Today, scripture is taken from Matthew 25, 14 through 13. Again, it will be like a man going on a journey who called his servants and entrusted his property to them. To one, he gave five talents of money to another two talents and to another one talent, each according to his ability. Then he went on his journey. The man who had received five talents went at once and put his money to work and gained five more. So, also, the one with the two talents gained two more. But the man who had received the one talent went off, dug a hole in the ground and hid his master's money. After a long time, the master of those servants returned and settled accounts with them. The man who had received the five talents brought the other five. Master, he said, you entrusted me with five talents. See, I have gained five more. His master replied, well done, good and faithful servant. You have been faithful with the few things I will put you in charge of many things. Come and share your master's happiness. The man with the two talents also came. Master, he said, you entrusted me with two talents. See, I have gained two more. His master replied, well done, good and faithful servant. You have been faithful with the few things I will put you in charge of many things. Come and share your master's happiness. Then the man who had received the one talent came. Master, he said, I knew that you are a hard man, harvesting where you have not thrown and gathering where you have not scattered seed. So I was afraid and went out and hid your talent in the ground. See, here is what belongs to you. His master replied, you wicked, lazy servant. So you knew that I harvest where I have not thrown and gather where I have not scattered seed. Well then, you should have put my money on deposit with the bankers so that when I returned, I would have received it back with interest. Take the talent from him and give it to the one who has the ten talents. For every one who has will be given more and he will have an abundant. Whoever does not have even what he has will be taken from him and throw that worthless servant out plight into the darkness. Where there will be weeping and nationality, the word of the Lord. We now have the privilege and pleasure of welcoming to our pulpit Sam and Riyadis, who is our pastoral candidate. And for the celebration of the table, we also have the Reverend Dr. Paul DeVries who will be our celibate. Good morning. This sermon is a conclusion of our odd trilogy of spiritual life, leisure and work, showing three examples of how the Bible applies to these different aspects of our lives. And give answers to them. And just by way of introduction, I have gone out as far as I could on these three different branches of my preaching. I know if it was the best way to garner votes, but it's the best way I can see of being fair to you in giving you my heart. And I don't know you that well and showing you the kind of things that are on my mind the way of preaching that I preach. Okay, so let's get to it. I want you to think about your reaction to what was just read. Now, if you listen to that passage that was being read and you thought, you know this is good news, it's obviously about investing. And I've done pretty well in the bond market. I know when to get out, you know, and even through these trying times, you know I've done pretty well. So it sounds like Jesus is really commending me here on a good shape. If you're thinking that, you know, I realize that you may not have had your coffee at this morning, but wake up. Okay, look around you in church. Okay, you're not going to have an based on your performance of your portfolio. Okay, or vice. Well, never mind. This is Jesus talking, okay? Now, maybe you reacted differently. Maybe you're here this morning and you're thinking, well, you know, this is what really makes me skeptical about the way you people in this church talk about grace, grace, grace all the time. I mean, this story is clearly saying, is it not that you do good? You go to heaven. You don't do it right. And you know, you go to the other place. And when I come to church, you know, I hear, oh, it's not by your works, it's by your faith. When I open the Bible, I read stuff like this and I think, yeah, it's your sound I get about what you do. This by grace message is not here. Now, if you're thinking that right now, I have to say to you, oh, yes it is. Oh, yes. It's in here. You just need to put on a right, hermitical spectacle. Let's see it. So stay tuned. So maybe you reacted even differently than that. Maybe you're here this morning. You're thinking, well, Jesus is good and just and he knows what he's talking about. And if he thinks that he ought to harvest where he didn't sow and gather, where he didn't scatter, you know, I suppose that's all right. And the guy who had his one talent taken away from him and given to the guy who had 10, well, you know, that must be okay, too. Because, well, Jesus is Jesus, right? And after all the real point is that we should use our talents and church for God, right? Now, if you thought that, you're being religious. Stop it. Just stop it. However, if you heard that reading, that was very well done, by the way. And you thought, well, you know, I feel a little sorry for the guy who lost his talent. I mean, I think of Stockmark's risky. And well, honestly, you know, I don't feel that what the master did was quite fair. I mean, just because the guy was tenet, after all he