The blind leading the blind

THE BLIND LEADING THE BLIND
EDITED BY GLENN PEASE
Matthew 15:14 14Leavethem; they are blind guides. If
the blind lead the blind, both will fall into a pit."
Luke 6:39 39He also told them this parable:"Can the
blind lead the blind? Will they not both fall into a pit?
the blind leading the blind
an expressionwhich describes a situation where there is confusionor lack of
direction.
"eversince that company got new management, it's been like the blind leading
the blind over there."
BIBLEHUB RESOURCESFOR MATT. 15:14
Pulpit Commentary Homiletics
"blind Leaders Of The Blind."
Matthew 15:14
W.F. Adeney
This is a startling image, vividly suggesting to our minds a most deplorable
condition of society. While it was especiallytrue of the official teachers of

Israelin our Lord's time, it has never ceasedto have an application to
somewhatsimilar men. It may be applied to heathen priests, to the benighted
leaders of superstition in mediaeval Europe, and, alas!to many in
Christendom today who essayto guide others though they themselves cannot
see the way of life.
I. THE BLIND LOOK FOR LEADERS. The consciousness ofinability and
the confessionofit may not be recognizedby superficialobservers, because a
certain surface pride tries to veil the deep diffidence and the yearning hunger
for guidance that really inhabit the souls of men. The blindness of the
multitudes that "knew not the Law" was but a shadow of the blindness of
mankind generally. Ignorant of God, unable to comprehend itself, lost in the
wilderness of thought, the mind of man seems to be eyeless, orat best dim-
sighted and confusedin its attempt to grasp spiritual truth.
II. THE BLIND MAY BE DECEIVED IN THEIR LEADERS. Their very
blindness puts them under a disadvantage in judging of the worth of those
who offer to guide them. Sounding words are no proofs of clearvision. Yet too
often teachers have been acceptedon their own terms and accreditedby their
self-assertions. Nevertheless, whenone who sees arrives, it is possible for him
and others to detect a mistake. The common people who heard Jesus gladly
quickly perceivedthat his teaching had an authority which that of the scribes
lacked.
III. THE RESPONSIBILITYOF THE LEADERS OF THE BLIND IS MOST
SERIOUS. Theyare trusted men, and in proportion to their acceptance of
confidence will be their responsibility. If they fail to carry out their promises
their charges will suffer. But they too will fall into trouble. Men cannot guide
others wrongly without going wrong themselves. Their fatal mistake is to
pretend to be leaders of souls while they themselves are benighted, for it is
possible to refuse the responsible function and to take the lowerand humbler
place of the blind who need guidance.
IV. IT IS MOST IMPORTANT THAT RELIGIOUS TEACHERS SHOULD
KNOW THE TRUTH THEY ARE CALLED UPON TO TEACH. This idea is

so obvious that it seems to be a waste of words to state it. Yet it is constantly
ignored.
1. Specialtraining is needed. In the present day the air is laden with questions
concerning the foundations of the faith, and no one is fit to be a teacherof
others who is not prepared to meet those questions. Though some of them may
not be readily answered, atleastthe teachermust know how to give some
guidance to the inquirer in his perplexity.
2. Divine light is needed. It is not enoughfor the teacherto have been trained
in theologicalstudies. These may have left him in a midnight darkness;and
they will do so if he has not opened his soul to the light of God.
V. THE ONLY SAFE GUIDE IS JESUS CHRIST. He has clearvision, and he
leads surely through all difficulties. We lean on the teaching of ignorant men
when we might go straight to the teaching of Christ. With the Light of the
world shining upon our path, we should be able to see, and yet this will not be
possible if we are blind. Now, it is the great work of Christ not merely to guide
the blind, but to give them sight, so that they may see their way and follow
him by their own vision of truth. - W.F.A.
Biblical Illustrator
They be blind leaders of the blind.
Matthew 15:14
Blind guides
Bishop Ryle.
The bankrupt who asks a bankrupt to sethim up in business again, is only
losing time. The pauper who travels off to a neighbouring pauper, and begs
him to help him out of difficulties, is only troubling himself in vain. The
prisoner does not beg his fellow-prisonerto set him free. The shipwrecked
sailordoes not call on his shipwreckedcomrade to place him safe ashore. Help
in all these casesmust come from some other quarter. Reliefin all these cases

must be sought from some other hand. It is just the same in the matter of
cleansing awayyour sins. So long as you seek it from man, you seek it where it
cannot be found.
(Bishop Ryle.)
Mutual ruin
M. Henry.
The falling of both togetherwill aggravate the fall of each;for they that have
thus increasedeachother's mutual sin will mutually exasperate eachother's
ruin.
STUDYLIGHT RESOURCESFOR MATT. 15
Adam Clarke Commentary
Let them alone - Αφετε αυτους, give them up, or leave them. These words
have been sadly misunderstood. Some have quoted them to prove that blind
and deceitful teachers should not be pointed out to the people, nor the people
warned againstthem; and that men should abide in the communion of a
corrupt Church, because that Church had once been the Church of God, and
in it they had been brought up; and to prove this they bring Scripture, for, in
our presenttranslation, the words are rendered, let them alone:but the whole
connectionof the place evidently proves that our blessedLord meant, give
them up, have no kind of religious connectionwith them, and the strong
reasonfor which he immediately adds, because they are blind leaders. This
passagedoes notat all mean that blind leaders should not be pointed out to
the people, that they may avoid being deceivedby them; for this our Lord
does frequently, and warns his disciples, and the people in general, againstall
such false teachers as the scribes and Pharisees were;and though he bids men

do that they heard those say, while they sat in the chair of Moses,yethe
certainly meant no more than that they should be observantof the moral law
when read to them out of the sacredbook:yet neither does he tell them to do
all these false teachers said;for he testifies in Matthew 15:6, that they had put
such false glossesonthe law, that, if followed, would endangerthe salvationof
their souls. The CodexBezae, for αφετε αυτους, has αφετε τους τυφλους, give
up these blind men. Amen! A literal attention to these words of our Lord
produced the Reformation.
Probably the words may be understood as a sort of proverbial expressionfor -
Don't mind them: pay no regard to them. - "They are altogetherunworthy of
notice."
And if the blind lead the blind - This was so self-evident a case that an apter
parallel could not be found - if the blind lead the blind, both must fall into the
ditch. Alas, for the blind teachers, who not only destroy their own souls, but
those also of their flocks!Like priest, like people. If the minister be ignorant,
he cannot teachwhat he does not know; and the people cannotbecome wise
unto salvationunder such a ministry - he is ignorant and wicked, and they are
profligate. They who even wish such God speed; are partakers of their evil
deeds. But shall not the poor deceivedpeople escape? No:both shall fall into
the pit of perdition together;for they should have searchedthe Scriptures,
and not trusted to the ignorant sayings of corrupt men, no matter of what sect
or party. He who has the Bible in his hand, or within his reach, and canread
it, has no excuse.
The Biblical Illustrator
Matthew 15:14
They be blind leaders of the blind.
Blind guides
The bankrupt who asks a bankrupt to sethim up in business again, is only
losing time. The pauper who travels off to a neighbouring pauper, and begs

him to help him out of difficulties, is only troubling himself in vain. The
prisoner does not beg his fellow-prisonerto set him free. The shipwrecked
sailordoes not call on his shipwreckedcomrade to place him safe ashore. Help
in all these casesmust come from some other quarter. Reliefin all these cases
must be sought from some other hand. It is just the same in the matter of
cleansing awayyour sins. So long as you seek it from man, you seek it where it
cannot be found. (Bishop Ryle.)
Mutual ruin
The falling of both togetherwill aggravate the fall of each;for they that have
thus increasedeachother’s mutual sin will mutually exasperate eachother’s
ruin. (M. Henry.)
Coffman's Commentaries on the Bible
Let them alone;they are blind guides. And if the blind guide the blind, both
shall fall into a pit.
Let them alone - that is the admonition of Christ with reference to the worldly
wise, sociallyprominent, sophisticated, unscrupulous, hypocritical religious
leaders. The apostles would have been able to do the Phariseesno good, and
there was a grave possibility the Pharisees woulddo the apostles harm by
damaging their faith. The child of God today should heed the same
admonition with reference to the same kind of persons. Spiritual darkness and
sin are set forth in this place under the figure of blindness, a symbol often so
used in the Bible (2 Peter1:9, etc.).
John Gill's Exposition of the Whole Bible
Let them alone,.... Have nothing to say, or do with them; do not mind their
angerand resentment, their reproaches andreflections, nor trouble
yourselves at the offence they have taken; if they will go, let them go;they are
a worthless generationofmen, who are not to be regarded, hearkenedto, nor
to be pleased;it matters not what they say of me, and of my doctrine:

they be blind leaders of the blind; the people that hearkento them, and are
followers of them, are "blind", as to any true sense ofthemselves, their state,
and condition by nature; as to any spiritual, saving knowledge ofGod; as to
any acquaintance with the Messiah, andthe method of salvationby him; as to
the Spirit of God, and the work of grace, regeneration, andsanctification
upon the soul; as to the Scriptures of truth, and doctrines of the Gospel;and
the "leaders"ofthem were as "blind" as they: by whom are meant the
Scribes and Pharisees, the learned doctors and rabbins of the Jewishnation;
who thought themselves very wise and knowing, yet they were blind also;and
none more than they. It was an old traditionF7 among the Jews,
"that there should be "blind teachers" atthe time when God should have his
tabernacle among them.'
This was predicted, in Isaiah42:19 and all such leaders and teachers are
blind, who, notwithstanding their natural abilities, and acquired parts, are in
a state of unregeneracy;and have nothing more than what they have from
nature, or have attained to at school;and as apparently all such are, who lead
men from Christ, to mere morality, and to a dependence upon their own
righteousness forjustification, which was the darling principle of the blind
leaders in the text.
And if the blind lead the blind, both shall fall into the ditch; of ignorance and
error, immorality and profaneness, distress, if not despair, temporal ruin and
destruction; which was notoriouslyverified in the Jewishpeople, and their
guides: and of eternaldamnation, the lake which burns with fire and
brimstone; what else canbe expected?
Commentary Critical and Explanatory on the Whole Bible
Let them alone:they be blind leaders of the blind. And if the blind lead the
blind, both shall fall into the ditch — Striking expressionof the ruinous effects
of erroneous teaching!

People's New Testament
Let them alone. The Pharisees. His disciples were troubled by their
opposition.
They be blind leaders of the blind. They pretend to be spiritual guides of the
people, while spiritually blind themselves. The blind are unsafe guides of the
blind.
Robertson's WordPictures in the New Testament
They are blind guides (τυπλοι εισιν οδηγοι — tuphloi eisin hodēgoi). Graphic
picture. Once in Cincinnati a blind man introduced me to his blind friend. He
said that he was showing him the city. Jesus is not afraid of the Pharisees. Let
them alone to do their worst. Blind leaders and blind victims will land in the
ditch. A proverbial expressionin the O.T.
Wesley's ExplanatoryNotes
blind, both shall fall into the ditch.
Let them alone — If they are indeed blind leaders of the blind; let them alone:
concernnot yourselves about them: a plain direction how to behave with
regard to all such. Luke 6:39.
Abbott's Illustrated New Testament
Let them alone;do not regard their displeasure.

