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The Parable of the Talents
WELCOME TO THE FINAL SUMMER SERIES WEDNESDAY!
This year, unlike past years, the Cottage Summer special is open to all subscribers (paid and free) as a gift to nurture your spirit this Pentecost season.
In addition to these Wednesday posts on the parables in A Beautiful Year, paid subscribers have access to weekly recorded conversations during Parables & Pentecost.
The final conversation of the series is with poet Rosemerry Wahtola Trommer. We talked about the similarities between parables and poetry. I know you will love it. Paid subscribers will receive it on Friday.
Full access continues as long as you are a paid subscriber, giving you the ability to read, re-read, listen, and share as many times and for as long as you like!
Pastors, book group or Bible study leaders are welcome to use these posts as the basis for a 6-week sermon series or with small groups. All you need to do is give credit to the Cottage and encourage people to read A Beautiful Year.
You can order A Beautiful Year as an audiobook, an e-book, or in hardcover. Please click here for ordering and format options.
In this final parable of our summer series, we explore the story of the Talents.
A wee reminder: the word “parable” means to “overturn” or “cast aside.” The parables are STORIES told by Jesus and intended to upset what we think!
Today’s parable continues the task of casting off convention.
*
The audio excerpt is courtesy of my publisher from the audiobook version of A Beautiful Year, “The Parable of the Talents.” If you are reading the book, it is found on pages 252-257; in the e-book, this parable is in the Pentecost section.
Read and reflect on this parable. How do you feel about this story? Where are you in the story? Does this parable challenge you — and us — at this moment in history?
Explore the suggestions below for further reflection and understanding — as you choose.
This isn’t a homework assignment! This is an invitation and a guide. Think about all three topics or pick one. Leave comments and observations. Read the comments of others and learn from the community. Reply to each other. I’ll jump into the thread a few times during the day.
Ask questions, wonder together.
THE STORY
The most familiar version of this parable is found in Matthew 25:14-30 (below). But there is a similar — but not exactly the same — story found in Luke 19:11-26 as well. The Luke version, however, has an absolutely horrifying ending that probably explains why we don’t hear it as often.
‘For it is as if a man, going on a journey, summoned his slaves and entrusted his property to them; to one he gave five talents,* to another two, to another one, to each according to his ability. Then he went away.
The one who had received the five talents went off at once and traded with them, and made five more talents. In the same way, the one who had the two talents made two more talents.
But the one who had received the one talent went off and dug a hole in the ground and hid his master’s money.
After a long time the master of those slaves came and settled accounts with them. 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.” 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.” 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.” 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.”
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; so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.”
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? 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. So take the talent from him, and give it to the one with the ten talents. 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.
As for this worthless slave, throw him into the outer darkness, where there will be weeping and gnashing of teeth.”
WHAT IS THIS STORY ABOUT?
How would you explain this story to someone who had never heard it before? What’s the point? Is there more than one point to this parable?
Do you like the story? Do you not like it? Does it puzzle you? Anger you? Make you resentful? What emotions does it stir? Be honest!
What do you think a person who’d never heard this story before make of it?
Do you think it is better described as a moral parable, an example parable, or a challenge parable? It is tempting to say “all three,” but which of these styles is most prominent?
THE STORY AND YOUR STORY
WHAT DOES THIS STORY MEAN TO YOU NOW?
When did you first hear this story? How many times do you think you’ve heard it? Have you heard it in other forms (film, novel, poetry, art, music) in addition to the biblical story?
To which character do you most relate? Who garners your sympathy? Who is the hero of this story? Is there a villain? Who do you like the most? The least?
I share how this was the scripture I was assigned to preach at my father’s funeral. This is often a popular memorial text. Have you heard it preached in that setting? Did it work or did it raise (as it did for me) difficult or unwanted questions about using this story in that context?
How has your understanding of this story changed over the years? What stands out for you differently today than at other times in your life? As you re-read it or listen to my reflections on it, what surprised you? Is there something you’ve never noticed before?
THE STORY AND OUR STORY
During the first week of this series, John Dominic Crossan joined the paid subscriber community in an online conversation about the parables.
We focused on how the parables challenged empire, how they present an alternative to Christian nationalism, and how they widen our vision toward evolutionary — and revolutionary — possibilities for a sustainable, peaceable future for humankind.
