31). This is that leaven, which the woman put into three measures of meal, and which leavened the whole (Matthew 13:33). If a man has understood that the true aim of his life lies in serving God and in saving his soul, that is, in receiving a blessed eternity; if he has understood that serving only this world is useless vanity, then such concepts give birth in him to a striving to please God. These concepts, then, and the striving born of them to please God are that mina with which a man's ascent to spiritual perfection and his salvation begin. This mina is given to a man by God.

They were ordered to use the minas they had received in trading and to multiply them. How is this multiplication accomplished? - by a life in accordance with the commandments of the Gospel; in other words, by fulfilling God's will. If we force ourselves to live according to the Gospel; if in all the circumstances of life we try to vanquish our human will and fulfill God's perfect will, then an inner strength will grown in us that permits us with ever greater and greater ease to gain victories over ourselves and to be God's faithful servants. Strength is, indeed, required for the fulfilling of God's commandments, since we have to overcome the opposition not only of our fallen nature, but also of the prince of this world, who is hostile to God. And here, in accordance with this strength, which we, if we wish, can increase, the Lord also distributes His gifts of grace, or talents. Whoever has the strength of faith to serve God receives great gifts, so that by them he might bring benefit to himself and to others. Whoever does not distinguish himself by great faithfulness does not receive great gifts.

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 mina hath gained ten minas. 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 sec-ond came, saying, Lord, thy mina hath gained five minas. And he said likewise to him, Be thou also over five cities. As we have already said, the return of the lord, already in his royal dignity, signifies the Second Coming of Christ. But out of all the righteous who lived before this time, not one lived until the Second Coming. However, they, too, received their reward. For them, their death was the Lord's coming, when they stood before the Lord, giving an account of their deeds at the preliminary, particular judgment. The righteous will receive their full reward after the Dread Judgment, but in part they receive beatitude already after their death as well. Their rewards vary, to each according to his merit: whoever revealed greater zeal in pleasing God, whoever proved to be a more faithful executor of God's commandments receives a greater reward as well. Only the Lord and they themselves know what the ten and the five cities that are mentioned and which were received by them to rule over mean. We only know that, according to Christ's word, in my Father's house are many mansions (John 14:2).

But here also, in this world, the saints and the righteous receive many rewards. Gifts of grace - talents - are entrusted to them; it is given to them to taste spiritual delights during prayer.

And another came, saying, Lord, behold, here is thy mina, which I have kept laid up in a cloth: 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. The third servant also received a mina. He also was given to understand that the only true aim of human life lies in service to God and in the salvation of one's soul. And he did not forget this truth and preserved it in his memory. The words kept laid up in a cloth also have just such a meaning. Incidentally, in the Greek text of the Gospel the word "soudarion" is found, which means not simply a cloth, but a kerchief which in antiquity was worn on the head, and is worn in the East even to this day. Although this servant also knew what he ought to do, in consequence of his evil will and laziness he did not begin to labor in order to increase his spiritual wealth. The answer which he makes in his own justification is curious: Thou takest up that thou layedst not down, and reapest that thou didst not sow. In other words - Thou requirest perfection of me, but Thou Thyself hast not given me the strength to acquire this perfection. Familiar words. Even now many say this. Someone who has given himself up to some passion and has made a few attempts to be free of it ac-cuses God of cruelty and injustice: "Thou requirest purity of me, but Thou Thyself hast not given me the strength to struggle with my passion. I prayed to Thee a few times, but Thou didst not help me". As a result, he abandons every kind of struggle with himself and unrestrainedly gives himself up to his passion. Both alcoholics and drug addicts, and indeed all sinners, who have given themselves up to their sin, do this very thing. But on the scales of God's justice such an answer does not have any value.

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 interest? One should note that in the Greek Gospel, in place of the word "bank" is the word "table". What is meant here are the tables of the moneychangers. They not only changed money, but they performed other financial operations as well: they took in money on loan, at interest, and lent it out to others at greater interest. Thus, the Saviour's words: wherefore then gavest not thou my money into the bank means: Why didst thou not lend out my money at interest, for an increase. This increase of spiritual wealth is accomplished invisibly and uninterruptedly in our soul if we do not remain inactive.

What then must we do so that our spiritual wealth would grow? We must do whatever good works we can and which the biblical commandments command us. All this doing of good gradually extirpates our passions and sins and implants Christian virtues in our soul; and it gives us the skill and strength to remain continually in God's will. To the extent that we become faithful servants of God, the Lord grants us His spiritual gifts as well. We must use them not only for ourselves, but also for the sake of the benefit of others.

It frequently happens that a man is agitated by some kind of passion, with which he does not have the strength to struggle, and which hinders him from serving God. For example, a passion for drunkenness. This passion is so powerful that it exceeds all the good powers of his soul. The man wants to not drink, but he is unable. But even in this case one need not despair and abandon the struggle, because a reliable means exists to get rid of the passion. One must develop the good powers of one's soul by doing every kind of good. Let us assume that the man is unable to not drink, but he can fulfill God's other commandments. He can help the needy, he can forgive offenses, he can console the sorrowful, visit and look after the sick, abstain from amusements harmful to the soul, he can fast and, finally, pray. Such works develop the spiritual powers of the soul and attract the Lord's help to us. Thus, when the soul becomes stronger and grows, then, with God's help, it easily casts off from itself the captivity of passion. One must only not be passive, but act decisively and display constancy in spiritual life.

This, the lazy servant mentioned in the parable of the minas ought to have done. But he did not have the desire to force himself to act creatively as regards Christ's commandments and thereby increase his spiritual wealth. And for this he was condemned.

And he said unto them that stood by, Take from him the mina, and give it to him that hath ten minas. For the wicked servant's carelessness in God's work, for his negligence regarding his own salvation, divine help is taken away from him, since the Lord considers it unnecessary to help him further. Deprived of help from on high, he also loses that spiritual power which he had, and he gradually falls under the power of the passions. In the final analysis, he forgets as well about the basic aim of human life - about pleasing God. And that grace-filled, divine power which helped him before is given to whomever serves the Lord more faithfully and bears greater spiritual fruits.

One must suppose that those in the parable who stood by, who were ordered to take the mina from the lazy servant and give it to others are God's angels, by whose agency God usually gives His gifts.

(And they said unto him, Lord, he hath ten minas.) 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. It seemed to those who stood by that it was unjust to give the extra silver to him who was rich without it. But here there is no injustice whatsoever. The spiritually rich servant has the good desire to use the mina he received, as also his own ten, not only for his own benefit, but also for the benefit of many. The servant who was deprived of his mina is himself to blame for his loss. If he had wanted, he could likewise have increased his silver, as did also the faithful servants. Blessed Theophylact, the Archbishop of Bulgaria, in his commentary on the Gospel exclaims regarding this: "O foolish man! The eminent Apostles Peter and Paul also received such a mina as thou didst. And thy mina can make thee a Peter or Paul. Labor according to thy strength and offer something to Him Who gave to thee."

The greatest saints were at the beginning such men as we all are. But they labored in the struggle against their sinful inclinations, they zealously fulfilled God's commandments and became lamps unto the universe. The same way is open to every one who desires it. God desires salvation and the attainment of perfection for everyone, and He is prepared to help all.

©V. Potapov