Service Is Our Reward
Preaching
The Parables Of Jesus
Applications For Contemporary Life
The apostles said to Jesus, "Increase our faith!" The Lord replied, "If you had faith the size of a mustard seed, you could say to the mulberry tree, 'Be uprooted and planted in the sea,' and it would obey you.
"Who among you would say to your slave who has just come in from plowing or tending sheep in the field, 'Come here at once and take your place at the table?' Would you not say to him, 'Prepare supper for me, put on your apron and serve me while I eat and drink; later you may eat and drink?' Do you thank the slave for doing what was commanded? So you also, when you have done all that you have been ordered to do, say, 'We are worthless slaves; we have done only what we ought to have done!' "
Theme
When people hear the word duty they often think of the military. A person in the armed forces is tasked with doing one's duty. Duty, however, applies more generically; we are all called to be dutiful people in all that we do. When we carry out our daily duties we often think that we deserve some reward, that we should profit in some way from our effort. We fail to see the simple beauty in doing what we have been asked and be grateful that we can complete the tasks we have been given. The parable of the unprofitable servant challenges us to do what we do because it is the right thing to do and expect no reward. Rewards today are fleeting; we must seek the reward that only God can give -- our eternal reward in heaven. This alone should be our goal.
Spiritual Food For The Journey
The reward system has been used effectively by people in many aspects of life. Animals are often trained with the use of rewards. For example, if a dog sits and shakes hands with its master often a small treat is given. The dog soon learns to expect something if the trick or task is done successfully. People work on the reward system as well. I remember when I was a child my mother would periodically serve liver and onions for dinner. My sisters and I were told that liver was full of iron and good for us, but the nutritional benefits of liver could not convince me to eat it; something more was required. My mother always baked some fabulous dessert on the night she prepared liver and onions. If I ate the main course, then I could have the dessert. One might call it a bribe, but I thought of it as a reward for what I had done -- namely eating the liver. Athletes are rewarded with gold medals and plaudits from the crowd. Exceptional academic achievement is rewarded by one's placement on the "Dean's List," a merit of recognition that is generally rewarded with special privileges. Companies as well provide many incentives and rewards to their employees for good work. In some cases financial bonuses are awarded for special accomplishments or innovative ideas. Other times employees are rewarded for their longevity with gold watches, company logo pins, rings, or other prizes.
The reward system has been used effectively to enhance productivity, stimulate new ideas, and encourage hard work and accomplishment, but rewards have their negative connotations as well. Whether it be the dog who does tricks, the athlete who places first in the race, the student who achieves straight A's, or the company that provides work incentives, the world has come to expect something for what it does. People, it seems, can no longer simply do their best, achieve their highest degree of performance, or go out of their way for another without expecting some reward in return. People today often feel "cheated" if their efforts are not recognized with some form of reward. The idea of doing one's best with no thought of compensation, reward, or recompense has been almost lost in our society.
The parable of the unprofitable servant challenges our sensibilities of activity and reward. Jesus says that what is important is simply doing one's duty and not seeking any reward. The Lord is asking us to do what we do, and to do it to the best of our ability without seeking any recompense. We should do what we do because it is the right thing to do and because God had given us the ability to do it. We should feel privileged to have the ability and opportunity to serve; we need nothing in return.
Faith, defined in the Letter to the Hebrews (11:1) as "assurance of things hoped for [and] the conviction of things not," is essential in order to see that the only reward necessary for the Christian is the certain knowledge that eternal life waits for those who do their duty and carry out God's plan in their lives. Saint Paul has articulated it well, "What no eye has seen, nor ear heard, nor the human heart conceived, what God has prepared for those who love him" (1 Corinthians 2:9). Certainly all of us need and want to be recognized for what we do, but if the anticipation of a reward becomes the reason for our actions, then we have lost our way and must seek to correct our direction in life. If we possess the sure and certain hope that our reward in heaven will be great, we can do what we are asked to do, carry out our responsibilities, and meet our commitments without recourse to reward or recompense. With the faith necessary to say to the mulberry, "Be uprooted and planted into the sea," let us carry out God's plan, not count the cost or seek reward, and in the end find eternal life.
Application Of The Parable To Contemporary Life
Sermon Openings
1. "Old soldiers never die, they just fade away. And like the old soldier of that ballad, I too will just fade away." These famous words were spoken by General of the Army Douglas MacArthur in his farewell speech to a special joint session of Congress on April 19, 1951. This speech was delivered after an illustrious career of over forty years of military service. General MacArthur's words were a message of his faithfulness to duty, honor, and country, the West Point motto upon which he was formed.
The career of Douglas MacArthur was an expression of the words he used in his farewell speech. What he did was important, but his faithfulness to commitment and purpose was of greater value; General MacArthur did his duty. After graduating from the United States Military Academy in 1903, MacArthur moved up swiftly in the ranks of the Army, reaching the rank of Brigadier General in 1918, after having served as a battalion tank commander in France during World War I. In the early 1920s he returned to West Point as superintendent, instituting certain physical fitness programs which are still in effect at the Academy. In 1930 he was promoted to the rank of General and served as Army Chief of Staff. He retired from active duty in 1937, but with international tensions mounting in the summer of 1941 he was recalled to service. During World War II he was the Supreme Allied Commander in the Southwestern Pacific theater. His famous words upon abandoning the Philippine Islands in the face of the Japanese onslaught, "I shall return," were immortalized in 1944 when Allied forces returned to that besieged country to reclaim the land. After the War, MacArthur was made commander of United States occupation forces in Japan. After two wars and 35 years service one might think of retirement, but not Douglas MacArthur. When the Korean conflict began in 1950 MacArthur was again called upon to serve. As United Nations Commander in 1951-1952 the General again demonstrated his faithfulness to service. Douglas MacArthur truly believed in "Duty, Honor, Country." It was not, however, his work or accomplishments that ultimately mattered, but rather his belief in principle and commitment.
