The Faithful And The Unfaithful
Preaching
Preaching The Parables
Series III, Cycle A
1. Text
"For it is as if a man, going on a journey, summoned his slaves and entrusted his property to them; [15] to one he gave five talents, to another two, to another one, to each according to his ability. Then he went away. [16] The one who had received the five talents went off at once and traded with them, and made five more talents. [17] In the same way, the one who had the two talents made two more talents. [18] But the one who had received the one talent went off and dug a hole in the ground and hid his master's money. [19] After a long time the master of those slaves came and settled accounts with them. [20] Then the one who had received the five talents came forward, bringing five more talents, saying, 'Master, you handed over to me five talents; see, I have made five more talents.' [21] His master said to him, 'Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.' [22] And the one with the two talents also came forward, saying, 'Master, you handed over to me two talents; see, I have made two more talents.' [23] His master said to him, 'Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.' [24] Then the one who had received the one talent also came forward, saying, 'Master, I knew that you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed; [25] so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.' [26] But his master replied, 'You wicked and lazy slave! You knew, did you, that I reap where I did not sow, and gather where I did not scatter? [27] Then you ought to have invested my money with the bankers, and on my return I would have received what was my own with interest. [28] So take the talent from him, and give it to the one with the ten talents. [29] For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away. [30] As for this worthless slave, throw him into the outer darkness, where there will be weeping and gnashing of teeth.' "
2. What's Happening?
First Point Of Action
A man going on a journey summons his slaves and entrusts his property to them. According to their ability, he gives five talents to one slave, two talents to another, and one talent to the third.
Second Point Of Action
The slaves with five and two talents trade and double them. The slave with one talent digs a hole in the ground and hides it.
Third Point Of Action
After some time, the master returns to settle the accounts. The person with five talents comes forward. His master praises him as good and trustworthy in a few things. He puts him in charge of many things and tells him to enter into the joy of his master. He repeats this to the two--talent person.
Fourth Point Of Action
The one--talent person comes forward. He explains that he knew the master was a harsh man who reaped where he did not sow and gathered where he did not scatter seed. He tells him he hid the talent because of fear. Giving the master the talent, he tells him, "Here you have what is yours."
The angered master calls him wicked and lazy. Since the slave knew that he reaps where he does not sow and gathers where he does not scatter, the slave should have known to invest "my money" with the bankers so he would have received what was his own with interest.
Fifth Point Of Action
Instructing an unknown person to take the talent from him and give it to the slave with ten talents, the master sermonizes, "For to all those who have, more will be given, and they will have an abundance" and that "from those who have nothing, even what they have will be taken away."
Sixth Point Of Action
He instructs that the worthless slave be thrown into the outer darkness where there will be weeping and gnashing of teeth.
3. Spadework
Ability
Of seven references to "ability," two in addition to the present text are outstanding. The first offers a definition: "And you shall speak to all who have ability, whom I have endowed with skill, that they make Aaron's vestments to consecrate him for my priesthood" (Exodus 28:3).
Second, God tells Moses, he has endowed an artisan named Bezalel, filling him "with divine spirit, with ability, intelligence, and knowledge in every kind of craft." (See Exodus 31:1--5.) The Chronicler refers to persons with ability. (See 1 Chronicles 26:6 and 30--32.)
Being able is a quality given by God, a gift, rather than the bequest of human judgment. (See also Acts 2:4 and 11:29.) The father petitioned Jesus to heal his speechless son, softening his request with "if you are able to do anything." Hear Jesus' lively rejoinder: "If you are able!" Jesus paused then added, "All things can be done for the one who believes." (See Mark 9:22--23.)
Among the qualities of being able are fear of God, trustworthiness, and hatred of dishonest gain. (See Exodus 18:21.) When unable do something by ourselves, we are to let others know, as Moses did in this admission to God: "I am not able to carry all this people alone, for they are too heavy for me" (Numbers 11:14).
Regardless of degree of wealth, we are to heed God's blessings. At the time of the three festivals - unleavened bread, weeks, and booths - "[T]hey shall not appear before the Lord empty--handed; all shall give as they are able, according to the blessing of the Lord your God that he has given you." (See Deuteronomy 16:16--17.)
Jesus knew that some would be able to hear the parables with understanding and others would be unable. (See Mark 4:33.)
Abundance/Abundantly
An abundance is a cornucopian amount, enough that one need not worry about paying the bills or being parsimonious with mission giving: "For all of them have contributed out of their abundance; but [the widowed woman] out of her poverty has put in everything she had, all she had to live on" (Mark 12:44). Consider the content of abundance: "Better is a little that the righteous person has / than the abundance of many wicked" (Psalm 37:16).
"Abundantly" is among the delicious words of scripture. During the seven plenteous years that Joseph served the Pharaoh, the earth produced "abundantly." Joseph stored up grain "in such abundance" that he stopped measuring it. (See Genesis 41:47--49.)
As a reward for obedience, "God will make you abundantly prosperous in all your undertakings ... For the Lord will again take delight in prospering you ..." (Deuteronomy 30:9). See also 2 Chronicles 31:5.
Abundance is not always tangible: As abundant with penalty as with reward, God "will abundantly pardon." (See Psalm 31:23, Psalm 132:15, Isaiah 55:7, and Jeremiah 33:6b.) Abundance reflects the generous spirit of a giving and forgiving God: "May there be abundance of grain in the land; / may it wave on the tops of the mountains; / may its fruit be like Lebanon; / and may people blossom in the cities / like the grass of the field" (Psalm 72:16) and "For their sake he remembered his covenant, / and showed compassion according to the abundance of his steadfast love" (Psalm 106:45).
Entrust/Entrusted
The act of entrusting is complete. God entrusted Moses "with all [God's] house" (Numbers 12:7). Solomon entrusted his vineyard to keepers and told them, each one "to bring for its fruit a thousand pieces of silver." Solomon's keepers, however, could keep 200 pieces of the silver. (See Song of Solomon 8:11--12.)
Contrast the present negative text: "For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away" (Matthew 25:29) with the positive expectations of Luke 12:48b: "From everyone to whom much has been given, much will be required; and from the one to whom much has been entrusted, even more will be demanded."
This word appears also in Luke 16:11 and John 2:24; however, thirteen of the eighteen references using "entrusted" are from the Pauline letters.
Outer Darkness
Two references to "outer darkness" in addition to the present text are also from Matthew. After healing the centurion's servant, Jesus speaks to the centurion's faith. He contrasts it with the lack of true faith of traditional heirs of the kingdom: "while the heirs of the kingdom will be thrown into the outer darkness, where there will be weeping and gnashing of teeth" (Matthew 8:12).
The second reference is found in the parable of the wedding banquet. (See Parable 11, Cycle A.) When the wedding guest arrived without appropriate garments for the occasion the king told attendants to " 'bind him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.' For many are called, but few are chosen" (Matthew 22:13--14).
The virtuoso of dark experience writes: "For deep darkness is morning to all of them; for they are friends with the terrors of deep darkness" (Job 24:17). With 25 references to darkness, Job appears to be an authority on darkness. (See 10:21--22, 16:16, 18:18, 20:26, 24:17, 26:10, and 28:3.)
Unlike the other 107 references to "darkness," most of the 32 "dark" occurrences are benign metaphors of nightfall. Christ speaks of another darkness: "[B]ut if your eye is unhealthy, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!" (Matthew 6:23).
We have a need to project an image for the worst thing imaginable. Unfortunately, the sighted of long ago chose deep darkness as a metaphor for blindness. It took Christ to move us to overcome the Hebrew understanding of blindness as punishment for sin.
What about that other, inner darkness called depression? A "deep and terrifying darkness" descended upon Abram as a deep sleep fell upon him. (See Genesis 15:12.) Moses experienced a "dense," palpable darkness, "a darkness that can be felt" (Exodus 10:21--22). Both the persecuted and those who are evil find themselves in such darkness. (See 1 Samuel 2:9, Psalm 82:3--5, Psalm 143:3, and Proverbs 4:19.)
Is this outer darkness so terrifying and endemic that we automatically (or of necessity) focus upon its opposite - the first words of Hebrew Scripture, the Christmas star, the image of Christ as light? God knows about the darkness. God has the power to introduce light into the darkness. From Genesis through Revelation comes the continual hope of God's introduction of light into the darkness:
"In the beginning ... the earth was a formless void and darkness covered the face of the deep ... Then God said, 'Let there be light'; and there was light" (Genesis 1:1--3);
"The people who walked in darkness have seen a great light; those who lived in a land of deep darkness - on them light has shined" (Isaiah 9:2); and
"I form light and create darkness ... I the Lord do all these things" (Isaiah 45:7).
Despite the negative imagery of darkness, either inner or outer, the presence of God's light reigns in Hebrew Scripture: "Indeed, you are my lamp, O Lord, the Lord lightens my darkness" (2 Samuel 22:29). Then Solomon said, " 'The Lord has said that he would dwell in thick darkness' " (1 Kings 8:12). See also Job 12:22 and Psalm 18:28.
The juxtaposition of darkness with light persists in the New Testament as hope and the continual creation of God:
"From noon on, darkness came over the whole land until three in the afternoon" (Matthew 27:45). See also Mark 15:33. What an apt image for those trying to imagine life without the physical presence of Jesus. Three days later, Easter sunrise brings the clarity of new light that "shines in the darkness, and the darkness did not overcome it" (John 1:5). "I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life" (John 8:12).
Sow And Reap
To harvest a crop or realize the result of one's efforts requires a plan. What about reaping where one does not sow? That sounds unscrupulous. What are you sowing? What are you reaping?
Consider the following five "reap/sow" passages in relation to the present text: "May those who sow in tears / reap with shouts of joy" (Psalm 126:5); "As I have seen, those who plow iniquity and sow trouble reap the same" (Job 4:8); and "Whoever sows injustice will reap calamity, and the rod of anger will fail" (Proverbs 22:8).
Hosea interjects, "Sow for yourselves righteousness; reap steadfast love; break up your fallow ground; for it is time to seek the Lord, that he may come and rain righteousness upon you" (Hosea 10:12) and the writer of Galatians offers the familiar: "Do not be deceived; God is not mocked, for you reap whatever you sow" (Galatians 6:7).
