I don't get this one parable

[abucs]

“Moneychanger” might be a better translation, but “banker” gives an accurate connotation here.

In general, it was not considered ethical to charge interest on a loan to a Jew (loans to Gentiles, on the other hand, are a different story). See Ex 22:25 as an example.

So do you know if it was widely accepted by Jews to be able to charge interest to non Jews?

If so. I’m guessing the Christians probably had a similar policy later on.

 

[Usagi]

So do you know if it was widely accepted by Jews to be able to charge interest to non Jews?

If so. I’m guessing the Christians probably had a similar policy later on.

For a long time, Christians were forbidden to lend at interest, period. The understanding of the sin of usury was far more strict than it is now, referring to all collection of interest rather than merely unjust or excessive interest.

Jews (who were not so restricted) were often employed as moneylenders by Christians to get around the prohibition on doing it themselves. Then of course the Christians laid upon the Jews the stereotype of being greedy cheaters because no one likes paying back a loan with interest…

 

[abucs]

For a long time, Christians were forbidden to lend at interest, period. The understanding of the sin of usury was far more strict than it is now, referring to all collection of interest rather than merely unjust or excessive interest.

Jews (who were not so restricted) were often employed as moneylenders by Christians to get around the prohibition on doing it themselves. Then of course the Christians laid upon the Jews the stereotype of being greedy cheaters because no one likes paying back a loan with interest…

Thanks. I knew the second part and suspected the first. From what you have said it seems that this kind of thinking might have helped the Jewish community financially but wasn’t good in the sense of community relations. Perhaps a problem of ‘our’ own making there?

 

[M-Dent]

‘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.’

Matt 25; 24-25

One important thing to note is the gravely distorted view the servant with one Talent had of the Master. Even though he was given an enormous gift (The Talents were a great amount) without deserving such - the servant didn’t even make an effort to try and understand how generous and merciful the Master was.

One lesson; he was given a unique opportunity but refused to know God - then received that unfortunately deserved reward.

And throw this useless servant into the darkness outside, where there will be wailing and grinding of teeth.’

Matt 25;30

 

[Nelka]

To every one that hath, &c. That is, who hath, so as to have made good use of, or to have improved, what was committed to his trust and management. See the notes Matthew xiii, ver. 12. (Witham) — When those who are gifted with the grace of understanding for the benefit of others, refuse to make a proper use of the gift, that grace is of consequence withdrawn; whereas had they employed it with zeal and diligence, they would have received additional graces. (St. Chrysostom, hom. lxxix.) — This, moreover, shews that God never requires of men more than he has enabled them to perform.

 

[Nelka]

And the unprofitable servant. Thus not only the rapacious, the unjust, and evil doers, but also all those who neglect to do good, are punished with the greatest severity. Let Christians listen to these words, and while time will permit them, embrace the means of salvation. (St. Chrysostom, hom. lxxix.) — Let no one suffer his talent to lie uncultivated, and, as it were, hidden and buried in this unhappy earth of the world and the flesh, which engages all their thoughts and affections more than the honour and glory of God, or the eternal welfare of their own or their neighbour’s souls. — The foregoing parables manifestly tend to excite in us great watchfulness, under the just apprehension of the strict account which hereafter we must give of our respective talents. Jesus, therefore, naturally concludes these parables with a description of that awful day which is to succeed the final reckoning, and which will unalterably fix our abode either in eternal happiness, or in eternal misery. In this description we are to remark, 1. the preparations for this awful scene; 2. the sentence pronounced by the judge; 3. the execution of this sentence.