Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord

 

 "For the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them.  And to one he gave five talents, to another two, and to another one, to each according to his own ability; and immediately he went on a journey.  Then he who had received the five talents went and traded with them, and made another five talents.  And likewise he who had received two gained two more also.  But he who had received one went and dug in the ground, and hid his lord's money.  After a long time the lord of those servants came and settled accounts with them.  So he who had received five talents came and brought five other talents, saying, 'Lord, you delivered to me five talents; look, I have gained five more talents besides them.'  His lord said to him, 'Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things.  Enter into the joy of your lord.'  He also who had received two talents came and said, 'Lord, you delivered to me two talents; look, I have gained two more talents besides them.'  His lord said to him, 'Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things.  Enter into the joy of your lord.'  Then he who had received the one talent came and said, 'Lord, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed.  And I was afraid, and went and hid your talent in the ground.  Look, there you have what is yours.'  But his lord answered and said to him, 'You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed.  So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest." 

 

- Matthew 25:14–30 

 

In our recent readings, Christ has been discoursing on the "end times" to His disciples.  In yesterday's reading, He told the parable of the Wise and Foolish Virgins, to illustrate how we need to remain prepared for this time:   "Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom.  Now five of them were wise, and five were foolish.  Those who were foolish took their lamps and took no oil with them, but the wise took oil in their vessels with their lamps.  But while the bridegroom was delayed, they all slumbered and slept.  And at midnight a cry was heard:  'Behold, the bridegroom is coming; go out to meet him!"  Then all those virgins arose and trimmed their lamps.  And the foolish said to the wise, 'Give us some of your oil, for our lamps are going out.'  But the wise answered, saying, 'No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.'  And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut.  Afterward the other virgins came also, saying, 'Lord, Lord, open to us!'  But he answered and said, 'Assuredly, I say to you, I do not know you.'  Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming."

 

 "For the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them.  And to one he gave five talents, to another two, and to another one, to each according to his own ability; and immediately he went on a journey.  Then he who had received the five talents went and traded with them, and made another five talents.  And likewise he who had received two gained two more also.  But he who had received one went and dug in the ground, and hid his lord's money.  After a long time the lord of those servants came and settled accounts with them.  So he who had received five talents came and brought five other talents, saying, 'Lord, you delivered to me five talents; look, I have gained five more talents besides them.'  His lord said to him, 'Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things.  Ener into the joy of your lord.'  He also who had received two talents came and said, 'Lord, you delivered to me two talents; look, I have gained two more talents besides them.'  His lord said to him, 'Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things.  Enter into the joy of your lord.'  Then he who had received the one talent came and said, 'Lord, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed.  And I was afraid, and went and hid your talent in the ground.  Look, there you have what is yours.'  But his lord answered and said to him, 'You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed.  So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest."  On today's parable of the Talents, my study Bible comments that this parable illustrates the use of gifts given by God.  It's hard to overestimate the indicated value of the talents named here; my study Bible comments that even one talent was a great sum of money.  In today's money, one gold talent (a measure of weight) would be estimated at approximately $2,270,000.00.  In the parable, a talent represents the goodness which God has bestowed upon each person.  My study Bible comments that the amount each receives is based on that person's abilities (Romans 12:4-7).  There is no partiality shown by God in the ultimate reward; here in the parable, all are invited to share the same joy.  The wicked and lazy servant, it notes, could not evade responsibility for ignoring his talent, as idleness is as much a rejection of God as clear wickedness.  To bury the talent in the ground is a way to symbolize using a God-given gift for earthly pursuits.  The bankers are representative of other faithful people to whom one can turn to help use talents wisely -- since help was available to this man in the parable, my study Bible says, he has no excuse.  

