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 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 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, on His way toward Jerusalem.  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.  Let us first observe that the parable given in today's reading is given in response to the disciples' understanding that the kingdom of God would appear immediately as Jesus would enter Jerusalem.  So the parable is meant to illustrate this time in which we await Christ's second coming.

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."  This parable (similarly to the parable given in Matthew 25:14-30, in which the sums given are talents, the name of a large currency) is meant to illustrate the use of gifts which are given to us by God.  A mina was a unit of currency worth about one sixth of a talent, still a large sum of money.  My study bible says this money (or rather a unit of weight of precious metal) represents the goodness God has bestowed on each person.  According to Wikipedia, one mina would have been equivalent to the purchasing power of the wages of a worker for one quarter of a year.

"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 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.'"   My study Bible says that the wicked servant could not evade responsibility for ignoring the gift of the mina given to him, as idleness is as much a rejection of God as outright wickedness.  To put away the mina in a handkerchief symbolizes using one's gifts for earthly purposes:  the word for handkerchief, in the context of the time, was used either for wiping fluids such as persperation for the body, or even more to the point, it meant a death shroud for burial.  The bankers, my study Bible says, represent other faithful people to whom the man could have turned to help him use his gift wisely.  Since help was available to him in the Church, this man doesn't have an excuse.

When Jesus tells this story in Matthew's Gospel, He uses the currency of talents, which was a larger sum than the mina.  (This does not change the meaning of the story, however.)  But it is from this story that we get the current popular meaning of the word "talent" in English.  The gifts of God include all the capacities we have, whatever their nature.  That would include our energy, capacity for work, for thinking, creativity, and an unnamable number of additional capabilities.  The story clearly sets out our personalities and aspects of our talents as gifts.   That is, gifts which are given from God.  A good servant would be a disciple of Christ, who uses their lives and individual unique abilities for the kingdom of God, in pursuit of their faith.  Recently I read of a woman, Ann Russell Miller, who led a rather remarkable life.  When she was young, she wanted to be a Roman Catholic nun.  But she fell in love with a man and was married.  He became the Vice President of Pacific Gas & Electric Company, a public utility that served the state of California.  She had ten children, was a socialite known for her entertainment skills, many friends, and philanthropy.  She also smoked, drank, and played cards.  But after her husband died, she realized her ambition to become a nun.  After giving away all of her possessions, she became a cloistered nun, known as Sister Mary Joseph.  She is quoted as saying that she had devoted her first 30 years of life to herself, the second 30 to her children and that the last third of her life would be dedicated to God.  But I would venture to say that such a life is possible to have been lived faithfully all along, with each season of life devoted to that which she felt God had guided her at that time.  It is but one example of the power of life and the gifts that we're given.  The variety and uniqueness of her life is a statement about the variety of gifts and uniqueness of each life.   Although in some ways one could call her life conventional, in other ways it certainly was not, and is stamped with the uniqueness of conviction to live with the fullness of capacities God had given her, whether that was to bear and raise children, to support others with philanthropy, and I would say even a life in which her many friends played a role.  I can't venture to know all of her personal motivations, but it would seem to me that each life must be carved out in the unique way one is led to use talents and capacities through faith, regardless of what that looks like.  This woman does not strike me as having buried her talent or "mina" in a handkerchief, a slave to the world and to convention or selfish materialism.  The saints that we know in the Church are each unique, with great potency of personality, and the expression of faith as borne out in their lives, and this is something important to remember.  To pursue a life of holiness is all about allowing God to help us understand how to express our faith in ways pleasing to God, and that simply won't look identical for every person, but will be a path that is meant to teach that the uniqueness with which our Creator has endowed us is meant for expression of our love of God in the world.   Ann Russell Miller became Sister Mary Joseph in one of the strictest cloistered monasteries, with very little contact with the outside world.  On the other hand, I offer the example of the various podcasts and internet posts of Sister Vassa, an Orthodox nun found at this site.   Although having been a committed nun from a very young age, Sister Vassa reaches out to the world through modern media, and expresses her faith in this way.  She also shows us the uniqueness of persona and a life lived in commitment and expression of her faith to the world in ways that benefit others.  I might offer one more unique life of a woman whom I know in Athens, Greece, who serves as the custodian of a tiny ancient church in the center of the metropolis.  She's an extremely humble person, but thousands of people come to her and speak of their lives and their unique problems.  She offers each a space of sanctuary, prayer, and seems to know each one personally, with a great gift of love and consoling.  As Sister Mary Joseph, the former Ann Russell Miller prays for the world inside the sanctuary of the monastery; Sister Vassa lives a life of prayer, and also uses her unique position to help teach others about prayer.  My friend whom I shall not publicize sits through all the prayers and hears the problems and circumstances of so many who come to pray and find sanctuary and faith in the tiny but powerful church, and her heart offers wisdom.  These are just three examples of lives lived in pursuit of faith and the use of capacities and talents in service of that faith, and each woman is striking for her uniqueness and individuality in doing so.  Let us contrast the mina hidden in a "handkerchief" in the parable -- possibly meaning a shroud covering one who has died -- with the vibrant, expressive, and creative variety of the  lives of these women who serve as but two examples of those who lived in ways that expressed their faith.  It remains my observation that the energy which God gives us in faith serves as a kind of light of uniqueness, each set of potential "talents" having its own expression that lights up the world with color and variety and intelligence.  Let us remember our own capacity for love will also be expressed in unique ways as given by God and is part of a "talent set."  Let us consider what it means to be a good servant, each in our own way with what we've been given.