The life of Douglas MacArthur, as an example, well illustrates the message of today's Gospel, a call to service, commitment to duty, ultimately a call to faith. In the Gospel Jesus responds to the apostles' question about faith in a rather unusual manner. Jesus' words sound rather harsh -- serve me; do the work. He goes on to say that we are useless servants, we are only doing our duty. The Gospel seems to indicate that service is an expectation. For us who profess the name Christian God's call to minister is an expectation. Through baptism we have all been called to faith and service. It is that mustard seed of faith inside each one of us, which the Gospel describes, that allows our work, our service, to have meaning.
2. Peter Claver is not a name well known in Christian circles, even though he was canonized a saint by Pope Leo XIII in 1888. Saint Peter was a native of Spain during the era of that nation's conquest of the New World. In 1602 he entered the Jesuits, and because he was interested in missionary work, was sent to Cartagena (in present day Colombia), which at the time was a very important port of entry to the Indies. It teemed with merchants and slave traders. In Cartagena Claver met Father Alfonso de Sandoval, a Jesuit scholar and author, who was deeply concerned with assisting African slaves, who after capture had been taken to the New World chained together in misery and fear of the unknown. Sandoval recognized in Claver the compassion and zeal that would become his trademark in ministry to these dispossessed slaves.
After a short tour of service in Bogata, where he was ordained a priest in 1616, he returned to Cartagena and began his life-long selfless service to African slaves. Saint Peter was a doctor and teacher as well as a missionary of Christ's message of love and peace. He greeted the incoming slave vessels with a small group of interpreters. With his cross proudly displayed Claver entered the dark, dingy, and rat-infested holds of the slave ships which, during the long voyages across the Atlantic, became infested with disease. Emaciated and broken bodies were treated with the tender care. Braving the horrible odors, the sickly atmosphere, and his own anxiety, as well as that of the slaves, Claver brought these destitute people not only spiritual comfort, but dressed their sores and wounds, many times carrying the disabled on his shoulders up the ship's ladders to the top deck and then onto the dock. With the help of interpreters he gave basic instructions in Christianity, assuring these forgotten people of their inherent human dignity. During the forty years of his ministry Peter Claver is thought to have instructed and baptized over 300,000 slaves.
Claver's ministry extended beyond his care for slaves as he became a moral force in the region. He preached in the city square, gave missions to sailors, merchants, and traders. When he traveled he generally refused the hospitality of planters and owners, choosing instead to lodge with slaves.
Peter Claver never asked or received anything for his service. His reward was ridicule from most Spanish settlers in the region. City magistrates in Cartagena constantly opposed his efforts to assist slaves. In his last years he suffered from a form of paralysis that kept him at the mercy of a surly slave who constantly vented his anger and resentment upon him. Yet, Saint Peter never complained or sought to have his situation changed. He was fully content to be a servant; he asked nothing more than to be privileged to serve as God would ask him.
Saint Peter Claver is a good example of the concept of selfless service that Jesus extols in today's Gospel. The parable of the unprofitable servant tells us that in the end all that we do need not be compensated, because we are useless servants. We are to do what we do because God asks us. In a society that is dominated by the need for reward Peter Claver demonstrates that service today brings recognition beyond this life. God sees and rewards his people.
Points Of Challenge And Questions To Ponder
1. For the Christian service to others is an expectation. When we do something for others do we expect some recompense or can we do what we do simply because it is the right thing to do? Is not the satisfaction of doing our duty sufficient?
2. Does the mustard seed of faith in us have the opportunity to grow? Can we truly believe or must we have some external sign as proof? What is necessary for faith to grow in us?
3. Life today seems to require more of us each day. Our commitments never seem to be fewer, only more and greater. Have we allowed the attitude of contemporary society, which seems hostile to commitments, to cloud our judgment? Are we as committed today as we were last year -- to people, ideas, organizations?
4. How do we demonstrate our commitment to God? Are we expecting something great in this life for our commitment? Do we feel cheated by God when we work hard and seem unable to make any headway?
5. Are we grateful that God has called us each by name to be members of his family? Do we think we have something over others because we bear the name Christian? Can we be people who simply appreciate life for what it is and the things it brings or must we be rewarded for what we do each day?
Exegesis And Explanation Of The Parable
Luke 17:1-10, addressed to the disciples, forms the end of a lengthy section (beginning at 13:10) concerned with the overall question, "Who will participate in the Kingdom?" Since the audience has changed from the Pharisees, who were addressed at the end of chapter 16, the beginning of a new section is indicated. The apostles understand that Jesus must be the source of their faith. In contrast the Pharisees (and other legal experts) murmur against his practices and scoff at his teaching. Indeed, the Pharisees as a group have repeatedly set their perception of faith and faithfulness in direct opposition to the person and ministry of Jesus. Thus, Jesus' succinct and pointed response to the apostles' question on faith in essence says, "Don't be like the Pharisees."
The saying of verses 5-6, initiated by a plea from the apostles for more faith, is a cry that is most assuredly prompted by the admonition to live by the ethic of fraternal correction found in verses 1-4. References to faith in Luke's Gospel are found unevenly through the narrative. The first instance comes in 5:20 when Jesus notes the faith of those who brought him a paralytic. He next comments on the centurion's faith in 7:9. The repeated affirmation, "Your faith has saved you," is found in 7:50 (the woman who anointed Jesus' feet), 8:48 (the woman with a hemorrhage), 17:19 (the grateful leper), and 18:42 (the blind beggar). During the storm at sea Jesus challenged the disciples, asking, "Where is your faith?"
Commentators have different opinions on what Jesus' apparently harsh response to the apostles' plea means. On initial examination it seems that Jesus' words to the apostles must have been shattering. Their question assumes they have faith, but they want more in order to measure up to Jesus' challenge to forgive those who have sinned. The Lord appears to shatter their vision by telling them their faith is less than the size of a mustard seed. On closer examination, however, scholars suggest that the point of the response is not that the apostles need more faith, but rather they need to understand that faith enables God to work in a person's life in ways that defy ordinary human experience. Form analysis of the Greek text shows that the conditional clause "If you had faith" would best be translated in English as "If you had faith [and you do]." The saying is not about being able to do miraculous works or spectacular tricks. On the contrary, Jesus assures his apostles that with even a little faith they can live by his teachings as true disciples. In other words, Jesus is telling his friends that they need to exercise the faith they already possess in order to discharge the obligations placed on them by Christ's teachings. Rather than being a reprimand, Jesus' comment becomes an affirmation of the faith the apostles already possess and an invitation to live out fully the possibilities of that faith. What might seem completely impossible is made possible through faith.
Some Scripture exegetes believe that verses 5-6 are an exhortation to developing more faith. These scholars suggest that the Lord told the apostles their faith was little so as to make it clear that the fundamental attitude of a Christian disciple must be to seek more faith. Jesus' words imply that genuine Christian faith can grow and possess a power that is limitless.
The saying of verses 5-6 is followed by a short parable, verses 7-10, which has no obvious connection to what precedes or follows it. The parable assumes a small farm which has one slave who does both the field and house chores. Part of the pericope's effect is achieved by a shift of point of view and identification from the master to the slave. The parable initially casts the reader in the role of the master. The story says nothing about what the servant might want or expect; it speaks of the master's expectations. But in verse 10 the parable is applied to the disciples and the roles are reversed. Having accepted the premise that they might expect a slave to do what is expected without commendation, the apostles are then challenged to see themselves as God's servants, who, after they have done all that is required of them, should understand that they have done nothing for which they should be rewarded. More generally, all the disciples of Jesus are challenged to see themselves as servants who, even when the demands are unrealistic, must do what is expected and not look for any recompense. If a servant on a farm doesn't congratulate himself for doing what is required, how much less should a disciple of Jesus. The Lord is teaching that duty is never done. Disciples are not worthless because they can do nothing, but because they can never complete all that must be done.
This understanding of the parable assumes that verse 10 is part of the passage, but this has not been accepted by all scholars. Some believe that the change in perspective means that a new thought is being introduced and thus the original parable had ended. Most exegetes, however, see the pericope in verses 7-10 as unitive, with verse 10 serving as the application to Jesus' followers.
The meanings and teachings of the parable of the unprofitable servant are multiple and significant. The Hebrew law was outdone by Jesus in the dictates of this parable. The law taught, "When you have fulfilled the law, do not be proud of what you have done; for this purpose you were created ... Do not be like servants who serve their master because they receive a reward." Jesus has gone one further step and related human service to Christian destiny. In his message, which is apparently designed to locate the disciples over and against the Pharisee mindset, Jesus opposes any suggestion that obedience might be construed as a means to gain honor, or that one might engage in obedience in order to gain a reward. The parable strikes at vain human pride, desire for perfection and self-righteousness, ideas which are always temptations. The parable reminds the apostles that they are servants -- unworthy servants who are simply doing their duty.
Some Scripture commentators suggest that the parable is an attack upon the Jewish attitude, especially that of the Pharisees, which argued that performance of good works constituted a claim upon God for due reward. Jesus repudiates such an idea; people cannot place God in their debt. Certainly God does reward his faithful people (see Luke 12:35-37), but Jesus strikes against the attitude that seeks reward and lays some claim upon God. The parable stresses the concept of divine grace, to which the appropriate human response is gratitude. The pericope has a message similar to sections of the Hebrew text Pirke Aboth: "Be not like slaves who serve the master with a view to receiving a present, but be like slaves who serve the master not with a view to receiving a present" and "If thou practiced much [of the] Torah, take no credit for thyself, for there unto wast thou created."
Many scholars have suggested that if the parable was prompted by the apostles' plea for more faith then certain additional meanings and applications can be derived. First, the lesson of the parable becomes especially applicable to leaders of the Church who can easily forget they are servants of God's people. Second, the request for more faith cannot allow the apostles or other religious leaders to assume that with increased faith comes elevation in position, thus ending the period of service. All come under the dictates of servants. Thirdly, hearers of the parable are cautioned not to think that fulfilling one's appointed tasks guarantees salvation. Having fulfilled one's duty, having done all that is expected, one is to see the task itself as grace. There is no room for human boasting.