As we consider the parable of the Talents, we might be inclined to ask ourselves what a talent means in context.  Certainly the modern use of the word "talent" comes from this parable; the original word is a Greek term, τάλαντον/talanton.  So, given the parable's meaning, we can think of talents in all kinds of ways to indicate the resources available to us and given by God.  Our intelligence becomes in this understanding a "talent," our capacity for hard work, even our capacity for prayer.  Whatever God-given resources we have become talents in this scope of the parable, for all that we have is given to us by God.  This parable lends to us also an understanding of the sacramental, in which what God gives to us is returned to God for God's blessing -- and so that it might be used in the ways that God deems most profitable.  In the elevation of the Eucharistic gifts in the Orthodox Church, the priest prays, "Thine own of Thine own, we offer to Thee, O Lord, in behalf of all, and for all."  In this sense, all the world becomes sacrament, becomes even "talents" given to us as good to be used, cultivated, nurtured, cared for as good stewards who are meant to understand what they are about.  In fact, everything available to us becomes a part of God's goodness given to us.  If we take into account this statement from St. Paul, that "all things work together for good to those who love God, to those who are the called according to His purpose" (Romans 8:28), then, in fact, all things -- even every event in our lives, nominally "good" or "bad" -- become part of the supply of talents we're given to do with what we can, to make profitable as we can.  In counting up our resources and gifts, let us not neglect the gift of time, which is such a part and parcel of our world, and gives us also the benefit of the possibility of repentance.  Time is what we have, albeit in a limited quantity, and a great part of Christ's warnings go to the effect that we must use it wisely.  The ultimate fairness involved in the eventual judgment of these servants and what they do becomes not a question of how much they produce, but how much effort they put into being profitable with what they're given in the first place, no matter the size or the amount.  It's not a question of having, therefore, but of doing.  Even when we look at the stories of Christ's encounters with people in the Gospels, we can see His emphasis not on what they have, but what they do, what they put into this spiritual struggle and journey.  In Matthew's Gospel, He encounters the woman of Canaan, a Gentile, who -- even though He wants to remain hidden -- continues to pester Him to heal her daughter of a demon.  He even hands her what seems an insult ("It is not good to take the children’s bread and throw it to the little dogs"); but she responds in a way that manages to be humble and witty at the same time ("It is not good to take the children’s bread and throw it to the little dogs").   Christ tells her, "O woman, great is your faith! Let it be to you as you desire" (see Matthew 15:21-28).  In St. Mark's Gospel, Jesus comes down from the Mount of Transfiguration with Peter and John, and encounters the rest of the disciples, surrounded by a crowd, with scribes disputing with His disciples over the healing of a young boy.  His father has brought the boy to the disciples, but they could do nothing.  Christ responds with a chastisement over the lack of faith evident in this failure:  "O faithless generation, how long shall I be with you? How long shall I bear with you? Bring him to Me."  When Jesus tells the father he must have faith, the man pleads, "Lord, I believe; help my unbelief!"   Jesus responds by healing the boy as the crowd comes running together again.  (See Mark 9:14-29.)  But both the Gentile woman, and the man whose son needed healing, even though they seemed "short" on resources, show evidence of making an effort even with what meager resources of faith they have -- and they are rewarded.   So let us take the parable of the talents in the context of Christ's prophesy of end times, and that we must always be ready for His return.  It's our efforts that count, and that's what He makes clear here.  He asks us to try with the earnestness we possess, with whatever we're given.  Let us be faithful, even over the "few things" we have.

 

 

Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord

 

 "For the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them.  And to one he gave five talents, to another two, and to another one, to each according to his own ability; and immediately he went on a journey.  Then he who had received the five talents went ad traded with them, and made another five talents.  And likewise he who had received two gained two more also.  But he who had received one went and dug in the ground, and hid his lord's money.  After a long time the lord of those servants came and settled accounts with them.  So he who had received five talents came and brought five other talents, saying, 'Lord, you delivered to me five talents; look, I have gained five more talents besides them.'  His lord said to him, 'Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things.  Enter into the joy of your lord.'  He also who had received two talents came and said, 'Lord, you delivered to me two talents; look, I have gained two more talents besides them.'  His lord said to him, 'Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things.  Enter into the joy of your lord.'  Then he who had received the one talent came and said, 'Lord, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed.  And I was afraid, and went and hid your talent in the ground.  Look, there you have what is yours.'  But his lord answered and said to him, 'You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed.  So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest.  Therefore take the talent from him, and give it to him who has ten talents.  For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away.  And cast the unprofitable servant into the outer darkness.  There will be weeping and gnashing of teeth."

 

- Matthew 25:14–30 

 

In our recent readings, Jesus has been speaking to the disciples about "end times," prophesying both the destruction of the temple and also His Second Coming and judgment.  In yesterday's reading, He told this parable:  "Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom.  Now five of them were wise, and five were foolish.  Those who were foolish took their lamps and took no oil with them, but the wise took oil in their vessels with their lamps.  But while the bridegroom was delayed, they all slumbered and slept.  And at midnight a cry was heard:  'Behold, the bridegroom is coming; go out to meet him!'  Then all those virgins arose and trimmed their lamps.  And the foolish said to the wise, 'Give us some of your oil, for our lamps are going out.'  But the wise answered, saying, 'No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.'  And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut.  Afterward the other virgins came also, saying, 'Lord, Lord, open to us!'  But he answered and said, 'Assuredly, I say to you, I do not know you.'  Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming."

 

  "For the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them.  And to one he gave five talents, to another two, and to another one, to each according to his own ability; and immediately he went on a journey.  Then he who had received the five talents went ad traded with them, and made another five talents.  And likewise he who had received two gained two more also.  But he who had received one went and dug in the ground, and hid his lord's money.  After a long time the lord of those servants came and settled accounts with them.  So he who had received five talents came and brought five other talents, saying, 'Lord, you delivered to me five talents; look, I have gained five more talents besides them.'  His lord said to him, 'Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things.  Enter into the joy of your lord.'  He also who had received two talents came and said, 'Lord, you delivered to me two talents; look, I have gained two more talents besides them.'  His lord said to him, 'Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things.  Enter into the joy of your lord.'  Then he who had received the one talent came and said, 'Lord, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed.  And I was afraid, and went and hid your talent in the ground.  Look, there you have what is yours.'  But his lord answered and said to him, 'You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed.  So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest.  Therefore take the talent from him, and give it to him who has ten talents.  For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away.  And cast the unprofitable servant into the outer darkness.  There will be weeping and gnashing of teeth."  My study Bible comments that this parable is an illustration regarding the use of gifts which are given by God.  Jesus uses the talent as a measure of such gifts.  Across the ancient Greek and Roman influenced world of international trade, a talent (Greek τάλαντον/talanton) was a very large sum of money (it was a weight measurement for a pure metal, either gold or silver; approximately 75 pounds, according to one estimate).  My study Bible continues by saying that the amount each one receives is based on that person's abilities (Romans 12:4-7).  It notes that God doesn't show partiality in the ultimate reward -- as we should not ethat all are invited to share in the same joy.  But at the same time, and comparable to the parable in yesterday's reading about the Wise and Foolish Virgins, the wicked and lazy servant could not evade responsibility for ignoring his talent.  My study Bible says that idleness is as much a rejection of God as outright wickedness.  That he buried his talent in the ground suggests that he used his God-given gifts solely for earthly pursuits.  My study Bible also comments that the bankers represent other faithful people to help him use his talents wisely.  As help was available to to him in the Church, this man has no excuse.

Once again, today's parable is given as a warning and indication of the judgment to come at Christ's return.  The word for "talents" in modern English derives its meaning from this parable in the Bible.  This is the way in which common understandings come from Scripture, Biblical literature.  If we think of talents as being that which is of weight or substance, it simply adds to the understanding here.  For these talents are God-given, we are to understand, In some way, they come from the ultimate Source of weight or meaning, of substance, which is God.  Therefore, there is an even greater meaning pressing in upon us here:  those things that God shares with us that are of true weight or substance, of true value, are all the more important to use as God's will would teach us to use them.  For example, we are given bodies, beauty, attractiveness.  We can use such to profit through works that are (for example) pornographic in nature, or we may find that beauty, attractiveness, health can be part of the gifts we use in life to put to use providing beauty to the world, adding character and meaning to such, helping others, embodying prayer, building good things, and teaching good things, including helping children and families.  We can find that we have a writing talent, and of course we have choices in how we will use that talent.  We might have a talent for singing and music.  Our music can be music of the angels that inspires and brings beauty and well-being to others, or we can sing with lyrics that foster hatred and violence.  Whatever our talents, we all have ways to use them to our advantage or disadvantage -- or even more pertinently, in ways that produce abundance for the Kingdom, the things of the Kingdom, which would be also somehow connected to the fruit of the Spirit:  "love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control" (see Galatians 5:22-23).  For these are the profits of a life invested in God's word and in the Spirit of God, in faith.  We have choices in terms of what we wish to show and to give to the world, or how we desire to commit to God's word, to faith in God's work as a disciple of Christ.  We all may practice acts of charity and compassion when we have opportunity, and the odd thing is that we will find out that God's gifts -- no matter how meagerly "talented" we might think we are -- suffice to bring great and generous good to others in ways that will surpass our expectations.  As St. Paul explains, God's grace is such that it works with even the things about ourselves we consider defective and insufficient.  After praying to be released from an affliction, he was told:  "My grace is sufficient for you, for My strength is made perfect in weakness."  "Therefore." writes St. Paul, "most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me" (see 2 Corinthians 12:7-9).   Whatever our "talents," we should all remember that because we are given life, we always have things to work with, resources to use in our lives.  Even those seemingly most afflicted with handicaps have wonderful smiles and joy that radiate to others, delight to give to those who know them and love them.  But we also have ways to bear fruit that have to do with our devotion to the Lord and Christ's teachings that may be done without others even knowing, such as when we bear our own crosses and suffer through our commitment in His name, or seek in prayer to find Christ's direction for us, devoting our hearts and lives to Christ's mercy and love, even in the company of the saints of the Church (the "bankers" according to my study Bible).  Let us consider all the ways in which we may use our talents and enter into the joy of our Lord.

