Proper 28 (33) (Year A)

 Matthew 25.14-30 (TIB; adapted):[1]

“Again, [the Realm of heaven is] like a wealthy landowner who was going on a journey and called in three workers, entrusting some funds to them. 15The first was given five thousand dollars, the second two thousand, and the third one thousand, according to each one’s ability. Then the landowner went away. 16Immediately the worker who received the five thousand went and invested it and made another five. 17In the same way, the worker who received the two thousand doubled that figure. 18But the worker who received the one thousand instead went off and dug a hole in the ground and buried the money.

19“After a long absence, the traveler returned home and settled accounts with them. 20The one who had received the five thousand came forward bringing the additional five, saying, ‘You entrusted me with five thousand; here are five thousand more.’

21“The landowner said, ‘Well done! You’re a good and faithful worker. Since you were dependable in a small matter, I’ll put you in charge of larger affairs. Come, share my joy!’

22“The one who had received the two thousand then stepped forward with the additional two, saying, ‘You entrusted me with two thousand; here are two thousand more.’

23“The landowner said to this one, ‘Cleverly done! You, too, are a good and faithful worker. Since you were dependable in a small matter, I’ll put you in charge of larger affairs. Come, share my joy!’

24“Finally the one who had received the one thousand stepped forward and said to the landowner, ‘Knowing your ruthlessness — you who reap where you didn’t sow and gather where you didn’t scatter — 25and fearing your wrath, I went off and buried your thousand dollars in the ground. Here’s your money back.’

26“The landowner exclaimed, ‘You worthless, lazy lout! So you know that I reap where I don’t sow and gather where I don’t scatter, do you? 27All the more reason to deposit my money with the bankers, so that on my return I could have had it back with interest! 28You, there! Take the thousand away from this bum and give it to the one with the ten thousand.

29“ ‘Those who have will get more until they grow rich, while those who have not will lose even the little they have. 30Throw this worthless one outside into the darkness, where there’s wailing and grinding of teeth.’

Other readings: Judges 4:1-7; Psalm 123 (or Zephaniah 1:7, 12-18; Psalm 90:1-8, (9-11), 12); 1 Thessalonians 5:1-11

Gathering Prayer:

Blessed God, who caused all holy Scriptures to be written for our learning: Grant us so to hear them, read, mark, learn, and inwardly digest them, that we may embrace and ever hold fast the blessed hope of the Life of the Ages, which you have given us in our Savior Jesus the Christ; who lives and reigns with you and the Holy Spirit, one God, now and ever, and to the ages of ages. Amen.

                                   

I’m sure we’ve all heard the sermons based on this text about people squandering their “talents” (as the word “dollars” above is rendered in some translations). This is typically leveled at artists and there have been quite a few movies about it. I vividly remember The Jazz Singer, starring Neil Diamond, Lucy Arnez, and Sir Laurence Olivier. It tells the story of a Jewish cantor (Diamond) torn between following his tradition or pursuing a music career. When his father (Olivier) bails Diamond out of jail, he tells his son to use his voice for God and not his own purposes.

But I’ll let you in on a little secret … 

That’s not what this Lesson’s about.

While we might not be able to tell it from the passage above, this story is one of the last stories Jesus told the disciples about the then coming war with Rome that destroyed Jerusalem and the Temple, ended the Old Covenant Age and System, and would take place before some of them died (Matthew 16.27-28), before their generation passed away (Matthew 24.34).[2]

And that’s a clue to what this story is actually about. In fact, it’s a clue to all of the stories captured in Matthew 24 and 25. Jesus told his disciples these stories roughly 40 years before the war with Rome. The clue is the delay of the landowner. 

Now I know some people don’t like to read too much into these stories. In doing so, we assign roles to God, Jesus, the disciples, etc. which can be problematic. For example, in our story today, the “landowner” would be Jesus and the “workers” would be the disciples. But the “landowner” doesn’t seem like a very pleasant person! He claims one of the “workers” is “worthless” and needs to be thrown “outside into the darkness, where there’s wailing and grinding of teeth” (verse 30). That doesn’t sound very Christ like!

While I get that we shouldn’t read too much into these stories, I still think they represent the same main people — Christ and the first followers. And I believe that’s the way the disciples would have heard the stories, too. Let me explain.

In the context of this story (Matthew 23-25), Jesus explained that the first century generation of Israel[3] would be “held responsible for the righteous blood spilled and the murders of every godly person throughout [their] history” (Matthew 23.35, TPT[4]; cf. Revelation 18.23-24). He claimed they “[murdered] the prophets” and stoned “the very messengers who were sent to deliver” them (Matthew 23.37; TPT). Jesus told them of how he longed to shelter them but they were too stubborn (v.37). “And now it is too late, since your city will be left in ruins” (v.38; TPT). “I tell you the truth,” he says in verse 36 (TPT), “the judgment for all these things will fall upon this generation!”

In the next chapter the disciples asked him, “Tell us, when will these things happen? What will be the sign of your coming and the end of the age” (Matthew 24.3; CEB).[5] Jesus began answering their questions and told them specific things for which to look. This chapter is specifically focused on the disciples and their contemporaries because the word “you” is used around 30 times.