Even those unable either to sow or reap receive sustenance: "Look at the birds of the air; they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they?" (Matthew 6:26). See also Luke 12:24.
Talents
A talent was any of a variety of sums of money as well as a unit of weight used in ancient Greece, Rome, and the Middle East. No general standard existed. Constant changes in government brought changes in the standard. However, of interest was the existence of two weight standards, common and royal. A light talent was 66 pounds in common weight and 69.6 in royal weight. A heavy talent was 132 and 138 pounds, respectively.1 While most of the 33 references were to talents of gold and silver; the Chronicler mentions talents of bronze and of iron. (See 1 Chronicles 29:7.)
In the New Testament, only Matthew refers to talents. Except for Matthew 18:24, all references are in the present parable. Matthew neither identifies the talents nor indicates if each servant received a different metal. We know only that they were given "to each according to his ability." (See Matthew 25:15--17.)
Trustworthy
Thirteen references to "trustworthy" are scattered throughout the Bible. God is trustworthy: "The works of his hands are faithful and just; / all his precepts are trustworthy" (Psalm 111:7). Counseling Moses to add able helpers, Moses' father--in--law advised that they be trustworthy. (See Exodus 18:21.) Samuel's reputation was as a trustworthy prophet of God. (See 1 Samuel 3:20.) Even in small things, trustworthiness is a mark of character: "A gossip goes about telling secrets, but one who is trustworthy in spirit keeps a confidence" (Proverbs 11:13). Twice in the present parable, the slave owner tells both worthy servants that they are trustworthy. (See also Luke 19:17.) God's word is not only true but trustworthy. (See Revelation 21:5 and 22:6.)
Weeping And Gnashing Of Teeth
Weeping and gnashing of teeth stand in strange pairing of sorrow with anger and of yielding with aggression. To gnash or grind the teeth evokes the image of a fierce animal.
"Contend, O Lord, with those who contend with me; / fight against those who fight against me! ... [T]hey impiously mocked more and more, gnashing at me with their teeth." (Read David's entire fight song, Psalm 35.)
Gnashing of the teeth is an action of the angry wicked: "All your enemies open their mouths against you; they hiss, they gnash their teeth, they cry: 'We have devoured her! Ah, this is the day we longed for; at last we have seen it!' " (Lamentations 2:16). See also Psalm 37:12 and Psalm 112:10. Such wrath is the worst imaginable image of terror. (See Job 16:9.)
Matthew uses the phrase in relation to being thrown "into the furnace of fire" (Matthew 13:42 and 13:50), "into the outer darkness" (Matthew 8:12, 25:30), and in Matthew 22:13, first being bound hand and foot. In one more Matthean reference in addition to the present text, the punishing slave master "will cut him in pieces and put him with the hypocrites, where there will be weeping and gnashing of teeth" (Matthew 24:51). Luke produces an inner, self--condemning gnashing of teeth. (See Luke 13:28.) Such imagery matches the worst Hebrew battle as well as a Jonathan Edwards sermon.
Worthless/Worthy
One who is worthless is useless and of no value. Unworthy has to do with lacking value or merit in the sense of being undeserving. Worthy equals having the value of being honorable or admirable.
Biblically, "worthless" appears with such other undesirable characteristics as "worthless and reckless" (Judges 9:4), "despised and worthless" (1 Samuel 15:9), and "corrupt and worthless" (1 Samuel 30:22). Those who "whitewash with lies" are worthless. (See Job 13:4.) Iniquity and mocking of justice are related to being worthless: "For he knows those who are worthless; when he sees iniquity, will he not consider it?" (Job 11:11) and "A worthless witness mocks at justice, and the mouth of the wicked devours iniquity" (Proverbs 19:28).
John the Baptist introduces us to the concept of worthiness in relation to Jesus: "I am not worthy to carry his sandals" (Matthew 3:11, Mark 1:7, Luke 3:16, and John 1:27). "Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me; and whoever does not take up the cross and follow me is not worthy of me" (Matthew 10:37--39). "I am not worthy" is an often used expression of those who compare themselves with Jesus. (See Matthew 8:8 and 22:8 and Luke 3:16, 7:4, and 7:6.)
4. Parallel Scripture
Journey
Matthew says "For it is as if a man, going on a journey" (25:14). Mark 13:34 says "like a man going on a journey." Luke says "So he said, 'A nobleman went to a distant country to get royal power for himself and then return' " (Luke 19:12).
Money
Luke says "He summoned ten of his slaves, and gave them ten pounds, and said to them, 'Do business with these until I come back' " (Luke 19:13). They are to gain by trading. (See Luke 19:15.) Matthew says "summoned his slaves and entrusted his property to them" (5:14). Mark says "when he leaves home and puts his slaves in charge, each with his work, and commands the doorkeeper to be on the watch" (Mark 13:34). Matthew inserts the story of the talents but Mark says nothing about this story.
"Well Done"
In the parable, Matthew quotes the master as saying twice " 'Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master' " (vv. 21 and 23).
In the Lukan story, the nobleman tells the first man, who made ten pounds, " 'Well done, good slave! Because you have been trustworthy in a very small thing, take charge of ten cities' " (Luke 19:17). To the second, whose pound made five pounds, he awards rule over five cities. (See Luke 19:18.) He says nothing about "Well done...."
The Loser
Both Matthew and Luke refer to the person in charge as "a harsh man." Both say they are "afraid of" him. (See vv. 24 and 25 and Luke 19:21.) In Matthew he further accuses "reaping where you did not sow, and gathering where you did not scatter seed" (v. 24). In Luke he charges "you take what you did not deposit, and reap what you did not sow" (Luke 19:21).
In Matthew, the loser tells the landowner that he hid the landowner's talent in the ground. (See v. 25). In the Lukan story as the loser hands him his pound saying " 'Lord, here is your pound,' " he also informs the nobleman that he had wrapped it in a piece of cloth. (See Luke 12:20.)
Response
In Matthew, the landowner says "you wicked and lazy slave" (v. 26). In Luke he says "you wicked slave" and tells him he will judge him by his own words (Luke 19:22). In Matthew, he says that since he knew he reaped where he did not sow and gathered where he did not scatter, he should have invested the money with bankers so the master could have received his due upon his return. Luke says only "Why did you not put my money into the bank? Then when I returned, I could have collected it with interest" (Luke 19:22).
Result
In Matthew the master says "So take the talent from him, and give it to the one with the ten talents" (v. 28) and in Luke "He said to the bystanders, 'Take the pound from him and give it to the one who has ten pounds.' And they said to him, 'Lord, he has ten pounds!' " (Luke 19:24--25).
Abundance
Matthew 13:12 and 25:29 are identical. Aside from the absence of "and they will have an abundance," Mark 4:25 contains identical wording. Mark prefaces his statement with Mark 4:24: "And he said to them, 'Pay attention to what you hear; the measure you give will be the measure you get, and still more will be given you.' "
In Matthew, Jesus concludes " 'For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away' " (v. 29). In Luke's story, Jesus concludes "I tell you, to all those who have, more will be given; but from those who have nothing, even what they have will be taken away" (Luke 19:26). "[A]nd they will have an abundance" is special to Matthew. (See v. 29.)
Conclusion
Matthew concludes with "As for this worthless slave, throw him into the outer darkness, where there will be weeping and gnashing of teeth" (v. 30). Unlike Matthew, Luke had told the reader early in the story that "the citizens of his country hated [the nobleman] and sent a delegation after him, saying, 'We do not want this man to rule over us.' " (See Luke 19:14.)
At story end, the writer of Luke reminds the reader that the nobleman knew he was not liked. The nobleman contrasts these people with those who gained nothing and orders "the slaughter" of his enemies in his presence. (See Luke 19:14.)
5. Chat Room
Fred: Thank you, slave owner, for agreeing to participate online in this chat room. You divided the talents according to your perception of each worker's ability. Since no one can fully know another's ability, why did you consider yourself keen enough to perceive accurately?
Slave Owner: Did you not notice that the two slaves to whom I gave more talents multiplied them and the one to whom I gave the least produced nothing? I call that an accurate example of my astuteness.
Fred: I would mention the wisdom of the man given one talent. He took note of your unprincipled way of operation. And what about the fear within him to take any risk? He could hear only the roar of the ruthless -
Slave Owner: If he could not stand up to another's ruthless practices -
Fred: Was your harsh sentence on the man not an overreaction because he mentioned your unscrupulous business practices?
Slave Owner: It was not his place to criticize me. I am the master, he the slave. I admit to not expecting his challenge of my behavior, but I thought enough of him initially to entrust with him part of my fortune. Of course I was angered. He could have used the money to earn return. He had little imagination, or shall I say internal fortitude?
One--Talent Man: When fear threatens, fear can paralyze. It changes the process of response. It put me into a defensive mode. I was not lazy, but afraid. Give me credit at least for protecting the talent by hiding it. I could have spent it or been so careless with it that it was stolen.
Fred: What justified your calling your overseer wicked? You did not hide from the master. You also came forward. He did not have to seek you out.
One--Talent Man: I called him wicked because he is wicked. I am honest. I tell it as I see it. As one without abundant resources, I too have questions. Must you start with "have" in order to gain more? Without capital, will I never be able to more than squeak by financially? Will the dichotomy between the "haves and the have nots" always exist? This story suggests that if you start with less, you never have a chance.
Fred: All three people were given talents of varying quantity. Had you been industrious, you could have quadrupled your one talent or increased it even more. If you are a prisoner of your personality, you will be caught in being unable to do this. Who is able? Who is "endowed with skill" (Exodus 28:3)? Is this not a matter of integrity, integrity of talents? God has given each of us certain abilities. Our response of gratitude for these gifts is to cultivate them faithfully and with honesty. Not only did your supervisor not reap where he sowed, neither did you reap the talent that he entrusted to your care.
____________
1. Buttrick, George A., Ed., The Interpreter's Dictionary Of The Bible (Nashville: Abingdon Press, 1962), volume 4, pp. 510--511.
"For it is as if a man, going on a journey, summoned his slaves and entrusted his property to them; [15] to one he gave five talents, to another two, to another one, to each according to his ability. Then he went away. [16] The one who had received the five talents went off at once and traded with them, and made five more talents. [17] In the same way, the one who had the two talents made two more talents. [18] But the one who had received the one talent went off and dug a hole in the ground and hid his master's money. [19] After a long time the master of those slaves came and settled accounts with them. [20] Then the one who had received the five talents came forward, bringing five more talents, saying, 'Master, you handed over to me five talents; see, I have made five more talents.' [21] His master said to him, 'Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.' [22] And the one with the two talents also came forward, saying, 'Master, you handed over to me two talents; see, I have made two more talents.' [23] His master said to him, 'Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.' [24] Then the one who had received the one talent also came forward, saying, 'Master, I knew that you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed; [25] so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.' [26] But his master replied, 'You wicked and lazy slave! You knew, did you, that I reap where I did not sow, and gather where I did not scatter? [27] Then you ought to have invested my money with the bankers, and on my return I would have received what was my own with interest. [28] So take the talent from him, and give it to the one with the ten talents. [29] For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away. [30] As for this worthless slave, throw him into the outer darkness, where there will be weeping and gnashing of teeth.' "
2. What's Happening?
First Point Of Action
A man going on a journey summons his slaves and entrusts his property to them. According to their ability, he gives five talents to one slave, two talents to another, and one talent to the third.
Second Point Of Action
The slaves with five and two talents trade and double them. The slave with one talent digs a hole in the ground and hides it.
Third Point Of Action
After some time, the master returns to settle the accounts. The person with five talents comes forward. His master praises him as good and trustworthy in a few things. He puts him in charge of many things and tells him to enter into the joy of his master. He repeats this to the two--talent person.
Fourth Point Of Action
The one--talent person comes forward. He explains that he knew the master was a harsh man who reaped where he did not sow and gathered where he did not scatter seed. He tells him he hid the talent because of fear. Giving the master the talent, he tells him, "Here you have what is yours."
The angered master calls him wicked and lazy. Since the slave knew that he reaps where he does not sow and gathers where he does not scatter, the slave should have known to invest "my money" with the bankers so he would have received what was his own with interest.
Fifth Point Of Action
Instructing an unknown person to take the talent from him and give it to the slave with ten talents, the master sermonizes, "For to all those who have, more will be given, and they will have an abundance" and that "from those who have nothing, even what they have will be taken away."
Sixth Point Of Action
He instructs that the worthless slave be thrown into the outer darkness where there will be weeping and gnashing of teeth.
3. Spadework
Ability
Of seven references to "ability," two in addition to the present text are outstanding. The first offers a definition: "And you shall speak to all who have ability, whom I have endowed with skill, that they make Aaron's vestments to consecrate him for my priesthood" (Exodus 28:3).
Second, God tells Moses, he has endowed an artisan named Bezalel, filling him "with divine spirit, with ability, intelligence, and knowledge in every kind of craft." (See Exodus 31:1--5.) The Chronicler refers to persons with ability. (See 1 Chronicles 26:6 and 30--32.)
Being able is a quality given by God, a gift, rather than the bequest of human judgment. (See also Acts 2:4 and 11:29.) The father petitioned Jesus to heal his speechless son, softening his request with "if you are able to do anything." Hear Jesus' lively rejoinder: "If you are able!" Jesus paused then added, "All things can be done for the one who believes." (See Mark 9:22--23.)
Among the qualities of being able are fear of God, trustworthiness, and hatred of dishonest gain. (See Exodus 18:21.) When unable do something by ourselves, we are to let others know, as Moses did in this admission to God: "I am not able to carry all this people alone, for they are too heavy for me" (Numbers 11:14).
Regardless of degree of wealth, we are to heed God's blessings. At the time of the three festivals - unleavened bread, weeks, and booths - "[T]hey shall not appear before the Lord empty--handed; all shall give as they are able, according to the blessing of the Lord your God that he has given you." (See Deuteronomy 16:16--17.)
Jesus knew that some would be able to hear the parables with understanding and others would be unable. (See Mark 4:33.)
Abundance/Abundantly
An abundance is a cornucopian amount, enough that one need not worry about paying the bills or being parsimonious with mission giving: "For all of them have contributed out of their abundance; but [the widowed woman] out of her poverty has put in everything she had, all she had to live on" (Mark 12:44). Consider the content of abundance: "Better is a little that the righteous person has / than the abundance of many wicked" (Psalm 37:16).
"Abundantly" is among the delicious words of scripture. During the seven plenteous years that Joseph served the Pharaoh, the earth produced "abundantly." Joseph stored up grain "in such abundance" that he stopped measuring it. (See Genesis 41:47--49.)
As a reward for obedience, "God will make you abundantly prosperous in all your undertakings ... For the Lord will again take delight in prospering you ..." (Deuteronomy 30:9). See also 2 Chronicles 31:5.
Abundance is not always tangible: As abundant with penalty as with reward, God "will abundantly pardon." (See Psalm 31:23, Psalm 132:15, Isaiah 55:7, and Jeremiah 33:6b.) Abundance reflects the generous spirit of a giving and forgiving God: "May there be abundance of grain in the land; / may it wave on the tops of the mountains; / may its fruit be like Lebanon; / and may people blossom in the cities / like the grass of the field" (Psalm 72:16) and "For their sake he remembered his covenant, / and showed compassion according to the abundance of his steadfast love" (Psalm 106:45).
Entrust/Entrusted
The act of entrusting is complete. God entrusted Moses "with all [God's] house" (Numbers 12:7). Solomon entrusted his vineyard to keepers and told them, each one "to bring for its fruit a thousand pieces of silver." Solomon's keepers, however, could keep 200 pieces of the silver. (See Song of Solomon 8:11--12.)
Contrast the present negative text: "For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away" (Matthew 25:29) with the positive expectations of Luke 12:48b: "From everyone to whom much has been given, much will be required; and from the one to whom much has been entrusted, even more will be demanded."
This word appears also in Luke 16:11 and John 2:24; however, thirteen of the eighteen references using "entrusted" are from the Pauline letters.
Outer Darkness
Two references to "outer darkness" in addition to the present text are also from Matthew. After healing the centurion's servant, Jesus speaks to the centurion's faith. He contrasts it with the lack of true faith of traditional heirs of the kingdom: "while the heirs of the kingdom will be thrown into the outer darkness, where there will be weeping and gnashing of teeth" (Matthew 8:12).
The second reference is found in the parable of the wedding banquet. (See Parable 11, Cycle A.) When the wedding guest arrived without appropriate garments for the occasion the king told attendants to " 'bind him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.' For many are called, but few are chosen" (Matthew 22:13--14).
The virtuoso of dark experience writes: "For deep darkness is morning to all of them; for they are friends with the terrors of deep darkness" (Job 24:17). With 25 references to darkness, Job appears to be an authority on darkness. (See 10:21--22, 16:16, 18:18, 20:26, 24:17, 26:10, and 28:3.)
Unlike the other 107 references to "darkness," most of the 32 "dark" occurrences are benign metaphors of nightfall. Christ speaks of another darkness: "[B]ut if your eye is unhealthy, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!" (Matthew 6:23).
We have a need to project an image for the worst thing imaginable. Unfortunately, the sighted of long ago chose deep darkness as a metaphor for blindness. It took Christ to move us to overcome the Hebrew understanding of blindness as punishment for sin.
What about that other, inner darkness called depression? A "deep and terrifying darkness" descended upon Abram as a deep sleep fell upon him. (See Genesis 15:12.) Moses experienced a "dense," palpable darkness, "a darkness that can be felt" (Exodus 10:21--22). Both the persecuted and those who are evil find themselves in such darkness. (See 1 Samuel 2:9, Psalm 82:3--5, Psalm 143:3, and Proverbs 4:19.)
Is this outer darkness so terrifying and endemic that we automatically (or of necessity) focus upon its opposite - the first words of Hebrew Scripture, the Christmas star, the image of Christ as light? God knows about the darkness. God has the power to introduce light into the darkness. From Genesis through Revelation comes the continual hope of God's introduction of light into the darkness:
"In the beginning ... the earth was a formless void and darkness covered the face of the deep ... Then God said, 'Let there be light'; and there was light" (Genesis 1:1--3);
"The people who walked in darkness have seen a great light; those who lived in a land of deep darkness - on them light has shined" (Isaiah 9:2); and
"I form light and create darkness ... I the Lord do all these things" (Isaiah 45:7).
Despite the negative imagery of darkness, either inner or outer, the presence of God's light reigns in Hebrew Scripture: "Indeed, you are my lamp, O Lord, the Lord lightens my darkness" (2 Samuel 22:29). Then Solomon said, " 'The Lord has said that he would dwell in thick darkness' " (1 Kings 8:12). See also Job 12:22 and Psalm 18:28.
The juxtaposition of darkness with light persists in the New Testament as hope and the continual creation of God:
"From noon on, darkness came over the whole land until three in the afternoon" (Matthew 27:45). See also Mark 15:33. What an apt image for those trying to imagine life without the physical presence of Jesus. Three days later, Easter sunrise brings the clarity of new light that "shines in the darkness, and the darkness did not overcome it" (John 1:5). "I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life" (John 8:12).
Sow And Reap
To harvest a crop or realize the result of one's efforts requires a plan. What about reaping where one does not sow? That sounds unscrupulous. What are you sowing? What are you reaping?
Consider the following five "reap/sow" passages in relation to the present text: "May those who sow in tears / reap with shouts of joy" (Psalm 126:5); "As I have seen, those who plow iniquity and sow trouble reap the same" (Job 4:8); and "Whoever sows injustice will reap calamity, and the rod of anger will fail" (Proverbs 22:8).
Hosea interjects, "Sow for yourselves righteousness; reap steadfast love; break up your fallow ground; for it is time to seek the Lord, that he may come and rain righteousness upon you" (Hosea 10:12) and the writer of Galatians offers the familiar: "Do not be deceived; God is not mocked, for you reap whatever you sow" (Galatians 6:7).
