THE TEXT BELOW IS THE TRANSCRIPTION OF THE VIDEO COMMENTARY BY FR. FERNANDO ARMELLINI

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A good Sunday for everyone. 

An old, wise man from Israel who lived long before Christ asked the Lord: “Teach us to count our days aright, that we may gain wisdom of heart. Seventy is the sum of our years, or eighty if we are strong” (Ps 90:10). He shared with us this reflection on the transience of life in Psalm 90, which he composed. If we do not keep this truth in mind, we risk behaving like a foolish person who built his house and his life on sand, which offers no stability. His life eventually falls apart, and nothing is left of it. 

Or we could end up like those foolish virgins Jesus spoke of in last Sunday’s Gospel, those girls who had forgotten the necessary oil to feed the lamp of faith and ended up groping in the dark. And when you are in the dark, you trust those next to you to tell you everything, but they, too, are in the dark. And when these girls opened their eyes, they realized their lives had failed. People can clap too for the choices of a fleeting life, but in the end, it’s not these applause that verifies the success of a life, but the judgment that the Lord gives. 

In light of this truth, Jesus wants us to reflect on the parable he tells us today. Let’s hear how it starts: 

A man preparing for a journey called his servants and entrusted his possessions to them. To one, he gave five talents; to another, two; to a third, one—to each according to his ability. Then he went away. 

Jesus has staged four characters who are easy to identify. We immediately understand who Jesus is referring to. The man who goes on a long journey is himself; at the end of his life, he leaves this world and goes to the Father’s house. The three servants represent his disciples, those who said yes to his call and became involved in the kingdom of God, in the construction of a new world. 

These servants are us, and let us note that we are called servants, not employees or workers. There is a big difference because employees or workers work to earn a salary at the end of the day. The ‘servant’ in the Bible has a different relationship with the owner. The servant is personally involved in what the owner wants to do or build. He is fully engaged and shares the owner’s project; he feels it is his own. 

This is why, in the Bible, the title of ‘servant of the Lord’ is reserved for great figures in Israel’s history: Moses, David, and the prophets, who did not seek reward but risked their lives to carry out the Lord’s work. 

In parentheses: In the New Testament, some people have applied this honorary title to themselves. Thus, at the beginning of Paul’s letters, “Paul … (does not say rabbi, he says) servant of the Lord.” James “servant of Jesus Christ.” These people have put their whole lives at the service of God’s project of the gospel. A woman also has this title: Mary, who says of herself: “Here I am, I am the servant of the Lord,” my whole life is yours—closed parenthesis. 

We must ask ourselves: Am I aware of this identity as a servant? Do I feel personally involved, and do I feel that the cause of the gospel is mine? Or is it something that only marginally worries me because my life interests differ from those of the gospel? Do I feel like a salaried person who, at the end of my life, having behaved well, hopes for the reward I deserve? If so, I’m not a servant but an employee. 

We will notice that no payment is mentioned at the end of the parable. Only joy will be spoken of for those who see the realization of God’s project in which they collaborated, and it will be an immense joy to realize that they were builders of God’s story, a story that will not be canceled but will last forever. Let us now see the inheritance that Jesus left us. We servants want to know what we have received from him so that we may bear fruit. The image with which Jesus presents his inheritance is the ‘talent,’ which is not a coin but a measure of volume or weight. 

In Palestine at the time of Jesus, the Attic talent, equivalent to 26 kilograms of pure silver, was used. It had enormous value. Calculations showed that it was equivalent to the salary of 20 years of work. Therefore, even the third servant, with only one talent, had a considerable sum to bear fruit. 

What was Jesus referring to by the image of ‘talent’? What inheritance has he left us? It is well known that it is difficult to eradicate the idea that talents indicate the personal qualities of each one, what God has given to each person, and that they are different from each other… so, some have the talent for painting, others have the talent for music; we also say that some have the talent for sports. But talents are not the qualities that each one has; in fact, the inheritance is given by the Lord in proportion to the gifts and abilities of each. 

Let us now try to identify the talents he has left us. If we are his servants, we must put all our abilities into service for this treasure. What did Jesus leave us? We have to look into the Gospel, open it, and find that it left us many gifts: He left us his peace: “I give you my peace.” He also left us “the power to cast out demons,” “the power to cure all kinds of diseases and ailments,” and “I give you a new commandment,” among many other gifts. But in the end, we want to know what the inheritance he left us is. 

Before leaving this world, what has he left us? The Greek verb is important; in this parable, it is ‘paredokem’ – ‘paradídomi’ = teach, show. The servants spread their hands because he had an important gift to give them. If we review the gospel and look for where Jesus gives us his inheritance, we find this verb on Calvary, when John says: at the end of his life, after taking the vinegar they had given him, Jesus “bowed his head and gave up his spirit.” 

This is the talent; this is his heritage, his Spirit, which must be put into practice with all our abilities. Let’s consider whether Jesus left us this inheritance at the end of his life. What would have happened in the world? He would have left us a wonderful example of a life of love, of someone who never thought of himself but only of a new world, a world of love, and who gave witness to this love with his total gift. A love that reaches even the enemy, giving your life for even the one who hurts you. 

