Matthew 25:14-30

Collect for the 22nd Sunday after Pentecost Almighty and ever-living God, You have given exceedingly great and precious promises to those who trust in You. Dispel from us the works of darkness and grant us to live in the light of Your Son, Jesus Christ, that our faith may never be found wanting; through the same Jesus Christ, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

Matthew 25:14-30 22nd Sunday after Pentecost Proper 28A Translation

Prepared by Rev. Dustin Beck

14 ,

For just as [if] a man going on a journey called his own slaves and handed over to them the things which were his, - Only indication that a parable is being told. Substantival participle
15 , , , , .

And to one he handed over five talents, and to one [he handed over] two, and to one [he handed over] one, to each according to his own ability, and he departed. Immediately BDAG suggests a measure of weight, varying in size from about 26-36kg (5779lbs). Could be gold, silver, or copper. A talent is basically a large sum of money. The importance of this section is not whether or not it was fair for some to receive more or less, they each received a fortune. The slave-owner is exceedingly gracious. According to Metzger, goes with what follows, based on the context of other usage in Matthew, as well as the fact that the insertion of would be explained by the somewhat unnatural asyndeton that a copyist might have sought to correct. Additionally, marks the beginning of a new section in the pericope. The backstory has been given, now action ensues.
16

the one who received five talents went and traded for himself and gained another five: Possibly fronted to emphasize the immediacy of the slaves action. From , Aorist, Active, Indicative, 3rd Person, Singular. BDAG suggests to acquire by effort or investment. More study on this term would be profitable.
17 .

likewise the one [who received] two gained another two.

18 .

But the one who received one went and dug into the earth and buried the silver of his master. This should be taken as a contrastive conjunction, signaling the breaking of the pattern that has been set throughout the pericope to this point. This phrase foreshadows the judgment that is to come. In the same way that he will be judged by his own words, here he is judged because it is not his wealth, but his masters.
19 .

Now, after a great time, the master came to those slaves and settled the account with them. Here, is used to indicate another major break in the story, and it is included within a temporal phrase. Note the use of . This refers to an appointed time, the Second Coming of Christ. When is added to , it is considered a legal expression. Not simply to bring together, but to bring the matter together, that is, to settle accounts.

20 ,

. And stepping forward, the one who received five talents brought another five talents, saying, Master, you handed over five talents to me: look, I have gained another five talents. This section begins another pattern. The text is verbatim for the two faithful servants, both their response, as well as the masters.
21 , , ,

. The master said to him, Well done, good and faithful slave; you were faithful over a few things, I will appoint you over many: come into the joy of your master. This simple, Genitive (of relationship) is identical to the indictment given above (vs.18) against the unfaithful servant. This might be nothing, but Im willing to think about it a little more Rare case of a vocative noun with two vocative adjectives sandwiched together in apposition.
22 [] ,

. And also, the one [who received] two talents approached and said, Master, you handed over two talents to me: look, I have gained another two.
23 , , ,

. The master said to him, Well done, good and faithful slave, you were faithful over a few things, I will appoint you over many: come into the joy of your master.
24 , ,

, But the one who received one talent approached, saying: Master, I knew you; that you are a harsh man, reaping where you did not sow and gathering from where you did not scatter, Again, a contrastive is used to break the pattern between the faithful and the unfaithful. Should be a textual correction (I thought I knew you) The problem isnt as much this servants actions as it is what he thinks about the master. (The same master who, youll remember, generously handed over to him ~60lbs. of gold, silver, or even copper!!!)
25 .

and I was afraid and I went and I hid your talent in the earth; look, you have what is yours. This fear should be contrasted with holy fear of God. Note also, the quick, unconnected verbs that are sandwiched together. The fear is right on the page!
26 ,

; and his master answered, saying to him, You wicked and lazy slave, had you known that I reap where I do not sow and gather from where I did not scatter? Another, less cheerful example of the vocative 27 , . therefore you should have deposited my silver with the money changers, and when I returned I would recover whatever is mine with interest.

This verse helps to clarify what means in vs. 16.

28

Therefore take from him the talent and give [it] to the one who has ten talents; Although appears in the previous verse, this is the next break in the pericope, as the master shifts to a 2nd person imperative. He has no more words for the unfaithful slave, only punishment.
29 , .

for to the one who has, all will be given and he will abound, but to the one who does not have, even that which he has will be taken from him. This enigmatic statement of Jesus is the, dare I say, moral of the story. Apparently, having is what the faithful will concern themselves with until the Lord returns. This can be a hard word of judgment.
30

. And cast the unworthy slave into the outer darkness; in that place there will be weeping and gnashing of teeth. In classic judgment parable style, Jesus pronounces . Weeping and, according to BDAG, striking together of, grinding, or chattering of teeth, either because of cold, punishment, or pain.