One final interpretation of the parable of the unprofitable servant is a great source of consolation for us who live in a busy contemporary world. Some have suggested that the parable affirms that regardless of how much we do, we can do no more than is expected. The pressures of daily life and the constantly increasing expectations others place upon us become a heavy burden. But some commentators suggest that Jesus is saying, "If you have done your best and done what is expected, then you can be content; no more will be required." Our weary bodies and souls can only do so much; that is all God asks.
Context Of The Parable
Context In The Church Year
Contemporary life seems to become busier each day. The things we are asked to do, the people we are told to see and care for, and the responsibilities we are given seem to increase daily. With so many demands on our time and energy it is somewhat natural to question what we are doing and look seriously at the commitments we make. We want to be committed people, but the pressures of life and the high expectations of society have the tendency to make us shy away from anything that demands something extra. We want to be committed but we are afraid; we do not want to take on any more than we presently have to do.
While some are afraid or leery of taking on more commitments, some people have written off commitment as a useless endeavor. We observe the lack of commitment and loyalty present in many facets of human society and ask why must I be committed when no one else seems to care. Commitments in relationships, work responsibilities, community activities, and church-related endeavors are often broken, and tragically few seem to feel that anything is wrong. The lack of commitment has become so pervasive that we hardly miss it when it is not found.
Jesus' message of the need for commitment, found in the parable of the unprofitable servant, is one that our world badly needs to hear. We cannot take the attitude that we are too busy, that we are afraid of what might happen, or that we are apathetic about our world and use these as excuses for not being committed. The message of today's parable is one that must shape our personal and communal activity. Jesus committed himself to us fully through his ignominious death. We, in turn, must commit ourselves to the responsibilities and needs we discover along the path of life. To do any less is to reject the Christian call and refuse the call of the Lord to service and ministry. As the Gospel today says, we are only useless servants doing our duty.
Context With Other Gospels
The two sections of Matthew 17:5-10, namely verses 5-6 and the parable of the unprofitable servant, verses 7-10, come from different sources. Verses 7-10 are unique to Luke and thus, it is suggested, come from the private "L" source. Verses 5-6 come from the "Q" source with the parallel found in Matthew 17:20. Both versions speak of the apostles' faith as being the size of a mustard seed, but Luke refers the power of faith to a tree while Matthew uses the image of a mountain. A doublet is found in Matthew 21:21, where Jesus says, concerning the fig tree, "Be lifted and thrown into the sea." This latter form of the Matthean saying is derived from Mark 11:22-23. It seems that Luke's use of a split metaphor, a tree planted in the sea, comes from mixing images drawn from both Matthew and Mark. Some scholars suggest that Luke's version is the more original form of "Q." Most exegetes suggest as well that the sayings of Luke and Mark come from separate sources that have been conflated in Matthew 17:20.
The saying of Luke 17:5-6 is given an entirely different twist in the Gospel of Thomas. In saying 48 Jesus says, "If two make peace, one with the other, in the same house, they will say to the mountain, move away, and it will move away." In saying 106 the Lord states, "When you make the two one, you will become sons of man; and when you say, 'Mountain move away,' it will move away." In these two versions there is no hint of faith as in Luke; they are more concerned with a return to unity.
Context With First And Second Lessons
First Lesson: Habakkuk 1:1-4, 2:1-4. Habakkuk prophesied to the Hebrews of Judah before the time of the exile to Babylon. The prophet's conversation with God is a plea for justice. He tells God his plea, but perceives that the Lord is not listening. He cries out of injustice and violence, but the Lord does not intervene. He wonders why misery is all around and God appears to be indifferent. God's answer to Habakkuk is much like Jesus' words in today's Gospel in that the hearer is confused. God tells the prophet not to fear that God does not see or will not act. God will act, but not necessarily in the time frame one might expect.
The Hebrews are being warned by Habakkuk that if they are patient they will see the action of God in their lives. They are simply to do what God has asked of them, to have faith, and demonstrate integrity. The prophet's words sound very much like the story Jesus tells in the parable of the unprofitable servant. What we work for in this life means little, except that it paves the way for our future eternal existence with God. This is our goal; all other rewards are secondary and ultimately unimportant. Habakkuk thus suggests that if we do what we do as best as we are able, we have done God's work and need do no more. The reward we seek, life with God, will one day be attained.
Second Lesson: 2 Timothy 1:1-14. The Pauline author writes to his friend Timothy and tells him, "Join with me in suffering for the Gospel, relying on the power of God" (2 Timothy 1:8b). Paul knew well that true discipleship requires carrying out one's duty and, if it be necessary, suffering so that the gospel and its message may be proclaimed. Paul suffered greatly in this life; he did not expect any recompense for his missionary efforts. Truly what Paul accomplished in his day was a Herculean task, but he never asked the Lord for anything as a reward for his efforts. He only asked that he have the privilege to preach Christ crucified. For Paul fulfillment and satisfaction could be found in his ministry; nothing more was required.
The courage and zeal that Paul demonstrated in his missionary work and the separation he maintained between himself and the world allowed him to do what he did and expect nothing in return. He was grateful to be simply a servant. We are challenged to be like Paul and simply do what we have been asked to do. We must overcome contemporary society's need for reward and be content. The reward we seek will be ours in eternal life.