If this were all that Jesus had left, it would have been a wonderful example. But who gives me the strength to be like him? This strength to love that way does not come from our human or biological nature; from nature, we get the impulse of the flesh, as Jesus says to Nicodemus, “What is flesh is flesh.” The impulse of our human nature takes us in the opposite direction. The Spirit is the divine life he left us as an inheritance. This inner urge is the new nature given to us, the divine life of the Heavenly Father. This divine force leads us to live as Jesus lived. A life was given for love. This is the inheritance that, now, based on all our abilities, must bear fruit. 

And now, we can ask ourselves the second question: Am I aware of the treasure the Lord gave me? Am I aware of having received the same Spirit that led Jesus to give his life? Or, perhaps, for many Christians, this is the last item on a long list of interests, from the most serious to the most banal, in which they feel involved. 

Now, let’s hear how the three servants manage their talents: 

Immediately, the one who received five talents went and traded with them, and made another five. Likewise, the one who received two made another two. But the one who received one went off and dug a hole in the ground and buried his master’s money. 

The one who received five talents immediately understood the value of what had been given to him and went to use them. That ‘immediately’ underscores the need not to waste time. Immediately, all abilities are put to service for this inheritance the Lord has left. The time between the owner’s departure and arrival is the span of our lives. If we are to change the world, we must get to work immediately, because the Spirit of the Lord, as Psalm 104 says, renews the face of the earth. The Lord wants us not to waste time. Remember that when Jesus sent his disciples, he told them, “Greet no one along the way.” Go straight to your mission. 

The passage describes the servants’ behavior. The first two servants are dynamic, enterprising, and diligent, and they double the capital. All their abilities are at the service of this gift from the employer. And this Spirit, this inheritance, produces according to each one’s skills. 

The Spirit is like the sap of plants; it is the same, but in each tree this sap produces different fruits. The same thing happens with the sap of the Spirit that is in each one of us, manifesting itself according to the capacity each one has to make the Spirit bear fruit. If one has extraordinary intelligence, it can be put at the service of sin to build smart bombs, or put that ability at the service of love. For example, a medical doctor puts his abilities to use not to accumulate money or to feel good, but to give life to those who are sick. If one has the gift of being a baker, they will not sell waste to get rich; they want everyone to have the best possible food for their lives. Another can be a journalist. You must put this talent at the service of love, therefore, in the service of truth and justice, not in the interest of some influential people. 

This is the fruit of the Spirit. Paul presents it in chapter 5 of the letter to the Galatians. The fruit is love. Imagine a world guided by the Spirit, where everything turns to love; everyone is interested in the life of the brother and the sister. Joy is the fruit of the Spirit. Those who put their skills and gifts at the service of the inheritance that Jesus left us to build joy want to see everyone happy. The fruit of the Spirit is magnanimity; it does not pay attention to small things; it is benevolence, goodness, fidelity, meekness, and self-control. Let’s imagine a world where all of each one’s gifts are put at the service of the Spirit. It is heaven. 

The third servant will bury the talent, this gift, underground; he does not put his skills at the service of love. This gift must be invested; it is a treasure, but if I have many gold bars and put them in a safe, from time to time I will see if they shine … they are useless; they do not produce anything. To make them grow, I have to put them into circulation, and then these gold bars can create houses, schools, kindergartens, hospitals, bridges, roads, wheat fields … If one buries the divine life, one continues to live according to the flesh, according to the instincts of biological life. We know very well the fruit of the flesh; it is described in chapter 5 of Paul’s letter to the Galatians: fornication, impurity, idolatry, enmities, discord, jealousy, dissension. The Spirit is not used; these gifts are put at the service of sin. 

In practice, by burying the Spirit, this third servant has buried himself as a man; he has renounced the gift that defines him as a man because what defines us as people is the ability to love freely as the heavenly Father does. We do not know why the third servant behaved in such a foolish way. He buried his life as a man, and now is the time to evaluate the choices each of them has made. 

Let’s listen to the master’s judgment on how his inheritance was managed: 

After a long time, the master of those servants came to ask for an account. The one who had received five talents came forward, bringing the additional five. He said, ‘Master, you gave me five talents. See, I have made five more.’ His master said, ‘Well done, my good and faithful servant. I will give you great responsibilities because you were faithful in small matters. Come, share your master’s joy.’ Then the one who had received two talents came forward and said, ‘Master, you gave me two talents. See, I have made two more.’ His master said, ‘Well done, my good and faithful servant. Because you were faithful in small matters, I will give you great responsibilities. Come, share your master’s joy.’ 

After a long time, the master of those servants comes. It is not said that he returns; he comes the second time. The first time, he came to give his gift, his Spirit. The second time, he comes to evaluate what has been done with this gift. “To settle accounts with them.” This translation is a bit strong: ‘συναιρει λογον’ — ‘sunairei logon’ = ‘to start a conversation with them.’ He delivered his goods confidently; he did not suggest how they should be used, nor did he trust his servants, but now he wants to know what they did with them. Let’s pay attention: it’s not that he wants to get back the gift he gave them; he gave it, and that’s it; he did not make the servants work to pass it back to him; he just wants to know: What have you done with your skills? Have you put them all at the service of this gift so that it bears fruit? 

The first two servants answer: “I received, and I gained.” They understood that what they received was a gift, not something to be returned, and that the gain was theirs. Here’s the wisdom: they knew they had received a great treasure and made it bear fruit for them. They produced love, grew in humanity, loved thoroughly, and made their lives all love, all attention to the needs of the brother and sister. Both receive the same praise. “Well done, good and faithful servant ….” Jesus had said to that rich young man: “Only one is good, the heavenly Father.” Now Jesus tells this servant who has built love to the full: “Good servant … like your heavenly Father.” He is trustworthy. If you have been faithful in little things, you have built love; that is why you have faithfully used the gift given to you and now receive the ‘extra.’ The extra is the joy of the Lord, the joy of having been builders of God’s history, which is the one that remains. But the glories of this world’s greatness are ending. 

Let’s ask ourselves: Do you think of the child of God growing within you, the kingdom of God that must grow in the world? Question yourself. 

Let us now listen to the judgment of the third servant, the parable’s main character. However, he is not the protagonist; the narrative centers on him, and Jesus wants to highlight the behavior that should be condemned. Let’s listen: 

Then the one who had received the one talent came forward and said, ‘Master, I knew you were a demanding person, harvesting where you did not plant and gathering where you did not scatter; so, out of fear, I went off and buried your talent in the ground. Here it is back.’ His master said to him in reply, ‘You wicked, lazy servant! So you knew that I harvested where I had not planted and gathered where I had not scattered? Should you not then have put my money in the bank so that I could have it back with interest on my return? Now then! Take the talent from him and give it to the one with ten. For everyone who has, more will be given, and he will grow rich; but from the one who has not, even what he has will be taken away. And throw this useless servant into the darkness outside, where there will be wailing and grinding of teeth.’ 

From the third servant’s mouth, we hear a very harsh judgment of God. “You are demanding; you reap where you have not sown and gather where you have not scattered.” No hint of God’s love, no sign of filial affection. Who put this image of God into his head? The image of a ‘Boss’… Unlike the other two, he did not understand that he had received a gift and did not have to return anything to the master. He had been given the inheritance to get rich and be well. Instead, he continued to feel like a salaried worker who had to work without making mistakes. He did not understand that making the master’s gift come to fruition was his: a love that would humanize him. 

The consequence of this image of God is that the one who ruins everything is fear. If we don’t understand that God loves freely, even when we make mistakes, how can we realize that loving freely makes us his children and helps us grow as people? We become people when we love, inspired by our own lives. The master is very resentful, as seen in the parable. He couldn’t bear to be thought of that way. 

He rates this servant with three adjectives: You are unworthy: with the term ‘ponerós’ = ‘unworthy,’ the master tells him, ‘you are excluded from my relationship; you think I’m tough; you didn’t understand that I’m love and only love, even towards those who make mistakes.’ Then ‘lazy’ – ‘oknerós’ – you are not busy; you are lazy, disinterested in the good of the brother and sister; and then you are useless, “acreios,” which means you are a nullity; your life is wasted because it has not been invested in love. 

And this is not all, because the master rebukes the servant for what he said about him. It is clear that he is resentful … ‘If you think of me in this way, that I reap, this is the idea you have made of me, so watch out for the consequences; you should have put everything in the bank, and I would have withdrawn it with interest. What do you think about me … do you think I was going to take away the gift I had given you?’ 

What is the bank the master talks about? It is the community’s life of those who know what heritage they hold in their hands and make it bear fruit. The community of disciples whom the Spirit moves, who work for the brothers and sisters. In this community, each one is called to perform a service to make those in need happy. And the lazy servant had his talent taken away. Since he did not render the service he should have performed, the talent is now given to the one who is already very busy, in fact, to the one most committed to the community; he will be the one who performs the service that the lazy servant should have done. 

The punishment: ‘You are excluded from the joy of those who belong to the kingdom of God. You will be thrown into darkness.’ Those thrown into darkness are those who have failed in life. ‘You are not in the kingdom of God; you belong to the ancient world, that of accumulation and competition; the one who does not move for love.’ That ancient world where wars are fought to impose and dominate. It is not damnation to hell; it is the fact that, by burying the Spirit, the divine life in you, you dehumanize yourself. 

We wonder whether there are three servants, two perfect and one who simply does nothing and buries everything. These servants do not exist. Jesus is a Semite, and Semites love these contrasts to convey what the Lord expects of us: ‘Either they are blessed or cursed,’ there is no middle ground, ‘love or hate,’ ‘happy or woe’ … Such servants do not exist, and the truly good ones, if they have a few talents, would already be something extraordinary. Still, those who have received only one talent, anything, also present it at the end of their lives because no person can perform an act of love in life. These loving actions all come from the inheritance of the Spirit that Jesus of Nazareth left us. 

I wish you all a good Sunday and a good week.