didn't lose the money, right? And actually, just taking from the poor what little he has and giving it to the risk guy with 10, I mean, I see that happen in New York all the time. And it makes me mad. I gather that the master is supposed to be God, but, you know, frankly, I don't think it's right to go around making profit off to other people's seed. I mean, really? Now, if you had thought so long those lines, I have one thing to say to you. Praise the Lord. Praise the Lord. You're onto it. You are onto the meaning of this passage. Very good. So, hold that thought. You see, we read the Bible a long way a lot of times. Many of us pick up the Bible and we open it and read it to get comfort or to feel assured. And that's good. But, you know, it's a very limited, very one-dimensional way to interact with the truth therein. What you should do is open the Bible and read along until it makes you exuberant and then say, what's going on? Or read along until it makes you sad or until it makes you mad and then say, you know, what is wrong with this picture? So, do me a favor. Now, don't read the Bible trying to have the right thoughts about it. You do that in short circuit at the power. Like trying to, you know, put a hole in the wall with an electric drill without first plugging it in. My son and I have done that a few times. It's just clumsy, right? That's what the Bible is like when you try to read it. Well, you know, when you read it while trying to have pious thoughts about it. It's clumsy. You're not plugging it in. So, if you're annoyed by this passage or you feel in some way bothered by what's going on, you're probably closer to seeing what Jesus Christ is trying to get you to see. This is one of those parables about how history is going to go. Christian Lingo, we call it eschatology, so eschatological teaching. It occurs right at the climax of Jesus' public ministry before he's going to begin his very deliberate path to the cross. So, we have this word in this concept eschatology because Jesus does claim to tell us certain things about the future. One thing, for example, Jesus claims to tell us is how the story of history ultimately turns out. He claims to give us the ending because apparently we need to know what the ending is in order to do what we need to do now. It's important for a number of reasons, for example. If you're currently experiencing injustice, you need to know that there will be a time when all injustice will be righted. You need to know that to do what you need to do. Eschatology is important relevant to me and you because knowing certain things about the future affects my current decisions. Does it not? And not knowing certain things about the future does the same thing. And that's just what eschatology is. It's determining a present way to behave based on what we can know and what we can't know about the future. So, we can't say, oh, you know, I don't bother myself which is end time teaching. Because if you're interested in Jesus teaching on morality, then you are interested in Jesus' end time teaching. How I consider the future, the way in which I understand the future, determines how I behave in the present. So, if you're reading this passage in your Bible, you'll notice that this parable sandwiched in between two other end times parables, eschatological parables, about the final judgment. Jesus tells these three parables right after his end time discourse, right before the end of his public ministry. And these three different stories look at his second coming and the final judgment of things, from the perspective of the three great themes of the people of God. And this one about the servants and the talents gives us insight into the final judgment we can expect from God concerning our work. It's truth about how we're supposed to be spending our time in the interim before the inevitable end when either we make God or he meets us on his return. And when you usually read this parable or people comment on it or commentate on it, they give some classic applications of this parable. And they're legitimate applications, but I would argue they're not the primary application. The first one is an application that this is a parable showing that we should use our gift in church. Good application, through a fortuitous, etymological evolution, this transliteration of a Greek coin, talented, worth about a thousand dollars, has come to mean skills and abilities. And so it's an easy application to make. We should use our skills and abilities in the service of God and his people. And it's easy to see how that works because certainly people are helped by you being a deacon. God is glorified by your base plane during the worship service, things like that. The second application usually made is that you should give generously of the money that God gives you to the work of the church. Okay, legitimate application, important to discuss sometimes, perhaps important this afternoon when you talk about your budget. Good, and these kinds of applications are legitimate because we need to understand everything we have as the entrusted property of a master who had gone away, everything we have. But these applications are not the primary application for the very same reason. The primary application of this parable is to your job. Now, how do I know that? Well, if you agree with me on one point, it follows very easily. And the point is simply what I just said, that everything you have is a gift from God. Everything. Can you agree with me on that? Thank you. I know some of you may not be. Some of you may say, well, you know, God has helped, but I have worked long and hard for what I have. You don't know what I've gone through. I have really put out to be where I am. And you know what, I believe you, if you say that. Yet I'm not taking away from your efforts when I say that what you haven't still a gift from God, because all your talents and situations are gifts. You didn't give them to yourself. Not only did you not give yourself the ability to work hard, you did not give yourself a situation where you were born. You didn't give yourself the circumstances of your advancement. I mean, well, you know, there are plenty of people in this world who are hard workers and who are also hungry. So if you can agree that all your resources, all your circumstances are gift from God, then this parable must have primary application to where you spend most of your resources. Must have. So you need to understand as parable, first of all, in terms of most of what you do. If everything belongs to him, then that must mean as parable is primarily, first of all, amenantly, about your work. That's where you spend most of your time, most of your energies, most of your resources are going during the week. Even if you're somebody like Chris Jimona or Karen Lacey, who spend extravagant amounts of time on the church, even if you're someone like, I know there are a number of you out there in that situation, who give a great deal. Even if you're one of those, you still spend more time on your job. Still do. So your spiritual work is not just about singing in the choir. It's important, you know, I'm not saying that, but your spiritual work is mainly your work. That's your current calling and God wants spiritual return for his kingdom from your work. You see, we have this understandious Protestant. It's hard one in the Reformation, hard one, that what I'm doing as a minister is not better than what you're doing in your work, in your job. As Martin Luther put it, the plow boy in the milk made are as much called to their work as God, by God, as the preacher is. They're both calling. So ministers are not necessarily greater in the kingdom of God than anyone else in the pews. Non-ministerial callings are still calling. You should like this idea. Very American. Not everything in Christianity sits so well with American ideals. This one does. This notion, what you're doing in your job is important to Christ coming kingdom. And it is not just because it gives you money to give to the church, which is important. And it is not just because it puts you in contact with people with whom you get to share the reason for the hope that is within you, which is important. And it's even not just because anything done in excellence gives glory to God, which is true and important, but it's even something more. Christ is getting spiritual return from your job getting done. You must be able to see your job, whatever it is, as giving your master return. So if you're a believer and you're just putting in time, you're just punching the clock, you're not properly anticipating the joy of your master. You're impoverished in a way, because you're not availing yourself of the motivation for Christ that Christ gives you to get up on Monday morning. You're not entering into that part of the joy that he has for you now. And that's why Jesus repeats in verses 21 to 23, that after the master returns, you know, there's still responsibility to be dolled out. You notice that in verse 21, verse 23, the putting in charge happens after the judgment of the good servants and the wicked servants. Then people get put in charge of more. That means there's going to be work to be done. They're going to be things to do when Jesus comes back. That's what he's saying. Now, you know, I know that Jesus in his speech here to the good servants is contradicting many of our mental pictures of the afterlife. You know, I know that many of you think of heaven, the kingdom of heaven coming is kind of exploding around in a cloud, popping bond bonds, right? Like you're flooding there. Hi, Angel Dave. How are you doing? Hi, Angel Bob. How are you doing? Wonderful, Angel Dave. Back, I just, down there at the southwest got caught up in a dress. My cloud was blown around for a while. It was wonderful. Thanks for the tip, Angel Dave. I'll go try that out. That ain't the biblical picture, folks. When Jesus comes back, we'll have work to do, which we will enjoy doing and love to do in our Sabbath rest. You know, in our circles, we talk a lot about the New Jerusalem because we're in the city. We know that history is moving toward a city. So we talk about the city, the New Jerusalem coming down from heaven. But think about that. You know, cities are enormously complex, enormously complex. I mean, there are whole industries that must run for you to just turn on the faucet in your apartment and have water come out. That complexity is good. It's not something that's bad. It's not going away when Christ returns. It'll just be well run. This graph will go away. And everything that interferes with that. Now, if you don't think the kingdom of Christ is physical, then a big subject, but you have yet to appreciate and understand the commitment that God made to us in the incarnation. The Son of God took on a human body forever, forever. So that means you need to understand your current work in light of your future work. Not that there will all have the same jobs. I know some of you would consider a disaster. But part of the reason you may consider a disaster is because you have yet to think about your work as helping to prepare for Christ's kingdom on Earth. Now, I know in saying that, what I just said, opened a very large can of worms. I know it's a very large can of worms. That's why Q&A will be good so you can say, well, you know, what about, but not today, because you're having your meeting. Sorry. But let me just quickly, before we need to move on, but let me just deal with a few of these worms. Let me put them on a hook or whatever you do with a can of worms. Just a few of them. We're number one. A number of you are now saying, what on Earth is he talking about? What this parable does is encourage us to think theologically and eschatologically about our industry, the industry you're working. Now, if you haven't ever thought about that before, let me just give you three questions to ask yourself to help you do that. Okay, three questions. First, how can I think of Jesus Christ as my real boss in this job? As the Apostle Paul says, you are serving the Lord Christ, Colossians 3.24. That's the way you need to think about it. How can you do it? Question two, what good does my work do? How might it be advancing God's purposes in the city? If I'm a student, how does my studying help? If I'm an actor, what is drama doing for the city? How does it help? If I'm a photographer, how can Jesus take delight in pictures? Third question, will my industry be needed in a perfect city? Talk to your friends about that. I know it may raise more questions than answers, but just talk about it. Now, another word, you may also say, you know, I don't really see how Christ would like what I do. It's really sleazy. It's all about making money, my industry. If you're thinking that, you know, I just invite you to consider how the human God King wants to transform and use the industry that you're in. I mean, sure, there are entire industries, sure, that should not be. But unless you're doing, like, secretarial work for a pornography ring, or, you know, you're the accountant for a drug lord, something like that, I would encourage you not to be too quick to judge that your line of work is of no use to Christ. Or not wholesome enough to be in. I'd be cautious about that, in spite of the sleaze. Okay, third one, I know it's a big one. A number of you are not doing what you want to do. New York is full of people who are doing something in order to do something else. Sure. Not a simple answer to that. I should note that, you know, just about all of us think that we should have more talents, more position than we do. Okay, just about all of us feel that way. Okay, and it is our pride. And there may be a lot that God wants to do in you to prepare you for what you think you should be doing, even if you are right about what you should be doing. That is something to think about. The Apostle Paul gives very good advice to Roman slaves. Okay, he says, if you are a Roman bond servant, you are called to be a Roman bond servant. Now, if you have opportunity to get your freedom, take it. If you find a way out, go there. Okay, the higher the place of influence, and yes, power that you have opportunity to get, God is giving it. Go for it. But until that happens, you are called to the work that you are doing. You need to be content. That is Paul's advice. But I hope you know what I am telling you this morning should make it easier to do what you are doing now, even if you don't consider it your ultimate calling. You need not to spies it. Okay, one more word. Some of you may be saying, you know, listen, all this talk about cultural engagement really leaves me cold. You know, I work in a post office. What does this, you know, I scrub pots. What does this have to do with me? Well, the answer again is in the parable. Not everyone is given five talents. Some are given two. But please note, please note with me that the master is no less pleased with the talent with the two talent guy, no less pleased. He answers him with exactly the same words, exactly the same words as the five talent guy. Well done, good and faithful one. You have been faithful and little, being in charge of much, enter into my joy. This tells us that a pot scrubber brings us just as much pleasure to your master as a newspaper editor. Your part in cultural engagement for the kingdom is just as valued. Okay, Jean Calvin put it this way, no manner of life is more praiseworthy in the sight of God than that which yields some advantage to human society. Okay, well, when we come to the wicked servant, which we're going to do now, we find the real difference between the servants. Jesus clearly distinguishes between these two types of servants. But it's not on the basis of what they do. Okay, let's look closely, what they do is only important because of what it shows about how they think. Now, Jesus distinguishes them on the basis of how they think about the master. You know that line verse 26 that annoyed you when you heard it? That verse is a key to understanding the whole distinction that Jesus is drawing between the servants. That's why Jesus put it in there to jolt you into using the key. See, if you look at verse 24 and verse 26, what's the conversation with the wicked servant really about? What is it really about? It's all about how he looks at the master. You know, when a biblical author uses, when any author uses repetition, that means pay attention. Something important here. Okay, and what gets repeated? The repeated harvesting gathering speech. Okay, you harvest where you don't sow, you gather where you don't scatter. That's a characterization of the master. It makes it all about the image that the servant has about the master. The servant is either looking at the master as a dispenser of joy or as an impossible boss. You knew I expected a return, says the master. You knew that I expected more than what it seems possible to give. And yet, you didn't do anything about it. You didn't learn from the servants that are actually doing it in joy. You didn't ask the question, how can they do that? Because the eschaton is a completion of the joy in which true servants of the master have been living all along. The joy of the master there, verse 21, that's not exclusively in the future. You enter into its fullness in the end, but those who serve the master partake of his joy this side of his return first. So you've noticed, of course, that Jesus has no interest in contradicting what the wicked servant is saying. Because God is hard. Oh, he's quite hard. He's perfect, in fact. And you do not mess with this master. This is true. If you end up on the wrong side of him in the end, you will experience it as a harshness in the darkness outside. And you will mash your teeth. So don't play with God. Don't do it. But if that is all you know of God, then you are missing it. Then you are like that wicked servant. All you know of God is about his holiness, which is very real. Then you are the servant, that servant, because it's not because of your timidity in using your resources to serve him, but because of the lack that lies behind that timidity. You're missing what it means to be a servant. You say that you think that there's no grace here. Folks, this is all grace. Because Jesus is not saying to the wicked servant, the wicked and lazy servant, you know, if only for fear of punishment, you should have gone out and invested. Oh, he's not saying that. What he's saying here, and here it is, it is impossible to serve this master out of a fear of punishment. It is impossible. You can't do it. You cannot serve him out of fear. Yes, the kind of return that I expect to get from my servants is impossible to get from a motive of fear. You can't do it. That's why you notice that this servant, he doesn't just get demoted. He gets exposed as not really being a servant at all. He gets thrown out of the castle. And if you work or do whatever you do out of fear, out of fear, fear of punishment, you're not serving this master. You're not a real servant of this master. Because you cannot get the kind of spiritual results that seemingly something out of nothing that comes from investing your resources in the service of the giver of joy. If you're behaving the way you are to stay on the right side of God, you will be able to take the kind of risks in life that his servants take. You will live for your own security, and you'll remain petrified of making any decisions when that security is threatened. You'll circumscribe what you think God owns in your life and buried in the ground. I have a friend once, he said to me, I'm not sure whether there's a heaven or not, but if there is one, I'm going there. Now you can tell someone like that is planning to march up to God at the end and say, here's what you are. You can expect no more from me. That's a lazy servant. Because the kind of return that comes about when you invest yourself spiritually and what you are called to do is unexplainable. It is like getting something out of nothing. You gather where you didn't scatter. And you know it. You know that you get results that you don't deserve. And so it's all about risky living, essentially. Those first two servants could do what they do because they weren't afraid of punishment. That is what allowed them to live in a risky way. They served a giver of joy. Whatever happened, they didn't fear reprisal from their holy master of joy. How come? How come? How can you live that way? Because they knew something about the master that the wicked servant didn't. See, it's not insignificant that Jesus tells this story about a master who goes away to do something on a journey and then he himself turns around and goes to die right after these three parables. That's not insignificant. It is this and only this that will allow you to see and understand the master of a giver of joy to know that he has taken your faults, your punishment for on himself on the cross. All of your work failures and all your other failures are paid for if you put your faith in him. So these, that's why these good servants are described as faithful. So they could live freely with their resources and bring about incredible results. And the stakes are high. It says really the last thing to be said here. In this sense, how you see the master is in all or nothing gained. That's why the one talent goes to the servant who already had 10. There's no purgatory. If you do not see the master as one who takes your punishment, then you are completely outside the walls. If you do, it just keeps getting better. Maybe not your circumstances necessarily, but your return. So I invite you this morning, come serve this master of joy by trusting in his journey for you and let him bring something out of nothing in your life. Let's pray.