This parable can be fun.
This parable can be funny. This
parable can be confusing. This parable,
for me is all the above! Kathryn Matthews who does the UCC sermon seeds reminds
us; “Preaching on a text that contains one of Jesus' parables can be a
challenge. Invariably, one scholar insists that we need to avoid a given
interpretation of the parable, while another presents that
"incorrect" interpretation in a persuasive and helpful way. So, I
remind myself that parables are stories with layers, or perhaps many facets of
meaning, stories that can be heard in different settings in different ways,
stories that come with a warning that I once heard years ago: if you believe
that you know "the" meaning of a parable, you can be assured that
you're mistaken.”[1]
First off, those pesky talents are in the scripture
again. A talent was a form of
currency. Originally just a piece of
silver that weighed a certain amount. Remember “kikkar, Hebrew for
"talent" in the Old Testament, literally means "ring like."
People would wear their money!”[2]
Now as time went on coins eventually came into fashion, I
mentioned this a few weeks ago but I think it bears repeating when it comes to
the talent, Stan Hudson has a bit of education for us around that:
“At any rate, by the end of the second century B.C., coins
were probably fully accepted in Temple services. From this time to the first
century A.D., Jews were not able to make their own silver coins, for political
reasons—their Syrian or Roman rulers wouldn't permit them. So they chose the
silver coins of the nearby city of Tyre, which enjoyed a special political
status. Specifically, the coins chosen were Tyrian didrachms (two drachma
pieces) and tetradrachms (four-drachma pieces), which approximated by weight
the Jewish half-shekels and shekels, respectively. First minted in 126 B.C.,
they appeared in large enough numbers and with good enough quality to end the
real need of scales and weights (if they were still used). These coins were
dated according to the year of the Tyrian dynasty, 126 B.C. being "year one."
It is ironic that Tyrian coins bore the image of
Melkart, the Phoenician equivalent of Baal, Israel's old enemy. This surely
stirred a resentful thought or two from the pious Jew worshiping in the Temple.
The reverse carried an Egyptian-styled eagle and the Greek inscription
"Tyre the holy and inviolable." The date was to the eagle's left
(Figures 2 and 3).
That Jews so soon after the religious revival of the
Maccabees chose coins tainted with paganism for sacred service is based on two
factors: (1) the liberal Hellenistic Sadducees had gained administrative
control of the Temple, and (2) no one wanted to use Roman coins, such as the
tetradrachms of Alexandria or Antioch. Apparently, no one wanted "Caesar's
image" around the Temple. Even Baal was better than Caesar!”[3]
So we know Talent is a currency but Ironically for this
parable it may be interpreted as skills or gifts.
“We often interpret this story to be about
"talents" in the sense of personal gifts and abilities that God
expects us to use well--for the sake of the Reign of God, of course. (Several
scholars point out that the word "talent," which was a unit of money
in the ancient world, came into the English language from this very parable,
because of this interpretation.) Use our talents well and good things happen,
including amazing growth: in us, as well as in the Reign of God. Bury them,
leave them unexercised, and we end up out in the cold. The parable would be
about things like responsibility and accountability, then: putting our
resources and our talents to good use.”[4]
There is nothing wrong with that interpretation it is
totally valid. God gives us Gifts and we
are too use them to better where we live.
To better how we live. The one
who is given many Gifts is expected to bring a great return. As the first slave went out and invested his
talents and thus came with a return of double.
The issue then becomes what about this last poor slave the
master didn’t give much too. When the
master returns the slave is terrified. I
would say he has been so poorly treated by his master that he dares not do
anything. When the master returns this
slave, who fears him explains rather than risking losing it all I bring you
back what you gave me safe and sound. So
of course, the master, whom we assume to be Jesus, takes pity on the poor slave
and offers him a reward as he did with the others. But no not here, not in
Matthews gospel. He is thrown out into
the dark where there is gnashing of teeth.
Oh, my what ever happened to the last shall be first and the
first shall be last. Where is the all
loving God we proclaim? Where is the
love, mercy, and Justice?
“It helps to read this parable with the other two, and to
read all three in light of where Jesus is on his journey. He's preparing to
leave his disciples, knowing that there will be a long "meantime"
until he returns, a meantime in which they will have to live. In the Gospels,
there are passages where Jesus speaks with great love and reassurance when he's
leaving the disciples. We are often comforted by the words, "Do not
fear," in the Bible. But then there are these parables that challenge us
and even, at times, warn us.
In last week's reflection, Fred Craddock suggested
that parables can "present justice and grace, either of which becomes
distorted without the other" (Preaching through the Christian Year A). All
three of our parables in this chapter seem to be about justice and
consequences, including this story about talents, enterprising or lazy
servants, and an anticipated reckoning when the One we await returns.”[5]
Of course, this Parable for people of the time would have
been funny and extreme. After all it is a story which is supposed to convey a
certain meaning, a meaning at the time Mathews readers would understand.
Let us see what is happening first off, the slaves are
entrusted with the master’s wealth as he is going on a journey. The first is given 5 talents. Hmm
“a talent represented a rather large sum of money. According
to New Nave's Topical Bible, one who possessed five talents of gold or silver
was a multimillionaire by today's standards. Some calculate the talent in the
parables to be equivalent to 20 years of wages for the common worker.”[6]
There is no general agreement about the value of a talent
however it is agreed that to Mathews community this was an enormous unheard-of
amount of money. so, the parable is established as extreme not to be taken as
Gospel truth.
We also need to remember as in the past few parables Mathews
community is at odds with the Jewish leadership of the day. They are being persecuted, stigmatized for
being followers of Jesus. Mathew sees the
kingdom of heaven as upside down empire.
So when the Master returns and the slave who he has given
the money to returns it doubled he is praised.
Commentator warren carter puts it this way:
“The slave emphasizes his efforts and their results. His master said to him, “Well done, good
and trustworthy slave.” The commendation recalls 24:45. The faithful or trustworthy slave is one who carries
out the expected task, who acts in a manner consistent with the slave-master
relationship and his identity as slave.
The slave is called good, which designates action
reflective and consistent with his inner commitment (7:17-18)- [Likewise, every
good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot
bear bad fruit, and a bad tree cannot bear good.]-His Living imitates God who
is good (19:17, 20:15, 7:11) and Contrasts those, such as the religious elite,
who are evil and do not do God’s will (12:34-39) you have been trustworthy in a few things, I will put you in charge of
many things (cf 24:47) enter into
the joy of your master. The verb enter
into is commonly used about entering into God’s life or God’s reign/empire”[7]
So, Professor Carter sees God’s Kingdom as the true Empire
and our relationship as followers of Christ are mirrored in this slave master
relationship. We are given tasks as
Christians and are expected to work on the master’s behalf even to the point of
increasing his wealth through our efforts.
This is reflected again in the second slave but the third slave well…
Even though the third slave was not given as much he was
still expected to carry out the known wishes of the master. But he does not and
his called wicked and idle and lazy. Professor Carter goes on to explain; “the
designation wicked links the slave
with those opposed to God’s purposes: the elite who misuse their power (5:39),
the devil (6:13, 13:19); religious leaders and this generation (12:33-42);
16:4). The slave is condemned for making no effort to increase the masters
wealth. Vigilance or preparation for the master’s coming consists not of
passive waiting but of active and consistent service.”[8]
We are expected as followers of Jesus to be active in our
preparation for his return and those who fancy themselves as better than or
worse yet as was said in Mathew before, those who sit upon the seat of Moses
and preach one thing but do nothing well...
Though the message is harsh Mathew does lighten it up. Besides having the Master hand over
exorbitant amount of monies, this 3rd slave has the gall to insult the
master. First in the version I have he calls him a hard man, calling him
strict/ unforgiving. Then he claims the
master is known to reap where he hasn’t sown and gather where he didn’t scatter
so he now has called the master a thief.
This is unheard of no true slave would ever disrespect their master to
his face like this and a slave who loves and respects his master would never
say anything like this even in private.
So then the Masters response becomes sarcastic in saying why
didn’t you give my money to the bankers at least I would have earned
interest. This is basically saying why
didn’t you add injury to the insult for biblically speaking collecting interest
on money through what would have been loans is usury and another sin.
This whole parable is above and beyond the point of a fish
tale. Everything in it is big. But its
point is clear. “For all those who have (been
faithful to the responsibilities/tasks entrusted to them by the master), more(talents/responsibilities) will be given, and they will have an
abundance; but from those who have nothing (to show from the talents/s they
have because they have not used them faithfully), even what they have will be taken away (by God).”[9]
Andrew Warner, a pastor in the United Church of Christ, has
written a thoughtful reflection on this text, beginning with a question that's
perhaps a bit whimsical: "Did the 'worthless slave' know the story of the
foolish bridesmaids?" It's an imaginative approach, because characters in
parables are, of course, not historical figures; in fact, Warner calls the
servant a "caricature, a foil for you and for me, someone who shows our
own potential for folly."
But wouldn't it be interesting if a foolish bridesmaid
and the unwise servant could have a conversation? Warner observes that it's
understandable that the servant would "focus on preserving his
money." However, "[i]t turns out that preservation is not the same as
preparation, and endurance is not simply ending up where you started" (The
Christian Century 11-4-08).
L. Susan Bond observes that the master, upon his
return, "begins his critique not against the empire, and not against
unbelievers, but against his own too-timid slave." She also suggests that
the unfortunate slaves is not sentenced to punishment in the afterlife but in
life here and now, when "our sense of safety and security" is taken
from us (Preaching God's Transforming Justice, Year A). How often have we tried
to cling to that safety and security in making decisions, instead of being
willing to take risks for the sake of the gospel?
