Luke 19:26

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“I tell you, that to every one who has will more be given; but from him who has not, even what he has will be taken away.”

This passage bothers me. It makes God sound vindictive and mean. I am sure that I am not understanding the true meaning so I would appreciate comments.:confused: :blessyou:
 
Bear in mind that this is the conclusion of the parable of the trustworthy servants. What happens in that parable is that two of the servants have more money when the master returns precisely BECAUSE they do the right thing, and use the money they are given wisely, to make a greater profit for their master, and not lazy.

The lazy servant, who does nothing with the money and thus makes no profit for his master, is justly punished for his laziness. He has the money he was entrusted with (which was his master’s, by the way, not his own, so he had no right to it) taken away. The hardworking and wise servant is justly rewarded for his industry by getting entrusted with more.

So Christ is saying that God gives graces to all, and then sees how we use them when given. He then gives greater graces (which are His to give and take, and to which we have no automatic right) to those who He knows will best use them. And that if any prove unworthy and do not use those graces He gives them properly, they will be taken away from them.

How is it vindictive to reward the hardworking and punish the lazy? :confused:
 
mullenpm said:
I tell you, that to every one who has will more be given; but from him who has not, even what he has will be taken away.

This passage bothers me. It makes God sound vindictive and mean. I am sure that I am not understanding the true meaning so I would appreciate comments.:confused: :blessyou:
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I agree; it’s a very puzzling verse. And, BTW, apparently it puzzled Leo Tolstoy, too; it seems he based the character Sonya Rostova in War and Peace on his understanding of this verse. Anyway, it’s well worth asking about because it has a profound message for our age of self-sufficient rationality. I assume you actually know a great deal of what follows; nevertheless, I’ll spell it out how I think it has to be read.

Bottom line:

Trust and act: It’s our Lord’s instructions to us about faith. We are told that if we trust God and act accordingly we will be rewarded.

Epistemology: The profound message for our age of self-sufficient rationality, when reasonable people think they should be rationally convinced before they commit themselves, when we’re tempted to think that science and empiricism are the only ways to really know anything: Trust in God and appropriate use of our God-given gifts leads to fuller comprehension, not the other way around. The NAB refers to this as the axiom of practical wisdom: God gives further understanding to one who accepts the revealed mystery; from the one who does not, He will take it away. Along the same lines, it’s a great statement of one good reason Jesus uses parables: Unlike logical or propositional discourse, which is meant to be compelling, it’s up to us to decide how we will respond to His stories.

Freedom: Regarding the apparent vindictiveness: Real love involves real freedom. Real freedom involves real choices. Real choices involve real consequences. Our Lord says to His creaturs whom He loves: You’re free; you choose; you take the consequences or rewards.

How the Bible Works: By echoing, quoting, commenting, commenting on comments, etc. At Mt 13:13 (and Romans 11:8), it’s pretty clear that this saying is actually a comment on Is 6:9-10, the really puzzling passage:
Listen carefully, but you shall not understand!
Look intently, but you shalll know nothing!
You are to make the heart of this people sluggish,
to dull their ears and close their eyes;
Else their eyes will see, their ears hear, their heart understand,
and they turn and be healed
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Discussion

Context: In the first place, it has to be read in the context of the parable it concludes, the King’s Servants. Jesus was on his way up to Jerusalem for the last time. Luke begins by noting that, “they thought that the kingdom of God would appear [in Jerusalem] immediately.” (Lk 19:11) The parable that follows effectively says, “No. Think of the Kingdom of God like this: . . …” And the parable is summed up by the puzzling verse, Lk 19:26.

In the Judgement Discourse section of the gospel of Matthew, the same saying concludes the parable of the Talents in much the same way. There it’s followed immediately by the parable of the Final Judgement, the story of the goats on the left and the sheep on the right. Mt 25:26.

Earlier in Matthew, on the other hand, the same words follow the parable of the Four Soils and disciples’ question about why Jesus uses parables to teach. It seems that it’s all about how we listen, how we receive His words:
Because knowledge of heaven has been granted to you, but to them it has not been granted. To anyone who has, more will be given and he will grow rich; from anyone who has not, even what he has will be taken away. Mt 13:11-12
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The same parable is summed up by Luke like this:
Take care then how you hear. To anyone who has . . …
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Background (BibleTime for Linux):

Adam Clarke says it may have been a proverbial saying that reflects (1) the custom of bringing gifts to the wealthy and powerful, and (2) how readily the poor can be exploited or deprived of the little they have. Clarke also says that it might be helpful to substitute “gained,” which emphasizes how we hear:
. . .for I say unto you, That unto every one who hath gained shall be given; and, from him who hath not gained, even that which he hath received, shall be taken away.
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Darby says it reflects how God deals with us: He gives in abundance. Cf. Lk 6:38.

Robertson: του μη εχοντος (that hath not) more precisely means: “the one who keeps on not acquiring.” Lord, I don’t want to be that man.

ASD​

Traditional Latin Mass: Translation and Grammar
 
When I posted previous reply, I was concentrating so hard on the Bible text that I forgot the snark. Funny how that happens sometimes. Anyway, my head is clearer now, so:

Although I guess this thread will be moved out of Liturgy and Sacraments, while it’s here, it’s fitting to relate this discussion to the Liturgy of the Word (LOW). For my part, I can state categorically that not one word above comes from years of listening to LOW.

I think that reflects poorly on the much-vaunted focus on scripture during NO/OF Mass. To be blunt: I think it shows that the attempt to turn first part of Mass into a little Bible study fails on its own terms.

ASD​

Traditional Latin Mass: Translation and Grammar
 
ASD, thank you for your response to my query; you have given me much to think about.

Another question though. Where should I have posted my question?

I also found the link to your Latin Mass very interesting and have copied out sections I want to memorize again (having grown up with the Latin Mass).:amen:
 
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