In his book, The Power of Parable, Crossan points out a strange thing that contemporary readers rarely notice. The “Master” in the story desires and praises those who make interest on his money. But the Torah (Exod. 22:25, Deut. 23:19, and Lev. 25:36-37) clearly forbade Jews from charging interest to other Jews! According to the Hebrew scriptures — and ancient Jewish practice — accrued interest was, like bribery, an abomination and a curse.
And Jesus is telling a story where a “Master” praises two slaves who make interest for him and calls the one who refused to do so “wicked”?! The Master can’t be the God of the Jews! He literally has to be a bad Jew.
Who is the Master anyway?
Of this, Crossan says:
We must hear that parable of Jesus with ancient Jewish ears attuned to Torah and not with modern American ears attuned to Wall Street.
I suggest, therefore, that, on the immediate level, the intention of Jesus was to create audience debate between the Roman pro-interest tradition within the empire and the Jewish anti-interest tradition within the Torah. If there were those in his audience, for example, ‘who do not lend money at interest, and do not take a bribe against the innocent’ (Ps. 15:5), that parable would have created an intensely religion-political argument with others who might have disagree with that ideal.
The parable is not simply about interest, but about world. Or, better, it is about world as embodied here in interest, as incarnated here in profit. The parable challenges you to think about these questions. What about interest and gain? Whose law do you follow? Do you live by the Torah or the practices of Rome?….
Do you stand with the greedy or the needy?
HOW DOES THIS PARABLE CHALLENGE YOU — AND US — AT THIS SPECIFIC MOMENT IN HISTORY?
If parables are supposed to upset conventional wisdom what is the convention being overturned here?
How do you answer the questions Crossan poses in the shaded box above?
Who is consigning whom to what “hell” in this story? If the master represents an ungodly empire and the third slave resists him, what is the “wailing and gnashing of teeth”?
What is most challenging for you? For your community? What’s the challenge for NOW socially, politically, or economically?
Can you imagine Jesus purposefully provoking an argument on religion and politics? What does this say about many Christians’ specific avoidance of political and economic issues in church?
An example parable may be good, a challenge parable is a far more importantly subversive operation. Why? Because challenge parables humble our prejudicial absolutes, but without proposing counter-absolutes in their place. They are tiny pins dangerously close to big balloons. They push or pull us into pondering whatever is taken totally for granted in our world.
— John Dominic Crossan
Please consider supporting The Cottage as a paid subscriber. Thank you.
INSPIRATION
Let us give thanksfor the whistleblowers / of our faith:express our gratitude, as deep and pureas the underground lakes / of the world.Let us breathe in their pain / and exhale our sensitivities, opening / our arms wide enoughfor all the worlds / that be.
Let us grieve too, for thosewho have been lost. For thosewho left / because of the mistakesof the many. Grieve / for our sistersand our siblings who went looking / elsewherefor belonging, not / finding it here.Let us grieve for our own pain, as oppressionscome between us, as sharpas broken glass, and as invisibleto those who aren’t / paying attention.
Choosing to leave,—to heal, to protect yourself—is sacred, and is something many / of us must do.But let us give all the more thanks, thenfor those / who stay, and thosewho come back. Let us give thanksfor the poor people / and indigenous peopleand the trans people: for thosewho chose to stay / in conversation,lifting stifled / voices in roomsof hostility. Let us give thanksfor our whistleblowers, who gave / themselvesfor our faith—fools, all of usfor martyring ourselves / for a dream,for this dream, for congregationswho have hurt us / too many timesto count, for the cracked / and broken pathwe tread / that we hope / will leadto Beloved Community: to that placewe have never seen, and yet still / pursue,that rainbow / that touches the ocean’shorizon, a distant gleam / of the acceptancewe have never / found.
Let us give thanksfor those who chose / to be angryrather than leave, for thosewho put their broken hearts / into words,for those who challenged / our institutionsand our leaders / when they erred—as we all err.
Let us give thanks for their love,for without them—without / us—we would know nothing / of it.— Frances Koziar, “Let Us Give Thanks for the Whistleblowers”
The strongest poison ever knownCame from Caesar’s laurel crown,Nought can deform the human raceLike to the armour’s iron brace.When gold and gems adorn the plowTo peaceful arts shall Envy bow.