Even those unable either to sow or reap receive sustenance: "Look at the birds of the air; they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they?" (Matthew 6:26). See also Luke 12:24.
Talents
A talent was any of a variety of sums of money as well as a unit of weight used in ancient Greece, Rome, and the Middle East. No general standard existed. Constant changes in government brought changes in the standard. However, of interest was the existence of two weight standards, common and royal. A light talent was 66 pounds in common weight and 69.6 in royal weight. A heavy talent was 132 and 138 pounds, respectively.1 While most of the 33 references were to talents of gold and silver; the Chronicler mentions talents of bronze and of iron. (See 1 Chronicles 29:7.)
In the New Testament, only Matthew refers to talents. Except for Matthew 18:24, all references are in the present parable. Matthew neither identifies the talents nor indicates if each servant received a different metal. We know only that they were given "to each according to his ability." (See Matthew 25:15--17.)
Trustworthy
Thirteen references to "trustworthy" are scattered throughout the Bible. God is trustworthy: "The works of his hands are faithful and just; / all his precepts are trustworthy" (Psalm 111:7). Counseling Moses to add able helpers, Moses' father--in--law advised that they be trustworthy. (See Exodus 18:21.) Samuel's reputation was as a trustworthy prophet of God. (See 1 Samuel 3:20.) Even in small things, trustworthiness is a mark of character: "A gossip goes about telling secrets, but one who is trustworthy in spirit keeps a confidence" (Proverbs 11:13). Twice in the present parable, the slave owner tells both worthy servants that they are trustworthy. (See also Luke 19:17.) God's word is not only true but trustworthy. (See Revelation 21:5 and 22:6.)
Weeping And Gnashing Of Teeth
Weeping and gnashing of teeth stand in strange pairing of sorrow with anger and of yielding with aggression. To gnash or grind the teeth evokes the image of a fierce animal.
"Contend, O Lord, with those who contend with me; / fight against those who fight against me! ... [T]hey impiously mocked more and more, gnashing at me with their teeth." (Read David's entire fight song, Psalm 35.)
Gnashing of the teeth is an action of the angry wicked: "All your enemies open their mouths against you; they hiss, they gnash their teeth, they cry: 'We have devoured her! Ah, this is the day we longed for; at last we have seen it!' " (Lamentations 2:16). See also Psalm 37:12 and Psalm 112:10. Such wrath is the worst imaginable image of terror. (See Job 16:9.)
Matthew uses the phrase in relation to being thrown "into the furnace of fire" (Matthew 13:42 and 13:50), "into the outer darkness" (Matthew 8:12, 25:30), and in Matthew 22:13, first being bound hand and foot. In one more Matthean reference in addition to the present text, the punishing slave master "will cut him in pieces and put him with the hypocrites, where there will be weeping and gnashing of teeth" (Matthew 24:51). Luke produces an inner, self--condemning gnashing of teeth. (See Luke 13:28.) Such imagery matches the worst Hebrew battle as well as a Jonathan Edwards sermon.
Worthless/Worthy
One who is worthless is useless and of no value. Unworthy has to do with lacking value or merit in the sense of being undeserving. Worthy equals having the value of being honorable or admirable.
Biblically, "worthless" appears with such other undesirable characteristics as "worthless and reckless" (Judges 9:4), "despised and worthless" (1 Samuel 15:9), and "corrupt and worthless" (1 Samuel 30:22). Those who "whitewash with lies" are worthless. (See Job 13:4.) Iniquity and mocking of justice are related to being worthless: "For he knows those who are worthless; when he sees iniquity, will he not consider it?" (Job 11:11) and "A worthless witness mocks at justice, and the mouth of the wicked devours iniquity" (Proverbs 19:28).
John the Baptist introduces us to the concept of worthiness in relation to Jesus: "I am not worthy to carry his sandals" (Matthew 3:11, Mark 1:7, Luke 3:16, and John 1:27). "Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me; and whoever does not take up the cross and follow me is not worthy of me" (Matthew 10:37--39). "I am not worthy" is an often used expression of those who compare themselves with Jesus. (See Matthew 8:8 and 22:8 and Luke 3:16, 7:4, and 7:6.)
4. Parallel Scripture
Journey
Matthew says "For it is as if a man, going on a journey" (25:14). Mark 13:34 says "like a man going on a journey." Luke says "So he said, 'A nobleman went to a distant country to get royal power for himself and then return' " (Luke 19:12).
Money
Luke says "He summoned ten of his slaves, and gave them ten pounds, and said to them, 'Do business with these until I come back' " (Luke 19:13). They are to gain by trading. (See Luke 19:15.) Matthew says "summoned his slaves and entrusted his property to them" (5:14). Mark says "when he leaves home and puts his slaves in charge, each with his work, and commands the doorkeeper to be on the watch" (Mark 13:34). Matthew inserts the story of the talents but Mark says nothing about this story.
"Well Done"
In the parable, Matthew quotes the master as saying twice " 'Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master' " (vv. 21 and 23).