 

 

 

 

For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him

 

 Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately.  Therefore He said:  "A certain nobleman went into a far country to receive for himself a kingdom and to return.  So he called ten of his servants, delivered to them ten minas, and said to them, 'Do business till I come.'  But his citizens hated him, and sent a delegation after him, saying, 'We will not have this man to reign over us.'  And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading.  Then came the first, saying, 'Master, your mina has earned ten minas.'  And he said to him, 'Well done, good servant; because you were faithful in a very little, have authority over ten cities.'  And the second came, saying, 'Master, your mina has earned five minas.'  Likewise he said to him, 'You also be over five cities.'  Then another came, saying, 'Master, here is your mina, which I have kept put away in a handkerchief.  For I feared you, because you are an austere man.  You collect what you did not deposit, and reap what you did not sow.'  And he said to him, 'Out of your own mouth I will judge you, you wicked servant.  You knew I was an austere man, collecting what I did not deposit and reaping what I did not sow.  Why then did you not put my money in the bank, that at my coming I might have collected it with interest?'  And he said to those who stood by, 'Take the mina from him, and give it to him who has ten minas.'  (But they said to him, 'Master, he has ten minas.')  For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him.  But bring here those enemies of mine, who did not want me to reign over them, and slay them before me.'"

 

- Luke 19:11-27 

 

Yesterday we read that Jesus entered and passed through Jericho on His way toward.  Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich.  And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature.  So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way.  And when Jesus came to the place, He looked up and saw him, and said to him, "Zacchaeus, make haste and come down, for today I must stay at your house."  So he made haste and came down, and received Him joyfully.  But when they saw it, they all complained, saying, 'He has gone to be a guest with a man who is a sinner."  Then Zacchaeus stood and said to the Lord, "Look, Lord, I give half my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold."  And Jesus said to him, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost."   

 

 Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately.  Therefore He said:  "A certain nobleman went into a far country to receive for himself a kingdom and to return.  So he called ten of his servants, delivered to them ten minas, and said to them, 'Do business till I come.'  But his citizens hated him, and sent a delegation after him, saying, 'We will not have this man to reign over us.'  And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading.  Then came the first, saying, 'Master, your mina has earned ten minas.'  And he said to him, 'Well done, good servant; because you were faithful in a very little, have authority over ten cities.'  And the second came, saying, 'Master, your mina has earned five minas.'  Likewise he said to him, 'You also be over five cities.'  Then another came, saying, 'Master, here is your mina, which I have kept put away in a handkerchief.  For I feared you, because you are an austere man.  You collect what you did not deposit, and reap what you did not sow.'  And he said to him, 'Out of your own mouth I will judge you, you wicked servant.  You knew I was an austere man, collecting what I did not deposit and reaping what I did not sow.  Why then did you not put my money in the bank, that at my coming I might have collected it with interest?'  And he said to those who stood by, 'Take the mina from him, and give it to him who has ten minas.'  (But they said to him, 'Master, he has ten minas.')  For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him.  But bring here those enemies of mine, who did not want me to reign over them, and slay them before me.'"  My study Bible comments here that this parable, like the one in Matthew 25:14-30, illustrates the use of gifts given by God.  (In Matthew's version, the currency is "talents" -- in Greek, ταλαντα -- a very valuable ancient currency.)  Minas were also an ancient currency; one of slightly lesser value than a talent, but still considerable within the framework of the parable.  Each designated a particular weight's worth of precious metal, gold, or more frequently, silver.  Each mina, according to some sources, was worth approximately 100 days' wages for a worker.   The money, whether in talents or minas, represents the goodness which God has bestowed on each person, my study Bible says.  It comments that the amount each receives is based on that person's abilities (Romans 12:4-7).   Let us note that in God's reward, considerable authority was given in return for being "faithful in a very little."   But the wicked servant could not evade responsibility for basically ignoring the money entrusted to him.  My study Bible comments that idleness is as much a rejection of God as outright wickedness.  To leave the money in a handkerchief is suggestive of two things.  First of all, the same term translated here as handkerchief was also the term for a shroud, a burial covering for the head.   We understand this term therefore to be associated with bodily refuse, decay, and death; in other words, things which are entirely earthly.  Therefore we could consider the resources with which he was entrusted were used for purely earthly pursuits.  The bank represents the Church, to which he could have turned to help him use his gifts wisely.   Since this was available to him, he therefore has no excuse.  

Let us keep in mind that Jesus is now journeying near Jerusalem, and also that we have just read the story of Zacchaeus, the rich chief tax collector, and prior to that the story of the rich young ruler.  The text tells us also that this parable is told because the disciples thought the kingdom of God would appear immediately.  Let us remember also that the disciples have several times asked about their positions in Christ's kingdom.  If their expectation is of a worldly sort of kingdom, with Christ as a messiah-king, then we understand their curiosity about the positions they may hold in that expected kingdom.  But Jesus has over and over again taught them about humility and service, especially in response to their questions regarding who will be great in this kingdom (see Luke 9:46-48, 17:5-10, 22:24-27).   So putting these teachings together with the recent readings which involved wealth and authority, we can discern first of all a direction in terms of what we do with worldly resources.  That is, for whom and for what do we use those resources?  A dedication to Christ asks us to put things in proper order through the lens of faith, first.  We can observe the difference in Zacchaeus and the rich young ruler.  Compare these also to the recently-given lesson of the parable of the Pharisee and the Tax Collector.  Do we know how we stand before God?  Do we know what we really need, and what we really need to do with what is at our disposal?  Moreover, today's parable is distinctly directed toward the disciples, who expect that, as they are about to enter into Jerusalem, Jesus is on the brink of establishing a worldly kingdom.  We know already their curiosity and expectation of important places in this kingdom, and Christ's teachings about humility.  But what of this parable?  It teaches us again about responsibility and about resources.  He's telling them that He expects them to be good servants, good stewards -- to produce spiritual fruits and "profits" from whatever talents and resources they have, from the teachings He's entrusted to them, and the responsibilities these confer.  In some sense, it's a magnified repetition of the teaching regarding service:  "So likewise you, when you have done all those things which you are commanded, say, 'We are unprofitable servants. We have done what was our duty to do'" (Luke 17:10).  Only this time, He expects more than service, He expects them to be "profitable" -- to multiply the blessings and produce of the kingdom of God to the best of their ability, or with the help and assistance available to them in the Church.  So let us consider, then, what might be the investments God has made in us?  Do you have a talent, a gift for something?  Are you intelligent, or possibly persistent?  Can you endure difficulties?  Do you have patience?  Were you blessed with an ability to make material profits or to produce material goods?  Whatever way in which you have gifts given by God, there is a way to make them profitable for the kingdom of God.  There is a way to see God's blessings on all that one does or has, and to make this the focus on one's life.  Christ leaves the disciples -- and the rest of us who seek to follow Him -- with this magnificent direction in our lives.  We're not to remain idle and await His return in expectation.  We're to seize the day, the here and the now, and remember there is always something to be done in His name.  Whether we give love to someone who needs it, a good word, a donation, our time and effort, our intelligence -- it really makes no difference what the resource or capability is -- we are expected to be working to produce a profit, a gain, to increase even a hundredfold if possible (see Luke 8:8).  We build up the kingdom of God by our participation in it, by shoring up our own faith and that of others, by glorifying God in whatever way is open to us, be that something we think is small or great.  Let us be grateful for the opportunities we're all given to do so.