— William Blake, “Auguries of Innocence”
This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit dianabutlerbass.substack.com/subscribe
View all episodes
By Diana Butler BassWELCOME TO THE FINAL SUMMER SERIES WEDNESDAY!
This year, unlike past years, the Cottage Summer special is open to all subscribers (paid and free) as a gift to nurture your spirit this Pentecost season.
In addition to these Wednesday posts on the parables in A Beautiful Year, paid subscribers have access to weekly recorded conversations during Parables & Pentecost.
The final conversation of the series is with poet Rosemerry Wahtola Trommer. We talked about the similarities between parables and poetry. I know you will love it. Paid subscribers will receive it on Friday.
Full access continues as long as you are a paid subscriber, giving you the ability to read, re-read, listen, and share as many times and for as long as you like!
Pastors, book group or Bible study leaders are welcome to use these posts as the basis for a 6-week sermon series or with small groups. All you need to do is give credit to the Cottage and encourage people to read A Beautiful Year.
You can order A Beautiful Year as an audiobook, an e-book, or in hardcover. Please click here for ordering and format options.
In this final parable of our summer series, we explore the story of the Talents.
A wee reminder: the word “parable” means to “overturn” or “cast aside.” The parables are STORIES told by Jesus and intended to upset what we think!
Today’s parable continues the task of casting off convention.
*
The audio excerpt is courtesy of my publisher from the audiobook version of A Beautiful Year, “The Parable of the Talents.” If you are reading the book, it is found on pages 252-257; in the e-book, this parable is in the Pentecost section.
Read and reflect on this parable. How do you feel about this story? Where are you in the story? Does this parable challenge you — and us — at this moment in history?
Explore the suggestions below for further reflection and understanding — as you choose.
This isn’t a homework assignment! This is an invitation and a guide. Think about all three topics or pick one. Leave comments and observations. Read the comments of others and learn from the community. Reply to each other. I’ll jump into the thread a few times during the day.
Ask questions, wonder together.
THE STORY
The most familiar version of this parable is found in Matthew 25:14-30 (below). But there is a similar — but not exactly the same — story found in Luke 19:11-26 as well. The Luke version, however, has an absolutely horrifying ending that probably explains why we don’t hear it as often.
‘For it is as if a man, going on a journey, summoned his slaves and entrusted his property to them; to one he gave five talents,* to another two, to another one, to each according to his ability. Then he went away.
The one who had received the five talents went off at once and traded with them, and made five more talents. In the same way, the one who had the two talents made two more talents.
But the one who had received the one talent went off and dug a hole in the ground and hid his master’s money.
After a long time the master of those slaves came and settled accounts with them. 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.” 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.” 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.” 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.”
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; so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.”
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? 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. So take the talent from him, and give it to the one with the ten talents. 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.
As for this worthless slave, throw him into the outer darkness, where there will be weeping and gnashing of teeth.”
WHAT IS THIS STORY ABOUT?
How would you explain this story to someone who had never heard it before? What’s the point? Is there more than one point to this parable?
Do you like the story? Do you not like it? Does it puzzle you? Anger you? Make you resentful? What emotions does it stir? Be honest!
What do you think a person who’d never heard this story before make of it?
Do you think it is better described as a moral parable, an example parable, or a challenge parable? It is tempting to say “all three,” but which of these styles is most prominent?
THE STORY AND YOUR STORY
WHAT DOES THIS STORY MEAN TO YOU NOW?
When did you first hear this story? How many times do you think you’ve heard it? Have you heard it in other forms (film, novel, poetry, art, music) in addition to the biblical story?
To which character do you most relate? Who garners your sympathy? Who is the hero of this story? Is there a villain? Who do you like the most? The least?
I share how this was the scripture I was assigned to preach at my father’s funeral. This is often a popular memorial text. Have you heard it preached in that setting? Did it work or did it raise (as it did for me) difficult or unwanted questions about using this story in that context?
How has your understanding of this story changed over the years? What stands out for you differently today than at other times in your life? As you re-read it or listen to my reflections on it, what surprised you? Is there something you’ve never noticed before?
THE STORY AND OUR STORY
During the first week of this series, John Dominic Crossan joined the paid subscriber community in an online conversation about the parables.
We focused on how the parables challenged empire, how they present an alternative to Christian nationalism, and how they widen our vision toward evolutionary — and revolutionary — possibilities for a sustainable, peaceable future for humankind.
