For I feared thee, because thou art an austere man: thou takest up what thou didst not lay down: and thou reapest that which thou didst not sow.
εφοβουμην γαρ σε οτι ανθρωπος αυστηρος ει αιρεις ο ουκ εθηκας και θεριζεις ο ουκ εσπειρας
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He expresses, "For I was afraid of you," thus justifying his unwillingness to offer what he has for others. Many people use this excuse to withdraw. Reluctant to be of service to anyone, they argue that where God has not bestowed talents and skills, there is no expectation of a fruitful outcome. Since God has not equipped someone with gifts or the capacity to learn, what obligation do I have to be beneficial to them?
We understand how the Lord's merciful desire manifests, as He continually seeks to derive benefit from His creations. He admonishes the idle servant who presumes to critique what he cannot comprehend and contributes nothing to his master's gain: With your mouth I will judge you, you wicked slave! You asserted that I am a harsh man, reaping where I did not plant, and gathering where I did not scatter (Luke 19:22). So, you were aware of my 'desire for profit.' It would have been wiser for you to have deposited my 'talent' with the bankers, so that upon my return, I could have received it back with interest. Thus, we can only place the Lord's 'resources' in a safe location, and He will review them later—not only with this individual but with all of us.
In the Gospel we have heard about the reward for faithful servants and the fate awaiting the wicked. The sin of the unworthy and condemned servant was his refusal to return the money entrusted to him. He preserved what he had been given, yet his master sought a return on his investment. Similarly, God earnestly desires our salvation. If this is the consequence for one who failed to grow what he possessed, what can those expect who squander what has been entrusted to them? We are stewards of the Lord; we distribute while you receive. We expect a return—live righteously. Such will be the gain from the offerings we have made. However, do not assume that the call to give no longer pertains to you.
You may not be able to give from our elevated position, but each can contribute from their own circumstances. Where Christ is criticized, stand up for Him; respond to those who grumble, caution the blasphemers, and distance yourselves from their company. In doing so, you will share what you have received if it yields any fruit. Fulfill our mission within your own homes.
Since He refers to the Jews, it is appropriate to note that only two gained a profit, albeit not in a financial sense, but rather in the proclamation of the Gospel. The multiplication of material wealth differs greatly from the rewards of divine teaching. When the Lord inquires, “Wherefore hast thou not given my silver into circulation?” (Luke 19:23), He is not seeking a return on our earthly possessions, but rather on His own. One individual responds that he had buried the money in the ground; through a pursuit of worldly pleasure, he squandered his divine intellect, which was created in the image of God, and concealed it within the depths of the flesh. As for the others, who resemble bankrupt debtors that lost what was entrusted to them, they are not mentioned here.
The two represent the select few sent twice to the laborers in the vineyard (refer to Luke 20:9-16), while the rest symbolize the entirety of the Jewish people. This parable from Matthew bears relevance for us as well; one who withholds the gift of teaching from those who are ignorant—despite having the means to instruct—is akin to a wealthy individual who refuses to aid the needy and justly faces severe consequences. This has been previously addressed in the writings on faith.
He believed that success in leading professions was solely due to human effort, without any divine assistance, and that God, in his severity, demanded what others had earned without contributing Himself. The parable serves as a form of defense, illustrating that individuals like this cannot offer reasonable justifications, as everything they claim will ultimately work against them. Additionally, listen to these words: He says to him, "With your mouth I will judge you, you wicked servant!"
Having disclosed the true essence of His actions to those who harbored animosity towards Him, and observing that as they approached Jerusalem, the thoughts of the people and His disciples were increasingly captivated by the notion of the establishment of His kingdom, the Lord aimed to provide further guidance to His disciples. To make this teaching more engaging, He framed it within a parable.
Through this parable, He conveyed important truths to temper their aspirations: that in Jerusalem He would face challenges to the fulfillment of His kingdom; that He would therefore need to depart from that city temporarily before returning to confront His adversaries and establish His kingdom; and that in the meantime, the apostles should not remain passive, expecting the kingdom of the Messiah to materialize without their efforts but should work diligently for the advancement of this kingdom. This parable distinctly highlights the Lord's ascension into heaven, His glorification, and His eventual return to render judgment upon His people for the complete manifestation of His kingdom. It depicts a wealthy man journeying to a far-off land to secure from a powerful ruler the authority to govern his territory, eventually returning as a king. This man serves as a symbol of the Savior, referencing His ascension to reign in heaven and His return in judgment against the Jewish people who rejected His reign. To illustrate the necessity of the apostles' active engagement, it is noted in the parable that the rich man, before embarking on his journey, entrusted ten of his servants with a mina each to invest. Upon his return, he allocated cities to them based on the profits they generated, while one servant who did not utilize his mina was stripped of everything.