 

 

For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away

 "For the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them.  And to one he gave five talents, to another two,  and to another one, to each according to his own ability; and immediately he went on a journey.  Then he who received the five talents went and traded with them, and made another five talents.  And likewise he who had received two gained two more also.  But he who had received one went and dug in the ground, and his his lord's money.  After a long time the lord of those servants came and settled accounts with them.  So he who had received five talents came and bought five other talents, saying, 'Lord, you delivered to me five talents; look, I have gained five more talents besides them.'  His lord said to him, 'Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things.  Enter into the joy of your lord.'  He also who had received two talents came and said, 'Lord, you delivered to me two talents; look, I have gained two more talents besides them.'  His lord said to him, 'Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things.  enter into the joy of your lord.'  Then he who had received the one talent came and said, 'Lord, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed.  And I was afraid, and went and hid your talent on the ground.  Look, there you have what is yours.'  But his lord answered and said to him, 'You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed.  So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest.  So take the talent from him, and give it to him who has ten talents.  For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away.  And cast the unprofitable servant into the outer darkness.  There will be weeping and gnashing of teeth.'"

- Matthew 25:14-30

In yesterday's reading, Jesus gave a parable about His Second Coming:  "Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom.  Now five of them were wise, and five were foolish.  Those who were foolish took their lamps and took no oil with them, but the wise took oil in their vessels with their lamps.  But while the bridegroom was delayed, they all slumbered and slept.  And at midnight a cry was heard:  'Behold, the bridegroom is coming; go out to meet him!'  Then all those virgins arose and trimmed their lamps.  And the foolish said to the wise, 'Give us some of your oil, for our lamps are going out.'  But the wise answered, saying, 'No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.'  And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut.  Afterward the other virgins came also, saying, 'Lord, Lord, open to us!'  But he answered and said, 'Assuredly, I say to you, I do not know you.'  Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming."

 "For the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them.  And to one he gave five talents, to another two,  and to another one, to each according to his own ability; and immediately he went on a journey.  Then he who received the five talents went and traded with them, and made another five talents.  And likewise he who had received two gained two more also.  But he who had received one went and dug in the ground, and his his lord's money.  After a long time the lord of those servants came and settled accounts with them.  So he who had received five talents came and bought five other talents, saying, 'Lord, you delivered to me five talents; look, I have gained five more talents besides them.'  His lord said to him, 'Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things.  Enter into the joy of your lord.'  He also who had received two talents came and said, 'Lord, you delivered to me two talents; look, I have gained two more talents besides them.'  His lord said to him, 'Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things.  enter into the joy of your lord.'  Then he who had received the one talent came and said, 'Lord, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed.  And I was afraid, and went and hid your talent on the ground.  Look, there you have what is yours.'  But his lord answered and said to him, 'You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed.  So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest.  So take the talent from him, and give it to him who has ten talents.  For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away.  And cast the unprofitable servant into the outer darkness.  There will be weeping and gnashing of teeth.'"  My study bible tells us that this parable illustrates the use of gifts which are given by God.  We are all endowed with some capacities and gifts of various measure and type.   A talent, in the ancient world, was a great sum of money; it was a weight measure of gold or silver.  One talent of gold, by one modern measurement, would be equivalent to about $1.25 million.  One talent of silver, in modern equivalence, is estimated as being worth $7.5 billion in today's U.S. currency.  But here in the parable, it represents the goodness which God has bestowed on each person.  The amount each receives is based on that person's abilities (Romans 12:4-7).  God does not show partiality in the ultimate reward, because all are invited to share in the same joy.  By the same token, the wicked and lazy servant could therefore not evade responsibility for ignoring his talent.  Idleness in this deep sense of neglect is as much a rejection of God as outright wickedness, as my study bible puts it.    Burying the talent in the ground is an illustration of using one's God-given gifts for earthly pursuits.  The bankers are other faithful people to whom the man could have turned to help him to use his talents wisely, those who expertise is in the "investment" that God has made in us.  Since help was available to him in the Church, the man hasn't an excuse.

How do we use our talents?  In the parable, it seems like the Master has invested His own gifts in His servants.  He trusts them to be profitable with the investment, to use His investments in them with prudence and wisdom, delivering a return and multiplying the gift.  And this is where we are.  Our lives are not at all static.  They are meant to have direction, one way and another.  They are meant for some sort of action, a choice.  We don't live in the world to merely exist.  We are here and equipped with talents, investments in ourselves by our Creator.  We're given wisdom, commandments, direction.  We are meant to take action.   We don't sit in one place.  We will always be confronted with choices that ask us which direction we choose to go.  How does God call you?  So much depends on what it is we think about, what we dwell upon, how we nurture ourselves upon His word, and most especially in prayer -- that is, in communication with the Master while He is away and before He returns.  Let this guidance be the principle by which we live; it will reap a harvest of returns in the sense in which the Master desires them. 

For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him

 Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately.  Therefore He said:  "A certain nobleman went into a far country to receive for himself a kingdom and to return.  So he called ten of his servants, delivered to them ten minas, and said to them, 'Do business till I come.'  But his citizens hated him, and sent a delegation after him, saying, 'We will not have this man to reign over us.'  And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading.  Then came the first, saying, 'Master, your mina has earned ten minas.'  And he said to him, 'Well done, good servant; because you were faithful in a very little, have authority over ten cities.'  And the second came, saying, 'Master, your mina has earned five minas.'  Likewise he said to him, 'You also will be over five cities.'  Then another came, saying, 'Master, here is your mina, which I have kept put away in a handkerchief.  For I feared you, because you are an austere man.  You collect what you did not deposit, and reap what you did not sow.'  And he said to him, 'Out of your own mouth I will judge you, you wicked servant.  You knew that I was an austere man, collecting what I did not deposit and reaping what I did not sow.  Why then did you not put my money in the bank, that at my coming I might have collected it with interest?'  And he said to those who stood by, 'Take the mina from him, and give it to him who has ten minas.'  (But they said to him, 'Master, he has ten minas.')  For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him.  But bring here those enemies of mine, who did not want me to reign over them, and slay them before me.'"

- Luke 19:11-27

Yesterday we read that Jesus entered and passed through Jericho, as He is on His way to Jerusalem and His Passion.  Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich.  And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature.  So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way.  And when Jesus came to the place, He looked up and saw him, and said to him, "Zacchaeus, make haste and come down, for today I must stay at your house."  So he made haste and came down, and received Him joyfully.  But when they saw it, they all complained, saying, "He has gone to be a guest with a man who is a sinner."  Then Zacchaeus stood and said to the Lord, "Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold."  And Jesus said to him, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost."

 Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately.  Therefore He said:  "A certain nobleman went into a far country to receive for himself a kingdom and to return.  So he called ten of his servants, delivered to them ten minas, and said to them, 'Do business till I come.'  But his citizens hated him, and sent a delegation after him, saying, 'We will not have this man to reign over us.'  And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading.  Then came the first, saying, 'Master, your mina has earned ten minas.'  And he said to him, 'Well done, good servant; because you were faithful in a very little, have authority over ten cities.'  And the second came, saying, 'Master, your mina has earned five minas.'  Likewise he said to him, 'You also will be over five cities.'  Then another came, saying, 'Master, here is your mina, which I have kept put away in a handkerchief.  For I feared you, because you are an austere man.  You collect what you did not deposit, and reap what you did not sow.'  And he said to him, 'Out of your own mouth I will judge you, you wicked servant.  You knew that I was an austere man, collecting what I did not deposit and reaping what I did not sow.  Why then did you not put my money in the bank, that at my coming I might have collected it with interest?'  And he said to those who stood by, 'Take the mina from him, and give it to him who has ten minas.'  (But they said to him, 'Master, he has ten minas.')  For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him.  But bring here those enemies of mine, who did not want me to reign over them, and slay them before me.'"  This parable parallels the parable of the Talents given in Matthew's Gospel (Matthew 25:14-30).  Here, the setting is Jesus' final journey to Jerusalem, and He's speaking those who expected that the kingdom of God would appear immediately.  Jesus rather subtly prepares them for His rejection at Jerusalem by making the figure of the nobleman a man rejected and hated by the citizens who reject him.  Instead, the nobleman gives his wealth to ten of his servants, so that in the meantime, while in the process of receiving his kingdom, they will trade for him and invest wisely.  At his return, he possesses this kingdom, and he awaits the returns on what he has entrusted to his servants.  One way we could look at the parable is that it teaches us the role of Jesus' servants (members of His Church) who are entrusted with what the wealth He has given in His ministry.  He leaves for a far country and a kingdom for which there is a kind of struggle.  And this is perhaps the time we live in, the age in which we await His return.  Clearly, this kingdom will not manifest immediately nor without difficulty, but that is the business of the nobleman.  In the meantime, the emphasis is on what the servants do with His wealth.  With the parable of the talents, we understand God's gifts to us; our modern use of the word talent is derived from the Greek word talanton as used in the parable, which was a very large sum of money.  But here, the equal minas given to each suggests the wealth and treasure of the Church; that is, the teachings Jesus has given us, His ministry.  Each servant must do what he or she can with this treasure.  Upon his return, out of the single mina given to each, one has made ten, another five.  It seems to suggest the growth of the Church, a gathering of more disciples through the gospel message, as each is given authority over cities in the kingdom.  But there is one who failed to invest or trade, and kept his mina only to himself, wrapped in his own handkerchief.    By doing so, he's failed to be profitable, to gather more.  To deposit the money instead in the bank is a kind of parallel to the Church, to go to those other followers and invest what they are capable of using and multiplying in turn.  The one who has done nothing with his mina seems to be counted among those enemies who rejected the nobleman as ruler over his kingdom.

The equal amount given to each servant seems to tell us that this investment is reflective of Christ's ministry:  it is given to all equally.  What we do with the treasure He's left us is up to us and to our initiative.  The mina is like the gospel message, the commands with which he's left us.  It is a treasure that if we choose to invest it wisely, will pay off great dividends.  Not only that, but it will also generate more of itself; that is, our true trading and commerce with others in investing what we've been given will also gather more for the Kingdom, for the Church, for the Body of Christ, for all those who truly desire to be part of this Kingdom.  Ultimately, in each citizen we also find the face, the Person, of Christ the ruler.  What we're given isn't something we hold only wrapped up in our own little handkerchief, so to speak, and kept to ourselves.  It's something to be invested in all the commerce, the relationships, the works, the choices of our lives.  If we cannot imagine and do not know what we should do with it, the least we can do is take it to the Church itself and find help there, or "investing" in those who will know what to do with it.  There is always someplace to use and exchange the love we've been given, the good gifts of Christ's ministry, the gospel message.  We are in the world in order to live what we treasure, not to hide it away.  And of course, living the gospel comes in as many forms as the choices and decisions we're offered in life.  In this sense, "commerce" becomes the commonality of choices and interactions, our entire way of living in the world, even a personal struggle against what is called "worldly" and for the Kingdom.  This is not frowning on those who lead lives of prayer nor monasticism, for that too is an investment in the life of the Kingdom, an active working to increase what we might call the pool of grace in the world, devoting one's life as fully as possible to the struggle for the Kingdom.  What is condemned in the servant who wraps up the treasure he's given into his handkerchief is the fruitless life that comes of viewing what we're given in simply a worldly sense, something to keep to ourselves like a possession -- rather than that which gains and redeems its value by being given away and used in all our interactions and encounters, even in prayer.  To view the gospel as one more possession is a materialistic way of thinking, without comprehension of the power of life in the treasure invested with us, unaware of the qualities of the Kingdom shown in its possibilities.  Those possibilities include the capacity for growth and multiplication, the quality of life in abundance.  We can see the Kingdom illustrated this way in varied examples, such as the feeding of the five thousand, or in parables such as those of the mustard seed and the leaven.  What Christ looks for is this growth that comes from real trading on the treasure He's given us, and our capacity to understand and use the wealth as we've been taught.  Is it something we have, or something we live?  Thus the judgment is fair:  to each is given the same wealth, and to each is given the same choice as to how we will use it.