One layer of meaning in the story addresses what's
going on inside the third servant, and his commitment, courage and worldview.
Is he lazy, or stupid, or immobilized by fear? (Some might say yes to all
three.) The lesson we can learn from the story about money and loans is to put
our gifts into circulation: This parable, Richard Bauckham writes,
"compares the use of all God has given one...in God's service, with the use
of a financial loan in order to make a profit for the investor."
If we hoard and hide money, it doesn't do what it's
supposed to do; in the same way, Bauckham says, "what God has given us--ourselves,
our lives, our faith, our abilities, our gifts, our possessions--is given in
order to be spent and put into circulation," in order to be "the
source of further blessings for others and for ourselves" (The Lectionary
Commentary: The Gospels).
It's no wonder, then, that this is often read as a
stewardship text. But how often is courage or risk part of our stewardship
preaching? The third servant's fear prevented him from taking the risks of a
life fully lived, which followers of Jesus understand as a faithful life that
follows Jesus no matter what may lie ahead, remembering that what lay ahead for
Jesus was suffering and death, and resurrection as well. Bauckham writes that
God's gifts are similarly given to us "to be risked in new ventures in
God's service. Every new step in living for God is a risk" (The Lectionary
Commentary: The Gospels).”[10]
So, in that light, what risks are we being asked to
pursue? Where is the spirit moving us
that may be challenging? Are there
talents, currency, skills and gifts we have been hiding that we would like to
bring forward?
Part of my job as interim minister is to challenge the
congregation to grow. To follow your
passion, to find your gifts and allow them to be invested. Invested here, as a congregation, but also
invested in the community around us.
This church at one time participated in the parades here in town
Visibility is part of outreach. Just
letting people know there is a unique church up on a hill that is welcoming to
all.
This church once had
a food pantry. Serving those who are under nourished or seeking temporary
relief from the daily struggle to makes ends meet is a great ministry. Though
that has ended here, is there other places that we may volunteer as a
congregation to continue that kind of outreach?
This church once had a garden. Care for the earth and using our land as a
gift for our congregants perhaps our neighbors or even another food pantry is
wonderful. Can the garden be used by
another organization? Can we restart it? Perhaps partner with somebody so the land is
used to the benefit of our community. Did you know if you are growing food
there is no rationing of, or over use fee on water? Does that change how we may
perceive our opportunity here?
There is a possibility of having a farm stand here that
accepts food stamps. Is that something we want to pursue?
We are partnering
with habitat to collect items for those affected by the fire. We are looking at partnering with two other
churches for a possible local build this spring. Even if we are just their
perhaps to provide a lunch or water for those who are doing physical labor.
This congregation is a blessing. There is a ton of talent sitting right
here. How do you want to use your gifts
to share the love of God and Christ with your community? Where is the spirit moving you? Are we called
to offer programing that may benefit the community such as a lecture
series? Maybe a concert series?
This can be a very exciting time for the congregation. The things you have done in the past are
great and to be proud of and even celebrated as a great part of the
congregation’s history but now…Now ... what does the future hold? What does United Church of Christ Petaluma
envision for its future? When Christ does return what return on God’s
investment shall we present?
I do not have the answers to any of these questions. This is up to you. If there is something you are passionate
about? If there is a need you think this
congregation may be called to fill, then talk to me about. Talk too some friends about it. Get excited and let’s see how we can be the
United church of Christy in Petaluma in the 21st century. Amen?
[1] Kathryn Matthews,
Investing what is offered, 2017, accessed November 16, 2017,
http://www.ucc.org/worship_samuel_sermon_seeds_november_19_2017.
[2]Stan
Harris, The Money of the Jewish Temple, September 1, 1984, accessed October 21,
2017, http://www.ministrymagazine.org/archive/1984/09/the-money-of-the-jewish-temple.
[3] Ibid.
[4] Kathryn Matthews,
Investing what is offered, 2017, accessed November 16, 2017,
http://www.ucc.org/worship_samuel_sermon_seeds_november_19_2017.
[5] Kathryn Matthews,
Investing what is offered, 2017, accessed November 16, 2017,
http://www.ucc.org/worship_samuel_sermon_seeds_november_19_2017.
[6] Mary Fairchild,
What is a Talent, April 11, 2017, accessed November 16, 2017,
https://www.thoughtco.com/what-is-a-talent-700699.
[7] Warren Carter, Matthew
and the Margins: A Sociopolitical and Religious Reading, The Bible &
liberation series (Maryknoll, N.Y: Orbis Books, 2000), 490.
[10] Kathryn Matthews,
Investing what is offered, 2017, accessed November 16, 2017,
http://www.ucc.org/worship_samuel_sermon_seeds_november_19_2017.
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