Context
Immediate Context: Chapters 24 and 25 of St. Matthews Gospel are characterized by the single event that can be described as the close of the age, Jesus coming, and simply the hour. The specific pericope under consideration this morning must not be divorced from its context. Jesus is speaking from the Mount of Olives, offering words of encouragement and comfort in light of what lies ahead for the Church of God. Tribulation, wars, false christs and prophets are all to be expected by the Church. But as these birth pains continue, the second coming of Christ draws ever closer. Jesus moves into a string of parables (similar to the Kingdom of God parables in Matthew 13), each describing the Kingdom of God, specifically as it pertains to Christs Second Coming. He begins with a few simple metaphors: one left in a field and one taken (not a reference to the rapture!), a master of a house who doesnt know when the thief is coming (also not a reference to the rapture.) Then comes the parable of the Ten Virgins: five prepared, five unprepared for the coming of the Bridegroom. Watch therefore, for you know neither the day nor the hour. Todays pericope follows. For to everyone who has will more be given, and he will have an abundance. But from the one who has not, even what he has will be taken away. After this parable of the talents, Jesus tells the parable of the sheep and goats: Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me. Several themes emerge. The un-knowableness of Christs Return is apparent. He is coming, and that is enough. Do not be misled by those who seek after dates and signs to determine Christs return. Christs Church is not to be idle in this waiting time. We are called to be wise, faithful, and compassionate. Context in Matthew: This is the fifth and final major discourse in St. Matthews Gospel. (The other four are chs. 5-7, Sermon on the Mount; ch. 10, the Missionary Discourse; ch. 13, the Kingdom of God parables; chs. 18-20, the Discourse on forgiveness and becoming humble humiliated like a little child). In general, Matthews Gospel is broken up into action segments and spoken segments. Before Jesus launches into this final discourse, Jesus is approached by his opponents, trying to trap Him in any number of ways, and in each, He proves to be the spotless and blameless Lamb of God. After chapter 25, the action begins to accelerate through these last few days of Holy Week, with Jesus opponents seeking to put Him to death. Context in NT: Nestle-Aland references Luke 19:12-27 as a parallel passage to the Parable of the Talents, though there are important differences between the two. Lukes account comes in response to the grumbling crowd at the repentance and conversion of Zacchaeus. Matthews parable has each servant being entrusted with a different amount, while Luke records each receiving the same sum. NA also suggests that the each according to his own ability cross-references with Romans 12:3-6, 3 For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. 4 For as in one body we have many members, and the members do not all have the same function, 5 so we, though many, are one body in Christ, and individually members one of another. 6 Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith, etc.

Liturgical Context
Zephaniah 1:716
7 Be

10

11

12

silent before the Lord GOD! For the day of the LORD is near; the LORD has prepared a sacrifice and consecrated his guests. And on the day of the LORDs sacrifice I will punish the officials and the kings sons and all who array themselves in foreign attire. On that day I will punish everyone who leaps over the threshold, and those who fill their masters house with violence and fraud. On that day, declares the LORD, a cry will be heard from the Fish Gate, a wail from the Second Quarter, a loud crash from the hills. Wail, O inhabitants of the Mortar! For all the traders are no more; all who weigh out silver are cut off. At that time I will search Jerusalem with lamps, and I will punish the men who are complacent, those who say in their hearts, The LORD will not do good, nor will he do ill.

Their goods shall be plundered, and their houses laid waste. Though they build houses, they shall not inhabit them; though they plant vineyards, they shall not drink wine from them. 14 The great day of the LORD is near, near and hastening fast; the sound of the day of the LORD is bitter; the mighty man cries aloud there. 15 A day of wrath is that day, a day of distress and anguish, a day of ruin and devastation, a day of darkness and gloom, a day of clouds and thick darkness, 16 a day of trumpet blast and battle cry against the fortified cities and against the lofty battlements.
13

Psalm 90:1-12
A PRAYER OF MOSES, THE MAN OF GOD. 1 Lord, you have been our dwelling place in all generations. 2 Before the mountains were brought forth, or ever you had formed the earth and the world, from everlasting to everlasting you are God. 3 You return man to dust and say, Return, O children of man! 4 For a thousand years in your sight are but as yesterday when it is past, or as a watch in the night. 5 You sweep them away as with a flood; they are like a dream, like grass that is renewed in the morning: 6 in the morning it flourishes and is renewed; in the evening it fades and withers. For we are brought to an end by your anger; by your wrath we are dismayed. 8 You have set our iniquities before you, our secret sins in the light of your presence. 9 For all our days pass away under your wrath; we bring our years to an end like a sigh. 10 The years of our life are seventy, or even by reason of strength eighty; yet their span is but toil and trouble; they are soon gone, and we fly away. 11 Who considers the power of your anger, and your wrath according to the fear of you? 12 So teach us to number our days that we may get a heart of wisdom.
7

