Sentence: So let us not fall asleep as others do, but let us keep awake and be sober (1 Thessalonians 5:6)
God our end,
as the sun of righteousness rises with healing in its wings,
save us in our time of trial,
so that we do not succumb,
but endure in your eternal embrace;
through Jesus Christ, our Redeemer,
who is alive with you and the Holy Spirit,
one God, now and for ever.
Continuous: Judges 4:1-7; Psalm 123; 1 Thessalonians 5:1-11; Matthew 25:14-30
Related: [comments below]
Zephaniah 1:7, 12-18
Psalm 90:1-8, 12
1 Thessalonians 5:1-11
Zephaniah 1:7, 12-18
Ouch! Zephaniah leaves nothing out as he forth-tells the terrifying prospects of the 'day of the Lord' (7).
But the terrifying prospects are not to the genuinely righteous (i.e. in a healthy, right relationship with God) but to those who are complacent (12) and rely on their accumulated wealth to save them.
Whether the complacency of the wealthy is because they think their money can save them from the wrath of God or because they think it a sign that God has blessed them and thus they are safe, we cannot tell.
The connection with our gospel reading as a 'related' reading is tangential. The third slave in the parable is complacent. But he does not rely on his meagre talent saving him per se.
Psalm 90:1-8, 12
This psalm speaks to the delay in time as we wait for the coming of Christ. Versus 4 makes the relevant statement that time is different for God compared to our experience of it.
Verse 12 concludes the reading with a careful warning to use the time of our lives well: learning from God so that we gain a 'wise heart.'
1 Thessalonians 5:1-11
When will the Lord return? Paul says that his readers do not need any information because they already know that the 'day of the Lord' will 'come like a thief in the night' (2). That is, we do not know except that it could be at any time.
What we do need a bit of reminding, as Paul goes on to do, is that we must not become complacent (3a) and certainly should not think that the end will never come (3b - there is no escape from labour pains for the pregnant woman who is tempted late in pregnancy to think her baby is never going to arrive).
Consequently, awake and alert believers should not be surprised (4). Picking up the idea of the suddenness of the coming of the Lord being like a thief in the night, Paul then urges his readers to behave as people behave in the daytime rather than in the night, a period associated with wicked behaviour (5-7).
The key to warding off complacency and sinful behaviour is not greater effort to do good but the Christian basics of 'putting on the breastplate of faith and love' and 'the helmet of the hope of salvation' (8). The latter is decisive: for what lies ahead of us, we live our lives in the here and now in such a way as to be ready for the coming of the Lord. God destines us for salvation (9) so let us not miss out. Great help lies within the Christian community: we should encourage one another and build up each other in faith, love and hope (11).
Matthew 25:14-30 The Parable of the Talents
As with the previous parable, this parable is memorable partly because of the maths. Then it was 10 bridesmaids who are divided into two binary groups of 5, the wise and the foolish. Here elements of wisdom versus foolishness are implicit but not named (e.g. the foolish slave is described as 'wicked and lazy' (26).) The maths moves from 10/2/5 to 3/5/2/1: 3 men, given 5, 2 and 1 talents respectively with the first two men making a matching 5 and 2 talents.
There is a binary element, however, in that the first two slaves are deemed 'trustworthy' (21, 23) and the third, as noted above is 'wicked and lazy.
Whether Jesus took and adapted some existing story doing the rounds within Middle Eastern story or created a story fit for his teaching purposes, a few phrases alert us, well before the concluding verses, to the inherent purpose of the story.
The master goes off 'on a journey' (14) and returns 'after a long time' (19) means the story is about the return of Jesus.
The invitation to the first two slaves to 'enter into the joy of your master' (21, 23) points forward to the great messianic feast or banquet (e.g. the wedding feast of previous parables, Matthew 25:1-13, and 22:1-14).
Much as the parable is interesting about how we might use the resources God gives us, whether we focus on:
(1) talent = money and discuss the merits of trading versus storing banknotes under a mattress versus faith in the capitalist system via investing funds in an interest bearing account, or
(2) talent = the gifts and abilities God grants us,
our focus on the point of the parable must engage with verse 29.
We have already encountered 25:29 at 13:12. There the increase/decrease of what we have or do not have is associated with the reception of the parabolic teaching of Jesus.
That suggests that we do not think long about the economic or social capital aspects of the parable - nor even about the ecclesiastical aspects of it. (With respect to the last, tempting though it is to use this parable as an occasion to rally the parishioners to give more of time and talents to the life of the parish, that is not why Jesus told the parable!)
Rather, Jesus, continuing a theme developed in 25:1-13, challenges his hearers to be ready for his return by growing in the faith he is teaching them. Through his teaching, the disciples (then and now) have been 'entrusted his property' (14). The delay between his ascension and his return is our opportunity to use the property well and gain an investment return on it. Fast forwarding to the Great Commission, 28:16-20, we properly understand the parable when we grow in our knowledge of Jesus, bear witness to him in the world, and make disciples so that the body of followers of Jesus grows.
To keep our faith to ourselves, to make no progress in growing into Christian maturity, and generally to ignore Jesus' commands about how we are to live in the world is the equivalent of the third slave who 'hid your talent in the ground' (25).