Calvin's Commentary on the Bible
14.Letthem alone. He sets them aside as unworthy of notice, and concludes
that the offense which they take ought not to give us much uneasiness. Hence
has arisenthe distinction, of which we hear so much, about avoiding offenses,
that we ought to beware of offending the weak, but if any obstinate and
malicious person take offense, we ought not to be uneasy; for, if we
determined to satisfy all obstinate people, we must bury Christ, who is the
stone of offense, (1 Peter2:8.) Weak persons, who are offended through
ignorance, and afterwards return to just views, must be distinguished from
haughty and disdainful men who are themselves the authors of offenses. It is
of importance to attend to this distinction, in order that no one who is weak
may be distressedthrough our fault. But when wickedmen dash themselves
through their obstinacy, let us walk on unmoved in the midst of offenses;for
he who spares not weak brethren tramples, as it were, under foot those to
whom we are commanded to stretch out the hand. It would be idle to attend to
others, whom we cannot avoid offending, if we wish to keepthe right path;
and when, under the pretext of taking offense, they happen to fall off and
revolt from Christ, we must let them alone, that they may not drag us along
with them. (408)
They are blind leaders of the blind. Christ means that all who allow
themselves to be driven hither and thither at the disposalof those men will
miserably perish; for when they stumble on a plain road, it is evident that they
are willfully blind. Why then should any one allow himself to be directed by
them, exceptthat he might fall into the same ditch? Now Christ, who has risen
upon us as the Sun of righteousness, (Malachi4:2,)and not only points out the
road to us by the torch of his Gospel, but desires that we should keepit before
us, justly calls on his disciples to shake off that slothfulness, and not to
wander, as it were, in the dark, for the sake ofgratifying the blind. (409)
Hence also we infer that all who, under the pretense of simplicity or modesty,
give themselves up to be deceivedor ensnaredby errors, are without excuse.

James Nisbet's Church Pulpit Commentary
UNCONSCIOUS BLINDNESS
‘Let them alone:they be blind leaders of the blind. And if the blind lead the
blind, both shall fall into the ditch.’
Matthew 15:14
The pathos of the perverted conscience,ofthe misdirected sincerity, of
disastrous loyalty! Here, in a vivid picture, we see and feelthe misery of it all.
It is the Pharisee who suggestedthe picture.
I. The blind leader.—OurLord is thinking, not of some poor, pitiful man shut
up in his blindness, and humbly, tentatively feeling his way along with
creeping bewildered steps; but of the man who has no notion that he is blind.
On the contrary, he believes himself to be the one personwho sees. This is the
type—some man fitted apparently to show others the way, to direct their
course, to point the goal. He is a man born to lead; only he is blind. He cannot
take the true measure of things.
II. The Pharisee had so much in him to give him that amazing dominance over
the popular imagination and conscience, whichis so strikingly portrayed in
our Gospels. He was relentlesslysincere in his adherence to the faith and the
discipline of the fathers. He had no other object in life but to extend the
sphere of the Holy Kingdom, and would compass sea andland to make one
proselyte. So strong, so capable, so masterful was his Pharisaism. It carried all
along with it.
III. Man must bend himself to this truth if he would live. The text hits an
Englishman very hard. It passes criticismon that which he too often takes as
his lastword. ‘I did what I thought right.’ That is the Englishman’s ultimate
position. ‘I obeyed my conscience.’‘I actedup to my own standard of duty.’
‘What more could I do?’ So he triumphantly asserts andretorts. But our
Lord has a further question to ask. ‘Why had you a conscience, whichgave so
false or poor a verdict?’ You followed your conscience.Yes, but your
consciencewas darkened;it had no hold on the light; it pronounced in

ignorance of the realities;it never detectedthe true issue; it had no eyes for
the vision. Why was that?
IV. The one vital question pressedhome by our Lord upon eachone of us is
not: ‘How do you stand to yourself? Do you satisfy your own standard?’But,
‘How do you stand to the realities of eternallife? Do you satisfy God?’He
drives the urgent question home againand again. That is why He loathes, with
such a peculiar hatred, the self-complacencyof the righteous. Be quite sure
that you are blind! Our Lord never condemns us for being blind, but only for
refusing to recognise it. Detectyour own blindness, condemn it, confess it, and
you are saved! The blindness which is your bane becomes your boon. It is
your bane, for it withholds from you the sight of the glory which even now
enwraps you. But it becomes your boon, because in discovering and
recognising that you are blind, you are, by that very act, proved to be in true
relation to the Eternal.
Canon H. Scott Holland.
Illustrations
(1) ‘Religious persecutors, Romanor Puritan, did it always for the best. They
obeyed rigidly the law of their highest conscience.Neitherthe Inquisition, nor
Cromwell, doubted for a moment the voice that bade them slay. Rather, they
were honest beyond their fellows. They went so far in crime, and cruelty,
because they were more resolute in following up their own convictions than
others. Yet the verdict againstthem is given out. Why did they arrive at
convictions that were in such flagrant defiance of God’s will? Why had they
got so far out of the right way?’
(2) ‘A philosopher at Florence could not be persuadedto look through one of
Galileo’s telescopes, lesthe should see something in the heavens that would
disturb him in his belief of Aristotle’s philosophy. Thus it is with many who
are afraid of examining God’s Word, lest they should find themselves
condemned.’
John Trapp Complete Commentary

14 Let them alone: they be blind leaders of the blind. And if the blind lead the
Ver. 14. Let them alone] A dreadful doom; like that, Hosea 4:14;"I will not
punish your daughters when they commit whoredom," &c. No so great
punishment as not to be punished. And, Hosea 4:17; of that same chapter,
"Ephraim is joined to idols, let him alone:" q.d. he hath made a match with
mischief, he shall have his belly full of it. Never was Jerusalem’s conditionso
desperate as when God said unto her, "My fury shall depart from thee, I will
be quiet, and no more angry," Ezekiel16:42. A man is ever and anon
meddling with his fruit trees, paring and pruning, &c.;but for his oaks, and
other trees of the forest, he lets them alone, till he comes, once forall, with his
axe to fell them.
Both shall fall into the ditch] Though the blind guides fall undermost, and
have the worstof it.
Thomas Coke Commentary on the Holy Bible
Matthew 15:14. They be blind leaders, &c.— "Teachers who foolishly think to
lead their disciples to perfection by the observationof precepts wherein there
is not the smallestdegree of true piety; and who will not be convincedof the
contrary: for which cause, both the guides and the guided, who prefer
ignorance to knowledge,and superstition to religion, shall fall into the ditch of
eternal perdition. Therefore let them alone;concernnot yourselves about
them."
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament

Matthew 15:14. ἄφετε αὐτούς]Let them alone, dismiss them from your
thoughts! Comp. Soph. Phil. 1043 (1054):ἄφετε γὰρ αὐτὸν, μηδὲ
προσψαύσητʼἔτι. “Indignos esse pronuntiat, quorum haberi debeat ratio,”
Calvin.
In the application of the generalsaying:τυφλὸς δὲ τυφλὸν, etc., the falling into
a ditch (cistern, or any other hole in the earth, as in Matthew 12:17) is to be
understood as a figurative expressionfor being castinto Gehenna. These blind
teachers, whoseminds are closedagainstthe entrance of divine truth (comp.
Matthew 23:16; Romans 2:19), are with their blind followers hopelesslylost!
Observe what emphasis there is in the fourfold repetition of τυφλοί, etc. The
very acme of Pharisaic blindness was their maintaining that they were not
blind, John 9:40.
Johann Albrecht Bengel's Gnomonof the New Testament
Matthew 15:14. ἄφετε αὐτούς, let them alone)Do not regard(690)them.—
ὁδηγοὶ, guides)see Isaiah9:16.(691)
Matthew Poole's EnglishAnnotations on the Holy Bible
Ver. 13,14. Everyplant may be understood of doctrines, practices, orpersons.
These scribes and Pharisees are a wretchedgeneration, that are gotinto the
sheepfoldnot at the door; my Fathernever sent them, they are crept in at the
windows, they are plants gotinto my garden, which my Father never planted
there, and they must be rootedup.
Let them alone, they are incorrigible, and blinded by their own interest
againstany conviction or instruction: as, Hosea 4:17, Ephraim is joined to
idols; let him alone: so these men are joined to their superstitious traditions; I
will not concernmyself with them. They are pretended leaders of the blind,
Romans 2:19, but themselves are blind. I pity the poor people, for while the
blind lead the blind they both fall into a ditch. An ignorant and unfaithful
ministry is the greatestplague Godcan send amongsta people.

Justin Edwards' Family Bible New Testament
Let them alone;regard not what they say, and have nothing to do with them.
Cambridge Greek Testamentfor Schools andColleges
14. ὁδηγοί εἰσιν τυφλοὶ τυφλῶν. The proverb which follows is quoted in a
different connection, Luke 6:39; cp. also ch. Matthew 23:16.
εἰς βόθυνον πεσοῦνται. Palestine aboundedin dangers of this kind, from
unguarded wells, quarries, and pitfalls; it abounded also in persons afflicted
with blindness. See note ch. Matthew 9:27.
Whedon's Commentary on the Bible
14. Let them alone — Leave them to their own inveterate folly. Their will is
determined, and their purpose is fixed to ignore the truth and to deceive the
people. Blind lead… fall into the ditch — A proverbial expression. Both
seducerand seducedshall perish.
PeterPett's Commentary on the Bible
“Let them alone. They are blind guides. And if the blind guide the blind, both
will fall into a pit.”
In contrastthe Pharisees mustbe left to themselves, forthey are blind guides,
and anyone who follows them will, with them, fall into a ditch. It would seem
that the Pharisees did actually claim to be ‘guides to the blind’. But Jesus’
picture is vivid. There was a greatdeal of blindness in the ancient world, and
very little help for the blind. The blind very often did lead the blind, for no
one else would. And the consequence wouldoften be disastrous for there were
many unseen pits around. In the same way, says Jesus, these men who claimed
that they could see, and who offered to lead those who were religiouslyblind,

were in fact blind and would only lead men into a spiritual ditch. And that is
why He was revealing their blindness. ‘Forjudgment I came into this world,
that those who see not might see, and that those who see may become (be
revealedas) blind’ (see John 9:39-41). This idea of spiritual blindness is a
constanttheme of Jesus (Matthew 13:15;Matthew 23:16; Matthew 23:24;
John 9:39-41), as it was of the prophets.
Schaff's Popular Commentary on the New Testament
Matthew 15:14. Let them alone. His disciples are not to begin an attack upon
the Pharisees. Error, if let alone, defeats and destroys itself. Let it work out its
self-destructive results!
They are blind guides. They profess to be teachers, but have themselves no
spiritual sight. If then the blind guide the blind, those who follow such are of
course blind also.
Beth shall fall into the pit, which lies in their path; from the nature of the case
a pit of destruction. Here the effecton the persons is spokenoil Discussions
and controversies are to be instituted by Christians with the sole purpose of
saving men, the defeatof false doctrine being left to its own self-destructive
tendency.
As Luke (Luke 6:39) in his report of the Sermon on the Mount, gives the same
figure in a different connection, we may infer that it became proverbial in our
Lord’s teachings. The generalprinciple is obvious, but it admitted of various
applications. Here it is used to enforce a lessonof patience;in Luke it is
connectedwith instruction about harsh judgments.
The Expositor's Greek Testament

Matthew 15:14. ἄφετε: the case hopeless,no reform possible;on the road to
ruin.— τυφλοί εἰσιν ὁδηγοί:the reading in (92) is very laconic = blind men are
the leaders, the suggestionbeing: we know what happens in that case. The
point is the inevitableness of ruin. What follows expresseswhathas been
already hinted.— τυφλὸς δὲ τ. ἐ. ὁδ.: if blind blind lead; ὁδηγῇ, subjunctive,
with ἐὰν as usual in a present generalsupposition.— ἀμφότεροι,both: Rabbis
or scribes and their disciples. Christ despaired of the teachers, but He tried to
rescue the people; hence Matthew 15:10-11.
JosephBenson's Commentaryof the Old and New Testaments
Matthew 15:14. Let them alone — Do not trouble or concernyourselves about
their censures:neither court their favour nor dread their displeasure, nor
much care though they be offended. Seek not to please a generationof men
that please not God, 1 Thessalonians 2:15;and will be pleasedwith nothing
less than absolute dominion over your consciences. Theybe blind leaders of
the blind — Teachers,who foolishly think to leadtheir disciples to heavenby
the observationof precepts wherein there is not the smallestdegree of true
piety, and will not be convinced of the contrary, being grosslyignorant of
divine things, and strangers to the spiritual nature of God’s law; and yet so
proud, that they think they see better than any others, and therefore
undertake to be leaders of others. And if the blind lead the blind, both shall
fall into the ditch — The guides and the guided, the blind leaders and the
blind followers, shallperish together. Bothwill be involved in the general
desolationcoming upon the Jews, and both will fall into the ditch of eternal
destruction. We find, Revelation22:15, that hell is the portion of those that
make a lie, and of those that love it when made. The sin and rain of the
deceivers will be no security to those that are deceivedby them. “Thoughthe
leaders of the people cause them to err, yet they that are led of them are
destroyed,” Isaiah9:16; because they shut their eyes againstthe light which
would have rectified their mistake. Hence “it follows,” says Dr. Whitby, “that
sometimes the multitude neither ought, nor can, without their utmost peril,

follow the guidance of their ecclesiasticalsuperiors;” or, as he expresses
himself afterward, believe, or comply with their rules, “because itis their duty
never to follow them into the ditch.” “Learnhere,” says Burkit, “1st, that
ignorant, erroneous, and unfaithful ministers are the heaviestjudgment that
can befall a people; 2d, that the following of such teachers and blind guides
will be no excuse to people another day, much less free them from the danger
of eternal destruction.”
George Haydock's Catholic Bible Commentary
Let them alone. It must not be hence inferred, that he desired not the
conversionof the Scribes and Pharisees. He only says:if, through their own
perversity, they choose to take scandal, let them do it; we must not neglectto
teachthe truth, though it displease men. (St. Jerome) --- When, says St.
Gregory, we see scandalarise from our preaching truth, we must rather
suffer it to take place than desertthe truth. Our Lord says they are blind, let
us leave them. For the land which has often been wateredwith the dews of
heaven, and still continues barren is deserted. Behold your house shall be left
desolate. (Luke xiii. 35) And Isaias (v. 6.) says, It shall not be pruned, and it
shall not be digged, but briers and thorns shall come upon it; and I will
command the clouds to rain no more rain upon it. For, although God never
refuses man grace sufficientto enable him to rise, if he pleases,yet he
sometimes denies such assistanceas wouldrender his rise easy. The state of a
sinner is then desperate indeed, when Christ tells his disciples to leave him.
For as the Sodomites were destroyed, so soonas Lot, who was just and good in
the sight of God, had departed from them, and as Jerusalemwas laid waste
when Jesus wentout of it, (for he suffered without the gates)so the sinner is in
a very dangerous state, when he is left by the ministers of religion as one
infected with a mortal distemper. (Paulus de Palacio)
E.W. Bullinger's Companion Bible Notes
they be, &c. Figure of speechParoemia. App-6.
if, &c.:i.e. experience will show it. App-118.

Commentary Critical and Explanatory on the Whole Bible - Unabridged
blind, both shall fall into the ditch. Striking expressionof the ruinous effects
of erroneous teaching!
The Bible Study New Testament
Don't worry about them. Don't be concernedby the hurt feelings and the
opposition of the Pharisees and teachers ofthe Law. They are blind leaders.
They claim to be spiritual guides, but they cannotfind their own way, much
less lead others.
Ellicott's Commentary for English Readers
(14) They be blind leaders of the blind.—It would appear from Romans 2:19
that the phrase was one in common use to describe the ideal of the Rabbi’s
calling. Now they heard it in a new form, which told them that their state was
the very reverse of that ideal. And that which was worstin it was that their
blindness was self-chosen(Matthew 13:15), and that they were yet all
unconscious ofit, and boastedthat they saw (John 9:41).
If the blind lead the blind, both shall fall into the ditch.—The proverb was
probably a familiar one (it is given in St. Luke 6:39 as part of the Sermon on
the Plain), but, as now spoken, it had the characterof a prophecy. We have
but to read the Jewishhistorian’s accountof the years that precededthe
destruction of Jerusalemto see what the “ditch” was towards which teachers
and people were alike blindly hastening. Bitter sectarianism, andwild dreams,
and baselesshopes, and maddened zeal, and rejection of the truth which alone
had powerto save them, this was the issue which both were preparing for
themselves, and from which there was no escape.

Treasuryof Scripture Knowledge
Let
Hosea 4:17; 1 Timothy 6:5
they
23:16-24;Isaiah 9:16; 42:19;56:10; Malachi2:8; Luke 6:39
And if
Jeremiah5:31; 6:15; 8:12; Ezekiel14:9,10;Micah3:6,7; 2 Peter2:1,17;
Revelation19:20;Revelation22:15
E.M. Zerr's Commentary on SelectedBooksofthe New Testament
Let them alone is defined by Thayer, "c. to let go, let alone, let be; to
disregard." It means for the disciples not to lose any time or spend any efforts
on them as it would be useless.A further reasonfor ignoring them was the
danger involved in following or associating withthem. They were blind
leaders and those who would follow them are as blind as they. That would
mean that all of them would share the same fate and fall into the ditch or go
astray.
END OF STUDYLIGHT RESOURCES
Blind Guides

Contributed by Mitchell Muller on Jan6, 2016
Matthew 15:1-20
Blind guides
Up until now Jesus has been mainly ministering in Galilee. This is not Judah,
where Jerusalemis, so these scribes and Phariseesare a specialdelegation
come to look at Jesus forthemselves.
So it starts out on the wrong foot right away. These scribes andPharisees are
upset that the disciples do not observe the rigid and extensive ritual of
washing the hands.
That these beliefs are not scripture is admitted to by the Phariseesthemselves
when they say, “the tradition of the elders”. They do not even pretend that
they are quoting scripture, in factthey clearly saythat they are holding to the
traditions of the elders.
The answerof the Lord shows us that doctrines of men will and often are
elevatedto the level of God´s word.
They said, The traditions of the elders.(vs.2)Jesussaid, the commandments of
God. (vs.3)
Jesus is putting the 2 in direct opposition.
I wonder that Jesus was so harshwith his reply; he was not subtle in the least.
In fact later the 12 mention the factthe Pharisees were offendedby Jesus. I
believe Jesus took offense withthem because these were a people that declared
others to be unclean or unacceptedbased on the doctrines of men, thereby
denying access to God.
Vs. 6 - Tradition makes the Word of God of no affect
What does God say? His word says, Honor thy father and mother. That is the
clearcommand of the Lord.
Vs. 4 – God commanded…

Vs. 5 But ye say… The Jewishpeople of Jesus’ day had a wayto getaround
the command to honor your father and mother. If they declared that all their
possessionsorsavings were it is a gift, speciallydedicatedto God, they could
then say that their resources were unavailable to help his parents.
Through this, someone couldcompletely disobey the command to honor his
father and mother, and do it while being a hymn singing member of the local
church.
Proverbs 28:24
How? How does tradition make the word of God of no affect?
a. By elevating a source of commentary to the same level as the word of God
Sermon Collectionof the Week
Full access to weeklycuratedlists with sermons, illustrations, and new media.
Free With PRO →
Vs. 6... Thus have ye made the commandment of God of none effectby your
tradition.
For the Pharisee the Mishna was authoritative. It compiled the oraltraditions
into a single text. Understand that the Mishna wasn´ta book of writings
devoted to theologicalissues,not so much anyways. It was primarily
concernedwith interpretations. It was a commentary on what the law meant
or signified.
One thing I know about and have seenfirsthand is that eventually you will
serve the idea that dominates you. You will eventually fashionyourself after
your idol. Somewhere down the line, some greattruth (or some greatlie) will
bring you under its spell. From then on you are loyal to that line of thought
and all of your theology will be controlledby it.
Commentaries have a tendency to influence men that way.

That is what happened to the Pharisees – all of their understanding came
from the Mishna, their habits, their daily dictates, their dealings with others,
everything.
Now, books are not altogethera bad thing. I have many books, mostpastors
do, in fact
most of us have been encouragedto build a goodbalancedlibrary. Yet, there
needs to be a realization at some point that books are just books and that the
wisestman that ever lived said, be admonished: of making many books there
is no end; and much study is a weariness ofthe flesh.
Listen to that – studying the writings of men will wearyou out. But studying
the words of God will refresh you, energize you, and give you life. The words I
speak unto you they are spirit and they are life (John 6:63)
Only the word of God converts the soul, only the word of God makes the
simple wise, only the word of God rejoices the heart, only the word of God
enlightens the eyes, only the word of Godendures forever.
Jesus said, man shall not live by bread alone, but by every word of God.
Psalms119:103says, How sweet are THY words to my taste…
Unfortunately, the words of men and the words of Godget all jumbled up
togetherand we understand that one is not the same as the other, but the
mind has a harder time distinguishing betweenthe two.
The Pharisees fellinto this and they made the word of God no affect because
they could not read it apart from hold that the Mishna had on their minds..
Paul said that the best commentary on the Bible is the Bible, he said 1 Cor
2:13 Which things also we speak, not in the words which man's wisdom
teacheth, but which the Holy Ghost teacheth;comparing spiritual things with
spiritual.
If and when you think about it, Jesus never once appealedto any writings of
men outside of the scripture. Not ever, not once. He said, As it is written.
Moses saith. Isaias saith. What saith the scriptures? It was never my Bible

College says, my pastorsays, my favorite author says, the guy on the radio
says, my teacherin Sunday school….
b. Secondly, traditions make a man blind to truth
Vs. 14 Let them alone: they be blind leaders of the blind. And if the blind lead
the blind, both shall fall into the ditch.
Jesus says lateron in the text that the Pharisees were blind leaders of the
blind. And he
said, Let them alone. (vs.14). Jesus saidthat every plant not planted by the
Father will be
rooted up. In other words, Christ knew that the Pharisees wouldnot last and
would
eventually fall under the weight of their own unbiblical foundation. Paul said
that the real
followerof God is rooted and grounded in Christ, the word of God says that
For other
foundation can no man lay than that is laid, which is Jesus Christ.
So the Pharisees were blind to the truth of Jesus as they had no biblical
foundation, no real truth, only the hollow and dead words of men to follow.
The only book that gives life is the Bible.
Ephesians 3:17, That Christ may dwell in your hearts by faith; that ye, being
rooted and grounded in love,
Colossians 2:7, Rootedand built up in him, and stablished in the faith, as ye
have been taught, abounding therein with thanksgiving.
Free With PRO →
c. Thirdly, tradition makes worship of God a vain act

Vs. 9, But in vain they do worship me, teaching for doctrines the
commandments of men.
By attributing to Godthings that are not so. What happens when traditions,
the doctrines of men begin to influence us in a great waywe begin to attribute
to God things that are not supported by scripture. We begin to develop an un
scriptural view of the Lord and it it does have an effectupon our worship.
What Jesus is saying is that if your view of God is distorted, then your
worship will be as well.
If God is a God who tolerates all acts, no matter what in the name of love,
then what kind of God has been createdin the mind of the worshiper? A God
who does not judge sin.
If God is a God who is only judgmental and full of wrath, then what kind of
God has been createdin the mind of the worshiper? A God who does not love
the sinner.
You see our perspective of how God works will directly affectthe way we
approachhim.
An example, Jesus saidthat when a sinner repents there is rejoicing in heaven.
The Pharisees taughtthat when a sinner is destroyed and tossedinto hell, God
is pleased.
That is 2 very different perspectives one is right, the other is wrong.
Now the thing is that Jesus says that the real problem is a heart problem, and
that is where the trouble lies.
So tradition has the tendency to keepmen awayfrom God, it teachers men to
follow men, it will keepa man blind, it will cause a man to transgress orsin
againstthe commandments of God.
The issue is an issue of the heart –
So after a bit the disciples came to Jesus and askedfor that he declare unto us
this parable.

So Jesus begins to expound even further and explains that the real issue is not
one of traditions as much as it is an issue of the heart.
In the final analysis Jesus says that to eat with unwashen hands defileth not a
man. So after all was said and done, it was neither here nor there this matter
of washing the hands. The original complaint of the Pharisees according to
Jesus was a moot point.
The real issue is where is your heart in these things? He says that the things
that come out of our mouths defile us
Jesus says that evil thoughts defile a man.
Murders defile a man.
Adulteries defile a man.
Fornications defile a man.
False witness defiles a man.
Blasphemies defile a man.
Those are all issues of the heart.
So how can we avoid this pitfall? This falling in line with vain traditions?
1. Recognize the heart is deceitful.
God said that our heart will lead us down the wrong path. The Bible mentions
deceitis in the heart. Haughtiness is found there. Foolishnessis bound up in
the heart. Wickedness finds a home there. The heart is not always the best
gauge for what is right and true.
We all are familiar with Jeremiah17:9, where the Bible says, the heart is
deceitful above all things, and desperatelywicked.
Now, view any sermon on a single page with PRO

Enter your church name and email addess to begin, plus getupdates & offers
from SermonCentral.com. PrivacyPolicy.
Proverbs 28:26, He that trusteth in his own heart is a fool: but whoso walketh
wisely, he shall be delivered.
So we must recognize that the heart is problematic.
2. We need a changedheart.
The only thing I know that will really change a man is the word of God. James
says that we need to receive the word. James 1:21.
Engraft is a word that means a living extension. The word becomes engrafted
in you and it is that which bears the spiritual fruit, Jesus saidthe flesh
profiteth nothing, but the words I speak unto you they are spirit and they are
life. There is no way I can overemphasize the benefit of meditating upon the
word of God.
The Bible speaks ofa heart of stone, that one day God will take awaythe
stony heart and give a heart of flesh. Seedcannot germinate on stone. There is
no ground. In order to spring up a seedneeds earth; it needs the ground of a
heart that is not made of stone, unable to receive the seed.
Meditation is key. You must learn to fix your mind upon the word of God and
meditate upon it. Focus upon it, many think that mediation is emptying your
mind, sitting with your legs crossedand saying Ohmmmm. True meditation is
akin to concentration. It´s paying attention to the details, mulling it over and
over, it is deliberate.
It takes practice and too often Christians give up. They are too distracted, the
mind wanders, and like the song says Prone to wanderLord I feel it. So it will
take some discipline in your life, some changes ofhabit. You might have to
stop listening to some of the radio; getthat out of your head. If your mind is
full of other voices you will never hear the voice of God.
So it will take some time, it will not happen overnight. It takes practice and
discipline.

Look at Psalms 1:2-3, His delight is the word of God; he meditates on it all the
time and look at the result His fruit comes in season. Aseasonis a time, it isn´t
instant fruit, it´s not add water and then presto, he first of all delights in the
word. He desires it like Petersaid, desiring the sincere milk of the word.
This habit has to be cultivated. And unfortunately too many Christians today
simply do not have the patience it requires.
Psalms 57 says, My heart is fixed oh God. It´s fastened, it´s steadfast, it is
focused, it´s single in purpose. It´s available for the Lord.
Free With PRO →
The most practicalway I know of to avoiding becoming pharisaicalis to spend
time in God´s word.
Look with me at Luke 6:45 – treasure is always hidden. The goodman has hid
goodtreasure in his heart. The other man has hidden evil treasure in his
heart. What you deposit there is what will come out. Thy word have I hid in
my heart…
So we spend time hiding the goodtreasure of the word of Godin our hearts,
we make gooddeposits. The abundance of his heart, or in other words, what
his heart is filled with.
MARK A. COPELAND
"THE GOSPELOF MATTHEW"
Blind Leaders OfThe Blind (15:12-14)

INTRODUCTION
1. Who canyou trust regarding religious matters today?
a. Manypeople trust their preacher, priest, orpastor
b. They assume that"a man of God" must be trustworthy
2. Yetthe Bible does notalways speak highlyofreligious leaders...
a. Paulwarnedabout "savagewolves"notsparing the flock ofGod
- Ac 20:29-30
b. Peterwrote of"false teachers" bringing in destructive heresies
- 2Pe 2:1-2
-- Suchmen would knowinglydestroythe people of God
3. Notallthose who misleaddo so knowingly...
a. Jesus toldHis disciples about"blind leaders ofthe blind"
- Mt15:12-14
b. Being "blind" themselves, theymay not be aware ofhow they
misleadothers
4. The endresult is still the same, however...
a. Those misledstill"fallinto the ditch" and are destroyed- Mt
15:14; Isa 9:16

b. Whether led by a "false teacher", orbya "blind leader"
5. Thatwe ourselves mightnot blindly follow a blind leader...
a. Whatare some ofthe characteristics ofa blind leader?
b. How canwe be sure not to be misled by a blind leader?
-- These are the questions we hope to answerinthis study
[While Peterhadmuch to sayabout false teachers (cf. 2Pe 2),Jesus
had much to sayabout blind leaders...]
I. CHARACTERISTICS OF ABLIND LEADER
A. HOLDING TO THE TRADITIONS OF MEN...
1. This was the caseofthe PhariseesinMt 15
2. Theywere willing to put their traditions above God's word
- Mt 15:3,6,9
3. Blindleaders todaywill do the same
a. Teaching as doctrine theirtraditions
b. Notknowing thatwhat they teachcomes fromman, not God
B. MAKING DISTINCTIONSWHERE GOD HAS MADE NONE...
1. This was the caseofthe PhariseesinMt 23, where theyare

called"blind" five times
2. Theymade fine distinctions betweenthe types ofoaths one
could swear- Mt23:16-22
3. Blindleaders willoften do the same today
a. Making fine distinctions so that one need not keepGod's
word
b. Saying some commands ofGodare essential to salvation, and
others not
C. LEAVING COMMANDS OF GODUNDONE...
1. Again, the Pharisees were guiltyofthis, for which they were
called"blind guides"
2. Theyleftundone the "weightier" matters ofGod's law - Mt23:
23-24
a. Theystressedtithing, but neglectedjustice, mercy, faith
b. Thus they would strain out a gnat, but swallow a camel
3. Blindleaders todayoftendo the same, butin reverse...
a. Theyare quick to stress the "weightier" matters, andleave
whatthey considerthe "lighter" things undone
b. But Jesus saidwe shoulddo both, leaving neither undone!
D. FOCUSING ONLYON THE OUTER MAN...

1. The "blindPharisee" workedonlyon the outside - Mt 23:25-28
a. Concernedwithkeeping the traditions of ritual cleansing
b. Willing to put up with extortion, self-indulgence,
hypocrisyand lawlessness
2. Today, blind leaders are happy with the appearance of
success...
a. Big buildings, large crowds
b. Accepting people into the church without challenging them
to true repentance
E. OTHER CHARACTERISTICS...
1. Fromthis passage(Mt23) inwhich Jesus assails the
Pharisees, we gleansome othercharacteristics ofthose who
were blind leaders
2. Summarizing these quickly...
a. Theysayand do not, binding heavy burdens on others - Mt
23:1-4
b. Theydo their works to be seenofmen - Mt 23:5
c. Theylove the attention and special treatmentby others
- Mt23:6-7
d. Theywearreligious titles, thoughJesus condemnedit- Mt
23:8-10

e. Theyfail to truly show the way to the kingdom ofheaven
- Mt23:13
f. They use their religion to make money and impress others
- Mt23:14
g. Theydon't make people better, theymake them worse! - Mt
23:15
h. Theyhonor the men of Godwho went before them, but are
more like those who persecutedthe people ofGod - Mt 23:
29-31
[Sadly, this sounds like many religious leaders today, especiallysome
on TV! If we are notcareful, we caneasilybe ledastrayby them.
This leads to our next point...]
II. HOW NOT TO BE MISLED BYBLIND LEADERS
A. LISTEN TO THEM CAREFULLY...
1. We needto have the same attitude as the Bereans - Ac 17:11
a. WhenPaul came to town, they"receivedthe word with all
readiness"
b. This describes how theylistenedto Paul- paying close
attentionto the things he was teaching

2. We mustfirst give all teachers a fairand careful hearing
a. Seek to understandexactlywhatthey are saying
b. It requires that we be goodlisteners
-- Manyare misledbecause theyhave never learnedto listen
carefully to whatis being taught them! (How welldo you
listen?)
B. SEARCHTHE SCRIPTURESDAILY...
1. This was anothernoble quality ofthe Bereans - Ac 17:11
a. Having listenedcarefully, they then wenthome and compared
whatPaulsaid to the Scriptures
b. Theydid not simply acceptwhateverPaulsaid
2. Unfortunately, many today are Biblicallyilliterate...
a. Theydo not follow along in their Bibles when someone is
teaching orpreaching
b. Theydo not readtheir Bibles daily
-- Failure to do these things leaves one in a blind condition,
unable to discernwhat is the word ofGod, orsome teaching
and tradition of man!
CONCLUSION

1. Whatwill be the end ofblind leaders, andthose who follow them?
a. Like plants, theywill be "uprooted" by the Heavenly Father- Mt
15:13
b. Togethertheywill both "fallinto a ditch" - Mt15:14
c. Thoughvery religious, thinking that they serve the Lord, Jesus
willtell them: "Ineverknew you; departfrom Me, youwho
practice lawlessness!"- cf. Mt7:21-23
2. Who are to blame, if people are misled by blind leaders?
a. The blind leaderwill be held accountable, butnot totally
a. If people are blind, it is only because theyhave closedtheir
owneyes - Mt13:15
Maythe example ofthe Bereans remind us of whatis necessarynotto be
misled by blind leaders, andmay we so see andhearthat whatJesus
saidwill be true of us:
"But blessedare youreyes forthey see, andyour ears forthey
hear; forassuredly, Isayto you that many prophets and righteous
men desired to see whatyou see, anddid not see it, and to hear
what you hear, anddid not hearit." (Mt13:16-17)

blind, both shall fall into the ditch.—Matthew 15:14
Reflection
When Lord Jesus did His work, many people without discernment followed
the Phariseesto commit an unforgivable crime—nailedthe Lord Jesus to the
cross. Finally, they were cursed and punished by God. Obviously, it’s very
important to have discernment regarding people. Following those who are
right can help us walk the right path, otherwise we may walk the wrong path.
Then how should we discern whether leaders are qualified? God’s words say,
“The work of an unqualified workerfalls far short; his work is foolish. He can
only bring people into rules; what he demands of people does not vary from
individual to individual; he does not work according to the actual needs of the
people. In this type of work, there are too many rules and too many doctrines,
and it cannotbring people into reality or into normal practice of growthin
life. It can only enable people to stand by a few worthless rules. This kind of
guidance can only lead people astray. He leads you to become what he is like;
he can bring you into what he has and is. For followers to discernwhether
leaders are qualified, the keyis to look at the path they lead and the results of
their work, and look at whether followers receive the principles in accordance
with the truth, and whether they receive ways of practice suitable for them to
be transformed. You should differentiate betweenthe different work of
different types of people;you should not be a foolishfollower. This impinges
on the matter of your entry. If you are unable to distinguish which person’s
leadership has a path and which does not, you will easilybe deceived. All these
have a direct bearing on your own life.” From God’s words we can
understand that for us to discern whether a leaderis qualified, the keyis to
look at the path he walks. If he is a personwho pursues the truth and focuses
on putting the truth into practice, then he will bring people before God so that
people canseek God’s will when something happens and do things according
to His requirements. But an unqualified leader canonly bring people into
rules and rituals, letters and doctrines, so that many people worship and look
up to him and have no place for God in their heart. In the end, they will be

further from God’s intentions and His demands. It is now the last days, we are
waiting for the secondcoming of the Lord. If someone preaches gospelto us, a
qualified leader should be responsible for the lives of his brothers and sisters,
and seek andinvestigate whether or not it is the true way. But instead, an
unqualified leader doesn’t seek orinvestigate but only abides by rules for fear
of being deceived by false Christs. Just like the Pharisees, they blindly held
onto the name of the Messiah, andfinally missedthe coming of the Lord and
became someone who opposedGod. May we use history as a mirror and learn
how to discern people, so that we canavoid walking the wrong path. Amen!
https://www.testifygod.org/reflection-on-matthew-15-14.html
Matthew 15:14
Leave a comment
Let them alone: theybe blind leaders ofthe blind. And if the blind leadthe
blind, both shallfall into the ditch.
- Matthew 15:14
Thoughts on Today’s Verse…
When Lord Jesus did His work, many people without discernment followed
the Phariseesto commit an unforgivable crime—nailedthe Lord Jesus to the
cross. Finally, they were cursed and punished by God. Obviously, it’s very
important to have discernment regarding people. Following those who are
right can help us walk the right path, otherwise we may walk the wrong path.
Then how should we discern whether leaders are qualified? God’s words say,
“The work of an unqualified workerfalls far short; his work is foolish. He can
only bring people into rules; what he demands of people does not vary from
individual to individual; he does not work according to the actual needs of the
people. In this type of work, there are too many rules and too many doctrines,
and it cannotbring people into reality or into normal practice of growthin
life. It can only enable people to stand by a few worthless rules. This kind of

guidance can only lead people astray. He leads you to become what he is like;
he can bring you into what he has and is. For followers to discernwhether
leaders are qualified, the keyis to look at the path they lead and the results of
their work, and look at whether followers receive the principles in accordance
with the truth, and whether they receive ways of practice suitable for them to
be transformed. You should differentiate betweenthe different work of
different types of people;you should not be a foolishfollower. This impinges
on the matter of your entry. If you are unable to distinguish which person’s
leadership has a path and which does not, you will easilybe deceived. All these
have a direct bearing on your own life.” From God’s words we can understand
that for us to discern whether a leaderis qualified, the keyis to look at the
path he walks. If he is a person who pursues the truth and focuses onputting
the truth into practice, then he will bring people before God so that people can
seek God’swill when something happens and do things according to His
requirements. But an unqualified leader canonly bring people into rules and
rituals, letters and doctrines, so that many people worship and look up to him
and have no place for God in their heart. In the end, they will be further from
God’s intentions and His demands. It is now the last days, we are waiting for
the secondcoming of the Lord. If someone preachesgospelto us, a qualified
leadershould be responsible for the lives of his brothers and sisters, and seek
and investigate whether or not it is the true way. But instead, an unqualified
leaderdoesn’tseek orinvestigate but only abides by rules for fear of being
deceivedby false Christs. Just like the Pharisees,they blindly held onto the
name of the Messiah, and finally missed the coming of the Lord and became
someone who opposedGod. May we use history as a mirror and learn how to
discern people, so that we canavoid walking the wrong path. Amen!
https://www.findshepherd.com/march-2-2018-matthew-15-14.html
When you compare the words of Jesus in Matthew 15:14 and Luke 6:38, how
do you best apply these ideas in a modern-day way to share Jesus more
effectively?

2 Answers
Barbara LeMaster, Studied the Bible since 1984
Answered May 31, 2019 ·Author has 2.2k answers and358.2kanswerviews
Speaking to his apostles, he said: “Let them be. Blind guides is what they are.
If, then, a blind man guides a blind man, both will fall into a pit.” (Matthew
15:14)Jesus’wise advice was:‘Let them alone.’In due time it would be
evident what they were.
Jesus told his followers:“Practice giving, and people will give to you. They
will pour into your laps a fine measure, presseddown, shakentogetherand
overflowing. Forwith the measure that you are measuring out, they will
measure out to you in return.”—Luke 6:38.
The two scriptures are highlighting completely different points. Matthew is
speaking ofthose who oppose the truth; Jesus indicated that sometimes the
best answeris no answerat all. Truth has a way of coming out despite any lies
or half-truths that may be circulating. The verse in Luke tells us to be
generous and this could refer to being generous with our time, our material
resources,oreven our energy.
Jesus was not referring exclusively to the giving of material gifts. He was not
telling his disciples to pursue a course that would impoverish them materially.
Instead, he was directing them to a course that would give them a sense of
spiritual fulfillment.
Further reading: Everlasting Happiness Awaits Godly Givers
https://www.quora.com/When-you-compare-the-words-of-Jesus-in-Matthew-
15-14-and-Luke-6-38-how-do-you-best-apply-these-ideas-in-a-modern-day-
way-to-share-Jesus-more-effectively

Biblical Commentary
(Bible study)
Matthew 25:14-30
EXEGESIS:
MATTHEW 21-25. THE CONTEXT
The religious authorities were unhappy about Jesus before the Triumphal
Entry on Palm Sunday (21:1-11), but the acclaimthat he receivedon that day
and his subsequent cleansing of the temple hardened their antagonism. They
made severalattempts to trip up Jesus with hard questions (21:23; 22:15;
22:23-28;22:34-36), but were unsuccessful.
Chapters 23-25 are Jesus’final discourse (lengthy speech)in this Gospel. The
setting is the temple, and the time is early Holy Week—betweenPalmSunday
and Holy Thursday.
In chapter 23, Jesus denouncedthe scribes and Pharisees andlamented over
Jerusalem. Chapters 24-25 dealwith eschatology(lastdays—endoftime).
Jesus prophesies persecutions (24:9-14)andthe Desolating Sacrilege(24:15-
28), and tells of the coming of the Son of Man (24:29-31). He then gives the
lessonof the fig tree (24:32-35)and tells of the necessityof watchfulness
(24:36-44).
Jesus’ discourseincludes severalparables that emphasize preparation for the
master’s (Jesus’)return:
• The Faithful and the Unfaithful Servant (24:45-51), where readiness for
Christ’s coming consists ofbeing found at work when the masterarrives.

• The Parable of the Wise and FoolishVirgins (25:1-13), where readiness
consists ofcarefully checking preparations prior to sleeping.
• The Parable of the Talents (25:14-30), where readiness consistsoffaithful
stewardshipover that which the master has provided.
The EschatologicalDiscourseconcludes with The Judgment of the Nations
(25:31-46), which portrays Judgment Day. Readiness there consists of
faithfulness in “the leastof these” (25:40)ministry.
Judgment is centralto all of these. The unexpected nature of the master’s
coming is important to the three parables.
However, it is important to see beyond the “weeping andgnashing of teeth”
aspectof judgment to the greatjoy that believers will experience at Jesus’
coming. That will be the day that we receive our inheritance—the day that we
will be clothed with resurrectionbodies free of all defects—the daythat we
will see Christ face to face and hear his words, “Welldone, goodand faithful
servant…Enterinto the joy of your lord” (v. 21).
MATTHEW 25:14-30. THE PARABLE OF THE TALENTS
Given the time of year—the time of annual pledge campaigns— the preacher
might want to turn this parable into a stewardshipsermon to emphasize
generosityin the pledge campaign. While this parable deals with stewardship,
we must be careful not to lose sight of the fact that it is setin the context of an
eschatologicaldiscoursewhere Jesus encouragesus to be ready for his Second
Coming (chapters 23-25). This is not so much a “Let’s keepthe doors of the
church open” parable as it is a “Let’s getready for Jesus’ coming” parable.
Faithful stewardshipof money, time and talent is part of getting ready, but we
should make explicit the link betweenstewardshipand being prepared for
Jesus’ coming.
When we hear the word, talent, today, we think of a specialability, such as
musical talent. That meaning came into the Englishlanguage through this
parable and is derived from it. In Jesus’day, however, a talent was a measure
of weight—andlaterof money. It had nothing to do with abilities.

The Parable of the Talents is found only in Matthew. It is similar to The
Parable of the TenPounds in Luke 19:11-27, but there are significant
differences. In Luke, there are ten servants, eachof whom receives the same
amount—a mina—eachmina amounting to only a small fraction of a talent.
The Parable of the Talents is found only in Matthew. It is similar to The
Parable of the TenPounds in Luke 19:11-27, but there are significant
differences. In Luke, there are ten servants, eachof whom receives the same
amount—a mina—eachmina amounting to only a small fraction of a talent. It
would probably be better to treat these parables separatelyrather than trying
to cross-reference them.
This parable has certainallegoricalelements (where certainpersons or events
have particular symbolic meaning). Allegoricalinterpretation became suspect
some time ago when it was being overused, so we might be tempted to
discount all allegoricalinterpretation. We must be carefulnot to throw out the
baby with the bathwater. Some Biblical passages clearlyinvolve allegory—
including this one. In this parable:
• The man going on a journey represents Jesus.
• His going on a journey represents Jesus’ascension.
• The slaves representChristians who are awaiting the SecondComing.
• The talents represent the blessings (financial, social, intellectual, athletic,
etc.)with which God has bestowedus.
• The man’s return represents Jesus’ SecondComing.
• The master’s assessmentof the faithfulness of the slaves represents Jesus’
judgment of us on Judgment Day.
MATTHEW 25:14-15. TO EACH ACCORDING TO HIS OWN ABILITY
14“Forit is like a man, going into another country, who called his own
servants (Greek:doulos—slavesorservants), and entrusted his goods to them.
15To one he gave five talents, to another two, to another one; to each

according to his own ability (Greek:dunamis—power, strength, ability). Then
he went on his journey.”
“Forit is like a man, going into another country” (v. 14a). Keep in mind that:
• Jesus is now preparing to die—to go on a journey back to the Father. The
passionstory begins in the next chapter with the plot to kill Jesus (26:1-5)and
his anointing at Bethany (26:6-13).
• This parable is embedded in Jesus’EschatologicalDiscourse,in which he is
urging preparation for his SecondComing.
• Matthew is writing this Gospellate in the first century when the church is
struggling with the issue of Jesus’ delayedParousia (SecondComing). This
parable reminds Matthew’s church(and us) that they (and us) have been
entrusted with the greattreasure of the Gospelof Jesus Christ, and will be
held accountable atthe SecondComing for their (our) stewardshipof this
Gospel.
“who calledhis own servants” (doulos)(v. 14b). The Greek word, doulos can
be translated slave or servant, and canreflect either involuntary service (as a
slave)or voluntary service (as a servant). New Testamentwriters use doulos to
refer to their own service to Christ (Romans 1:1; Galatians 1:10;Philippians
1:1; 2 Timothy 2:24; Titus 1:1; James 1:1; 2 Peter1:1). This is clearly
voluntary service, not slavery.
Becausethe word slave is so inflammatory and has the potential to distract
listeners from the centralmessage ofthis parable, I use the word servant in
this exegesisandrecommend its use in your sermon. However, I recommend
reading the scripture as written, because changes (unless carefullyexplained)
are also distracting.
“and entrusted his goods to them” (v. 14c). The master summons three
servants, and entrusts his property to them. This is very much like Jesus
entrusting his work to the church and to individual members thereof.

“To one he gave five talents, to anothertwo, to another one; to eachaccording
to his own ability”(dunamis—power, strength, ability) (v. 15a). Note Jesus’
approachto these servants:
• While he could dictate exactly how eachservant will use his money, he
instead exhibits greattrust, leaving them latitude to take advantage of
opportunities as they arise.
• He treats eachof the three as an individual, allocating resources in accord
with eachperson’s ability. He neither insults the most able servant with trivial
responsibilities nor overwhelms the leastable servant with an impossible task.
Scholars estimate the value of a talent variously. A talent was first a measure
of weight—”the heaviestweightin the Hebrew system…. The common talent
weighedabout 3000 shekelsorthe full weightthat a man could carry (2 Kings
5:23)” (Lockyer, 1096).
In time, a talent came to mean a certain sum of money —probably 6,000
denarii. In the Parable of the Laborers in the Vineyard, we learnedthat a
denarius was a day’s wage for a common laborer (20:2). 6,000 denariiwould
therefore represent earnings for 1,000 six-day workweeks(19+ years)for the
common man. The precise value of the talent, however, is less important than
that it is a greatsum—a ton of money, so to speak—likeour “zillions.” Even
the one-talentman receives a substantial treasure, while the five-talent man
receives a treasure equal to the earnings of severallifetimes.
“Thenhe went on his journey” (v. 15b). As every supervisor or parent knows,
walking awayis the hardest step—andthe one that demonstrates the greatest
trust.
MATTHEW 25:16-18. BUT HE WHO RECEIVED THE ONE TALENT…
16“Immediatelyhe who receivedthe five talents went (Greek:eutheos—
immediately) and traded (Greek:ergasato—worked)with them, and made
(Greek:ekerdesen—gained, won)anotherfive talents. 17In the same way, he
also who gotthe two gainedanother two. 18But he who receivedthe one went
awayand dug in the earth, and hid his lord’s money.”

“Immediately he who receivedthe five talents went” (eutheos)(v. 16a). There
is a sense of enthusiasmhere. Nobody has to light a fire under this servant. He
is excited to be trusted with such a greattreasure—todo something positive—
to prove himself. He puts his five talents to work, and gains five more talents.
In the Greek, the word eutheos—”atonce” or“immediately”—is eitherthe last
word of verse 15 or the first word of verse 16. If we count it as part of verse
15, it means that the master went awayimmediately, and that is how the KJV
translates it. If we count it as part of verse 16, as the NRSVand the WEB
translate it, it means that the five-talent servant went off immediately to put
the money to work. While either grouping is possible, including eutheos in
verse 16 better fits the context.
“and traded (Greek:ergasato—worked)with them, and made (Greek:
ekerdesen—gained, won)anotherfive talents” (v. 16b). The Greek word,
ekerdesen----—from kerdaino (gain, win)—is used earlier in this Gospelto
speak of regaining or winning back a sinful Christian (18:15). It is
appropriate to think of this parable as emphasizing the proclamationof the
Gospelto win people to Christ or to win back an errant disciple. Jesus tells us
that to fail to do so—to hide one’s light under a bushel—makes absolutelyno
sense (5:15). This parable tells us that it is dangerous to do so.
“In the same way, he also who gotthe two gainedanother two” (v. 17). The
two-talent servantdoes the same as the five-talent servant—responds with
enthusiasm—uses initiative—goesoffat once—works—makestwo more
talents. Like the first servant, his gain is 100 percent.
“But he who receivedthe one went awayand dug in the earth, and hid his
lord’s money” (v. 18). The one-talent servant, however, digs a hole and buries
the master’s money—an acceptedwayof safeguarding money. According to
rabbinical law, the personwho buries money in a hidden locationcannot be
held accountable for its loss. It is a conservative form of safekeeping—but
accomplishes nothing.
Note the contrastbetweenthe verbs used for the five- and two-talent servants
and those used for the one-talent servant:

• The five- and two-talentservants “went,” (v. 16)whereas the one-talent
servant “wentaway.”
• The five- and two-talentservants “traded” with the money that had been
entrusted to them, while the one-talent servant “dug in the earth”.
• The five- and two-talentservants “made” additional talents, but the one-
talent man “hid” his master’s money.
The verbs used for the five- and two-talentservants are progressive (“wentoff
at once”—“traded”—“made”), whereasthe verbs used for the one-talent
servant are regressive (“wentaway”—“dug in the earth”—“hid”). This
difference reflects contrasting opinions of the master. The master’s trust
emboldens the five- and two-talent servants, who realize that the master has
given them a chance to make something of themselves—to earna promotion—
to please the master. Their trust in the masterreflects the trust that the
master has shown in them. But, as we shall see in verses 24-25,the one-talent
servant has a very different view of the master.
“wentaway” (v. 18). There are many ways to go about digging a hole, burying
one’s gift, and going away:
• The person who is calledto a greatcalling who choosesto follow a lesser
pathway instead would be one example.
• The person who sees a wounded man alongside the road and chooses to walk
by on the other side is another example.
But this parable celebrates active, forward-leaning, risk-taking, involved-in-
the-world, where-the-rubber-hits-the-road ministry.
MATTHEW 25:19-23. AFTER A LONG TIME
19“Nowaftera long time the lord (Greek:kyrios—master, Lord) of those
servants came, and reconciledaccounts withthem. 20He who receivedthe five
talents came and brought anotherfive talents, saying, ‘Lord, you delivered to
me five talents. Behold, I have gainedanother five talents besides them.’

21“His lord saidto him, ‘Well done, goodand faithful servant. You have been
faithful over a few things, I will set you over many things. Enter into the joy of
your lord.’
22“He also who got the two talents came and said, ‘Lord, you delivered to me
two talents. Behold, I have gained another two talents besides them.’
23“His lord saidto him, ‘Well done, goodand faithful servant. You have been
faithful over a few things, I will set you over many things. Enter into the joy of
your lord.'”
“Now aftera long time” (v. 19a). When Jesus first used these words, they
would have brought to Jewishminds the delayed Day of the Lord—a day
when God would save the righteous and damn the unrighteous—”a greatand
terrible day” (Joel2:11)—a day when “The haughty eyes of people shall be
brought low, and the pride of everyone shall be humbled; and the Lord alone
will be exalted” (Isaiah 2:11)—a day when God would “bring…distress upon
people… because they have sinned againstthe Lord” (Zephaniah 1:17).
Matthew is conscious ofthe delay of the SecondComing, and that would be in
his mind as he pens these words of Jesus. He and the rest of the church have
waited a long time for Jesus’return—an event for which we continue to wait.
Nevertheless,in the parable, the masterdoes return, at which time he settles
accounts. This parable holds out the promise that Jesus will not delay forever,
but will come to rewardthe faithful. There is also, of course, a corresponding
warning in this parable—Jesuswill punish the unfaithful.
“the lord (Greek:kyrios—master, Lord) of those servants came, and
reconciledaccounts with them” (v. 19). Kyrios can be translated Lord, which
becomes a messianic title when applied to Jesus.
“He who receivedthe five talents came and brought anotherfive talents,
saying, ‘Lord, you delivered to me five talents. Behold, I have gained another
five talents besides them'” (v. 20). When the masterreturns, there is a time for
accountability. Each servantis given opportunity to show the masterwhat he
has done with the master’s money. This is analogous to the greatjudgment

that will follow the SecondComing. That, too, will be a time of accountability
in which eachof us will be askedto show what we have done for the Master.
“Welldone, goodand faithful servant. You have been faithful over a few
things, I will setyou over many things. Enter into the joy of your lord” (v. 21,
23). Anyone who has workedhard to establisha business knows that the five-
and two-talentservants deserve to be honored. They didn’t just deposit their
money in an interest-bearing account. They have taken risks. Theyhave
sweatedthe details. They have remained at their postafter others have gone
home. They have prayed that they might be able to cover payroll and to pay
bills at the end of the month. Even after they have gone to sleep, their minds
have continued to seek solutions to the day’s problems. They have given their
best—their hearts—theirwhole beings—to serving the masterfaithfully.
The master-Lord rewards the five- and two-talent servants in four ways:
• First, he accords eachservantequal treatment even though one made five
talents and the other made only two. His words of praise to the two servants
are identical (vv. 21, 23). While one servant made considerably more money
than the other, the profits of eachwere proportional to what he/she had been
given. This masteris clearlyno bean counter, obsessedwith numbers. We can
be sure that he will be generous to anyone who gives it his/her best.
• Second, he pronounces them “goodand faithful”. While this might seemlike
a small thing, we canexpect these servants to remember these words fondly,
probably for the rest of their lives. Very few things feel better than words of
praise given by a highly respectedperson.
• Third, he gives them increasedresponsibility—a promotion, as it were. We
might prefer that he would allow them to retire, but insteadhe increasestheir
workload. Service, notretirement, is the goalof Christian discipleship. While
a pastor might retire from shepherding a congregationday-to-day, no
Christian ever retires from caring for others. This ministry of love need not be
a burden, and has the potential to be a greatjoy.
• Fourth, he says, “Enterinto the joy of your lord.” This is what the faithful
Christian can expect to hear when Christ comes again.