1 Thessalonians 5:111 Now concerning the times and the seasons, brothers, you have no need to have anything written to you. 2 For you yourselves are fully aware that the day of the Lord will come like a thief in the night. 3 While people are saying, There is peace and security, then sudden destruction will come upon them as labor pains come upon a pregnant woman, and they will not escape. 4 But you are not in darkness, brothers, for that day to surprise you like a thief. 5 For you are all children of light, children of the day. We are not of the night or of the darkness. 6 So then let us not sleep, as others do, but let us keep awake and be sober. 7 For those who sleep, sleep at night, and those who get drunk, are drunk at night. 8 But since we belong to the day, let us be sober, having put on the breastplate of faith and love, and for a helmet the hope of salvation. 9 For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, 10 who died for us so that whether we are awake or asleep we might live with him. 11 Therefore encourage one another and build one another up, just as you are doing. Suggested Hymn of the Day 508 The Day is Surely Drawing Near

5 My Savior paid the debt I owe And for my sin was smitten; Within the Book of Life I know My name has now been written. I will not doubt, for I am free, And Satan cannot threaten me; There is no condemnation!

6 May Christ our intercessor be And through His blood and merit Read from His book that we are free With all who life inherit. Then we shall see Him face to face, With all His saints in that blest place Which He has purchased for us.

7 O Jesus Christ, do not delay, But hasten our salvation; We often tremble on our way In fear and tribulation. O hear and grant our fervent plea: Come, mighty judge, and set us free From death and evry evil.]

Gods Gift of Forgiveness Engenders Our Forgiveness of Others

The Day of the Lord is near and hastening fast, and it will be a day of distress and anguish, a day of ruin and devastation (Zeph. 1:14, 15). The Lord will search out and punish the men who are complacent concerning His Word, who fill their masters house with violence and fraud (Zeph. 1:9, 12). Then all their works and efforts will be for nothing: Though they build houses, they shall not inhabit them; though they plant vineyards, they shall not drink wine from them (Zeph. 1:13). But those who fear, love and trust in the Lord are good and faithful stewards of His property (Matt. 25:21). They live by faith in His free gift of forgiveness, and they multiply His goods in the loving forgiveness of their neighbor, and the Master of those servants settles His accounts with them by the gracious reckoning of His Gospel (Matt. 25:19). Likewise, God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ (1 Thess. 5:9). Therefore, let us also put on the breastplate of faith and love in our dealings with one another (1 Thess. 5:8). Source: www.lcms.org

A Few Brief Thoughts

This parable occurs within the last two weeks of the Church year, and as such, it is to be regarded as an, The End is Near, Parable. So one of the things that can be focused upon in preaching is the question of what we, some 2000 years later, are supposed to be about in our lives together. It is, in my humble opinion, too narrow of a reading of this text to preach a classic stewardship style time, talent, treasure sermon with this text. The sanctification aspect here actually is much more than Sunday giving, (or even serving as an usher!). God has called His Church to be faithful stewards of the things which He has entrusted to us. He has, indeed, given us time (and we ought to invest it wisely). This parable might just be a bigger charge to pastors than to anyone else, since we are the stewards of the mysteries of God, we are the ones who must not cast pearls before swine (no offense meant! Except that of the Cross, but anyways) We are the ones who are charged to be faithful stewards by proclamation and by the administration of the sacramentsbut before I get ahead of myself, Im reminded that time is short and were interested in preaching this text to laity. Soapbox concluded. The chief focus in this text, as is, in my humble opinion, in many of the judgment parables of Christ, that of the character of the owner/master/king/Christ. His gracious action of entrusting His great wealth to simple slaves must be the prevailing Gospelthat and the fact that he welcomes these slaves into his household to begin with! This great wealth, the gifts of the Spirit, are great and precious. The unfaithful slaves problem was not simply his actions (Jesus isnt advocating a 1-3% savings account over against informed investing, though I would!). His problem is his misconception about who the Master is. He does not look with the eyes of faith to the One who is gracious (and the wrong faith produces the wrong works), but to the One who will reap and harvest in places that seem unfair. Think of the parable of the sower in Matthew 13Yep, he sows in some unconventional, even reckless places. But somehow, a great increase is produced. Show your people the kindness and generosity of this great Master who IS coming back to reward those who have trusted in Who He is, and have lived accordingly. (That was a sour, law-ridden last phrase.) Jesus loves you. There.