However, while there were plenty of signs indicating that the “end of the age” was quickly approaching, there would be a delay from when the signs began to the actual destruction of the city and Temple (Matthew 24.7). Jesus compared this delay to the time of Noah. He said, “The coming of the Promised One will be just like Noah’s time. In the days before the flood, people were eating and drinking, having relationships and getting married, right up to the day Noah entered the ark. They were totally unconcerned until the flood came and destroyed them. So it will be at the coming of the Promised One” (Matthew 24.37-39; TIB). Furthermore, while there were signs leading up to the then coming war with Rome, the end of the age, and the coming of the Promised One, that exact moment was unknown (v.36).

Although there would be a delay, Jesus reasserted his statement from before, “The truth is, this generation will not pass away until all these things have taken place” (24.34; TIB).

Jesus then told a series of stories about people leaving, being delayed, and their eventual return. There are two points in our Lesson today (and most of the stories Jesus told in Matthew 24-25) and neither one is about the funds (or “talents”) left to the workers nor the delay of the landowner. No. While the contents of each story changes, the points remain the same in all of the stories — the faithfulness of the people left behind and the person who left and was delayed returned to those very same people.

As we saw in our series about Hebrews 10 and Ultimate Redemption, the return of Jesus to the people he left behind is the key to understanding two themes in the New Testament — Jesus bringing salvation at his return and people continuing in their faith to obtain that salvation. Since we spent a whole series on those themes, we won’t go into that here but I encourage you to read it for more details.

Let me say this, though. The return of Jesus to the same generation of people he left (and not faithful followers thousands of years in their future, i.e., us) is tied directly to the Life of the Ages (salvation) he promised to bring with him. As we’ve already noted, he promised that some of the original disciples would still be alive when he returned (Matthew 16.27-28).

In Luke’s telling of the Olivet Discourse, Jesus said, “When these things begin to happen (i.e., the signs pointing to the then coming war with Rome, the end of the Old Covenant Age and System, and Christ’s return), stand up and raise your heads, because your salvation is near” (Luke 21.28; GNT).[6]

Paul echoes this in his letter to the followers of Jesus in Rome. He wrote, “ … our salvation is nearer now than when we first believed” (Romans 13.11; NIV).[7]

And finally, the writer of the letter to the Hebrews stated, “Christ … will appear a second time … to bring salvation to those who are waiting for him (Hebrews 9.28; NIV; emphasis added).

So, what’s the point to all this?

The point is this passage is not about us; it’s about the followers of Christ in the first century. Jesus had just told his disciples that a war was coming soon and he gave them signs to look for indicating it’s approach. There would be a delay, however, and they mustn’t lose heart. Jesus promised he’d return to them before their generation passed away, while some of them were still alive and he’d bring salvation with him. They just needed to hold on to receive it.

While this passage is not about us, it has a direct impact on our lives and the whole cosmos. Some people maintain that we’re still waiting for Christ to return. But if Christ did not return to the people he left then we do not have salvation. We only have a promise of salvation. What good is that promise when the timing of it was left unfulfilled? As we saw in the series New Testament Eschatology, the timing of the prophesied event is just as important as the event itself. In fact, they’re tied together; if one part fails, then it all fails. If Christ can’t keep his promise to return to the people he left, as indicated in our Lesson today, how can we be assured that he will ever return and bring the salvation promised? 

But we aren’t left waiting! Christ is faithful (1 Corinthians 1.9; Hebrews 10.23)! Christ did return just like he promised! His coming was tied to the destruction of Jerusalem and the Temple, and the end of the Old Covenant Age and System, and the full establishment of God’s Realm “on earth as in heaven” (Matthew 6.9-13). He brought salvation for which the cosmos eagerly yearned (Romans 8.18-23). From 70 CE until now, God’s Realm is spreading through the cosmos like yeast through dough (Matthew 13.33; Galatians 5.9). It will continue to do so until God’s Realm and our realm become One (Revelation 21.1-7).

~~~

In the Love of the Three in One,

Br. Jack+, LC

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[1] Scripture quotations marked (TIB) are taken from The Inclusive Bible. Copyright © 2007 by Priests for Equality. Used by permission.

[2] If one does a word search for “generation” at BibleGateway.com one will find that Matthew almost exclusively uses “generation” to mean the people of Jerusalem who were alive during Christ’s ministry. The only time it’s not used in this way is when it pertains to Christ’s genealogy (Matthew 1).

[3] This is a crucial point. I want to be very clear that this is not a blast against all Jews for all time. Jesus is specifically laying the judgment on his generation, the generation of Jews living at that time.

[4] Scripture quotations marked (TPT) are taken from The Passion Translation®. Copyright © 2017, 2018 by Passion & Fire Ministries, Inc. Used by permission. All rights reserved. ThePassionTranslation.com.

[5] Scripture quotations marked (CEB) are taken from The Common English Bible. Copyright © 2011 by Common English Bible.

[6] Scripture quotations marked (GNT) are taken from The Good News Translation (Today’s English Version, Second Edition). Copyright © 1992 by American Bible Society. All rights preserved.

[7] Scripture quotations marked (NIV) are taken from The Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.