And what I say to you, I say to all: Watch!

Panagia Grigoroussa

 "Now learn this parable from the fig tree:  When its branch has already become tender, and puts forth leaves, you know that summer is near.  So you also, when you see these things happening, know that it is near -- at the doors!  Assuredly, I say to you, this generation will by no means pass away till all these things take place.  Heaven and earth will pass away, but My words will by no means pass away.

"But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father.  Take heed, watch and pray; for you do not know when the time is.  It is like a man going to a far country, who left his house and gave authority to his servants, and to each his work, and commanded the doorkeeper to watch.  Watch therefore, for you do not know when the master of the house is coming -- in the evening, at midnight, at the crowing of the rooster, or in the morning -- lest, coming suddenly, he find you sleeping.  And what I say to you, I say to all:  Watch!"

- Mark 13:28-37

 In yesterday's reading, Jesus continued His discourse to the disciples on the time of the destruction of the temple (and the Siege of Jerusalem), and also of the end of the age.  (It began with Saturday's reading):  "So when you see the 'abomination of desolation,' spoken of by Daniel the prophet, standing where it ought not" (let the reader understand), "then let those who are in Judea flee to the mountains.  Let him who is on the housetop not go down into the house, nor enter to take anything out of his house.  And let him who is in the field not go back to get his clothes.  But woe to those who are pregnant and to those who are nursing babies in those days!  And pray that your flight may not be in winter.  For in those days there will be tribulation, such has not been since the beginning of the creation which God created until this time, nor ever shall be.  And unless the Lord had shortened those days, no flesh would be saved; but for the elect's sake, whom He chose, He shortened the days.   Then if anyone says to you, 'Look, here is the Christ!' or, 'Look, He is there!' do not believe it.  For false christs and false prophets will rise and show signs and wonders to deceive, if possible, even the elect.  But take heed; see, I have told you all things beforehand.  But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light; the stars of heaven will fall, and the powers in the heavens will be shaken.  Then they will see the Son of Man coming in the clouds with great power and glory.  And then He will send His angels, and gather together His elect from the four winds, from the farthest part of the earth to the farthest part of heaven."

  "Now learn this parable from the fig tree:  When its branch has already become tender, and puts forth leaves, you know that summer is near.  So you also, when you see these things happening, know that it is near -- at the doors!  Assuredly, I say to you, this generation will by no means pass away till all these things take place.  Heaven and earth will pass away, but My words will by no means pass away."  My study bible says that this generation refers to all believers at all times (that is, the generation of the Church).  It's not merely meant for those alive at the time of Christ, although in a limited sense -- meant to refer only to the events of the destruction of the temple and Jerusalem -- it does apply to "this generation" of His contemporaries, approximately 40 years later.  But the prophecy of His Return teaches us that the Church will continue to thrive until that time, my study bible notes -- no matter how desperate things may sometimes appear to be.

"But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father.  Take heed, watch and pray; for you do not know when the time is.  It is like a man going to a far country, who left his house and gave authority to his servants, and to each his work, and commanded the doorkeeper to watch.  Watch therefore, for you do not know when the master of the house is coming -- in the evening, at midnight, at the crowing of the rooster, or in the morning -- lest, coming suddenly, he find you sleeping.  And what I say to you, I say to all:  Watch!"  St. John Chrysostom writes that although Jesus declares that the Son does not know the day of His own return, this isn't to be understood literally but rather as a figure of speech.  It is simply to be taken by us as that He will not reveal to us the exact day -- and that believers should not be so bold as to ask it of Him.  The emphasis here is on what we are to be about during this time in which we await His return.  "Take heed, watch and pray" is our formula for obedient service, doing what our Master wishes from us. 

Jesus' final byword at the end of chapter 13 (and His warning about the destruction of Jerusalem and the temple, and the time of His Return), is "Watch!"  It's an important and significant word, coming as it does in this place.  In the Greek, "watch" is translated from γρηγορεῖτε (grigoreite'), in the plural second person, addressed to all of us as a command from the Master.  This word comes from one that might literally be meant to mean "quicken," but it is used to indicate watchfulness, as a guard is put on watch, or rousing from sleep -- alertness, wakefulness.  In modern Greek, its root is used to mean "fast" or "quickly."  One can imagine its use for the way a good servant or soldier would respond to a command, with alacrity.  It means to keep vigilant and be attentive, especially as used in the context of Scripture.  Interestingly, in the Greek Orthodox tradition there is also an icon of Mary with the title "Grigoroussa," meaning one who comes quickly in response to prayer -- as one who prays with us and hears our requests for her prayers to the Son in assistance to us.  (An original icon was brought by refugees from Asia Minor, and dedicated in 1945 to this church in Athens, Greece -- also times of great tribulation.)  To watch and be wakeful is, in the broadest sense in which Jesus uses this word, to be aware of the things of God, the things He's warned us about.  We are to know our places and our "work" as good servants who await the Master's return.  Taken with the context of the title for Mary, the one who comes quickly to pray with us, we can understand this command to "Watch!" as one to know what business we are to be about.  We remember that the Master may return at any moment, and at a time which we don't know.  Are there others who need our prayers, or our help in some form?  Is there something that we'd be quick to do if the Master's eye were upon us, and He were there in person standing before us?  These are the things we must be attentive to, alert to, vigilant about, and watchful for.  We're supposed to be aware, not sleeping, nor forgetful nor lax because the Master seems to be away for a long time.  This is what "Watch!" means as a command.  Mary, as our great example among the communion of saints, sets the tone by her love of Christ, her loyalty, and her vigilance.  She is the one who comes quickly to pray with us, who responds to true need, and does not turn away -- as she did not turn away nor desert her Son at the Cross, but remained vigilantly watching despite her pain.  How do you see your calling by Christ?  Is there someone who needs your prayers right now?  Is there something that needs doing?  If He were to return this moment, and were standing in front of you, His eyes upon you, what is it you need to be alert to?  What need do you see around you, or have in your own life to do things His way?  What needs your attention?  This is the great call we have, the way He calls us all to live.  Be alert to the things of God, of Christ.  Take heed, watch and pray. Above all, Watch!