In his book, The Power of Parable, Crossan points out a strange thing that contemporary readers rarely notice. The “Master” in the story desires and praises those who make interest on his money. But the Torah (Exod. 22:25, Deut. 23:19, and Lev. 25:36-37) clearly forbade Jews from charging interest to other Jews! According to the Hebrew scriptures — and ancient Jewish practice — accrued interest was, like bribery, an abomination and a curse.
And Jesus is telling a story where a “Master” praises two slaves who make interest for him and calls the one who refused to do so “wicked”?! The Master can’t be the God of the Jews! He literally has to be a bad Jew.
Who is the Master anyway?
Of this, Crossan says:
We must hear that parable of Jesus with ancient Jewish ears attuned to Torah and not with modern American ears attuned to Wall Street.
I suggest, therefore, that, on the immediate level, the intention of Jesus was to create audience debate between the Roman pro-interest tradition within the empire and the Jewish anti-interest tradition within the Torah. If there were those in his audience, for example, ‘who do not lend money at interest, and do not take a bribe against the innocent’ (Ps. 15:5), that parable would have created an intensely religion-political argument with others who might have disagree with that ideal.
The parable is not simply about interest, but about world. Or, better, it is about world as embodied here in interest, as incarnated here in profit. The parable challenges you to think about these questions. What about interest and gain? Whose law do you follow? Do you live by the Torah or the practices of Rome?….
Do you stand with the greedy or the needy?
HOW DOES THIS PARABLE CHALLENGE YOU — AND US — AT THIS SPECIFIC MOMENT IN HISTORY?
If parables are supposed to upset conventional wisdom what is the convention being overturned here?
How do you answer the questions Crossan poses in the shaded box above?
Who is consigning whom to what “hell” in this story? If the master represents an ungodly empire and the third slave resists him, what is the “wailing and gnashing of teeth”?
What is most challenging for you? For your community? What’s the challenge for NOW socially, politically, or economically?
Can you imagine Jesus purposefully provoking an argument on religion and politics? What does this say about many Christians’ specific avoidance of political and economic issues in church?
An example parable may be good, a challenge parable is a far more importantly subversive operation. Why? Because challenge parables humble our prejudicial absolutes, but without proposing counter-absolutes in their place. They are tiny pins dangerously close to big balloons. They push or pull us into pondering whatever is taken totally for granted in our world.
— John Dominic Crossan
Please consider supporting The Cottage as a paid subscriber. Thank you.
INSPIRATION
Let us give thanksfor the whistleblowers / of our faith:express our gratitude, as deep and pureas the underground lakes / of the world.Let us breathe in their pain / and exhale our sensitivities, opening / our arms wide enoughfor all the worlds / that be.
Let us grieve too, for thosewho have been lost. For thosewho left / because of the mistakesof the many. Grieve / for our sistersand our siblings who went looking / elsewherefor belonging, not / finding it here.Let us grieve for our own pain, as oppressionscome between us, as sharpas broken glass, and as invisibleto those who aren’t / paying attention.
Choosing to leave,—to heal, to protect yourself—is sacred, and is something many / of us must do.But let us give all the more thanks, thenfor those / who stay, and thosewho come back. Let us give thanksfor the poor people / and indigenous peopleand the trans people: for thosewho chose to stay / in conversation,lifting stifled / voices in roomsof hostility. Let us give thanksfor our whistleblowers, who gave / themselvesfor our faith—fools, all of usfor martyring ourselves / for a dream,for this dream, for congregationswho have hurt us / too many timesto count, for the cracked / and broken pathwe tread / that we hope / will leadto Beloved Community: to that placewe have never seen, and yet still / pursue,that rainbow / that touches the ocean’shorizon, a distant gleam / of the acceptancewe have never / found.
Let us give thanksfor those who chose / to be angryrather than leave, for thosewho put their broken hearts / into words,for those who challenged / our institutionsand our leaders / when they erred—as we all err.
Let us give thanks for their love,for without them—without / us—we would know nothing / of it.— Frances Koziar, “Let Us Give Thanks for the Whistleblowers”
The strongest poison ever knownCame from Caesar’s laurel crown,Nought can deform the human raceLike to the armour’s iron brace.When gold and gems adorn the plowTo peaceful arts shall Envy bow.
— William Blake, “Auguries of Innocence”
This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit dianabutlerbass.substack.com/subscribe