The Use of Talents and Diakonia

3.1. INTRODUCTION

Matthew 25:14-30 is a parable concerning the Kingdom of Heaven. As mentioned earlier, the message of this pericope cannot be separated from the message of the whole gospel of Matthew – its literary context. The parable describes the Kingdom of Heaven as a new socio-economic organic family. In the family, as a new socio-economic organism, the investment of Talents / property / wealth by using one’s ability and experience, and its management and use in accordance with God’s will, will play an important role. Since YHWH, the Patron of the family / Kingdom owns “the earth and all that is in it” (Ps. 24:1ff), this includes not only the earth but also all the creatures with the definite inclusion of human beings: all these are God / Jesus Christ’s property. Relating this to the message of Matthew 25:14-30, the question is: “how to develop human beings’ identity and living conditions by using abilities?” and also “who did so first?”

When speaking about human beings and their living conditions, the whole person is included, i.e., body, mind, and soul. According to Matthew’s gospel and with regard to this pericope (cf. Matt. 20:28; Mark 10:41-45), the diaconal work carried out by Jesus deals with the improvement of the whole person, and so does the diaconal work by God’s children to their neighbours, both in the church and in society. Therefore, in the literary context, the ideology or philosophy of the use of Talents cannot be separated from diakonia, especially if the target is human beings and their living conditions. This will be discussed in the following paragraphs.

3.2. GENERAL DEFINITION OF DIAKONIA

Diaconal work is the service performed by Jesus and God’s children as servants. How can διακονία be defined? It is worth noting that the common name διακονία occurs

34 times in the NT, and literally means a responsibility or a service (Eng. service, charity, love through action) that an authority entrusts to his servants.169 It stems from the verb διακονέω (diakonéō) which occurs 37 times in the NT and literally means to serve or to minister. The common name διάκονος (diákonos) which occurs 29 times in the NT is of the same family and literally means servant or minister.170

Diakonia therefore means service carried out in love by God through Jesus Christ but also by the church / God’s children or servants under the guidance of the Holy Spirit to other people. The aim is the people’s holistic development in line with God’s objectives. This is also called “Gospel through work”, which is expressed by love for neighbours or for everyone in the church and society. Another definition of diakonia is: work that aims at forming a family where justice and love reign as God intended. It is work which relates to the church and society, to accomplish the mission entrusted by God / Jesus Christ to the believers, and the mission field is the world (cf. Matt. 28:18-20; Mark 16:15; Acts 1:5-8).171

As stated above, God / Jesus is the first διάκονος , although He is the Patron in His Kingdom, and the diaconal work performed by the church and all believers is based and built upon His work. Jesus Christ as a διάκονος ([diákonos], Eng. servant) is cited by Paul in 2 Cor 8:9: “For you know the generous act of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor so that by his poverty you might become rich”; also in Philippians 2:6-8: “… Christ Jesus, who though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself and became obedient to the point of death – even death on a cross.” Since God worked through Jesus, the latter’s Ministry on earth is described by the Synoptic Gospels as diakonia, reaching its culmination at the cross (Matt. 20:20-28; Mark 10:41-45; Luke 22:27; Phil. 2:6-11). Considering Matthew’s gospel in particular, Jesus achieved His Ministry through teaching, preaching (Matt. 5-7), work (Matt. 8-17), and the cross (Matt. 27). The Church as Christ’s body carries out the same diakonia through teaching / preaching and work. What did Jesus do?

3.3. MATTHEW AND JESUS’ DIAKONIA THROUGH TEACHING, PREACHING, AND HEALING.

According to Matthew 4:23, the Kingdom of Heaven brought in by Jesus Christ as a διάκονος ([diákonos], Eng. servant) is defined through teaching, preaching, and healing.

Teaching and preaching (cf. Matt. 5-7) were ways by which He made the characteristics of that Kingdom known to the world, expressing the appearance, manifestation, and presence of God’s salvation among people. Through Jesus’ teaching and preaching, people met with God who brought them into His Kingdom by them coming to repentance (cf. 4:17). “Repentance” is a complete change of life which in effect was a new relationship between those who repented and God / Jesus, and with their neighbours (cf. 5:44; 11:2024; 12:41; 19:19; 23:1-39). They became a new socio-economic organism, the family of God, resulting in a renewed way of life, of using and exercising stewardship of their Talents / wealth / property (cf. 6:2); not only for themselves but also for their neighbours (19:1629).172

In Matthew’s gospel, much emphasis is on “understanding Jesus’ word” (Matt. 13:1315, 19, 23, 51; 15:10; 16:12; 17:13). Those who understand Jesus’ teaching concerning the characteristics of the Kingdom of Heaven are those who put them into practice in their daily life, behaviour, and at work. They are called His “disciples” (μαθητής [mathētēs], Eng. disciple)173 and His true disciples become teachers (γραμματεύς [ grammateús], Eng. teacher, scribe, instructor)174 who teach others to do the same. That is to say, Jesus’ disciples are those who are shaped by His teaching on the Kingdom of Heaven and live, behave, and work accordingly. Their new way of life results in a new relationship with the other children of the Kingdom and causes them to use and manage their wealth / property for the benefit of their fellow members of the Kingdom / family from various social and economic backgrounds. That was how they demonstrated equality in all aspects of life in the Kingdom of Heaven and set an example for others who received the Gospel.175

It has been stated earlier that Jesus’ teaching and preaching are recorded in the part of the Bible called ‘the Sermon on the Mount” (Matt. 5-7). On a mountain, He explained in detail the Law (Heb.Torah; Gr. νόμος [nómos])176 that YHWH gave to Moses and the children of Israel at Sinai (Exd. 19:11ff). This indicates there is a continuation of what YHWH said to Moses on Mount Sinai with what Jesus preached on the mount; what God had said at Sinai was fulfilled in Jesus Christ and His teaching / preaching. The continuation is also seen in that both Jesus’ work and the Kingdom of Heaven set people free from everything that enslaved them (society, economy, politics, religion), in the same way as YHWH freed Israel from slavery in Egypt.177

The first part of the Beatitudes (Matt. 5:3-6), in the context of Matthew 4:17, concerns the effect of the Kingdom of Heaven on people facing the situation they lived in.

172 Crosby, House of Disciples, 216–217.

173 BDAG, 2000 ed., s.v. “μαθητής”.

174 Ibid., s.v. “γραμματεύς”.

175 Gundry, Commentary of the New Testament, 281.

176 BDAG, s.v. “νόμος”.

177 Gundry, Commentary of the New Testament, 148-149.

“Poor (in spirit)” (οἱ πτωχοὶ τῷ πνεύματι [oi ptōchoi tō pneúmati ], Matt. 5:3) in the Septuagint (LXX) is translated עָנִי (Ani ) in Hebrew. It should be pointed out that both the word πτωχός ([ ptóchōs], Eng. dependent on others for support, poor)178 and the word πένης ([ pénēs], Eng. being obliged to work for a living, but not being reduced to begging, poor, needy),179 are used in the NT; although the latter is used more often. Both words can be translated as poor, but πτωχός applied to beggars whereas people who worked, but were poor were πένης. Putting it another way, in the Greek language, πένης applied to the labourers or craftsmen (clients / slaves) who were poor because they had very little ability but used their physical strength to earn a living for their families. On the other hand, πτωχός concerns those who could do nothing, not even use their physical strength, to earn their living but completely relied on other people’s compassion or pity. Even the etymology of πτωχός indicates that poverty resulted from oppression, exploitation, and violence that some of them suffered. Their handicap or disease was the consequence of the slavery, oppression, and exploitation of which they were victims. Beggars were officially called πτωχοὶ ([ ptōkoi ], “the poor”, cf. Luke 16:20-22).

What about the meaning of “in spirit”? Who are the “poor in spirit” that Jesus said will be blessed in the Kingdom of Heaven? What does Jesus mean by this?180

The word πνεῦμα ( pneũma) has four main meanings in the NT: (1) The Holy Spirit, (2) the evil spirit, (3) the soul / human life / person and (4) the wind or the breath.181 Here, in Matthew 5:3, it describes the human soul or even the person as a whole. The dative τῷ πνεύματι (tō pneúmati ) can be translated in many different ways but here it can be called dative of respect, for this is more suitable to the literary context.182 Consequently, the whole sentence can be paraphrased as follows:

“Those who are poor, having been crushed in every way; the poor who cannot work by using their physical strength as a result, those who do not have any hope because of the violence and oppression they have suffered, those who are hungry and thirsty as a result, those who wait for the Messiah to deliver them from these…”183

They are socially and economically poor because they are victims of slavery or exploitation or violence or oppression (cf. Luke 4:18-20; 6:20-26). To these, who looked forward to the coming of the Messiah, Christ Jesus promised freedom in the Kingdom of Heaven. When Jesus healed the wounds, injuries or disabilities resulting from exploitation, violence or oppression, the victims’ social, religious, and economic life completely changed. This is an indication that the Kingdom of Heaven is a kingdom of justice; violence and injustice, which were widespread in society and caused great inequality between the poor and the rich patron in every aspect, are overcome.184

178 BDAG, 2000 ed., s.v. “πτωχός”.

179 Ibid., s.v. “πένης”.

180 Ottó Pecsuk, “Interpreting and Translating Ptochoi tó Pneumati,” in The Bible and Economics, ed. György Benyik (Szeged, Hungary: Jate Press, 2013), 299-310.

181 BDAG, 2000 ed., s.v. “πνεῦμα”.

182 Wallace, Greek Grammar beyond the Basics, 144.

183 Ottó Pecsuk, “Interpreting and Translating Ptōchoi tó Pneumati,” 299-310.

The second part of the Beatitudes (Matt. 5:7-10) deals with the poor who met Jesus and experienced the Kingdom of Heaven, and had their lives completely changed socially, economically, etc. (5:3-6). Not only were they set free from injustice, poverty, and everything else, but they also became merciful, kind, and peaceable, despite being persecuted by society for living within the justice prescribed by the Kingdom of Heaven. That is to say, they became witnesses to the Kingdom of Heaven in their work and behaviour, and consequently bore good fruit benefiting other people (cf. 5:13-16). Peacemaking and reconciliation characterized their lives (cf. 5:21-23; cf. 18:15-19); as a result, consideration of women as a means of satisfying men’s lust, as well as lack of respect of marriage and divorce (5:31-32), came to an end. Thus, violence in any aspect (5:34-42) did not have a place in the new family, but completely yielded itself to love and peace to imitate God the Father (5:43-45). All these were indications that they were members of the new socio-economic organic family in the Kingdom of Heaven.185

As the Kingdom of Heaven is a Kingdom of Liberty, Jesus’ teaching and preaching (cf. Matt. 5-7) cannot be separated from His healing (chap. 8-17). During His Ministry, He healed several sick and disabled people (4:24; 8:1-17; 9:1ff.; etc.), including the healing or release of those who were demon-possessed (4:24; 9:1-8; etc.). Such healing / release were also proofs of the presence and the work of the Kingdom of Heaven in people’s way of life and community life; the presence of the Kingdom of Heaven completely renewed people’s identity and lives.186

Therefore, the healing performed by Jesus concerned not only the renewal of people’s spiritual life but also the social, economic, religious etc. aspects of their lives. The sick and the disabled in society as well as in the Church / Temple / Synagogue were treated as if they were unclean, so they were discriminated against. As a result, in addition to being sick and disabled, they were poor, and the majority of them begged for a living. So, the healing they received from Jesus brought them back into society, the Church / Temple / Synagogue, and especially made them people who could acquire wealth and work to earn their living. If persecuted for practicing the justice of the Kingdom of Heaven or because of their Christian faith, they had a new family where they could live freely and

184 Cf. John Ferguson, The Politics of Love: The New Testament and Nonviolent Revolution (New York: Fellowship Publication, 1979), 80-82; see also Ottó Pecsuk, “Interpreting and Translating Ptōchoi tó Pneumati,” peacefully: that is the family / Kingdom of heaven / Christian Church.187

185 Gundry, Commentary of the New Testament, 280ff.

186 R.A Burridge, What Are the Gospel? A Comparison with Greco-Roman Biography (Cambridge: Cambridge University Press, 1992), 121, 124-125.

Thus, the Kingdom of Heaven brought in by Jesus completely changed the social situation, the economy, and the religion of people who met Him; especially of those who were discriminated against or harassed. In addition, it created a new society and new life in God, which were totally different when compared to what existed in the Roman Empire; it was a new family in which members lived in the midst of blessing, justice, and love.188

What were the aspects of diakonia in Matthew’s gospel and how did it work? This will be considered next in more detail in order to relate it to the management and the use of Talents / property as taught in Matthew 25:14-30.

3.4. DIAKONIA, THE SHARING, AND THE COMMUNITY OF POSSESSIONS

The effect of meeting Jesus, and His Ministry which brought in the Kingdom of Heaven, was the forming of a new socio-economic organic family according to God and in God. Jesus’ work produced a new life in people who are His property. The new life resulted from His teaching, preaching, healing, as did the pertaining consequences on society, economy, and religion; it also resulted from His having all things in common and fairly sharing God’s property / wealth with them.

According to the teaching of the whole Bible, no one on earth owns the wealth or property he has, be it land, house and its garden, or money or possessions, whatever they are. God has created them (Gen. 1-2); therefore, He is the only true Owner (Ps. 24:1-2). That is, as the Patron, “the earth is YHWH’s and all that is in it” (Ps. 24:1-2; also read Matt. 25:14-30). In the Jubilee year (Lev. 25:10-23; cf. Kingdom of Heaven = Kingdom of liberty), everything / every property was to be returned to their original owner. Since YHWH is the true Owner, His property was to be returned to Him. However, the OT prophets, Christ Jesus, and the first Christian Church taught that this was accomplished by returning their portions to the oppressed people (those who were enslaved and exploited, the orphans and the widows / divorced, the disabled, etc.) (Isa. 58:6ff.; 61:1-2; Prov. 14:31; 17:5; Matt. 25:45; Acts 9:5; 1 Tim. 6: 17-18; cf. Prov. 3:28).189

When building up the Kingdom of Heaven, Jesus implements the principles of the Jubilee into people’s lives (e.g., in Matt. 11:2-6). For example, He told the rich young man in Matthew 19:20-21 to show and practice love, the essence of the Law, by sharing his possessions with the poor if he was a true child of the Kingdom. To be true people of the

187 Warren Carter, “Narrative / Literary Approach to the Matthean Theology: The Reign of God as an Example (4:17–5:12),” in Journal for the Study of the New Testament (September, 1997): 3-27.

188 C.H. Felder, “Compensatory Justice,” in Toward New Testament Hermeneutic for Justice: Journal of Religious Thought, 45 (1988): 22-23.

189 Ottó Pecsuk, “Interpreting and Translating Ptōchoi tó Pneumati,” 299-310.

Kingdom of Heaven implies putting belongings in common or sharing them with fellow members of the Kingdom. That is to say, to completely change the relationship between the patron and all those under his control, to abolish the system which favoured injustice and big differences between people’s positions / status, socially and economically ((Matt 6:20; cf. Acts 4:32-37; Gal. 3:26-28; Exd. 23:11).190

Nevertheless, it is not only rich people with a high status who should change their attitude toward their fellow children of the Kingdom of Heaven in the use or management of their Talent / property / wealth, but also everyone else. According to Matthew 26:6-13 (cf. 2:2ff.), the woman was shaped by the Kingdom of Heaven to use her possession for Jesus. What she did was good (καλὸν ἔργον, [kalòn érgon], Matt. 26:10; cf. Gen. 1:31; Rom. 12:21; 13:3-4) because she used her wealth to meet Jesus’ need (Matt. 26:12). So, according to Matthew, and from Jesus’ point of view, the good works Christians should do are those which meet other people’s needs and conform to God’s will (cf. 11:2,5). Jesus also taught that God blesses those who do good works which conform to His will, because in so doing they behave like Him (11:2; 25:35-46).191

Such sharing or community of possessions should be the source of peace among the members of the Kingdom of Heaven, according to Jesus’ teaching. The disciples who were sent out and given authority (10:1; cf. 28:18), for example, entered the houses of those they had been sent to, bringing peace and reconciliation, together with the wealth of the teaching, preaching, and healing (10:9-10a; 28:20). On the other hand, those who received them, i.e., who received the wealth of the Gospel of the Kingdom of Heaven from them, shared with them their food, shelter, clothes, services, and hospitality accordingly (10:10). The teachers, preachers, and healers went on their mission without taking money or possessions with them, because the people, who accepted the Gospel of the Kingdom of Heaven they brought with them, took care of them and offered them hospitality.

In the first Christian Church, as recorded in the Book of the Acts of the Apostles, the believers shared and had their possessions in common in two practical ways. Firstly, they offered their possessions for the common needs of the church according to God’s will (Acts 2:44; 4:32b, κοινός [koinós], Eng. common).192 Thus, sharing belongings with fellow members of the Christian church implied considering them as owners and giving them the responsibility of co-managers and co-users in accordance with God’s will.

Secondly, some of them sold their possessions and distributed the money received to their fellow church members, as expressed by the following Greek verbs: πιπράσκω

[ pipráskō], Eng. to sell193 ; διαμερίζω ([diamerízō], Eng. to divide, share, distribute, 194 Acts 2:45); διαδίδωμι ([diadídōmi ], Eng. to give, distribute, 195 Acts 4:34-35). They sold their possessions and put the money at the Apostles’ feet as all of them were owners and members of one family, and also in order to meet the needs of others, especially the πτωχός [ ptōchós], Eng. indigent, needy, poor (Acts 2:45; 4:34) and the widows; such was the church’s diaconal work (Acts 6:1ff.).196

With regard to these two practical ways, the former owner was no longer the only one, but all church members became owners. In addition, those with whom the possessions had been shared felt responsibility for the stewardship and use of such possessions in accordance with God’s will. As stated earlier, for the first Christian Church, God’s will was that the possessions were used for taking care of the poor (Acts 2:45; 2 Cor. 8-9).

In Matthew 25:14-30, Christ Jesus shared His property with His servants. As said before, He did so because He loved and trusted them, so He gave them complete authority and liberty to use and increase it. By sharing and completely handing over (cf. παρέδωκεν [ parédōken], Eng. handed over completely, 197 Matt. 25:14) His property, He considers Christian believers as owners of the Talents or property. Their work should result in the improvement of their own lives, not that of Christ Jesus; so, they are to fulfil their responsibility as owners. As stated earlier, God uses human beings to increase His property in view of the increasing number of people (Gen. 1:26-30; 2:7-15). Thus, two out of the three slaves represent Christian believers who would not think of holding the property and the profit they make for themselves, but rather would use them to take care of others whom they also considered owners (cf. Matt. 25:45; Acts 9:5).

In the parable in Matthew 25:14-30, the first slave who received five Talents and made five more was given authority to manage ten. That is to say, the property and the profit were returned to him, not for him to devour on his own purposes, but to use and share them with others, especially the needy; the same with the second slave (cf. 25:31ff.). The large quantity of property entrusted to them shows the greatness of the responsibility required from them: all believers will be in charge of many things, but the quantity of property entrusted to each one of them will depend on each one’s ability. The quantity of property entrusted should equate with the number of people who will benefit from it. Therefore, entrusting a larger quantity to a person does not mean giving more advantages to him than to another person who receives a smaller quantity, but implies greater responsibility and a larger number of beneficiaries.198 It is to be pointed out that both property and responsibility were taken away from the wicked and lazy slave.

The sharing of possessions was evidenced by the way the children of the Kingdom of Heaven lived (cf. Acts 4:31-35; 2 Cor. 8:1-8; Gal. 6:1-10). It was also evidence of the Christian Church being a new socio-economic organism. Jesus Christ and His disciples started such a socio-economic organic family (Matt. 4:18-21; 10:1-4), which testified to the new creature in them resulting from Jesus’ work and the Kingdom of Heaven: a family in which the members shared life and possessions in accordance with God’s will, and in Him (cf. Luke 8:1-3; John 12:6).

The first Christian Church showed that they were a socio-economic organism in which the members served and took care of one another, not only by sharing and having their possessions in common but also by table fellowship. This is the focus in the following section.

3.5. DIAKONIA AND TABLE FELLOWSHIP

As noted earlier, the patron and the clients / slaves did not dine together in the Greco-Roman society. Eating together with one’s clients or slaves was not a way of showing the χάρις ([cháris], Eng. grace, gift, gratitude)199 (contra Matt. 25:14-30). The patron did not even eat together with his wife and children. Not only did this indicate the difference of status and honour among them, but also proved that family members benefited differently from the family’s property; even the clients and slaves who put all their energy into the acquisition of such property belonging to the family as a socio-economic organism. It also indicated the injustice in the patriarchal Greco-Roman family, which was the source of unrest and lack of true peacemaking.

It has already been stated that the Kingdom of Heaven, that Jesus brought with Him, is a Kingdom of Liberty / Freedom, i.e., a Kingdom that abolishes all aspects, practices, and systems of injustice, etc. in the Greco-Roman family / society. 200

The Kingdom of Heaven is a Kingdom of Liberty / Freedom and Justice because it puts into practice the principles of the Jubilee Year, according to Leviticus 25, in its fullness. This pericope states that the principles of the Jubilee and the Sabbath year in setting the slaves free, in returning the land / property to the original owner, in eating the produce of the land during these years (Lev. 25:6-7), and in eating together with the poor or the outcast from society (Isa. 58:6-12), change the society’s system and set up a family of brothers and sisters: a family where all have equal rights and status, socially, economically, etc. (cf. Gal. 3:26-29; 4:1-8). 201

As far as the Jews were concerned, table fellowship was a model and central characteristic of society. It reflected a harmonious community life, peacemaking, and justice among them. Israel’s communion with YHWH, for example, was described by using metaphors for eating together (Ps. 23:5; 78:19; Isa. 25:6; Ezek. 39:20). Eating bread or salt with another person created / established a new bond, communion, and equality, which are difficult to undo: that is why food played an important role when making a covenant or a binding agreement. In contrast, the Jews did not eat with Gentiles or people they considered as sinners and unclean: they thought doing so would make them associate with these people and remove them from being people of God’s Covenant or make them unclean (cf. Acts 10:28; 11:3; Gal. 2:12). Thus, eating together became a symbol and seal of peacemaking in the Covenant. 202

For Jesus and His disciples, having possessions in common and eating together strengthened the bond and fellowship between them (Matt. 26:20–23; cf. Mark 14:18), drew the disciples close to Jesus and His life, and made them one new family in God. This is also what lies behind the feeding of crowds: it was at the same time practicing diakonia and drawing them together to become one family bound by life in Him in the Kingdom of Heaven, where members equally benefit from their Patron’s property entrusted to them (Matt. 14:19; cf. 15:36). Consequently, the system and the differences in status in every aspect which divided society were abolished; that is to say, differences due to status, tribe, religion, politics, economy, etc. were brought to an end (cf. Gal. 3:26-4:8). 203

By sitting at the table with the poor and the outcast from society, and with those described as “sinners and tax collectors” (9:11-12), Jesus abolished the ideology and the culture of discrimination, as well as social, tribal, economic, and religious division that existed in society. That was how He drew sinners to share His life in the Kingdom of Heaven. Eating together with these people put Him on the same level as them and bound His life to theirs, to enable them to share in His life and obtain liberty from Him. He did not become a sinner but was made to be sin in order to crush sins in His body on the cross (cf. 2 Cor. 5:21); He took the poor’s place so as to redeem them from the grasp of sin. 204

In Matthew 25:14-30, the Patron’s words “enter into the joy of your master” to the two slaves indicate that he and his clients / slaves ate together, which never happened in the Greco-Roman society. The Lord Jesus said that all believers who trust in Him will eat with Him in the Kingdom of Heaven (cf. Mark 14:25; John 14:1ff.): such is the crown of life He will give them (Rev. 2:10; 3:11; Jas. 1:12). In this manner, all believers will fully

203 enjoy equality in the Lord and life as lived by Him. Such is the aim of diakonia that God intends for people.

204 Ibid.

3.6. CONCLUSION

The Kingdom of Heaven that Jesus brought in is a Kingdom by which He renewed and drew people back to become God’s Family, the identity of which is a new socio-economic organism. It is to be remembered that in the Greco-Roman world, a family is a socio-economic organism, in which the acquisition, augmentation, and stewardship of the patron’s Talents / property / wealth (Matt. 25:14-30) had an important place in making the family’s power and honour increase vis-à-vis the outsider families who competed with it. The children / clients / slaves were in charge of these tasks according to their respective abilities, and the Patron was the main beneficiary. Work, too, was equally important in the Kingdom of Heaven / socio-economic organic family. God himself, in Jesus Christ, though He is the Patron, yet He humbled Himself as a servant (διάκονος [diákonos]). He did the first Work of improving people’s lives (Matt. 20:24-28; Mark 10:41-45; 2 Cor. 8:9; Phil. 2:6-8), making them new creatures so that they become “very good” as they originally were (cf. Gen. 1:26-27; John 1:1-5). The culmination of the work was at the cross. Jesus Christ’s ministry / service / diakonia (cf. Matt. 20:24-28; Mark 10:45) which consisted in teaching, preaching, healing, and the climax of His work at the cross, not only made people become new creatures and children of the Kingdom of Heaven, and drew them back into God’s family, but also renewed people holistically: in the religious, social, economic, and even political aspects of their life (cf. Matt. 9:35-36). This is because God’s Kingdom is a socio-economic organic family.

The Kingdom of Heaven becomes one Family in which the children of the Kingdom have their possessions / wealth in common: they are Jesus Christ’s fellow heirs of God, their Father’s property. Furthermore, His followers also become children who share God’s / Jesus’ – the Patron’s – life by sharing His joy. The climax of the life sharing on earth is in the Lord’s Supper by which they share His blood and body raised from death. This will be experienced in its fullness when He comes again (cf. Matt. 25:14-30).

In the Kingdom of Heaven, the socio-economic organic family resulting from Jesus’ work, all the children of the Kingdom are in charge of developing, increasing, using, and exercising the stewardship of the Talents / possessions / wealth given by God the Patron as their inheritance (Matt. 25:14-30). In Matthew 20:20-28 (compare Mark 10:35-45), such diaconal work is founded on and is a continuation of the work done by Jesus Christ. As expressed earlier, the Talents / property / resources entrusted by God to people are to be increased both in quality and in quantity for the benefit of the increasing population (cf. Gen. 1:26-30; Matt. 24:45ff.; etc.). That is to say, people, in the church and in society, are included in the wealth / resources entrusted by God to be developed in every aspect of life (cf. Matt. 9:37-38; 10:1ff.; John 21:15ff.). This implies carrying out diaconal work / service with love, such as teaching, preaching, healing, performing charity work of various kinds, etc. (cf. Matt. 10:1ff.; 28:18–20). It is worth noting that setting people free from the grasp of poverty and the like, or showing kindness to them, does not only consist in healing them or giving them something or sharing possessions with them, but it also involves teaching them and improving their abilities. The aim is to enable them to face, develop, and improve their living conditions, and also increase the Talents / property / wealth given them by God as their inheritance. In this manner, they carry out and continue Jesus’ work (cf. Acts 1:5-8; 2 Cor. 3:6; 5:20; Eph. 6:20; etc.) with Him (cf. Matt. 28:18-20; Mark 16:19-20) and under the guidance of His Spirit (cf. Rom. 8:14; Gal. 5:22ff.).

The first Christian churches exemplified all of this according to God’s plan in Jesus Christ (cf. Eph 2:11-22), using the various abilities and gifts given them by God to carry out such tasks (Rom. 12 and 1 Cor. 12; etc.). All the believers broke and ate bread in what is called ἀγάπη (agápē, cf. Eng. table fellowship)205 (Acts 2:43-47; 20:7; cf. 1 Cor. 10:14-18; 11:17-34). They had everything in common (Acts 2:43-47; 4:32-34). The churches who had spiritual possession or wealth (i.e., the Good News of the Cross) gave much importance to sharing and preaching it to those who did not possess it (cf. Rom. 1:16-17). Those who had material possessions / wealth shared them with those who did not have any (cf. 2 Cor 8-9; Gal. 6:10; John 9:4; 12:35).

In the seven letters which have undeniably been written by Paul (Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians, and Philemon), the words “brother / sister” (ἀδελφός [adelphós], Eng. brother / ἀδελφή [adelphē], Eng. sister) are used 118 times for addressing fellow Christians. They were not just words but demonstrated in their way of life, work, behaviour, and relationship as children of God. They put brotherly love (φιλαδελφία [ philadelphía], Eng. brotherly love, fraternity, solidarity, communality, sociability206 ) into practice (e.g., Rom. 12:10; 1 Thess. 4:1-7). They also showed brotherly love by performing various practical services, especially to members of the Christian church that they considered their new holy family (e.g., Gal. 6:10; cf. 1 Thess. 5:15, Tit. 3:8), and by practicing hospitality to one another and to strangers. Although the word for hospitality (φιλόξενος [ philóxenos], Eng. host, hospitable ; φιλοξενία [ philoxenía], Eng. hospitalit y)207 occurs only five times in the NT (Rom. 12:13; Heb. 13:2; 1 Tim 3:2; Tit. 1:8; 1 Pet. 4:9), putting it into practice within the church was given much importance. For example, in Paul’s letters mentioned above, he urged the church and the Christians to receive him, his fellow workers, and other Christian messengers (Rom. 16:1; 1 Cor. 16:5-9). In Romans 14-15, for example, Paul reiterated exhortations for table fellowship to show such mutual love and community of possessions and life, especially to those who did not possess anything for various reasons mentioned earlier pertaining to social problems. 208

Today’s church ought to live in the same way. The acquisition, use, improvement, and stewardship of Talents / resources / wealth, which are an inheritance from God to His children, are indeed the responsibility of the church; resources include the church as one body, human beings, and their environment. If put into practice, and done with love and in a spirit of service by members of God’s family, these constitute the basis for the church’s autonomy, leading towards common funds and mutual assistance, etc.

CHAPTER FOUR: