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.

 

 

 

 

It is impossible that no offenses should come, but woe to him through whom they do come!

 

 Then He said to the disciples, "It is impossible that no offenses should come, but woe to him through whom they do come!  It would be better for him if a millstone were hung around his neck, and he were thrown into the sea, than that he should offend one of these little ones.  Take heed to yourselves.  If your brother sins against you, rebuke him; and if he repents, forgive him.  And if he sins against you seven times in a day, and seven times in a day returns to you, saying, 'I repent,' you shall forgive him."

And the apostles said to the Lord, "Increase our faith."  So the Lord said, "If you have faith as a mustard seed, you can say to this mulberry tree, 'Be pulled up by the roots and be planted in the sea,' and it would obey you.  And which of you, having a servant plowing or tending sheep, will say to him when he has come in from the field, 'Come at once and sit down to eat'?  But will he not rather say to him, 'Prepare something for my supper, and gird yourself and serve me till I have eaten and drunk, and afterward you will eat and drink'?  Does he thank that servant because he did the things that were commanded him?  I think not.  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 17:1–10 

 

On Saturday, Jesus taught the parable of the Rich Man and Lazarus:  "There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day.  But there was a certain beggar named Lazarus full of sores, who was laid at his gate, desiring to be fed with the crumbs which fell from the rich man's table.  Moreover the dogs came and licked his sores.  So it was that the beggar died, and was carried by the angels to Abraham's bosom.  The rich man also died and was buried.  And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.  Then he cried and said, 'Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.'  But Abraham said, 'Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented.  And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.'  Then he said, 'I beg you therefore, father, that you would send him to my father's house, for I have five brothers, that he may testify to them, lest they also come to this place of torment.' Abraham said to him, 'They have Moses and the prophets; let them hear them.'  And he said, 'No, father Abraham; but if one goes to them from the dead, they will repent.'  But he said to him, 'If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.'" 

Then He said to the disciples, "It is impossible that no offenses should come, but woe to him through whom they do come!  It would be better for him if a millstone were hung around his neck, and he were thrown into the sea, than that he should offend one of these little ones."  My study Bible says that little ones refers primarily to children, and by extension to anyone whose heart is humble and dependent upon God.  In the structure of Luke's Gospel, Jesus has just told the parable of the Rich Man and Lazarus.  This parable is, among other things, a powerful teaching on repentance and the lack of it.  We also should keep in mind that Jesus speaks to His disciples, who will become the pillars of the Church, and teach others under them.  In this context, this is a reminder that they too will wield their own power within the structure of the Church, and have "little ones" in their care.  It is also a teaching to all those who would follow them in this role, and each one of us who would be His disciples.

"Take heed to yourselves.  If your brother sins against you, rebuke him; and if he repents, forgive him.  And if he sins against you seven times in a day, and seven times in a day returns to you, saying, 'I repent,' you shall forgive him."  We can refer to a similar passage in Matthew 18:15-35.  In that passage, Jesus first outlines a structure for mutual correction and forgiveness within the Church.  He also teaches St. Peter that forgiveness upon repentance should be done "up to seventy times seven."  In other words, symbolically, an unlimited amount.  He also tells the parable of the Unforgiving Servant in that passage, teaching us that because God forgives us, we are in turn required to grant the gift of forgiveness to others.

And the apostles said to the Lord, "Increase our faith."  So the Lord said, "If you have faith as a mustard seed, you can say to this mulberry tree, 'Be pulled up by the roots and be planted in the sea,' and it would obey you."  My study Bible explains that the mulberry tree is symbolic of the works of the devil.  It is on the leaf of this tree that silkworms feed, and worms are an image of hell (Mark 9:42-48).  My study Bible adds that this patristic interpretation is confirmed by many scriptural images of evil being destroyed in the sea (Luke 8:33; Exodus 14:27; Matthew 21:21; Revelation 20:10).  

"And which of you, having a servant plowing or tending sheep, will say to him when he has come in from the field, 'Come at once and sit down to eat'?  But will he not rather say to him, 'Prepare something for my supper, and gird yourself and serve me till I have eaten and drunk, and afterward you will eat and drink'?  Does he thank that servant because he did the things that were commanded him?  I think not."  The servant plowing is mentioned first and the one tending sheep second, which shows that one must first work out one's own salvation (Philippians 2:12) before one can become a shepherd of others.  This understanding given in my study Bible confirms the understanding that Jesus is speaking of life within the Church and its eventual hierarchy, for He is speaking to the disciples, His servants.  This is a similar message to the teaching in the Sermon on the Mount given to His disciples:  "And why do you look at the speck in your brother's eye, but do not consider the plank in your own eye?  Or how can you say to your brother, 'Let me remove the speck from your eye'; and look, a plank is in your own eye?  Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother's eye" (Matthew 7:3-5).

 

 "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.'"  This word unprofitable is translated from the Greek word ἀχρεῖος/axreios, which might literally be understood as "without merit" or "without usefulness."  This does not mean lacking in intrinsic value.  Instead, my study Bible explains, it means that everything we have comes from God and is owed back to God.  There is nothing can offer God that is not already God's.

The teachings in today's reading parallel similar structures in Matthew's Gospel which refer to disciplines and behaviors within the Church among believers.  If we look at them in this light, then we see clearly how Jesus is addressing this issue of the "little ones" within the context of the disciples' own behaviors.  Here in Luke's Gospel, today's text comes after the parable of the Rich Man and Lazarus (see Saturday's reading, above), and frames that parable within a setting of power and social hierarchy, and also a teaching about compassion.  The parable is also a warning to all of us about the failure to repent, and the consequences of such a failure.  So often, we fail to understand forgiveness and reconciliation within the context of what is asked of us in repentance.  Our connection to our brothers and sisters -- even to neighbor, if you will -- is predicated upon repentance and forgiveness.  Here, reconciliation is possible through both forgiveness and repentance on the part of the offended and the offender.  It is a framework that is defined by the concept Christ gives of the two greatest commandments in the Law:  that we love God with all our heart and soul and strength and mind, and neighbor as ourselves (see again the reading in Luke in which Jesus taught the parable of the Good Samaritan).  Through both forgiveness and repentance, conflict is stopped at its earliest level, without rising to greater strife and yet more problematic grievance and controversy that can roil entire communities.  Again, this seems here to be connected to a plan for Christ's eventual Church itself, the community of believers, of disciples, in which the men to whom He speaks here will play the role of foundational pillars and images for the rest to follow.  In any hierarchy, there are those who wield power, and those who rank under them and hold different responsibilities.  Within the framework of the Church and our believing communities, the "little ones" are those who come to be taught, who look up to leadership for an image of conduct and care.  Most absolutely, Christ is preaching compassion as the rule in His Church.  And He is also pragmatic here in His teachings, for He is acknowledging that the Church will be an institution based within flawed human beings, of whom He says here that "it is impossible that no offenses should come, but woe to him through whom they do come!  It would be better for him if a millstone were hung around his neck, and he were thrown into the sea, than that he should offend one of these little ones."  He emphasizes the care of the least, the ones who lack social currency, or power and influence of some kind, the ones who are humble and dependent, because this is truly where compassion is expressed, in how we treat the "little ones."  As followers of Christ, we must all take these words to heart, because, as He clearly acknowledges here, there will always be "little ones" and there will inevitably "offenses" that come.  In His teaching, we have been given a highly pragmatic awareness of what social structures will entail, and yet how He wants His Church to function in the midst of an imperfect and unjust world.  If we but start there, with His teaching about awareness of the little ones, His teaching about knowing and correcting our own flaws first as a mandatory beginning for being good servants to Him, our consciousness of the need for repentance and forgiveness, then we will stand in good stead in terms of understanding the workings of salvation and of our faith.  For without these teachings, what do we have?  They distinguish what Christianity is and must be, what faithful Christians must be and how we walk through life.  For we are those through whom God must be glorified in this way.

 

 

 

 

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 ad 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 give 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 teaching the disciples about the end times (beginning with the reading of Saturday the 11th).  In yesterday's reading, He gave them the parable of the Ten Virgins:  "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 ad 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 give 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 on this parable that it illustrates the use of gifts given by God.  It is from this parable that the modern sense of the word "talent" in English gets its definition, but in the ancient world, a talent was a huge sum of money.  It was actually the Greek term (τάλαντον) for a certain measure of weight in pure precious metal such as silver or gold.  Even one talent, my study Bible says, was a great sum of money.  But here, Jesus uses it to represent teh 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, it notes, for all are invited to share the same joy.  The wicked and lazy servant could not evade responsibility for ignoring the talent he was given; idleness, therefore, is as much a rejection of God as outright wickedness.  To bury the talent in the ground is considered an illustration of using one's God-given gifts for earthly pursuits; we might also notice that it is a simulation of burial, of death.  The bankers, my study Bible says, represent other faithful people to whom the man could have turned to help him use his talents wisely.  Since help was available to him in the Church, it says, the man has no excuse.

What is a talent?  As noted above, in Jesus' time, a talent was a great sum of money.  Let's keep in mind that at that time there was widespread international trade, especially through shipping across the Mediterranean, therefore established measurement equivalents, country by country, for exchange.  In Jesus' parable, we might consider the talent a metaphor for life itself, but that would neglect to notice the differences in amounts given to the various people.  Instead, we can understand this parable through the talents representing abilities, not limited to what we commonly call talents such as for artistic skill or other abilities.  A talent, therefore, is something precious, which we can use to exchange for other things, to make a living, to invest, to develop, to use our efforts to magnify into something else.  In this case, a talent can be something we consider spiritual, such as a talent for prayer, a capacity for faith, and an ability to put to use our energy and intelligence for various works in our own lives.  It's as if God has invested something in us, and then we are responsible through our lives for what we do with God's gifts.  Do we have a capacity to be charitable toward others?  Can we be creative in terms of how we take in Christ's teachings and learn to apply them in our own lives and our own circumstances?  What spiritual gifts does God give us and how do we use them?  The only thing that is truly deadly in this parable is the failure to apply oneself, the failure to try, or even -- in some sense -- the failure to understand God, or "what manner of spirit we are of" (Luke 9:54-56).  The wicked and lazy servant says, "'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 . . .."  He speaks to the Lord as if the Lord is simply a kind of warlord, a corrupt and aggressive worldly conqueror pillaging territory for graft.  He does not know God at all; He does not understand God even as Creator who has sown everything in this world, scattered seed everywhere.  His overwhelming fear of God tells us that He does not know God at all; he is both wicked and lazy because his impulse is false and his laziness means he has made no effort at communion and prayer, at loving God or even coming to know God with heart, soul, spirit,and mind. See John 1:4:8.  Let us also keep in mind that Jesus speaks of "servants" and that He is teaching to the disciples -- and through them to us, who consider ourselves His followers.  Our duty as servants is to work the works of faith; in other words, to live a faithful life (John 6:27-29).  It's not enough to say "I believe" but our faith must be embodied through our lives; we seek God's guidance in how to do so through a prayerful life.  Above all, let us note that a talent, in monetary terms, was a means of exchange.  Therefore so we should consider Christ's life above all as teaching us that the world is to be transfigured.  Are we given hard things in life?  Do we have hardship, or strikes against us?  Perhaps we have special challenges, or "wicked and lazy" people who have given us misery.  Through the Cross, Christ teaches us not simply to cast off anything as simply 'bad' but to transform our lives by seeking Him, through repentance and with God's help.  Everything in this model is exchange, making one thing into another, transforming even what is bad or causes us suffering into occasion for prayer, transcendence, or repentance, for with God all things are possible (Matthew 19:26).  Therefore, the one really "bad" thing in this parable is not to try, not to know God, not to find what is  possible for us with Gods' help and mercy and compassion and grace, and all the assistance of saints and angels and fellow faithful.  This is the only way God judges, it seems to me, if we but look really closely at what Jesus is teaching us here.  Therefore we will not be judged on what we produce in a worldly sense, on a material sense of "success," but rather we will be measured in terms of our spiritual lives, our love for the things of God and the extravagance of that love with which we invest (Luke 21:1-4, John 12:1-8).

 

 

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"

Then He said to the disciples, "It is impossible that no offenses should come, but woe to him through whom they do come!  It would be better for him if a millstone were hung around his neck, and he were thrown into the sea, than that he should offend one of these little ones.  Take heed to yourselves.  If your brother sins against you, rebuke him; and if he repents, forgive him.  And if he sins against you seven times in a day, and seven times in a day returns to you, saying, 'I repent,' you shall forgive him."

And the apostles said to the Lord, "Increase our faith."  So the Lord said, "If you have faith as a mustard seed, you can say to this mulberry tree, 'Be pulled up by the roots and be planted in the sea,' and it would obey you.

"And which of you, having a servant plowing or tending sheep, will say to him when he has come in from the field, 'Come at once and sit down to eat'?  But will he not rather say to him, 'Prepare something for my supper, and gird yourself and serve me till I have eaten and drunk, and afterward you will eat and drink'?  Does he thank that servant because he did the things that were commanded him?  I think not.  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 17:1-10

In yesterday's reading, Jesus told the parable of the Rich Man and Lazarus:   "There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day.  But there was a certain beggar named Lazarus, full of sores, who was laid at his gate, desiring to be bed with the crumbs which fell from the rich man's table.  Moreover the dogs came and licked his sores.  So it was that the beggar died, and was carried by the angels to Abraham's bosom.  The rich man also died and was buried.  And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.  Then he cried and said, 'Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.'  But Abraham said, 'Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented.  And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.'  Then he said, 'I beg you therefore, father, that you would send him to my father's house, for I have five brothers, that he may testify to them, lest they also come to this place of torment.'  Abraham said to him, 'They have Moses and the prophets; let them hear them.'  And he said, 'No, father Abraham; but if one goes to them from the dead, they will repent.'  But he said to him, 'If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.'"

 Then He said to the disciples, "It is impossible that no offenses should come, but woe to him through whom they do come!  It would be better for him if a millstone were hung around his neck, and he were thrown into the sea, than that he should offend one of these little ones.  Take heed to yourselves.  If your brother sins against you, rebuke him; and if he repents, forgive him.  And if he sins against you seven times in a day, and seven times in a day returns to you, saying, 'I repent,' you shall forgive him."  We note that these sayings, coming after the parable of the Rich Man and Lazarus, are directed to the disciples, and they are also warnings that have to do with humility and how that lends character to our relationships with others.  There is first here a dire warning -- as these will be the bishops and pillars of His Church -- about offenses that may come, particularly to the "little ones."  My study bible suggests that little ones refers primarily to children, but also by extension to anyone whose heart is humble and dependent upon God.    In other words, this warning applies to their care of all those who will be in their charge, and in particular the "least of these" in the Church, those with little power or stature, as well as children.  Most certainly that includes all those who are "poor in spirit" (Matthew 5:3).  And powerfully, this leads to Jesus' teachings on forgiveness and repentance, also in this context, a powerful affirmation of the need for humility on the part of those who will be leaders of His flock.

And the apostles said to the Lord, "Increase our faith."  So the Lord said, "If you have faith as a mustard seed, you can say to this mulberry tree, 'Be pulled up by the roots and be planted in the sea,' and it would obey you."  It puts things into perspective when we realize that these sayings of Christ still come in the context of His encounters with the Pharisees, to whom He also preached humility -- and who now criticize Him for the fact that tax collectors and sinners come to hear Him.  But now, His teachings on humility are directed to His disciples.  The Gospel tells us something really quite important here, hidden in the text:  the disciples as well have problems and struggle with this difficult notion of humility.  Immediately after the teaching on forgiveness and repentance, they ask him, "Increase our faith."  Jesus does so with a powerful affirmation of just what faith can do.  But in patristic tradition, the interpretation of this saying has a particular kind of meaning.  My study bible says that the mulberry tree is symbolic of the devil's works.  It is on the leaf of this tree that silkworms feed, and worms are an image of hell (Mark 9:42-48).  There are numerous scriptural images of evil being destroyed in the sea (8:33; Exodus 14:27; Matthew 21:21; Revelation 20:10).  In this context, then, we should understand that the demand, "Increase our faith," is given in the context of the faith that it will take to overcome their own selfish tendencies, to achieve the kind of humility and service asked of them.  Jesus is explaining that even faith as a mustard seed is strong enough to overthrow personal tendencies that hinder real discipleship for those who will be in positions of authority, and therefore facing temptations for abuse of power.

"And which of you, having a servant plowing or tending sheep, will say to him when he has come in from the field, 'Come at once and sit down to eat'?  But will he not rather say to him, 'Prepare something for my supper, and gird yourself and serve me till I have eaten and drunk, and afterward you will eat and drink'?  Does he thank that servant because he did the things that were commanded him?  I think not."  My study bible explains that the servant plowing is mentioned first and the one tending sheep second, illustrating in this symbolic way that one must first work out one's own salvation (Philip 2:12) before one can become a shepherd of others. 

"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.'"  My study bible explains the word unprofitable as literally meaning "without merit" in the Greek.  Other ways to understand this word are as if one would say "useless" or "good for nothing."   The word doesn't convey that the servants are without intrinsic value.  Instead, it focuses on the need for service and the attitude of those whose necessary value is based on the model of service.  The word translated as duty here really indicates service in payment of a debt, what is owed.  My study bible says that it means that all that we have comes from God and is owed back to God.  There is nothing that we can offer to God that does not already belong to God.    In effect, discipleship, to be appropriately effective, is entered into in the spirit of service.  These words to the disciples at this stage of His ministry say that this applies in particular to those who would be leaders of the Church.

What does it mean to be a good servant?  Why should one who has done all that it was commanded to do still call oneself an unprofitable servant?  Even if one has done one's duty, why does this still merit the understanding that one is unprofitable?  This is a far cry from the modern age in which merit is demanded to be recognized in each person, or awards given to schoolchildren regardless of standing or achievement.  Rather, Christ stresses an entirely different kind of struggle for one who wishes to serve Him in real discipleship, and in particular for those who will hold positions of power.  Not only is real service and the following of His commands expected, but it is to be met with an attitude of acceptance that understands there is always more to do.  Moreover, with an understanding that to do one's duty is a basis for all the rest of life, a kind of minimum standard or expectation.  I wonder how we who approach life so differently in a modern mindset can understand the one that Christ offers us for discipleship?  The real key here is how discipleship actually demands of us more than we think we are capable of doing.  It is a key to Christianity itself, which holds a promise for us:  that as human beings we are understood by our Creator to be capable of so much more than we expect from ourselves.  Heroism and service go hand in hand.  To go above and beyond the call is part and parcel of the definition of one who calls him or herself "an unprofitable servant" who has done simply what is one's duty to do.  This is an understanding of ourselves as dynamic and not static beings.  We are always on call to go beyond, to struggle more deeply, to increase our faith so as to meet new challenges.  It is the opposite of complacency.  At the same time, there is no shrinking back from looking clearly at the difficulties of this life of service and particularly of humility which Christ asks from His servants, the disciples.  There is no fudging the struggle against one's own tendencies for abuse of power.  And this is the brilliance of Christ as loving Creator and Master.  He knows full well our struggles and He knows what He asks of us.  But He insists that we are equipped to meet our temptations, even with faith as tiny as a mustard seed.  For faith is the key to our connection to Him, the sharing of His power, His capacities, His strengths, so that we may be the kind of servants He asks us to be.  The temptations to power are never glossed over in the Gospels.  Jesus rails at the Pharisees for their lack of humility and hard-heartedness, but He also warns His own disciples against the same.  (Indeed, there are several times when they display undesirable character traits for correction, especially when it comes to position and rank.)  He prepares all of us for a life in which we consider ourselves to be servants, whose meaning and value in life is the readiness to follow the commands of our Lord, to live our lives in service to Him as the basis for our sense of ourselves.  What a different and challenging way to assert meaning, to find purpose and strength, and most of all to give us a sense of who we are as beings created for things so much greater than we would ask of ourselves.  This is the key question here:  How does humility characterize our faith and give us the capacity for so much more than we think we're capable of?  In the ancient world of Christ's time, into which His faith and teachings would go, there were myriad competing faiths in the Roman world and the extent of its empire.  The one thing that truly distinguishes Christianity from all the rest is Jesus' championing of humility as virtue.  If we think of ourselves as servants, we will be surprised at how much this does for our true nature and our sense of ourselves.  Think of it, try it, and keep in mind the face of the One who loves and cherishes us, and thereby calls us to a home and true sense of self much greater than we can know. 

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 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.  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 our current readings, Jesus is in Jerusalem.  He is now with His disciples, having told them of the coming destruction of the temple, and of end times, His return, and judgment at the end of the age.  In yesterday's reading, He told the parable of the Wise and Foolish Virgins:  "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.  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.  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."    One talent was a great sum of money.  In the Greek, a talent (talanton) was a measurement of weight, and its value was the weight equivalence of precious metals.   In New Testament times, the heavy common talent was equivalent to 130 pounds (nearly 60 kg).  Just one Attic talent of silver was worth nine man-years of skilled labor.   In this parable, a talent represents the good gifts God has bestowed on each person.  Considering the huge sums discussed, it's clear that it represents a lifetime's gifts and effort.  It's safe to say that our current use of the word "talent" comes from this parable.  The amount received by each person is based on that person's capacities, each according to his own ability, as Jesus says above (see Romans 12:4-7).  There is no partiality shown by God in terms of the ultimate reward, for all are invited to share in the same joy.  The wicked and lazy servant could not evade responsibility for ignoring his talent, says my study bible.  Idleness, as told by this parable, is as much a rejection of God as outright wickedness.  Burying the talent in the ground may be interpreted as an illustration of using one's God-given gifts for earthly pursuits alone.  The bankers represent other faithful people to whom the man could have turned to help him use his talents wisely, to advise.  This help is available in the Church; so this man has no excuse.

God gives us all capacities and talents that may be hidden and awaiting our development.  As my study bible points out, this isn't about a kind of worship of success or worldly recognition of such talent.  It is about capacities in which we may, essentially, glorify God.  That's not to say that developing any skill or capacity we may have isn't a part of this good life to live.  A person with artistic talent of any kind may develop and share its beauty with a devotion to God in the heart, deeply grateful and glorying in the beauty of God's creation and our capacity to express that in our own lives and with the talents given to us.  Another person may have great skill at organization, helping in all kinds of opportunities for services to work better for people, life to be made richer and more blessed in any setting, from a home to a great institution.  There is simply no calculation that can limit what talent can do, or what kinds of talents and good gifts may be given to individuals.  And this parable does not glorify those who are more skilled than others, or may be paragons of human perfection and achievement.  On the contrary, our capacities for good exist even as we have weakness and imperfection.  It would be wrong to view the parable as in any way glorifying "worldly" scales of achievement.   The capacity for love is an extraordinary value indeed, or for prayer that may touch an uncountable number of lives and circumstances.  The ability to encourage others is another great talent.  In Romans 12, St. Paul lists a number of spiritual capacities and gifts in the Church.   The most abject person of all in this parable is the one who leaves spiritual gifts dormant, lying in the ground without fruit nor growth.  That is, those who do not value spiritual life at all, nor value the gifts given by God, particularly those of the Spirit.  To live a full life of true splendor, one must have a sense of the fullness of what it means to be a person -- that is, an understanding of the relationship of creature to Creator.  It is in this synergy that we begin to understand what gifts are and what we can do with them, that we see opportunity for the use of the spiritual good we're given, the blessings that can endow the world with spiritual fruit.  In yesterday's reading, we discussed the meaning of "oil" and its correlation with mercy and our practice of such goodness in our lives, shining a light to glorify God.  Today's parable gives us another facet of the same concept in Jesus' teaching:  that what we do nothing with will lie dormant and unproductive.  We need to value what we are given in the first place in order to understand what it means to be truly full, to have the wealth of God, the treasure of heaven.  If we don't understand what to do with the capacities we've been given, there is help available:  those in the Church past and present who have given us treasure and direction, the saints whose lives shine before us, even the great cloud of witnesses with whom we may pray for help and assistance.  Life is full of opportunities for service to God, for investing the talents we have in kindness, mercy, love, truth, and beauty.  What are you doing with your life?  This isn't about worldly reward and recognition and career, but it is all about the Lord we serve, the true manner of spirit we are of (Luke 9:55, 56).  There will always be those who fail to value such talents, or who are asleep to them.  Let us not be one of them.  God has invested and entrusted something to you; how will you respond?