In the Lukan story, the nobleman tells the first man, who made ten pounds, " 'Well done, good slave! Because you have been trustworthy in a very small thing, take charge of ten cities' " (Luke 19:17). To the second, whose pound made five pounds, he awards rule over five cities. (See Luke 19:18.) He says nothing about "Well done...."
The Loser
Both Matthew and Luke refer to the person in charge as "a harsh man." Both say they are "afraid of" him. (See vv. 24 and 25 and Luke 19:21.) In Matthew he further accuses "reaping where you did not sow, and gathering where you did not scatter seed" (v. 24). In Luke he charges "you take what you did not deposit, and reap what you did not sow" (Luke 19:21).
In Matthew, the loser tells the landowner that he hid the landowner's talent in the ground. (See v. 25). In the Lukan story as the loser hands him his pound saying " 'Lord, here is your pound,' " he also informs the nobleman that he had wrapped it in a piece of cloth. (See Luke 12:20.)
Response
In Matthew, the landowner says "you wicked and lazy slave" (v. 26). In Luke he says "you wicked slave" and tells him he will judge him by his own words (Luke 19:22). In Matthew, he says that since he knew he reaped where he did not sow and gathered where he did not scatter, he should have invested the money with bankers so the master could have received his due upon his return. Luke says only "Why did you not put my money into the bank? Then when I returned, I could have collected it with interest" (Luke 19:22).
Result
In Matthew the master says "So take the talent from him, and give it to the one with the ten talents" (v. 28) and in Luke "He said to the bystanders, 'Take the pound from him and give it to the one who has ten pounds.' And they said to him, 'Lord, he has ten pounds!' " (Luke 19:24--25).
Abundance
Matthew 13:12 and 25:29 are identical. Aside from the absence of "and they will have an abundance," Mark 4:25 contains identical wording. Mark prefaces his statement with Mark 4:24: "And he said to them, 'Pay attention to what you hear; the measure you give will be the measure you get, and still more will be given you.' "
In Matthew, Jesus concludes " 'For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away' " (v. 29). In Luke's story, Jesus concludes "I tell you, to all those who have, more will be given; but from those who have nothing, even what they have will be taken away" (Luke 19:26). "[A]nd they will have an abundance" is special to Matthew. (See v. 29.)
Conclusion
Matthew concludes with "As for this worthless slave, throw him into the outer darkness, where there will be weeping and gnashing of teeth" (v. 30). Unlike Matthew, Luke had told the reader early in the story that "the citizens of his country hated [the nobleman] and sent a delegation after him, saying, 'We do not want this man to rule over us.' " (See Luke 19:14.)
At story end, the writer of Luke reminds the reader that the nobleman knew he was not liked. The nobleman contrasts these people with those who gained nothing and orders "the slaughter" of his enemies in his presence. (See Luke 19:14.)
5. Chat Room
Fred: Thank you, slave owner, for agreeing to participate online in this chat room. You divided the talents according to your perception of each worker's ability. Since no one can fully know another's ability, why did you consider yourself keen enough to perceive accurately?
Slave Owner: Did you not notice that the two slaves to whom I gave more talents multiplied them and the one to whom I gave the least produced nothing? I call that an accurate example of my astuteness.
Fred: I would mention the wisdom of the man given one talent. He took note of your unprincipled way of operation. And what about the fear within him to take any risk? He could hear only the roar of the ruthless -
Slave Owner: If he could not stand up to another's ruthless practices -
Fred: Was your harsh sentence on the man not an overreaction because he mentioned your unscrupulous business practices?
Slave Owner: It was not his place to criticize me. I am the master, he the slave. I admit to not expecting his challenge of my behavior, but I thought enough of him initially to entrust with him part of my fortune. Of course I was angered. He could have used the money to earn return. He had little imagination, or shall I say internal fortitude?
One--Talent Man: When fear threatens, fear can paralyze. It changes the process of response. It put me into a defensive mode. I was not lazy, but afraid. Give me credit at least for protecting the talent by hiding it. I could have spent it or been so careless with it that it was stolen.
Fred: What justified your calling your overseer wicked? You did not hide from the master. You also came forward. He did not have to seek you out.
One--Talent Man: I called him wicked because he is wicked. I am honest. I tell it as I see it. As one without abundant resources, I too have questions. Must you start with "have" in order to gain more? Without capital, will I never be able to more than squeak by financially? Will the dichotomy between the "haves and the have nots" always exist? This story suggests that if you start with less, you never have a chance.
Fred: All three people were given talents of varying quantity. Had you been industrious, you could have quadrupled your one talent or increased it even more. If you are a prisoner of your personality, you will be caught in being unable to do this. Who is able? Who is "endowed with skill" (Exodus 28:3)? Is this not a matter of integrity, integrity of talents? God has given each of us certain abilities. Our response of gratitude for these gifts is to cultivate them faithfully and with honesty. Not only did your supervisor not reap where he sowed, neither did you reap the talent that he entrusted to your care.
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1. Buttrick, George A., Ed., The Interpreter's Dictionary Of The Bible (Nashville: Abingdon Press, 1962), volume 4, pp. 510--511.