There is a sense ofirony in the contrastbetween“a few things” and “many
things” (vv. 21, 23), because a talent is a very large sum of money and five
talents is almostunimaginably large. Jesus, however, is really contrasting the
small blessings that we canoffer to God with the greatblessings that he will
grant us at the end of time.
MATTHEW 25:24-28. YOU WICKED AND SLOTHFUL SERVANT!
24“He also who had receivedthe one talent came and said, ‘Lord, I knew you
that you are a hard (Greek:skleros—hard, harsh, severe)man, reaping where
you did not sow, and gathering where you did not scatter. 25Iwas afraid, and
went awayand hid your talent in the earth. Behold, you have what is yours.’
26“Buthis lord answeredhim, ‘You wickedand slothful servant. You knew
that I reap where I didn’t sow, and gatherwhere I didn’t scatter. 27Youought
therefore to have depositedmy money with the bankers, and at my coming I
should have receivedback my own with interest. 28Take awaytherefore the
talent from him, and give it to him who has the ten talents.”
While we enjoy hearing of the master’s generosityto the five- and two-talent
servants, this parable really turns on the actions of the one-talent servant and
the master’s response to those actions.
“Lord, I knew you that you are a hard (Greek:skleros—hard, harsh, severe)
man, reaping where you did not sow, and gathering where you did not
scatter” (v. 24). The one-talentservant addresses the master in an apologetic,
defensive tone, making it clearthat he understands his failure. He hopes that
he can escape punishment by explaining.
He says that he knew the master to be a harsh man—reaping where he did not
sow. Thatsurprises us, because everything that we have seenof the master so
far has been generous. He entrusted his servants with a fortune and left them
greatlatitude in its use. He praised and rewardedthe first two servants. We
wonder why the one-talent servant feels that the master is harsh—and why
that harshness didn’t come to light earlier. The answer, of course, is that this
characterizationis unfair. The master, encountering faithful service, goes
beyond fairness to generosity.

“I was afraid” (v. 25a). Feartends to be a disabler rather than an enabler.
Andrew Jacksonsaid, “Nevertake counselofyour fears.” Jesus said, “Don’t
be afraid” (10:26)—and “Don’tbe afraid” (10:31; 28:5)—and “Don’t be
afraid. Only believe” (Luke 8:50). We cannot defeatfear on our own, but
belief in Jesus canhelp us to overcome fear. The greaterour faith, the less our
fear.
“and went awayand hid your talent in the earth. Behold, you have what is
yours” (v. 25b). This servant made no effort to use the treasure with which he
had been entrusted. He did not extend himself at all exceptto bury the
treasure for safeguarding. That, of course, was preferable to squandering the
treasure, but the next verse reveals that the master expectedthe servant to use
the treasure for some goodpurpose.
“You wickedand slothful servant. You knew that I reap where I didn’t sow,
and gatherwhere I didn’t scatter” (v. 26). Now we are about to see the
master’s harsh side. The one-talentservant correctlyassessedthat the master
is capable of harsh judgment. In this case, the mastercalls the one-talent
servant “wickedand slothful”, and uses the servant’s own words (“You knew
that I reap where I didn’t sow”)to convict him.
“You ought therefore to have deposited my money with the bankers, and at
my coming I should have receivedback my ownwith interest” (v. 27). The
master gave eachof the three servants a greattreasure and a wonderful
opportunity. The first two servants put the money to work and doubled it.
While they made the best of their opportunity, they also took a risk. They
could not have actedso boldly had they not trusted the master. If they had
believed that the master would punish them for every mistake, they would not
have felt free enough to do what they did. They actedwith confidence, not just
in themselves, but also in their master.
The one-talentservant, however, actedin fear. He has no affectionfor the
master, is concernedonly for his own security, and does not aspire to serve the
master well. He buried the money, assuming that this would protect him from
criticism. After all, the rabbis say that burying money ends one’s
responsibility.

The mastertakes the money from the one-talent servant and has him thrown
“into the outer darkness, where there will be weeping and gnashing of teeth”
(v. 30).
MATTHEW 25:29-30. FOR TO EVERYONE WHO HAS, MORE WILL BE
GIVEN
29“Forto everyone who has will be given, and he will have abundance, but
from him who doesn’t have, even that which he has will be takenaway.
30Throw out the unprofitable servant into the outer darkness, where there
will be weeping and gnashing of teeth.'”
“Forto everyone who has will be given, and he will have abundance, but from
him who doesn’thave, even that which he has will be taken away” (v. 29). We
should be careful not to read this as “The rich get richer and the poor get
poorer”—goodnews only for the wealthy. Throughout the Gospels Jesus
shows concernfor the poor, a concernmost dramatically illustrated by his
conclusionto this lengthy discourse (25:31-46).There he commends some and
condemns the rest—the dividing line being whether they fed the hungry, gave
drink to the thirsty, welcomed the stranger, clothed the naked, took care of
the sick, and visited the prisoner. It is inconceivable that Jesus would bless a
“rich get richer” theology.
In verse 29, Jesus is concluding the story of the three servants. His point isn’t
that one of the three was poor, because evenone talent is a considerable sum
of money. It is rather than the two servants (“everyone who has”)were
faithful and productive, while the third servant (“him who doesn’t have”)was
not.
“Throw out the unprofitable servant into the outer darkness” (v. 30a). The
master, although a generous man, can muster no generosityfor this lazy
servant. He gave this servanta smaller amount than the others, but it was
nevertheless a small fortune. It had greatpotential for good, which this
servant failed to harness because ofhis timidity and selfishness.Therefore,the
master takes the money from him and banishes him to outer darkness. The
irony is that the one-talentservant, concernedonly for his personalsecurity,
loses that security because ofhis unwillingness to take even a small risk or to

make even a small effort. As Jesus saidearlier, “He who seekshis life will lose
it; and he who loses his life for my sake will find it” (10:39).
“where there will be weeping and gnashing of teeth” (v. 30b). This is a
standard formula in this Gospel, often used by Jesus to describe the fate of
those who receive harsh judgment (8:12; 13:42;22:13; 24:51).
For Matthew, the emphasis here is whether his disciples will be faithful in
exploiting opportunities to bring people into the kingdom of God. The Gospel
with which we are entrusted is the Good News ofa God who riskedeven his
own Son to redeem humanity. God now expects us to use our opportunities—
greator small—to boldly proclaim the Gospel, evenin the face of danger.
Christians also have an obligationto stand for that which is right—and to
oppose evil with all his or her energy.
The personwho believes that he/she canaccomplishnothing significant
demonstrates lack of faith in God as well as low self-esteem. Taking the
opposite tack, Paul says, “Ican do all things through Christ, who strengthens
me” (Philippians 4:13).
As John Shedd observed, “A ship in harbor is safe, but that is not what ships
are for.” So also a silent Christian is safe, but that is not what Christians are
for. We might add that PearlHarbor proved that ships in harbor are not
really safe after all—and this parable shows that silent Christians are not
really safe after all.
This parable tells us that God will hold us accountable forwhat we have
done—and for what we have failed to do. That, of course, seems incompatible
with the emphasis on grace that we find elsewherein the New Testament.
However, both judgment and grace are part of God’s plan. Yes, God will
forgive us for our sins. But yes, he will also hold us accountable. Someone has
said that the mark of an educatedmind is the ability to entertain opposing
opinions—the ability to keepan open mind and to appreciate the truth on
both sides. That’s what is neededhere.
SCRIPTURE QUOTATIONSare from the World English Bible (WEB), a
public domain (no copyright) modern Englishtranslation of the Holy Bible.

The World English Bible is basedon the American Standard Version (ASV)
of the Bible, the Biblia Hebraica Stutgartensa Old Testament, and the Greek
Majority Text New Testament. The ASV, which is also in the public domain
due to expired copyrights, was a very goodtranslation, but included many
archaic words (hast, shineth, etc.), which the WEB has updated.
Copyright 2009, RichardNiellDonovan
All Rights Reserved| © 1997-2018 RichardNiellDonovan
Living Dangerously
Author: RayC. Stedman
Readthe Scripture: Matthew 25:14-30
Parables canbe as exciting andchallenging as detective stories. Evenmore so,
for in the end they turn out to be dealing with reallife, while detective stories
canbe pretty far-fetched. Butparables, like detective stories, are filledwith
half-hidden truths and secretmeanings andyet with clues to these secrets
scatteredliberallythroughout. Parables are God's exciting wayofchallenging
us to a mystery hunt, and the treasure we are afteris a new insight into the
nature of life which will enrich us in a thousand ways if we actupon it once it is
discovered.
The Parable ofthe Talents
The parable of the talents is the lastin a series ofthree which Jesus gave his
disciples to illustrate whathe meant by the command, "Watch!" Its opening
words link it to the same time period as the first two, andit reflects the same
basic pattern ofa masterwho goes awayandleaves a certaincompanyto fulfill
a task till he returns. Here is the introduction to it from Matthew 25:14-18:

"Forit will be as whena man going ona journey calledhis servants and
entrusted to them his property; to one he gave five talents, to anothertwo, to
anotherone, to eachaccording to his ability. Then he went away. He who had
receivedthe five talents went atonce and traded with them; and he made five
talents more. So also, he who hadthe two talents made two talents more. Buthe
who had receivedthe one talentwent and dug in the ground and hid his
master's money."
Interpreting the Parable
In many ways this is a deeply puzzling parable. The central questionof course,
is: Whatdo the talents represent? There is a common, butquite shallow,
understanding of this parable that it teaches the needforus to put our natural
gifts to work forGod. Someone says, "Iplaythe piano and I would like to
devote my talent to the Lord." Another says, "Ithink I have a gift forspeaking
(orteaching, ormaking money, etc.,) andI wouldlike to developthat talent
and devote it to Christ."
But when we think of the parable in this waywe are being misled by the
modern meaning oftalent. To us the word means ability-a natural gift which
we possess. Butitdefinitely did not mean that in biblical times. The disciples
thought of this word as a definite amount of money. The talentwas a specific
weightof silver, worthabouta thousand dollars. Thoughitwas a definite
amount of money in the story the Lord told, yet it represents something other
than money in our lives. We shallsee ina moment why it cannotrepresent the
natural gifts we possess. Butthe major questionbefore us is: Whathas the
Lord givento us to invest, whichcorresponds withthe talents given to the
servants in the parable?
Another easypitfall we must avoidis to interpret this parable as though it dealt
only with the matterof ultimate rewards forservice. This conceptoften
accompanies the idea thatthe talents represent natural gifts. We mustuse our
natural gifts to the full for Christ, we are told, lestin the end we lose our
reward, thoughof course, we willnotlose oursalvation. Butsalvationis the
very thing that is atstake inthis parable. It is the ultimate destiny of a
professedservantofChristwhich is the issue. The lastline ofthe storymakes

that crystal clear. Ofthe man with one talent, the returned mastersays, "Cast
the worthless servantinto the outer darkness; there menwill weepand gnash
their teeth." The final scene therefore reveals thatthe worthless servantwas
not really a Christian atall. So it is apparentthat the talents are not distributed
only to true believers but are givento false andtrue alike, thatis, anywho in
any sense recognize the authority of the Lord and who claimto be his servants.
But what is done with the talents distributed is an exceedinglyvital issue. The
destiny of the individual hangs onthe matter. It is a question oflife or death.
Once again, we musttreatthis parable autobiographically. We mustsee thatit
is intended for us. In Mark's accountofthis same parable (Mark 13:32-37), the
Lord says, "WhatIsayto you [disciples] Isayto all: Watch."The parable is
addressedto any who have any interest orconvictionthat what Jesus describes
as the outcome ofhistory will actuallytake place. Toeachone the Lord has
distributed one or more talents. We are eithertrading with it orburying it in
the ground. As we readthe parable we must face, interrible loneliness, that
centralissue.
Now, having gottenourperspective straight, we turnto the inevitable question,
"Whatare the talents, inour experience?"There are severalclues givento us
in the account whichwill guide us in this search. We shalldiscoverandassess
them one by one.
The first clue is found in the opening verse,"Foritwill be as whena man going
on a journey calledhis servants and entrustedto them his property." The last
two words are the key: "his property." Thatis anotherterm for the talents
which are distributed. Theyare the Lord's property, God's property. Theyare
then, not something which man cangive, but something which Godalone
controls. The talents are notdistributed, like natural gifts, to all men freely, but
are given only to those who in some fashionhave the relationshipof a servant
to the Lord. To them he is willing to distribute his property.
The secondclue is found in the next verse,"to one he gave five talents, to
anothertwo, to anotherone, to eachaccording to his ability." Again, the last
phrase is extremely helpful. Here we learnthat the talents are clearlynot
natural abilities but are actuallydistributed on the basis ofnatural ability. To

one man the Lord gave five talents because he was a manof greatnatural
ability, he had many gifts. To anotherhe gave two talents because he was notas
gifted as the first, and to the third man he only gave one talentbecause he had
few natural abilities. Whateverthe talents may be, one thing is certainlyclear:
they are not natural abilities. Rather, the number oftalents given is determined
by the number of natural gifts possessed.
The third clue is not statedin the text but is clearlyimplied. It is the unspoken
implication the the Lord expectedthese servants to investthe talents he
distributed in sucha wayas to produce gain. The talent, then, is something that
canbe invested, be risked, withthe possibility ofproducing gainor loss. The
decisionto risk is wholly the servant's. He canchoose to take this risk, asthe
first two servants did, orhe canutterly refuse to do so, as the third one did.
The fourth clue is likewise implied. It is that the investment must be made
wholly for the benefit ofthe absentLord. The talentis not givento the servant
for his ownuse. Itremains the property of his absentLord and if it is riskedit
must be on the Lord's behalf. There is no promise made to the servants that
they will share in any wayin whateverprofits may be made. Theyhave no right
to deduct a broker's percentage. As faras the servantcouldsee, allthe loss
would be his, allthe profit wouldbe the Lord's. The Lord alone would benefit
by this transaction, ifanywould.
The Riddle Solved
Let us now sum up these four clues andask ourselves a question. Whatdo we
professedChristians have whichis God's peculiar property, which comes to us
on the basis ofnatural ability, whichrequires a risk on our part, and that risk
appears to benefit only the Lord and not ourselves? Canyouanswerthat?
Well, look atitthis way. Having certainnatural abilities, whatdo you then look
for? Recognizing thatyou have a particular gift, whatdo you then seek? Is it
not an opportunity to use that gift? Do we notall look forsuch opportunities,
young and old alike? As we grow upand feelour powers developing, do we not
then look forsome opportunities to use them? And the more talents we feelwe
have the more we look foroccasions forexpression.

So the talents ofthe parables are to us goldenmoments ofopportunity. Now let
us testthat to see ifit fulfills the qualifications we have discoveredand agrees
with all the clues.
Is it not apparent atonce that opportunities for the exercise ofnaturalgifts are
God's peculiarprivilege to bestow orwithhold? Who ofus, remembering the
struggle to express ourselves alongsome line ofnatural ability, has not realized
that it was beyondour final control whether the opportunity came ornot? Who
is not aware ofwhatwe callthe "luckybreaks" thatlife occasionallybrings us?
Or who has not been defeatedanddiscouragedbywhat we call"badbreaks"
when suddenly those opportunities we soughtwere removedfrom us? Who
governs allthis, ultimately? Canwe not agree thatthey are something which
Godalone gives? Theyare his property. It is equally obvious that such
opportunities come onthe basis ofhow many natural gifts we possess. Every
day we see examples ofmany-giftedpeople who seemto abound in
opportunities to demonstrate whatthey cando. Forthose somewhatlessgifted
the opportunities seemto come less often. Andwe're allfamiliar with the
Cinderella-type who may have a once-in-a-lifetime opportunity to step into the
limelight and display the hidden talent he or she may have. Thus we cansee
that the opportunities are given onthe basis ofnatural gifts. So stronglydo we
sense this that we sometimes sayitis the gift whichcreates the opportunity. But
experience does notsupport that.
Making Investments
But it is the third and fourth qualifications whichmark an opportunity as
equivalent to the biblical talent. Opportunities to display gifts come to all kinds
of people, Christianornot; but those opportunities which involve the
possibility of gainto Christ come only to professedChristians. Such
opportunities are moments ofdecisionwhenwe must choose to playit safe and
getwhatwe canfor ourselves, orrisk ourreputation oreven our life in order
that Godmay have what he wants. Theyare hours of fateful decisionwhenwe
castthe die of our lives for ultimate goodorevil, though at the moment the only
questions we may face is, "Willthis give me what I want, orwill it only make
possible forJesus Christto do what he wants to do through me?"

These moments canoccurwhenwe are confrontedwith moral choices. "Should
I yield to my passions to do this thing I know is wrong, andthus satisfymyself
and my urging friends; or should I refuse it, be true to what Godwants of me,
and perhaps lose my friends and certainlythe immediate satisfactionofmy
lusts?" "ShouldIacceptthis new promotion, involving as it does certain
questionable business ethics; orshouldI pass up, formy conscience' sake, the
possibility of some new furniture and a bettercarwhich the increase insalary
would buy?"
Or perhaps there is no moral issue involved, but only the questionof where our
gifts are to be exercised. "ShouldI respondto this inner urge to invest my life
as a social workerina slum area forChrist's sake; orshouldI play it safe and
continue my present plans to be a rich lawyer?" "ShouldItake the time to
teachthis home Bible class withits life-changing possibilities; orshouldI go on
reserving eachTuesdaynightfor bowling with my friends?" "ShouldI get
involved with my neighbor's seeminglyendless problems and try to help her
find the strength from Godthat she needs; orshouldI forgetit and use the time
to read, andstudy, and pray?"
The God-givenopportunities which the talents represent are clearlypart of
eachprofessedChristian's life. Theyare distributed to each, according to his
ability. But inevitably there will be an accounting. Jesusdescribesitforus in
verses 19-21:
"Now aftera long time the masterof those servants came andsettledaccounts
with them. And he who had receivedthe five talents came forward, bringing
five talents more, saying, 'Master, youdeliveredto me five talents; here I have
made five talents more.'His mastersaidto him, 'Welldone, goodandfaithful
servant; youhave been faithful overa little, I will setyou overmuch; enterinto
the joy ofyour master.'"
This first man has gaineda one hundred percentreturn. In terms of the
applicationof this parable to our lives it means that he made full use of his
opportunities, not for his own advancement but forhis Lord's. He put first the
kingdom ofGod and his righteousness. He made eachcrucialdecisionabout
the investment of his natural ability, not ultimately to profit himself but that

the work ofChrist might be advanced. He riskedthe possibility ofloss to
himself. He took the chance thathe might neverhave the place ofprominence,
influence orpowerwhich he had wanted, but deliberatelyinvested his
opportunity along a line that would give Godwhat he wanted: to bind up the
brokenhearted, comfortthe fatherless, setatliberty the captives, andproclaim
the gospel to the poor.
Christ's "WellDone!"
To this man, whose God-givenpowers wereallatChrist's disposal, notin an
empty commitment of word only but in actualdeed, Jesus says, "Welldone,
goodand faithful servant." ObviouslyJesus Christwouldneversay"well
done" unless it had indeed been welldone. This is not empty praise, made
meaningless bybeing spokento everyone alike, regardlessofhow wellor
poorly he has done. Thenthe Lord sets him overmuch, which in the estimation
of Christmust be a greatdealindeed, and adds, "Enterinto the joy of your
master."
What is that joy? In the book ofHebrewsitis saidof Jesus, "who forthe joy
that was setbefore him endured the cross, despising the shame, andis seatedat
the right hand of the throne of God" (Hebrews12:2). Itis the joy of
accomplishment the joy ofachieving the results for which blood, sweat, and
tears have beenshed; the shouting joy ofhaving satisfiedthe heartof God. It is
an eternal joy, notpassing in a moment as do our times of exultation, but
remaining freshand glorious forever.
Jesus continues the storyofthe final accounting:
"And he also who had the two talents came forward, saying, 'Master, you
delivered to me two talents; here I have made two talents more.'His master
saidto him, 'Welldone, goodandfaithful servant; youhave beenfaithful over a
little, I will setyouover much; enter into the joy ofyour master.'"
The man with two talents had gainedtwo talents more. Is that fifty percent?
No, thatis one hundred percent, too. Thatmeans thatto the limits of his ability
he, too, hadchosento put Christ's cause first. He was notnaturally as able as
the otherman but he was equallycommitted. He had riskedloss to himselfthat

The blind leading the blind

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to The blind leading the blind

Similar to The blind leading the blind (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

The blind leading the blind