"Who among you would say to your slave who has just come in from plowing or tending sheep in the field, 'Come here at once and take your place at the table?' Would you not say to him, 'Prepare supper for me, put on your apron and serve me while I eat and drink; later you may eat and drink?' Do you thank the slave for doing what was commanded? So you also, when you have done all that you have been ordered to do, say, 'We are worthless slaves; we have done only what we ought to have done!' "
Theme
When people hear the word duty they often think of the military. A person in the armed forces is tasked with doing one's duty. Duty, however, applies more generically; we are all called to be dutiful people in all that we do. When we carry out our daily duties we often think that we deserve some reward, that we should profit in some way from our effort. We fail to see the simple beauty in doing what we have been asked and be grateful that we can complete the tasks we have been given. The parable of the unprofitable servant challenges us to do what we do because it is the right thing to do and expect no reward. Rewards today are fleeting; we must seek the reward that only God can give -- our eternal reward in heaven. This alone should be our goal.
Spiritual Food For The Journey
The reward system has been used effectively by people in many aspects of life. Animals are often trained with the use of rewards. For example, if a dog sits and shakes hands with its master often a small treat is given. The dog soon learns to expect something if the trick or task is done successfully. People work on the reward system as well. I remember when I was a child my mother would periodically serve liver and onions for dinner. My sisters and I were told that liver was full of iron and good for us, but the nutritional benefits of liver could not convince me to eat it; something more was required. My mother always baked some fabulous dessert on the night she prepared liver and onions. If I ate the main course, then I could have the dessert. One might call it a bribe, but I thought of it as a reward for what I had done -- namely eating the liver. Athletes are rewarded with gold medals and plaudits from the crowd. Exceptional academic achievement is rewarded by one's placement on the "Dean's List," a merit of recognition that is generally rewarded with special privileges. Companies as well provide many incentives and rewards to their employees for good work. In some cases financial bonuses are awarded for special accomplishments or innovative ideas. Other times employees are rewarded for their longevity with gold watches, company logo pins, rings, or other prizes.
The reward system has been used effectively to enhance productivity, stimulate new ideas, and encourage hard work and accomplishment, but rewards have their negative connotations as well. Whether it be the dog who does tricks, the athlete who places first in the race, the student who achieves straight A's, or the company that provides work incentives, the world has come to expect something for what it does. People, it seems, can no longer simply do their best, achieve their highest degree of performance, or go out of their way for another without expecting some reward in return. People today often feel "cheated" if their efforts are not recognized with some form of reward. The idea of doing one's best with no thought of compensation, reward, or recompense has been almost lost in our society.
The parable of the unprofitable servant challenges our sensibilities of activity and reward. Jesus says that what is important is simply doing one's duty and not seeking any reward. The Lord is asking us to do what we do, and to do it to the best of our ability without seeking any recompense. We should do what we do because it is the right thing to do and because God had given us the ability to do it. We should feel privileged to have the ability and opportunity to serve; we need nothing in return.
Faith, defined in the Letter to the Hebrews (11:1) as "assurance of things hoped for [and] the conviction of things not," is essential in order to see that the only reward necessary for the Christian is the certain knowledge that eternal life waits for those who do their duty and carry out God's plan in their lives. Saint Paul has articulated it well, "What no eye has seen, nor ear heard, nor the human heart conceived, what God has prepared for those who love him" (1 Corinthians 2:9). Certainly all of us need and want to be recognized for what we do, but if the anticipation of a reward becomes the reason for our actions, then we have lost our way and must seek to correct our direction in life. If we possess the sure and certain hope that our reward in heaven will be great, we can do what we are asked to do, carry out our responsibilities, and meet our commitments without recourse to reward or recompense. With the faith necessary to say to the mulberry, "Be uprooted and planted into the sea," let us carry out God's plan, not count the cost or seek reward, and in the end find eternal life.
Application Of The Parable To Contemporary Life
Sermon Openings
1. "Old soldiers never die, they just fade away. And like the old soldier of that ballad, I too will just fade away." These famous words were spoken by General of the Army Douglas MacArthur in his farewell speech to a special joint session of Congress on April 19, 1951. This speech was delivered after an illustrious career of over forty years of military service. General MacArthur's words were a message of his faithfulness to duty, honor, and country, the West Point motto upon which he was formed.
The career of Douglas MacArthur was an expression of the words he used in his farewell speech. What he did was important, but his faithfulness to commitment and purpose was of greater value; General MacArthur did his duty. After graduating from the United States Military Academy in 1903, MacArthur moved up swiftly in the ranks of the Army, reaching the rank of Brigadier General in 1918, after having served as a battalion tank commander in France during World War I. In the early 1920s he returned to West Point as superintendent, instituting certain physical fitness programs which are still in effect at the Academy. In 1930 he was promoted to the rank of General and served as Army Chief of Staff. He retired from active duty in 1937, but with international tensions mounting in the summer of 1941 he was recalled to service. During World War II he was the Supreme Allied Commander in the Southwestern Pacific theater. His famous words upon abandoning the Philippine Islands in the face of the Japanese onslaught, "I shall return," were immortalized in 1944 when Allied forces returned to that besieged country to reclaim the land. After the War, MacArthur was made commander of United States occupation forces in Japan. After two wars and 35 years service one might think of retirement, but not Douglas MacArthur. When the Korean conflict began in 1950 MacArthur was again called upon to serve. As United Nations Commander in 1951-1952 the General again demonstrated his faithfulness to service. Douglas MacArthur truly believed in "Duty, Honor, Country." It was not, however, his work or accomplishments that ultimately mattered, but rather his belief in principle and commitment.
The life of Douglas MacArthur, as an example, well illustrates the message of today's Gospel, a call to service, commitment to duty, ultimately a call to faith. In the Gospel Jesus responds to the apostles' question about faith in a rather unusual manner. Jesus' words sound rather harsh -- serve me; do the work. He goes on to say that we are useless servants, we are only doing our duty. The Gospel seems to indicate that service is an expectation. For us who profess the name Christian God's call to minister is an expectation. Through baptism we have all been called to faith and service. It is that mustard seed of faith inside each one of us, which the Gospel describes, that allows our work, our service, to have meaning.
2. Peter Claver is not a name well known in Christian circles, even though he was canonized a saint by Pope Leo XIII in 1888. Saint Peter was a native of Spain during the era of that nation's conquest of the New World. In 1602 he entered the Jesuits, and because he was interested in missionary work, was sent to Cartagena (in present day Colombia), which at the time was a very important port of entry to the Indies. It teemed with merchants and slave traders. In Cartagena Claver met Father Alfonso de Sandoval, a Jesuit scholar and author, who was deeply concerned with assisting African slaves, who after capture had been taken to the New World chained together in misery and fear of the unknown. Sandoval recognized in Claver the compassion and zeal that would become his trademark in ministry to these dispossessed slaves.
After a short tour of service in Bogata, where he was ordained a priest in 1616, he returned to Cartagena and began his life-long selfless service to African slaves. Saint Peter was a doctor and teacher as well as a missionary of Christ's message of love and peace. He greeted the incoming slave vessels with a small group of interpreters. With his cross proudly displayed Claver entered the dark, dingy, and rat-infested holds of the slave ships which, during the long voyages across the Atlantic, became infested with disease. Emaciated and broken bodies were treated with the tender care. Braving the horrible odors, the sickly atmosphere, and his own anxiety, as well as that of the slaves, Claver brought these destitute people not only spiritual comfort, but dressed their sores and wounds, many times carrying the disabled on his shoulders up the ship's ladders to the top deck and then onto the dock. With the help of interpreters he gave basic instructions in Christianity, assuring these forgotten people of their inherent human dignity. During the forty years of his ministry Peter Claver is thought to have instructed and baptized over 300,000 slaves.
Claver's ministry extended beyond his care for slaves as he became a moral force in the region. He preached in the city square, gave missions to sailors, merchants, and traders. When he traveled he generally refused the hospitality of planters and owners, choosing instead to lodge with slaves.
Peter Claver never asked or received anything for his service. His reward was ridicule from most Spanish settlers in the region. City magistrates in Cartagena constantly opposed his efforts to assist slaves. In his last years he suffered from a form of paralysis that kept him at the mercy of a surly slave who constantly vented his anger and resentment upon him. Yet, Saint Peter never complained or sought to have his situation changed. He was fully content to be a servant; he asked nothing more than to be privileged to serve as God would ask him.
Saint Peter Claver is a good example of the concept of selfless service that Jesus extols in today's Gospel. The parable of the unprofitable servant tells us that in the end all that we do need not be compensated, because we are useless servants. We are to do what we do because God asks us. In a society that is dominated by the need for reward Peter Claver demonstrates that service today brings recognition beyond this life. God sees and rewards his people.
Points Of Challenge And Questions To Ponder
1. For the Christian service to others is an expectation. When we do something for others do we expect some recompense or can we do what we do simply because it is the right thing to do? Is not the satisfaction of doing our duty sufficient?
2. Does the mustard seed of faith in us have the opportunity to grow? Can we truly believe or must we have some external sign as proof? What is necessary for faith to grow in us?
3. Life today seems to require more of us each day. Our commitments never seem to be fewer, only more and greater. Have we allowed the attitude of contemporary society, which seems hostile to commitments, to cloud our judgment? Are we as committed today as we were last year -- to people, ideas, organizations?
4. How do we demonstrate our commitment to God? Are we expecting something great in this life for our commitment? Do we feel cheated by God when we work hard and seem unable to make any headway?
5. Are we grateful that God has called us each by name to be members of his family? Do we think we have something over others because we bear the name Christian? Can we be people who simply appreciate life for what it is and the things it brings or must we be rewarded for what we do each day?
Exegesis And Explanation Of The Parable
Luke 17:1-10, addressed to the disciples, forms the end of a lengthy section (beginning at 13:10) concerned with the overall question, "Who will participate in the Kingdom?" Since the audience has changed from the Pharisees, who were addressed at the end of chapter 16, the beginning of a new section is indicated. The apostles understand that Jesus must be the source of their faith. In contrast the Pharisees (and other legal experts) murmur against his practices and scoff at his teaching. Indeed, the Pharisees as a group have repeatedly set their perception of faith and faithfulness in direct opposition to the person and ministry of Jesus. Thus, Jesus' succinct and pointed response to the apostles' question on faith in essence says, "Don't be like the Pharisees."
The saying of verses 5-6, initiated by a plea from the apostles for more faith, is a cry that is most assuredly prompted by the admonition to live by the ethic of fraternal correction found in verses 1-4. References to faith in Luke's Gospel are found unevenly through the narrative. The first instance comes in 5:20 when Jesus notes the faith of those who brought him a paralytic. He next comments on the centurion's faith in 7:9. The repeated affirmation, "Your faith has saved you," is found in 7:50 (the woman who anointed Jesus' feet), 8:48 (the woman with a hemorrhage), 17:19 (the grateful leper), and 18:42 (the blind beggar). During the storm at sea Jesus challenged the disciples, asking, "Where is your faith?"
Commentators have different opinions on what Jesus' apparently harsh response to the apostles' plea means. On initial examination it seems that Jesus' words to the apostles must have been shattering. Their question assumes they have faith, but they want more in order to measure up to Jesus' challenge to forgive those who have sinned. The Lord appears to shatter their vision by telling them their faith is less than the size of a mustard seed. On closer examination, however, scholars suggest that the point of the response is not that the apostles need more faith, but rather they need to understand that faith enables God to work in a person's life in ways that defy ordinary human experience. Form analysis of the Greek text shows that the conditional clause "If you had faith" would best be translated in English as "If you had faith [and you do]." The saying is not about being able to do miraculous works or spectacular tricks. On the contrary, Jesus assures his apostles that with even a little faith they can live by his teachings as true disciples. In other words, Jesus is telling his friends that they need to exercise the faith they already possess in order to discharge the obligations placed on them by Christ's teachings. Rather than being a reprimand, Jesus' comment becomes an affirmation of the faith the apostles already possess and an invitation to live out fully the possibilities of that faith. What might seem completely impossible is made possible through faith.
Some Scripture exegetes believe that verses 5-6 are an exhortation to developing more faith. These scholars suggest that the Lord told the apostles their faith was little so as to make it clear that the fundamental attitude of a Christian disciple must be to seek more faith. Jesus' words imply that genuine Christian faith can grow and possess a power that is limitless.
The saying of verses 5-6 is followed by a short parable, verses 7-10, which has no obvious connection to what precedes or follows it. The parable assumes a small farm which has one slave who does both the field and house chores. Part of the pericope's effect is achieved by a shift of point of view and identification from the master to the slave. The parable initially casts the reader in the role of the master. The story says nothing about what the servant might want or expect; it speaks of the master's expectations. But in verse 10 the parable is applied to the disciples and the roles are reversed. Having accepted the premise that they might expect a slave to do what is expected without commendation, the apostles are then challenged to see themselves as God's servants, who, after they have done all that is required of them, should understand that they have done nothing for which they should be rewarded. More generally, all the disciples of Jesus are challenged to see themselves as servants who, even when the demands are unrealistic, must do what is expected and not look for any recompense. If a servant on a farm doesn't congratulate himself for doing what is required, how much less should a disciple of Jesus. The Lord is teaching that duty is never done. Disciples are not worthless because they can do nothing, but because they can never complete all that must be done.
This understanding of the parable assumes that verse 10 is part of the passage, but this has not been accepted by all scholars. Some believe that the change in perspective means that a new thought is being introduced and thus the original parable had ended. Most exegetes, however, see the pericope in verses 7-10 as unitive, with verse 10 serving as the application to Jesus' followers.
The meanings and teachings of the parable of the unprofitable servant are multiple and significant. The Hebrew law was outdone by Jesus in the dictates of this parable. The law taught, "When you have fulfilled the law, do not be proud of what you have done; for this purpose you were created ... Do not be like servants who serve their master because they receive a reward." Jesus has gone one further step and related human service to Christian destiny. In his message, which is apparently designed to locate the disciples over and against the Pharisee mindset, Jesus opposes any suggestion that obedience might be construed as a means to gain honor, or that one might engage in obedience in order to gain a reward. The parable strikes at vain human pride, desire for perfection and self-righteousness, ideas which are always temptations. The parable reminds the apostles that they are servants -- unworthy servants who are simply doing their duty.
Some Scripture commentators suggest that the parable is an attack upon the Jewish attitude, especially that of the Pharisees, which argued that performance of good works constituted a claim upon God for due reward. Jesus repudiates such an idea; people cannot place God in their debt. Certainly God does reward his faithful people (see Luke 12:35-37), but Jesus strikes against the attitude that seeks reward and lays some claim upon God. The parable stresses the concept of divine grace, to which the appropriate human response is gratitude. The pericope has a message similar to sections of the Hebrew text Pirke Aboth: "Be not like slaves who serve the master with a view to receiving a present, but be like slaves who serve the master not with a view to receiving a present" and "If thou practiced much [of the] Torah, take no credit for thyself, for there unto wast thou created."
Many scholars have suggested that if the parable was prompted by the apostles' plea for more faith then certain additional meanings and applications can be derived. First, the lesson of the parable becomes especially applicable to leaders of the Church who can easily forget they are servants of God's people. Second, the request for more faith cannot allow the apostles or other religious leaders to assume that with increased faith comes elevation in position, thus ending the period of service. All come under the dictates of servants. Thirdly, hearers of the parable are cautioned not to think that fulfilling one's appointed tasks guarantees salvation. Having fulfilled one's duty, having done all that is expected, one is to see the task itself as grace. There is no room for human boasting.
One final interpretation of the parable of the unprofitable servant is a great source of consolation for us who live in a busy contemporary world. Some have suggested that the parable affirms that regardless of how much we do, we can do no more than is expected. The pressures of daily life and the constantly increasing expectations others place upon us become a heavy burden. But some commentators suggest that Jesus is saying, "If you have done your best and done what is expected, then you can be content; no more will be required." Our weary bodies and souls can only do so much; that is all God asks.
Context Of The Parable
Context In The Church Year
Contemporary life seems to become busier each day. The things we are asked to do, the people we are told to see and care for, and the responsibilities we are given seem to increase daily. With so many demands on our time and energy it is somewhat natural to question what we are doing and look seriously at the commitments we make. We want to be committed people, but the pressures of life and the high expectations of society have the tendency to make us shy away from anything that demands something extra. We want to be committed but we are afraid; we do not want to take on any more than we presently have to do.
While some are afraid or leery of taking on more commitments, some people have written off commitment as a useless endeavor. We observe the lack of commitment and loyalty present in many facets of human society and ask why must I be committed when no one else seems to care. Commitments in relationships, work responsibilities, community activities, and church-related endeavors are often broken, and tragically few seem to feel that anything is wrong. The lack of commitment has become so pervasive that we hardly miss it when it is not found.
Jesus' message of the need for commitment, found in the parable of the unprofitable servant, is one that our world badly needs to hear. We cannot take the attitude that we are too busy, that we are afraid of what might happen, or that we are apathetic about our world and use these as excuses for not being committed. The message of today's parable is one that must shape our personal and communal activity. Jesus committed himself to us fully through his ignominious death. We, in turn, must commit ourselves to the responsibilities and needs we discover along the path of life. To do any less is to reject the Christian call and refuse the call of the Lord to service and ministry. As the Gospel today says, we are only useless servants doing our duty.
Context With Other Gospels
The two sections of Matthew 17:5-10, namely verses 5-6 and the parable of the unprofitable servant, verses 7-10, come from different sources. Verses 7-10 are unique to Luke and thus, it is suggested, come from the private "L" source. Verses 5-6 come from the "Q" source with the parallel found in Matthew 17:20. Both versions speak of the apostles' faith as being the size of a mustard seed, but Luke refers the power of faith to a tree while Matthew uses the image of a mountain. A doublet is found in Matthew 21:21, where Jesus says, concerning the fig tree, "Be lifted and thrown into the sea." This latter form of the Matthean saying is derived from Mark 11:22-23. It seems that Luke's use of a split metaphor, a tree planted in the sea, comes from mixing images drawn from both Matthew and Mark. Some scholars suggest that Luke's version is the more original form of "Q." Most exegetes suggest as well that the sayings of Luke and Mark come from separate sources that have been conflated in Matthew 17:20.
The saying of Luke 17:5-6 is given an entirely different twist in the Gospel of Thomas. In saying 48 Jesus says, "If two make peace, one with the other, in the same house, they will say to the mountain, move away, and it will move away." In saying 106 the Lord states, "When you make the two one, you will become sons of man; and when you say, 'Mountain move away,' it will move away." In these two versions there is no hint of faith as in Luke; they are more concerned with a return to unity.
Context With First And Second Lessons
First Lesson: Habakkuk 1:1-4, 2:1-4. Habakkuk prophesied to the Hebrews of Judah before the time of the exile to Babylon. The prophet's conversation with God is a plea for justice. He tells God his plea, but perceives that the Lord is not listening. He cries out of injustice and violence, but the Lord does not intervene. He wonders why misery is all around and God appears to be indifferent. God's answer to Habakkuk is much like Jesus' words in today's Gospel in that the hearer is confused. God tells the prophet not to fear that God does not see or will not act. God will act, but not necessarily in the time frame one might expect.
The Hebrews are being warned by Habakkuk that if they are patient they will see the action of God in their lives. They are simply to do what God has asked of them, to have faith, and demonstrate integrity. The prophet's words sound very much like the story Jesus tells in the parable of the unprofitable servant. What we work for in this life means little, except that it paves the way for our future eternal existence with God. This is our goal; all other rewards are secondary and ultimately unimportant. Habakkuk thus suggests that if we do what we do as best as we are able, we have done God's work and need do no more. The reward we seek, life with God, will one day be attained.
Second Lesson: 2 Timothy 1:1-14. The Pauline author writes to his friend Timothy and tells him, "Join with me in suffering for the Gospel, relying on the power of God" (2 Timothy 1:8b). Paul knew well that true discipleship requires carrying out one's duty and, if it be necessary, suffering so that the gospel and its message may be proclaimed. Paul suffered greatly in this life; he did not expect any recompense for his missionary efforts. Truly what Paul accomplished in his day was a Herculean task, but he never asked the Lord for anything as a reward for his efforts. He only asked that he have the privilege to preach Christ crucified. For Paul fulfillment and satisfaction could be found in his ministry; nothing more was required.
The courage and zeal that Paul demonstrated in his missionary work and the separation he maintained between himself and the world allowed him to do what he did and expect nothing in return. He was grateful to be simply a servant. We are challenged to be like Paul and simply do what we have been asked to do. We must overcome contemporary society's need for reward and be content. The reward we seek will be ours in eternal life.