The reason J. Christ presented the parable of the minas is explained by the Evangelist: at that moment, Christ was preparing to proceed to Jerusalem, a journey interrupted by His visit to Zacchaeus's home. Many who surrounded Him believed that this would be His triumphant entry to establish the kingdom of the Messiah. The intent of the parable is to convey that before Christ unveils His kingdom, He must also present His realm. Christ will disclose His kingdom in the full radiance of His glory; however, His subjects will reject Him as their sovereign, leading to a division between Him and the faithful. During this interval, each individual must wisely employ the gifts of grace bestowed upon them, thereby readying themselves for the Lord’s return.
This coming of the Lord, during which He will magnificently reveal His glorious kingdom, will be marked by a universal judgment where the diligent will receive their rewards, the slothful will face punishment, and the unbelieving adversaries—who failed to acknowledge the Lord as their king—will be sentenced to eternal suffering. The parable draws its imagery from the political landscape of Judea at that time: it was under Roman authority and, initially, governed by its own kings with the approval of the Roman regime. Occasionally, new claimants to the throne would travel to Rome for confirmation, as was the case with Archelaus following the death of Herod the Great. The Jews, opposed to having Archelaus as their ruler due to his cruelty inherited from his father, sent a delegation to Rome, petitioning that he not be granted the royal title.
Those who remain steadfast in their devotion to the King will receive their due reward. However, there will be others who stand without justification, having squandered their lives. "Master, here is your mina, kept safe in a cloth, for I feared you, knowing you to be an exacting individual who takes what you have not invested and harvests what you did not cultivate." Individuals entrenched in sin often fail to recognize their own culpability. In their regrettable existence, marked by moral degradation and immoral actions, they readily assign blame to everyone around them, even to God, while evading responsibility for their own choices. "Am I at fault," such a person may ask, "if God has not endowed me with the willpower to resist temptation?
Is it my fault if temptations constantly pursue me? What of my surroundings that have engulfed me? How could I be concerned for my neighbors when I am perpetually in need, struggling to meet my own escalating demands? I was aware of Christ's teachings; I adhered to His precepts, waiting for my situation to improve so I could assist others—am I to blame for the delay of that moment?"
As not only the ordinary individuals surrounding Him but also His disciples held onto the misguided belief that the kingdom of God in a physical sense would soon manifest in Jerusalem, Christ shared a cautionary parable. This parable depicted a nobleman who 'went into a far country to receive a kingdom for himself and return' (Luke 19:12-27). This imagery references a well-known event to the Jews, namely Archelaus's journey to Rome after the passing of his father Herod the Great, seeking kingship from the emperor. Before leaving, he distributed a mina of silver to his servants to manage during his absence.
Despite the objections from numerous citizens, he was granted the kingdom, and upon his return, he rewarded both his adversaries and his loyal servants according to their fidelity and deeds. However, one slothful and unfaithful servant chose to hide the mina of silver in a cloth instead of investing it, and he returned it to his master, making an inappropriate and insolent accusation concerning his harshness. Consequently, that silver was taken from him and given to the most deserving servants; these faithful ones were generously rewarded, while the rebellious citizens who opposed his rule were captured and executed. This parable carries numerous implications: it foreshadows the impending departure of Christ the Redeemer from the world; illustrates the animosity surrounding His rejection; emphasizes the responsibility of faithfulness in managing all that is entrusted to Him; highlights the uncertainty regarding the timing of His return; assures that all will be required to render a thorough account upon His return; condemns laziness; promises great rewards for those who serve Him devotedly; and foretells the ultimate destruction of those who spurn Him. For a more detailed interpretation of this parable, one can refer to Matthew 25. For additional context on Archelaus, see Matthew 2:22.
Passages read together with this verse.
Greek text, 16 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS