Jesus was telling the parable of the talents

JESUS WAS TELLING THE PARABLE OF THE TALENTS
EDITED BY GLENN PEASE
Matthew 25:14-30
New InternationalVersion
The Parableof the Bags of Gold
14 “Again, it will be like a man going on a journey,
who calledhis servants and entrusted his wealth to
them. 15 To one he gave five bags of gold, to another
two bags, and to another one bag,[a] each accordingto
his ability. Then he went on his journey. 16 The man
who had receivedfive bags of gold went at once and
put his money to work and gained five bags more. 17
So also, the one with two bags of gold gained two
more. 18 But the man who had received one bag went
off, dug a hole in the ground and hid his master’s
money.
19 “After a long time the master of those servants
returned and settled accounts with them. 20 The man
who had receivedfive bags of gold brought the other

five. ‘Master,’he said, ‘you entrusted me with five
bags of gold. See, I have gained five more.’
21 “His master replied, ‘Well done, good and faithful
servant!You have been faithful with a few things; I
will put you in charge of many things. Come and share
your master’s happiness!’
22 “The man with two bags of gold also came.
‘Master,’ he said, ‘you entrusted me with two bags of
gold; see, I have gained two more.’
23 “His master replied, ‘Well done, good and faithful
servant!You have been faithful with a few things; I
will put you in charge of many things. Come and share
your master’s happiness!’
24 “Then the man who had receivedone bag of gold
came. ‘Master,’he said, ‘I knew that you are a hard
man, harvestingwhere you have not sown and
gathering where you have not scatteredseed. 25 So I

was afraidand went out and hid your gold in the
ground. See, here is what belongs to you.’
26 “His master replied, ‘You wicked, lazy servant!So
you knew that I harvestwhere I have not sown and
gather where I have not scatteredseed? 27 Well then,
you should have put my money on depositwith the
bankers, so that when I returned I would have
receivedit back with interest.
28 “‘So take the bag of gold from him and give it to
the one who has ten bags. 29 For whoever has will be
given more, and they will have an abundance.
Whoeverdoes not have, even what they have will be
taken from them. 30 And throw that worthless servant
outside, into the darkness, where there will be weeping
and gnashing of teeth.’
BIBLEHUB RESOURCES

The Parable Of The Talents
Matthew 25:14-30
W.F. Adeney
This parable is naturally associatedwith that of the ten virgins. In both we
have the time for preparation, the crisis of judgment, the differences of
conduct, and subsequent results. But this secondparable treats of higher
responsibilities and graverissues. Here we have a specific trust; the duty is
more than watching, it is diligent working;and the rewards and punishments
are proportionately greater. We pass from the joys of the kingdom and the
possibility of missing them, to the serious duties of the kingdom and the great
honours and heavy penalties that follow obedience and negligence.
I. THE TALENTS ENTRUSTED.
1. The significance of the talents. This parable has given a secondarymeaning
to the very word "talent" in the literature of Christendom - a meaning which
has come to supersede its original application, so that a talent with us is not a
sum of money, but a poweror faculty, and a talented personis a personhighly
endowedwith natural gifts. In the large use of the word by our Lord the talent
is anything that gives scope and facility for service - intellect, wealth, position,
etc.
2. The variety of the talent. Some are more richly endowedthan others.
Nothing is mere false to nature than the doctrinaire theory of equality. There
is the greatestpossible inequality, not only in the distribution of property -
which is often owing to man's injustice, but in the providential bestowalof
personalgifts.
3. The trust of the talents. The owner takes a journey into another country,
and leaves his property with his servants. God is not really absent, but his

presence is not apparent, and he leaves scope andfreedom for the right use of
what he has entrusted to men.
II. THE SERVANTS'CONDUCT.
1. The diligent servants. Two do their best with what is committed to their
charge, and work equally well, eachjust doubling his capital.
(1) God expects active service, and not merely negative innocence.
(2) Our powers and faculties are not our own; they are to be used for God.
(3) These gifts grow with use, and to ourselves the natural and the chief result
of diligent service is the enlargement of our ownpowers.
(4) The best service must be proportionate to our natural gifts. The man with
two talents can only make two more, not five; yet be works as well as his more
gifted companion.
2. The slothful servant. This man had but one talent. If he had possessedmore
he might have been inspired to some enthusiasm.
(1) There is a temptation to neglectsmall gifts.
(2) It is wickedto be slothful.

(3) Inability is no excuse for indolence, because all have some powers for
service.
III. THE FINAL ACCOUNT. This must be rendered. The ownerwill return
to his estate, thoughhe may be long absent. God will callall his servants to
accountfor the use they make of their powers and opportunities.
1. The reward of fidelity.
(1) This is for faithfulness in service, not merely in keeping what is committed
to us.
(2) It takes the form of a largertrust.
2. The punishment of indolence. The idle man has his excuse, but it is a false
one. The Masterdoes not reap where he has not sown; for he gave the talents
which were to be the seedof more wealth.
(1) Neglectedgifts are withdrawn. If we will not use our faculties, we shall lose
them.
(2) The indolent servant is eastinto darkness and despair. He might have done
well. Not positive sin alone, but neglectto do our duty in God's service, will be
heavily punished. - W.F.A.

Biblical Illustrator
Who calledhis own servants, and delivered unto them his goods.
Matthew 25:14-30
Life a journey
W. J. Hall, M. A.
1. There is a variety of circumstances whichwill attend the believer in his
journey through life.
2. Moreovertravellers need not to be told that the weatherduring their
different journeys is not uniformly the seine.
3. In point of affluence and fortune all the travellers to Canaanare not alike.
4. A passengerto Zion, like most travellers, must expect to meet with different
kinds of company on the road.
5. When persons undertake a journey to a distant unknown country it is not
unusual to have recourse to a guide.
5. Also a guard is necessary, as the way to heaven is infested with robbers.
6. There is no convenienttravelling without a competentsupply of provisions.
(W. J. Hall, M. A.)

Unequal gifts
E. Bersier.
Let us see what Jesus Christdoes not say.
1. He does not saythat the Masterloves those leastto whom He gives least.
2. He does not saythat the Masteracts capriciously, but in wisdom.
3. He does not saythat this inequality lasts beyond the time of trial, beyond
the presentlife. Inequality
(1)A fact.
(2)A socialbond.
(3)We should contend againstall the inequalities of the present life which can
hurt the moral destiny of our fellow creatures.
(4)The attitude which God takes towards humanity in the short period which
we call history. He appears absent.
(E. Bersier.)
The servants at work

E. Bersier.
1. The commendation of human industry which passedfrom the lips of Christ.
2. The gifts of God are multiplied in faithful hands. The gospelis life and
power: it is prolific. Christ enlarges man.
(E. Bersier.)
The accountto be rendered
E. Bersier., J. Parsons.
There is an accountto be given. Mediocrity has its temptations:
1. Envy.
2. Ingratitude.
3. Contempt of duty.
4. After indolence the impiety which blasphemes.
(E. Bersier.)
I. THE OFFICE SUSTAINED, a servantof God.
1. Diversity of talent.

2. Diversity of sphere.
II. THE CHARACTER ATTACHED TO THE DISCHARGE OF THIS
OFFICE. "Goodand faithful."
1. In a desire to be governedby our Master's will.
2. Love to our Master's service.
3. Diligence in our Master's work.
4. Rejoicing in the Master's triumphs.
III. THE RECOMPENSEBYWHICH THE OFFICE IS TO BE CROWNED.
A recompense of —
1. Acknowledgment.
2. Exaltation.
3. Pleasure, "joyof thy Lord."

(J. Parsons.)
The parable of the talents
G. Smith.
I. THAT OUR DIVINE REDEEMERIS CONSTITUTEDTHE HEAD AND
LORD OF THE CHRISTIAN ECONOMY.
II. THAT IN THIS EXALTED CAPACITY HE BESTOWSA VARIETY OF
TALENTS UPON THE CHILDREN OF MEN. Time is a talent. Intellectual
poweris a talent. Moralcapacityis a talent. Religious opportunity is a talent.
Relative influence is a talent.
III. THAT HE WHO HAS IMPARTED THESE TALENTS RIGHTEOUSLY
DEMANDS THEIR IMPROVEMENT.
IV. THE PERIOD WILL ARRIVE WHEN HE WILL COME TO DEMAND
AN ACCOUNT. While the investigation will be inclusive, it will embrace each
individual. It will be impartial. The result will be joyful and solemn.
(G. Smith.)
Talents
J. Vaughan, M. A.
What is it to trade with what God has given us, and how does the increase
come?
1. WhateverGod commits to us, gift or grace, has within itself a tendency to
grow. The secretofworldly successis —

1. To set about at once to make the best use of whateverwe have. God often
puts a goodthought into the mind; do not trifle, but make the best of it. Christ
will come again. Love can be thus enlarged, the intellect, memory.
Consecratedtime becomes largertime. Specially happy the man who has put
millions of minds into God's bank. Money.
2. Make a goodinvestment by investing in eternity.
3. You are sure of goodsecurity, the promise and fidelity of God.
(J. Vaughan, M. A.)
Faithful service and its reward
S. M'All.
This portion of the Divine word, while bearing on one greattruth, was
intentionally fitted to a greatmany truths. Such as the following:
I. As Christians, WE ARE SERVING AN UNSEEN MASTER. OurLord is
here comparedto one who hath gone to a far country.
II. He hath gone to RECEIVE TO HIMSELF A KINGDOM (Luke 19:12;
Matthew 25:21, etc.)The conflict is past and the labour is ended. He is exalted
to the Father's right hand, etc. His people acknowledgeHim to be their king.
III. In the absence ofthis heavenly Prince a greatAND RESPONSIBLE
CHARGE IS DEVOLVED UPON HIS SERVANTS (ver. 14.)His servants are

chargedwith perpetuating and administering the affairs of His kingdom.
They are the living depositories ofHis truth. They are not only to conserve the
truth, but to diffuse it, etc.
IV. IT IS A LONG TIME ERE THE LORD OF THOSE SERVANTS
COMETHAND RECKONETHWITH THEM. In some of its aspects life is
short; in others it is long — very long. How long does it sometimes seemto
watchwith your Lord only one hour? And so, the slothful servant says, My
Masterdelayeth His coming and the foolishvirgins sink into sleep;and the
soul who is like a bride adorned for her husband asks, "Whyare his chariot
wheels so long in coming?"
V. THE RESULTS OF WERE DONE FOR CHRIST REMAIN. When the
talents are used they grow by use, and increase forGod.
VI. VARIED AND ABUNDANT REWARDS ARE RESERVED FOR THE
FAITHFUL SERVANTS OF CHRIST. He who had gone into the far country
comes back invested with honour and powerto raise others to honour. He is
ableto give rule. Putting aside the imagery, may we not picture what would be
the actualblessednessofa faithful servant thus applauded, and thus more
than repaid. No commendation like the Master's "welldone." Every faithful
servant shall have praise of God. The holy felicity has within it the means of
its own replenishment. It is His joy we go to share. "Be thou faithful," etc.
(S. M'All.)
The replenishment of heavenly felicity
S. M'All.

In the present world it cannot be denied that sweetas peace is, evenpeace
may be monotonous; and covetedas joy is, it is the very nature of joy to
subdue the appetite that gave to it its relish. But it is His joy we go to share.
Eternity will seemas natural to you as time seems now. Heaven, with all its
effulgence, will not dazzle you, and that far more exceeding and eternal
weight of glory wilt not for a moment be oppressive to your soul. But surely
something of the felicity of that state would form part of your experience if
you would only believe that, imperfect as you are, you are really dearto
Christ. Oh, do not think that He will begin to love you when you reacha
world where there is nothing but love. Your danger, your struggle, your
sorrow, attractat leastthe sympathy of this Friend in heaven. Your services,
they are not wholly disregarded. Jesus loves you — loves you as you are, and,
in a measure, for what you are as well as for what you shall be. The potter
values the clay while it is yet upon the wheel, and when it is far from having
reachedthe shape of beauty he designs to give it. The refiner prizes the silver
long before the dross is entirely purged away, and the master's countenance is
reflectedthere. Oh, thou afflicted one, tossedto and fro and not comforted —
poor, timid, heir of heaven — you call yourself only vileness;not thus do you
seemto your Saviour. "Since thou wastprecious in My sight," He says, "thou
hast been honourable, and I have loved thee."
(S. M'All.)
The entrusted talents
W. M. Taylor, D. D.
This parable, a needful complement to the story of the virgins; outward
exertion must be combined with inward character. We must work as well as
wait.
I. We have here AN EXPLANATION OF THE DIVERSITY WHICH
EXISTS BETWEEN INDIVIDUALS IN THE MATTER OF
OPPORTUNITYOF SERVICE IN THE CAUSE OF THE REDEEMER. We
observe the fact that there is such a diversity. These talents do not denote the

original endowments which men bring into the world with them, or the
possessionsinto which they come by birth. These are gifts of God; but the
reference here is rather to those opportunities which have been given to men
in consequence oftheir abilities and environment. In His bestowment of
spiritual opportunities Christ has regardto the natural abilities and
providential surroundings of eachman; and as in the sovereignityof God
there is a diversity in the latter, so in the gracious administration of Christ,
there is like diversity in the former. No man has more opportunities of service
than he can avail himself of to the full. If Christ has given you one talent, it is
because atpresent He sees you cannot handle more.
II. THAT NEW OPPORTUNITIESCOME TO US WITH OUR
IMPROVEMENTOF THOSE WHICH WE ALREADY HAVE. By utilizing
what we have, we getwhat we have not. The foundation of colossalfortunes
have been laid in the taking advantage of little opportunities. The true method
of increasing our sphere is to fill to overflowing that in which we are. So
heaven shall give new opportunities of service to men who have made the most
faithful use of earth. Faithful service widens opportunity.
III. THE RESULT OF NEGLECTING OPPORTUNITY.
1. What is said concerning the man with one talent. It is not allegedthat he
wastedhis master's goods;he simply neglectedhis opportunities. He was not
notoriously wicked, but left undone what he had ability to do. Life is to be
made productive. Many are contentto do nothing because they cannotdo
some greatthing. He who buried one talent would have buried five, his failure
was in his character.
2. He cherished wrong views of God. All wrongness ofconduct is basedon a
wrong view of God.Two things are to be said:

1. The more rigorous God is supposedto be, the more surely He will punish
unfaithfulness.
2. It is not true that God is thus austere. The love of God must constrainus.
IV. The SENTENCE PRONOUNCEDonthe unprofitable servant. Here is a
clearend of probation.
(W. M. Taylor, D. D.)
The parable of the talents
S. Cox, D. D.
I. The parable assumes that all who call Christ "Lord and Master," willfind
some work to do for Him, and even some distinctively spiritual work. We have
all some "goods"ofChrist's entrusted to us, and some capacityfor using
them. Howeverinequitably this world's goods may be divided, in the spiritual
realm every man may take and do as much as he can. Who is to hinder us
from being as self-denying, as lowly in spirit as we care to be? Our ability is
the only measure and limit of our duty as wellas of our right.
II. That the term of service is to be followedby a day of judgment, in which
every man's work will be tried, and either approved or condemned.
III. The reward of faithful service will be enlarged capacityand scope for
service. The Christian rewardis above suspicion;it is the power to do more
work. It is a reward after which all must yearn.

IV. The spirit and characterof our service will depend on our conceptionof
the Divine characterand spirit.
V. That those who have but slendercapacities forservice may turn them to
the bestaccountby associating themselves withothers, and helping in a
common work. Help to work in some organization.
VI. That the rewards are not arbitrary, but reasonable andmeritable.
(S. Cox, D. D.)
Greattalents and small
Dr. Talmage.
I. That becoming a Christian is merely GOING OUT TO SERVICE. It is a
voluntary service;not forced.
II. DIFFERENT QUALIFICATIONS ARE GIVEN TO DIFFERENT
PEOPLE.
III. The grace ofGod was intended to be ACCUMULATIVE. Take the one
talent and make it two.
IV. INFERIORITYOF GIFTS IS NO EXCUSE FOR INDOLENCE.
V. There is going to be a day of SOLEMN SETTLEMENT.

VI. That our degrees ofhappiness in heavenwill be graduated according to
OUR DEGREESOF USEFULNESS ON EARTH.
(Dr. Talmage.)
Eachman has his appropriate gift
Dr. Talmage.
You are to understand that there are different qualifications for different
individuals. There is a greatdeal of ruinous comparisonwhen a man says:
"Oh, if I only had that man's faith, or that man's money, or that man's
eloquence, how I would serve God." Bettertake the faculty that God has given
you and employ it in the right way. The rabbis used to say, that before the
stone and timber were brought to Jerusalemfor the Temple every stone and
piece of timber was marked; so that before they started for Jerusalem, the
architects knew in what place that particular piece of timber or stone should
fit. And so I have to tell you we are all marked for some one place in the Great
Temple of the Lord, and do not let us complain, saying: "I would like to be the
foundation stone, or the capstone." Let us go into the very place where God
intends us to be, and be satisfied with the position.
(Dr. Talmage.)
Betterto use one talent well than five wickedly
Dr. Talmage.
The man who kindled the fire under the burnt offering in the ancient temple
had a duty as imperative as that of the high priest, in magnificent robes,
walking into the Holy of Holies under the cloud of Jehovah's presence.Yes,
the men with one talent are to save the world, or it will never be saved at all.
The men with five or ten talents are tempted to toil chiefly for themselves, to
build up their own greatname, and work for their own aggrandizement, and

do nothing for the alleviation of the world's woes. The cedarof Lebanon
standing on the mountain seems to hand down the storms out of the heavens
to the earth, but it bears no fruit, while some dwarf pear-tree has more fruit
on its branches than it can carry. Betterto have one talent and put it to full
use than five hundred wickedly neglected.
(Dr. Talmage.)
Ordinary talents do most of the work
Dr. Talmage.
I am gladthat the chief work of the Church in this day is being done by the
men of one talent. Once in awhile, when a greatfortress is to be taken, God
will bring out a greatfield-piece and rake all with the fiery hail of destruction.
But common muskets do most of the hard fighting.
(Dr. Talmage.)
The grace ofGod was intended to be accumulative
Dr. Talmage.
When God plants an acorn, He means an oak, and when He plants a small
amount of grace in the heart, He intends it to be growthful and enlarge until it
overshadows the whole nature.
(Dr. Talmage.)
The talents
Expository Outlines.
I. WHAT WAS COMMITTEDTO THEM.
1. It was a responsible trust.

2. It was not alike in the case ofall. It differed not in nature, but in amount.
3. It was regulatedby a certain principle — "To every man according to his
severalability."
II. WHAT WAS DONE BY THEM.
1. The faithful.
2. The slothful.(1) A spirit of dissatisfaction;(2)or this servant may have felt
that it was in vain for him to exert himself, on the ground that his means were
so limited.(3) Again, this servant may have been one of those timid, over-
cautious persons, who, lest they should do wrong, do nothing. We should "add
to our faith, fortitude."
III. THE ACCOUNT REQUIRED OF THEM.
1. It was delayedfor a considerable period.
2. Highly gratifying in the case ofthose who were first summoned.
(1)An emphatic expressionof approval.

(2)Promotion to a state of high dignity and honour.
(3)The enjoyment of transporting bliss. The case ofthe other servant.
3. Unsatisfactoryin its nature, and most serious in its results.
(1)A foolish plea.
(2)A withering rebuke.
(3)A peremptory command.
(4)A fearful doom.
(Expository Outlines.)
One talent
The Southern Pulpit.
I. THE REASON OF HIS CONDUCT.
1. He may have believed he could do nothing worth accomplishing with one
talent.
2. He may have been envious of others.

3. Dissatisfactionwith the distribution of the talents may have causedhis
inactivity.
4. Want of interest in his master's success.
5. He may have neglectedhis master's work for his own.
II. WHETHER ANY OF THESE MOTIVES WILL JUSTIFY HIM.
1. Does dissatisfactionwith God's government of the world constitute a just
excuse for inactivity? Yes; if it is unjust. I have a right to resent injustice. Is
God's government unjust. Faith says "No." Vain excuse.
(1)BecauseGodhad a right to do what He would with His own.
(2)Becausethe responsibility was proportioned to the gift.
2. Will his belief that no very great thing could be accomplishedwith one
talent justify him.
(1)You misunderstand God if you think He takes no accountof little things.
(2)He not only notices but prizes little things. The two mites.

(3)One-talentedmen are the true workers ofthe world.
(4)It is the multitude of them that builds up the mighty result.
3. But is the servant justified in supposing that his own interests must first be
consideredbefore his master's? Certainly there are many who are now
pleading this: "I will attend to God's matters one day — my own absorb my
attention now." No justification in this:
(1)BecauseGodcommands you to study His interests first.
(2)Because, youbeing merely His steward, this is just.
(3)Because, youbeing the creature of His hands and His servant, it is doubly
just.
(4)Becausethis is the true way to advance your own interests. (See Trenchon
Parables, p. 281, foran apt illustration.)
III. CONCLUSION. Have any of you buried talents? Dig them up and begin
this glorious careerofworking.
(The Southern Pulpit.)

Human responsibility
T. D. Crothers.
I. ALL THAT WE HAVE, AND, INDEED, ALL THAT WE ARE, BELONGS
TO GOD.
1. We have nothing that we cancall our own — ourselves, ourpossessions,etc.
We are servants — under authority, etc. God's authority over us is entire and
unlimited.
2. God has entrusted us with "His goods" —
(1)Minds and bodies endowedwith numerous and admirable powers.
(2)More or less of worldly substance.
(3)Positions ofinfluence and authority.
(4)The Sabbath, etc.
II. THE DISTRIBUTION OF THE TALENTS IN DIFFERENT NUMBERS
OR PROPORTIONS.
1. Whether the term "talents" should be applied to all the powers, possessions,
and opportunities for usefulness which the Lord of heavenconfers upon His
servants, or only those which are most eminent and valuable in the possession
of eachof them, admits of doubt.

2. Their unequal distribution illustrates in various ways the Divine
perfections. It manifests His sovereignty, in doing as He pleases withHis own;
His goodness, as we have no claim or merit; His wisdom, in their adaptation to
each.
III. THE TALENTS ARE IMPROVABLE. They may be increasedin value by
wisdom and fidelity in their consecrationto the Redeemer's service.
IV. THE CERTAINTYOF THE DAY OF RECKONING, HOWEVER IT
MAY BE DELAYED. The results of death and judgment and eternity are not
the less sure because some wishthey were doubtful or uncertain, nor are they
the less nearbecause some chooseto THINK OF them as distant.
V. THE TREATMENTOF THE GOOD AND FAITHFUL SERVANTS. AS
their diligence and their faithfulness had been alike, a similar reward is given
to each, and both are commended in the very same words. Confessed,
unnumbered sins must, from the nature of the case, be rewards, "notof debt,
but of grace."Whata generous Masterwe have! His "Welldone!" will be
honour and bliss that shall captivate and enrapture as can no earthly delights.
VI. THE DOOM OF THE SERVANT WHO HAD BUT ONE TALENT, AND
HID IT IN THE EARTH, IS MINUTELY DESCRIBED. The ground of his
condemnation. His sin was slothfulness. All his pleas were poor pretences. It
was right that he should be deprived, while others were enriched. There can
be no valid excuse for not serving God.
(T. D. Crothers.)

Fidelity in the service of God
C. Hodge, D. D.
Explain the nature of fidelity.
I. Fidelity requires A KNOWLEDGE OF OUR OBLIGATIONS, and,
therefore, those who wish to be faithful will endeavour to obtain clearand
correctviews of what they are bound to do.
II. It requires an enlightened view of the GROUNDS OF THOSE
OBLIGATIONS. Without this there can be no rational desire or fixed
purpose to discharge them.
III. It requires SUPERIORITYOVER ALL CONFLICTING TENDENCIES.
A man may have a desire to do his duty, and he may have a generalpurpose
to perform it, but then may be too weak to withstand temptation. Fidelity in
the service ofGod requires, therefore:
1. A knowledge ofwhat He would have us do, as men, in all our relations of
life, as Christians or as ministers.
2. Such views of our relation to Christ, and our obligations to Him, as shall
awakenin us the desire to do His will, and lead us to form the purpose that we
will in all cases endeavourto perform it.
3. Such a strength of this desire and such firmness of this purpose as render
them actually controlling over our whole inward and outward life.

IV. From this statement of THE DUTY IT IS PLAIN —
1. That it is a very simple one.
2. It is a very comprehensive duty. It, in fact, includes all others.
3. It is one of constantobligation.
4. It is obviously exceedinglydifficult. It supposes the renunciation of
ourselves and of the world.
(C. Hodge, D. D.)
The master's approval of the faithful servant
S. Martin.
I. His CHARACTER.
1. A goodand faithful servant accepts his position as a servant, with all that is
included in that position.
2. He bears the work-burden of his servitude.
3. He renders service with hearty goodwill.

4. He is obedient to his master.
5. He has his master's interest ever before him.
6. He is profitable to his master.
II. THE CONDUCT UPON WHICH THIS CHARACTER IS BASED. "Thou
hast been faithful over a few things."
III. THE COMMENDATIONAND REWARD. "Welldone."
1. This is real commendation, not doubtful.
2. This is complete and full commendation.
3. This is useful commendation.It is not an encumbrance, like a robe of state
or an officialchain of gold, but it is as a strong girdle for the loins. "Enter
thou into the joy of the Lord."
1. The joy of the Lord on His return to His servants.
2. The joy of the Lord in the goodnessand fidelity of His servants.
3. The joy of the Lord in commending and rewarding His servants.

4. The whole personaljoy of the Lord, so far as it can be shared by His
servants.
5. The joy setbefore Him when He endured the cross.
6. The joy of finished work and completed suffering, of the joy provided in
that kingdom which is joy.This text teaches
1. What the Christians are expectedto be — servants.
2. What we are expectedto do.
3. What we may expect to obtain.
4. Supplies a present testof characterand motive to service,
(S. Martin.)
The goodand faithful servant
H. March.
I. THE APPROVED SERVANT DESCRIBED.
1. Good.

(1)Goodin nature.
(2)Goodin principle.
(3)Goodin motive.
(4)In fruitfulness.
2. Faithful.
(1)To God.
(2)To himself.
(3)To others.
II. THE APPROVED SERVANT COMMENDED. "Welldone."
1. Surprise.
2. Humility.

3. Adoration.
4. Love.
(H. March.)
The goodservant
W. Jowett, M. A.
1. He is commended.
2. Promoted.
3. Admitted to joys unspeakable.
(W. Jowett, M. A.)
The faithful servantand his reward
Charles Garrett.
The parable of the ten virgins shows us our duty to ourselves;the parable to
the servants our duty to others, etc. The one parable cries "Watch!" The
other cries " Work!"
I. Look AT THE FAITHFUL SERVANT. There are severalthings respecting
him illustrating our own position.

1. He was a "servant;" one who is dependent upon, and responsible to
another. Whateverour position, this is the characterofevery one of us. Men
often speak as if God had no claim upon sinners. The man who hid his talent
was as much a servant as he who by diligent trading made his five talents into
ten. We are all servants, whether we own our Masteror not, etc. Ascertainthe
characteryou bear.
2. He was entrusted with some of his master's property. So are we.
3. The talents bestowedupon the servants varied in their number. So it is with
us.
4. They are given to us to be used according to the will of the proprietor — we
may invest them, or waste them, or hide them.
5. They are entrusted to us for a limited period; the extent of that period is
unknown.
II. LET US LOOK AT THE CONDUCT OF THE SERVANT. He was not
elatedwith pride because he had more than others, nor was he depressedwith
envy because he had less. He realized his responsibility, and at once setto
work, etc. He was" good"and "faithful," referring to his characterand
conduct. While faithful to his master, he was goodto his brethren, and the
manifestation of his goodness is seenin the revelation that follows, "Faith
without works is dead," etc.
III. Look at the FAITHFUL, SERVANT'S REWARD. Gives his accountwith
joy.

1. Has his master's approval.
2. He is raised to a higher position.
3. He was admitted to his master's presence — a honour beyond our
comprehension. Apply the subject.
(Charles Garrett.)
The unprofitable servant
R. Jones, B. A.
I. The individual referred to is described as acting in the capacityof a
SERVANT. This denotes responsibility. Knows his Lord's will. He possesses
capability.
II. His SIN. He did not squander the talent. His sin was knowing to do good
and doing it not. He was of a phlegmatic constitution of body and mind. He
did not seek the aid of God's grace. Whata lamentable state of mind to wish
to get to heaven, and yet to turn in a bad temper from the only path that leads
to it! But is God a hard Master? Ask the Christian who experiences in his
heart the powerof the religion he professes. Ask Nature.
III. His END. "Outerdarkness."
(R. Jones, B. A.)

The dischargedservant
R. Jones, B. A. .
There is, perhaps, no position more painful for a goodand kind masterto be
placed in, no duty so painful for him to fulfil, as the being compelled to
discharge a servant for misbehaviour, whateverthe nature of the offence may
be. There is something sad, and almost solemn, as the hour of departure
draws nigh in which the servantis about to quit the threshold of the home
where he has, it may be, served for years. At such a moment sins of omission
and commissioncan scarcelyfail to rise up in memory's glass slowlyand
upbraidingly before the downcastmind. It is then the obstinacywithin relents,
the hardness melts, the pride of the heart is abased, whenit is too late. How
apparent, then, is the folly of disobedience. Then is seenhow useless were all
those promises of amendment drowned in the opium of forgetfulness, or
strangledin the birth by the complicatedinfluences of procrastination. At
such an hour, too, the value of the place he is leaving rises up before the
mind's eye in a way never experienced before. As the foot is lingering for the
last time on the stepof the master's door, the comforts of a quiet and
peaceful.home are then contrastedwith the cold and forlorn aspectof things
without. Now if this be the case in regard to the affairs of this world, how
much more forcibly does it apply to the next scene of existence? Here we must
imagine no longer an earthly, but a heavenly Master, aboutto dismiss, not a
servant merely that fills his or her respective place in a common household,
but a man consideredas a rational and accountable being.
(R. Jones, B. A. .)
The sin of unprofitableness
E. Gibbon, M. A.
I. UNPROFITABLENESS IMPLIES A MIND UNLIKE THAT OF GOD,
AND THEREFOREUNFIT FOR COMMUNION WITH GOD.

1. The mind of the unprofitable one is marked by indifference to the welfare
of others.
2. The goodness ofDeity is not merely negative;it seeksto bless mankind.
II. UNPROFITABLENESSWILL EXCLUDE THE SOUL FROM HEAVEN;
IT IS A FRUSTRATION OF THE MERCIFUL DESIGNS OF GOD.
(E. Gibbon, M. A.)
The unprofitable servant
D. Moore, M. A.
I. The EXCUSE SET UP by the unprofitable servantfor his neglect. It is
general. "I know that thou art a hard man." This is the language of the
disobedient heart with reference to the merciful parent of the universe. The
service is framed to meet our moral happiness. The ways of wisdom axe ways
of pleasantness. The excuse uses anaudacious tone; Godis unreasonable, and
expects the impossible, and does not put forth the needful agencies.
II. THE SENTENCE pronouncedon him.
1. Supposing there was truth in his accusation, whydid he not adopt the
course less injurious to his Master?
2. Deprivation — "Take, therefore, the talent from him." "Castye the
unprofitable servant into outer darkness."

(D. Moore, M. A.)
The wickedand slothful servant
H. March.
I. His PROFESSION.
1. The name, "servant of the Lord," is most honourable.
2. It is a most comprehensive name.How comes it that any whose dispositions
thus widely differ should be found among the professedfollowers ofChrist?
1. They have false notions of what constitutes a genuine servantof the Lord.
2. They have low thoughts of God.
II. His CHARACTER.
1. He had been slothful.
2. He was therefore wicked.
(1)He was wickedbecause unfaithful to his trust.
(2)Becausecherishing dishonouring thoughts of his Master.

(3)Becausehe actedcontrary to his own avowedconvictions.
III. His DOOM.
1. A just doom.
2. This will be the doom of many.
(1)To every individual is given at leastone talent.
(2)Of even one talent a strict accountwill be required.
(3)This should lead us to self-examinationand prayer.
(H. March.)
The capacityof religion extirpated by disuse
H. Bushnell, D. D.
Many persons read this parable of the talents, I believe, very much as if it
related only to gifts external to the person;or, if to gifts that are personal, to
such only as are calledtalents in the lowerand merely man-ward relations
and uses of life, such as the understanding, reason, etc. But the great
Teacher's meaning reaches higherthan this, and comprehends more, namely,

those talents which go to exalt the subject in its God-wardrelations. The main
stress ofHis doctrine hinges, I conceive, onour responsibility as regards the
capacityof religion itself; for this, in highestpre-eminence, is the talent, the
royal gift of man. In pursuing the subject presented, two points will naturally
engage ourattention.
I. THE CAPACITY FOR RELIGION IS A TALENT, THE HIGHEST
TALENT WE HAVE. We mean by a talent, the capacityfor doing or
becoming something, as for learning, speaking, trade, command. Our talents
are as numerous, therefore, and various as the effects we may operate. We
have talents of the body, too, and talents of the mind, or soul. All those which
can be used, or which come into play, in earthly subjects, and apart from God
and religion, are natural; and those which relate immediately to God, and
things unseen as connectedwith God, are religious. The religious talents
compose the whole God-ward side of faculty in us. They are such especiallyas
come into exercise in the matter of religious faith and experience, and
nowhere else.
1. The want of God — a receptivity for God.
2. Inspiration — a capacityto be permeated, illumined, guided, exalted by
God or the Spirit of God within, and yet so as not to be any the less completely
ourselves.
3. The spiritual sense, orthe power of Divine apprehension.
4. The capacity of religious love.
5. The power of faith a power of knowing God. Their true place and order in
the soulis —(1) At the head of all its other powers, holding them

subordinate.(2) All the other talents fall into a stunted and partially disabled
state when they are not shone upon, kept in warmth, and raised in grade by
the talents of religion.(3) All the greatestthings ever done in the world have
been done by the instigations and holy elevations ofthe religious capacity.
This, therefore, is the real summit of our humanity.
II. THE RELIGIOUS TALENT OR CAPACITY IS ONE THAT, BY TOTAL
DISUSE AND THE OVERGROWTHOF OTHERS, IS FINALLY
EXTIRPATED. Few men living without God are aware of any such
possibility, and still less of the tremendous fact itself. On the contrary, they
imagine that they are getting above religion, growing too competent and wise
to be longersubjectedto its authority, or. incommoded by its requirements.
The teaching of Scripture, "To him that hath shall be given," etc. This
spiritual extirpation is referable to two greatlaws or causes.
1. To the neglectof the talent or capacities ofreligion. All living members,
whether of body or mind, require use or exercise. It is necessaryto their
development, and without it they even die.
2. To the operationof that immense overgrowthor over-activity which is kept
up in the other powers. Is it wrong to assume that your religious senseswere
proportionately much stronger and more active in childhood than it is
now?Thus onward the thoughts that crowd upon us, standing before a subject
like this, are practicaland serious.
1. How manifestly hideous the process going onin human souls under the
powerof sin. It is a process ofreal and fixed deformity.

2. There is no genuine culture, no proper education, which does not include
religion.
3. Let no one comfort himself in the intense activity of his mind on the subject
of religion. That is one of the great things to be dreaded. To be always
thinking, debating, scheming in reference to the great question of religion,
without using any of the talents that belong more appropriately to God and
the receiving of God, is just the way to extirpate the talents most rapidly, and
so to close up the mind in spiritual darkness.
4. Make little of the hope that the Holy Spirit will at some time open your
closedor consciouslyclosing faculties.
5. This truth wears no look of promise, in regardto the future condition of
bad men.
6. How clearis it that the earliesttime in religion is the best time. The peculiar
blessing and the hopeful advantage of youth. A greatshare of those who
believe embrace Christ in their youth.
(H. Bushnell, D. D.)
God blesses those who improve their privileges
N. Emmons, D. D.
I. WHAT IS IMPLIED IN MEN'S FAITHFULLY IMPROVING DIVINE
BLESSINGS.

1. This implies their acknowledging thatall their favours come from God. As
long as men disregard the hand of the Giver, they will certainly despise His
gifts.
2. A proper improvement of Divine favours implies a grateful sense of Divine
goodness.The slothful servantdid not thank his Masterfor the one talent.
3. A faithful improvement of Divine favours implies a cheerful and unreserved
consecrationof them to Him who gave them.
4. Faithfully improving Divine favours implies employing them in the service
of God..
II. THAT THOSE WHO FAITHFULLY IMPROVE THE BLESSINGS
WHICH GOD BESTOWS UPON THEM MAY REASONABLYEXPECT
FURTHER MARKS OF HIS FAVOUR.
1. The faithful improvement of Divine favours affords the highestenjoyment
of them. Men never enjoy their talents buried or abused.
2. The faithful improvement of Divine favours in time pastprepares men for
the receptionof more and richer blessings in time to come. Masters bestow
their best favours upon their best servants.
3. God has promised to reward pastfidelity with future favours.

4. God's conduct confirms the declarations ofHis Word. He has in all ages
bestowedpeculiaradvantages upon those who have improved the temporal
and spiritual blessingsHe has given.
1. All the blessings we possess have beensent in mercy.
2. If God will reward only those who improve His favours in His service, then
men are unwise and criminal in converting them to their own use.
3. Men ought to be more concernedto improve God's favours than to gain the
possessionofthem.
4. Those who abuse God's favours have reasonto expect that He will diminish
them.
(N. Emmons, D. D.)
Laying ourselves out for God
T. Manton.
Therefore you should keepa constantreckoning how you lay out yourselves
for God.
(T. Manton.)
Christ absentfrom us
T. Manton.

It was needful that Christ, should go from us for a while; for He would not
govern the world by sense, but by faith.
(T. Manton.)
Diversity in service
T. Manton.
Every one hath his service and opportunity to do something for God; all
offered to the tabernacle gold, or silver, or brass, or shittim-wood, or goats'
hair, or badgers'skins. So, as Christ went to Jerusalem, some strewedthe way
with garments, others cut down branches, some cried "Hosanna";that was all
they could do.
(T. Manton.)
Diversity in ability
T. Manton.
There is a diversity as to the measure and degrees.Everybarque that saileth
to heaven doth not draw a like depth.
(T. Manton.)
Our accountwith God
T. Manton.
Who made thee to differ? (Romans 12:35). "Forof Him, and through Him,
and to Him, are all things." The sun owethnothing to the stars, nor the
fountain to the streams. Our accountmust be answerable to our receipts;
there is a proportion of return expected.
(T. Manton.)

Diversity of talent helpful to service
T. Manton., T. Manton.
God will have this difference for the beauty and order of the whole; variety is
more grateful. Hills and valleys make the world beautiful; so do distinct
orders, ranks, and degrees ofmen. All eye or all belly is monstrous.;
difference with proportion maketh beauty; therefore one excellethanother,
and severalgifts and ranks there are for the service of the whole.
(T. Manton.)As divers countries have divers commodities, and one needeth
another; one aboundeth with wines, some have spices, others have skins, and
commodities in other kinds, that by commerce and traffic there might be
societymaintained among mankind; so God in His Church hath given to one
gifts, to another grace, to maintain a holy societyand spiritual commerce
among themselves.
(T. Manton.)
Use the talent we have
T. Manton.
It was a goodsaying of Epictetus in Arrian, Si essemluscinia, etc. If I were a
nightingale, I would sing as a nightingale: Si essemalauda, etc. If I were a
lark, I would piere as a lark; but now I am a man, I will glorify God as a man.
But alas!how often do men of the best endowments miscarry.
(T. Manton.)
Satanic abuse of great talents
T. Manton.

The devil loveth to go to work with the sharpesttools. Godhath given great
abilities to some above others, to enable them for his service. Now the devil, to
despite God the more, turneth his own weapons againsthimself.
(T. Manton.)
Talents given for activity
T. Manton.
Strength is not to be wastedin sin and vanity, but employed for God. It is
better it should be worn out with labours than eatenout with rust.
(T. Manton.)
Trading for God, not self
T. Manton.
Applause, vainglory, and suchlike carnalmotions and ends may set some men
on work, and make them prostitutethe service of Christ to their own lusts.
This is not to trade as factors for God, but to setup for ourselves.
(T. Manton.)
A gift and a trust
T. Manton.
As a gift, they callfor our thankfulness;as a trust, for our faithfulness.
(T. Manton.)
Dreadof God natural in the carnal mind

T. Manton.
Fearis more natural in the carnalmind, because a bad conscienceis very
suspicious, and our sense ofGod's benefits is not so great as the sense of our
bad deservings is quick and lively.
(T. Manton.)
A picture of the devil
T. Manton.
The best picture that could be takenof the devil would be by the characters of
malice, falsehood, and envy. But God is justice itself, goodnessitself, mercy
itself, as it is expressedin Scripture.
(T. Manton.)
The unprofitable are destroyed
T. Manton.
(Matthew 3:20), "Every tree that bringeth not forth good fruit is hewn down
and castinto the fire." Notonly the poisonous, but the barren tree.
(T. Manton.)
The sinner self-condemned
T. Manton.
Grant the sinner's supposition, it bindeth the duty upon him, and so he cuts
his throat with his own sword.
(T. Manton.)

Doing better than excusing
T. Manton.
Certainly it is better be doing than excusing. Doing is safe, but excuses are but
a patch upon a sore place.
(T. Manton.)
Private conceits
T. Manton.
You must not lift up your private conceits againstthe wisdomof God.
(T. Manton.)
Nothing idle in nature
T. Manton.
In the whole course of nature nothing is idle; the sun and the stars do
perpetually move and roll up and down; the earth bringeth forth; the seas
have their ebbings and flowings, and the rivers their courses;the angels are
describedwith wings, as ready to fulfil God's commandment, and run to do
His pleasure. It were an unworthy thing, among so many examples and
patterns of diligence, for man alone to be idle.
(T. Manton.)
The sovereigntyof the Divine endowments
C. H. Spurgeon.
Now, most men quarrel with this. But mark, the thing that you complain of in
God is the very thing that you love in yourselves. Every man likes to feel that

he has a night to do with his own as he pleases.We all like to be little
sovereigns. Youwill give your money freely and liberally to the poor; but if
any man should impertinently urge that he had a claim upon your charity,
would you give unto him? Certainly not; and who shall impeach the greatness
of your generosityin so doing? It is even as that parable, that we have in one
of the Evangelists, where, afterthe men had toiled, some of them twelve hours,
some of them six, and some of them but one, the Lord gave every man a
penny. Oh! I would meekly bow my head, and say, "My Lord, hast Thou
given me one talent? then I bless Thee for it, and I pray Thee bestow upon me
grace to use it rightly. Hast Thou given to my brother ten talents? I thank
Thee for the greatness ofThy kindness towards him; but I neither envy him,
nor complain of Thee." Oh! for a spirit that bows always before the
sovereigntyof God.
(C. H. Spurgeon.)
Variety God's law
C. H. Spurgeon.
God gives to one five, and to another two talents, because the Creatoris a
lover of variety. It was saidthat order is heaven's first law; surely variety is
the second;for in all God's works, there is the most beautiful diversity. Look
ye towards the. heavens at night: all the stars shine not with the same
brilliance, nor are they placed in straight lines, like the lamps of our streets.
Then turn your eyes below: see in the vegetable world, how many great
distinctions there are, ranging from the cedarof Lebanon to the hyssop on the
wall, or the moss that is smaller still. See how from the huge mammoth tree,
that seems as if beneathits branches it might shade an army, down to the tiny
lichen, God hath made everything beautiful, but everything full of variety.
Look on any one tree, if you please:see how every leaf differs from its fellow
— how even the little tiny buds that are at this hour bursting at the scentof
the approaching perfume of spring, differ from eachother — not two of them
alike. Look again, upon the animated world: GodHath not made every
creature like unto another. How wide the range — from the colossalelephant

to the coneythat burrows in the rock — from the whale that makes the deep
hoary with its lashing, to the tiny minnow that skims the brook; God hath
made all things different, and we see variety everywhere. I doubt not it is the
same, even in heaven, for there there are" thrones, and dominions, and
principalities, and powers" — different ranks of angels, perhaps, rising tier
upon tier. "One star different from another starin glory." And why should
not the same rule stand goodin manhood
(C. H. Spurgeon.)
COMMENTARIES
Ellicott's Commentary for English Readers
(14) Forthe kingdom of heaven.—The italicisedwords are introduced for the
sake ofgrammaticalcompleteness. The Greek runs simply, “Foras a man . . .
calledhis own servants,” with no formal close to the comparison. The parable
thus introduced has obviously many points in common with that of the
Pounds recordedby St. Luke (Luke 19:12-27), but the distinctive features of
eachare also so characteristic thatit will be well to deal with eachseparately,
and to reserve a comparisonof the two till both have been interpreted.
The outward framework of the parable lies in the Easternway of dealing with
property in the absence ofthe owner. Two courses were openas an
approximation to what we callinvestment. The more primitive and
patriarchal way was for the absentee to make his slaves his agents. Theywere
to till his land and sell the produce, or to use the money which he left with
them as capital in trading. In such cases there was, ofcourse, oftenan
understanding that they should receive part of the profits, but being their
master’s slaves, there was no formal contract. The other course was to take
advantage of the banking, money-changing, money-lending system, of which
the Phœnicians were the inventors, and which at the time was in full operation

throughout the Romanempire The bankers receivedmoney on deposit and
paid interest on it, and then lent it at a higher percentage, oremployed it in
trade, or (as did the publicani at Rome) in farming the revenues of a province.
This was therefore the natural resource, as investment in stocks orcompanies
is with us, for those who had not energy to engage in business.
BensonCommentary
Matthew 25:14-15. For, &c. — To show us more clearly the nature and duty
of Christian watchfulness, to which he exhorts us in the preceding verse, our
Saviour immediately subjoins another parable, wherein he represents to us
the different characters ofa faithful and slothful servant, and the difference of
their future acceptation. Like the former, the presentparable is intended to
stir us up to a zealous preparation for the coming of our Lord, by diligence in
the discharge ofour duty, and by a proper employment and a careful
improvement of our talents: as well as to unmask still more fully the vain
pretences of hypocrites, and to demonstrate that fair speechesand outward
forms, without the power of godliness, will stand us in no steadat the last day.
The kingdom of heaven is as a man, &c. — The words kingdom of heaven are
improperly supplied here. The sentence should rather run thus: Forhe
(namely, the Son of man, mentioned in the preceding verse)is as a man
travelling into a far country — Alluding to Christ’s withdrawing his bodily
presence from his church when he ascendedinto heaven, or to that long-
suffering by which he waits for the fruit of our works:who calledhis own
servants — Τους ιδιους, his own, because createdby his power, preservedby
his providence, and purchasedby his blood; and delivered unto them his
goods — The goods of which he was the sole proprietor. Unto one he gave five
talents — As being able to traffic with them; to another two — As not being
sufficient to manage more; and to another one, as being still more infirm. So
Origen. A talent being in value about 187l. 10s., he who was intrusted with
five, received937l. 10s.;and he who had two, 375l. sterling. And who knows
whether, all circumstances considered, there be a greaterdisproportion than
this in the talents of those who receive the most and those who receive the
fewest? Bythe talents here we are to understand gifts or endowments

conferredfor a spiritual end, powers of body and mind, abilities natural and
acquired, health, strength, long life, understanding, judgment, memory,
learning, knowledge, eloquence, influence, and authority over others, wealth,
privileges, or offices, civil or religious, and indeed every power and advantage
of which a goodor bad use may be made. To every man according to his
severalability — Εκαστω κατα τηνιδιανδυναμιν, to eachaccording to his
individual or respective capacity, namely, to manage the sum, and according
to the prospectthere might reasonablybe of his improving it. Or, according to
the prudence, ability, and activity which he knew eachto be possessedof.
Matthew Henry's Concise Commentary
25:14-30 Christ keeps no servants to be idle: they have receivedtheir all from
him, and have nothing they can calltheir own but sin. Our receiving from
Christ is in order to our working for him. The manifestation of the Spirit is
given to every man to profit withal. The day of accountcomes at last. We must
all be reckonedwith as to what goodwe have got to our ownsouls, and have
done to others, by the advantages we have enjoyed. It is not meant that the
improving of natural powers canentitle a man to Divine grace. It is the real
Christian's liberty and privilege to be employed as his Redeemer's servant, in
promoting his glory, and the goodof his people: the love of Christ constrains
him to live no longer to himself, but to Him that died for him, and rose again.
Those who think it impossible to please God, and in vain to serve him, will do
nothing to purpose in religion. They complain that He requires of them more
than they are capable of, and punishes them for what they cannot help.
Whateverthey may pretend, the fact is, they dislike the characterand work of
the Lord. The slothful servant is sentencedto be deprived of his talent. This
may be applied to the blessings ofthis life; but rather to the means of grace.
Those who know not the day of their visitation, shall have the things that
belong to their peace hid from their eyes. His doom is, to be castinto outer
darkness. It is a usual way of expressing the miseries of the damned in hell.
Here, as in what was said to the faithful servants, our Saviour goes outof the
parable into the thing intended by it, and this serves as a key to the whole. Let
us not envy sinners, or covetany of their perishing possessions.

Barnes'Notes on the Bible
For the kingdom of heaven... - The "parable of the talents" was spokenstill
further to illustrate the manner in which he would deal with people at his
return to judgment. The words "the kingdom, of heaven" are not in the
original, but are very properly inserted by the translators. The design of the
parable is to teachthat those who improve their talents or faculties in the
cause ofreligion who improve them to their own salvationand in doing good
to others shall be proportionally rewarded; but they who neglecttheir talents,
and who neither secure their own salvationnor do goodto others, will be
punished. The kingdom of heaven is like such a man - that is, "God deals with
people in his government as such a man did."
His own servants - That is, such of them as he judged to be worthy of such a
trust. These represent the apostles, Christianministers, professing Christians,
and perhaps all people. The going into a far country may representthe Lord
Jesus going into heaven. He has given to all talents to improve, Ephesians 4:8;
Ephesians 2:12.
His goods - His property representing the offices, abilities, and opportunities
for doing good, which he has given to his professedfollowers.
Jamieson-Fausset-BrownBible Commentary
Mt 25:14-30. Parable ofthe Talents.
This parable, while closelyresembling it, is yet a different one from that of
The Pounds, in Lu 19:11-27;though Calvin, Olshausen, Meyer, and others
identify them—but not De Wette and Neander. Forthe difference betweenthe
two parables, see the [1356]opening remarks on that of The Pounds. While, as
Trench observes with his usual felicity, "the virgins were represented as
waiting for their Lord, we have the servants working for Him; there the
inward spiritual life of the faithful was described;here his external activity. It
is not, therefore, without goodreasonthat they appearin their actualorder—

that of the Virgins first, and of the Talents following—sinceit is the sole
condition of a profitable outward activity for the kingdom of God, that the life
of God be diligently maintained within the heart."
14. For the kingdom of heavenis as a man—The ellipsis is better supplied by
our translators in the corresponding passageofMark (Mr 13:34), "[Forthe
Son of man is] as a man," &c.,
travelling into a far country—or more simply, "going abroad." The idea of
long "tarrying" is certainly implied here, since it is expressedin Mt 25:19.
who calledhis own servants, and delivered unto them his goods—Between
master and slaves this was not uncommon in ancient times. Christ's
"servants" here mean all who, by their Christian profession, standin the
relation to Him of entire subjection. His "goods"meanall their gifts and
endowments, whether original or acquired, natural or spiritual. As all that
slaves have belongs to their master, so Christ has a claim to everything which
belongs to His people, everything which, may be turned to good, and He
demands its appropriation to His service, or, viewing it otherwise, they first
offer it up to Him; as being "not their own, but bought with a price" (1Co
6:19, 20), and He "delivers it to them" againto be put to use in His service.
Matthew Poole's Commentary
See Poole on"Matthew 25:15".
Gill's Exposition of the Entire Bible
For the kingdom of heavenis as a man travelling,.... Our Lord adds another
parable to illustrate the Gospeldispensation, or its visible church state; or the

state of things respecting the church of Christ, before, and at his second
coming, and during the interval betweenhis ascensionand that: for by the
man here, is meant Christ, who in the everlasting covenantagreedto become
man, was prophesiedof as such, frequently appearedin human form, under
the Old Testamentdispensation; and in the fulness of time, really became
man; though he was not a mere man, but was God as well as man; having all
the perfections and fulness of the Godheaddwelling bodily in him: this man is
said to travel
into a far country; by which heaven is designed, and is so called, not only
because ofits great distance from the earth, and which is very great indeed;
but because the better country and land afar off, is out of sight; and what
views we have of it, are very distant ones;and is afar off, in respectof our
state of pilgrimage in this world, in which, whilst Christ was here, he was a
pilgrim and a strangertoo;who might be said to be as a "man travelling",
whilst he was in it, and when going out of it, and ascending to heaven: he came
from thence, and stayed here a while, walking up and down, and doing good;
and when he had finished what he came about, he ascendedon high, went to
his Godand Father, entered into heaven, where he is receiveduntil the times
of the restitution of all things:
who calledhis own servants;before he took his journey, to commit some
things to their trust and management;and to give them some instructions how
to behave during his absence:for, according to the Jewish(u) canons,
"a master that had a mind to go out of the land (of Israel) could not take his
servant with him, unless he pleased;and this is a rule at all times, even at this
time, that the land is in the hand of the Gentiles.''
And here no mention is made of any going with him, only how they were to be
employed whilst he was gone:by "his own servants" are meant, not all
mankind; for though they are all in some sense his servants, or ought to be,

yet they are not so calledin Scripture, much less with such an emphasis, his
own servants;and besides, more than what are in the kingdom of heaven, or
Gospelchurch state, cannot be intended; since the parable reaches to, and
concerns no other: nor all the electof God only, or all are not the electof God
that are designed; for though these are the servants of Christ, and his own
peculiarly, yet all intrusted with talents, are not such; one of these was wicked,
slothful, graceless, andat last was eternally lost, and perished; which is not
true of anyone of the elect:but ministers of the word are here meant, who are
eminently the servants of Christ, his own, whom he has called, qualified,
commissioned, and sent forth; for the ministers of the word, whether faithful
or slothful, goodor bad, are in a very lively manner describedin this parable,
which is a distinct one from the former; for whereas that gives an accountof
the different members of the visible church, this describes the several
ministers of it: nor canit be any objection to this sense ofit, that these
servants are all of them said to be his own servants, and called, commissioned,
and gifted by him; since Judas, as well as the rest, was called, ordained,
qualified, and sent forth by Christ, as an apostle.
And delivered unto them his goods;the Gospel, that rich treasure of divine
truths, the dispensationof it, and gifts to preach it; all which are Christ's
goods and his gifts, and not man's; and which was in a very eminent manner
done, when Christ ascendedon high, and receivedgifts for, and gave them
unto men. Justbefore it, as he was ready to go, he gatheredhis disciples
together;he renewedand enlarged their commissionto preach the Gospel;
and quickly after it, gave them greaterand largergifts of the Spirit than
before; and has been ever since giving ministerial gifts to men, to some more,
others less, and which are signified by the talents following.
(u) Maimon. Hilch. Abadim, c. 8. sect. 9.
Geneva Study Bible

{2} Forthe kingdom of heaven is as a man travelling into a far country, who
calledhis own servants, and delivered unto them his goods.
(2) Christ witnesses thatthere will be a long time betweenhis departure to his
Father and his coming againto us, but yet notwithstanding that, he will at
that day take an accountnot only of the rebellious and obstinate, how they
have made use of that which they receivedfrom him, but also of his household
servants, who have because ofslothfulness not employed those gifts which he
bestowedupon them.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Matthew 25:14. The parable of the talents, extending to Matthew 25:30,[20]is
introduced as an additional ground for the γρηγορεῖτε, and that by viewing it
as a question of work and responsibility. The parable in Luke 19:12 ff., which,
notwithstanding the differences in regard to individual features, resembles the
present in its leading thoughts and illustrations, is to be regardedas a
modification, arising in the course of the Gospeltradition, of the more original
and simpler one before us (in oppositionto Calvin, Olshausen, Neander,
Holtzmann, Volkmar), and which Luke also represents as having been spoken
at a different time; comp. Weizsäcker, p. 181. In this latter Gospelwe have
what was originally an independent parable (that of the rebellious subjects)
blended with that of the talents (Strauss, I. p. 636 f.; Ewald, p. 419 f.; Bleek,
Keim, Weiss, 1864, p. 128 ff.). If it be maintained, as Kern, Lange, Cremer,
are disposedto do, that in Matthew and Luke we have two distinct parables,
spokenby Jesus on two different occasions, then there is no alternative but
either to acceptthe unnatural view that the simpler (Matthew’s) is the later
form, or to suppose, in opposition to what is recorded, that Jesus spoke the
parable in Matthew, where, however, the connectionis perfectly apposite,
somewhatearlierthan that in Luke (Schleiermacher, Neander). The one view
as well as the other would be all the more questionable, that the interval
during which Christ “intentionally employs the same parabolic materials for
the purpose of illustrating different subjects” (Auberlen) would thus comprise

only a few days. Mark 13:34 is extractedfrom what Matthew has taken from
the collectionofour Lord’s sayings.
ὥσπερ, κ.τ.λ.]a case of anantapodosis similar to that of Mark 13:34, and
doubtless reproducing what already appearedin the collectionofsayings from
which the passageis taken. Comp. Romans 5:12. Fritzsche on Matthew 25:30.
At the outsetof the discourse it would be the intention to connectthe whole
parable with ὥσπερ, and, at the conclusion, to annex an apodosis by means of
ΟὝΤΩς (probably ΟὝΤΩΚΑῚ Ὁ ΥἹῸς Τ. ἈΝΘΡΏΠΟΥΠΟΙΉΣΕΙ, or
ΟὝΤΩς ἜΣΤΑΙ ΚΑῚ Ἡ ΠΑΡΟΥΣΊΑ Τ. ΥἹΟῦ Τ. ἈΝΘΡ).;but, considering
the somewhatlengthenedcharacterof the parable, this had to be omitted.
ἈΠΟΔΗΜ.] on the point of going abroad(Matthew 21:33).
ΤΟῪς ἸΔΊΙΟΥς ΔΟΎΛΟΥς]not strangers, suchas exchangers, but his own
servants, of whom, therefore, he had a right to expect that they would do their
best to lay out for his advantage the money entrusted to them.
[20] In connectionwith this parable, compare the following traditional sayings
attributed to Christ: γίνεσθε τραπεζῖται δόκιμοι (Hom. Clem. ii. 51, iii. 50,
xviii. 20, etc.;Clement of Alexandria, Origen; ApostolicalConstitutions); and
ἑν οἷς ἂν ὑμᾶς καταλάβω, ἑν τούτοις καὶ κρινῶ (Justin, c. Tr. 47). Eusebius
gives a kindred parable from the Gospelofthe Hebrews, and for which see
Mai’s Nova patrum biblioth. IV. p. 155.
Expositor's Greek Testament
Matthew 25:14-30. Parable ofthe Talents (cf. Luke 19:11-28), according to
Weiss (Mt.-Ev., 535)and Wendt (L. J., i., 145)not a Parusia-parable

originally, but spokenat some other time, and inculcating, like the parable of
the unjust steward, skill and fidelity in the use of earthly goods.
Cambridge Bible for Schools andColleges
14. into a far country] These words do not occur in the original, the word
translated “travelling into a far country,” is rendered in the next verse “took
his journey.”
delivered unto them his goods]Cp. Mark 13:34. “A man taking a far journey,
who left his house and gave authority (rather, his authority) to his servants,
and to every man his work.” Christin His absence gives to eacha portion of
His own authority and of His ownwork on earth.
A greatdeal of the commerce of antiquity was managedby slaves, who were
thus often entrusted with responsible functions (cp. ch. Matthew 24:45). In
this case theyare expectedto use their Master’s money in trade or in
cultivation of the soil, and to make as large an increase as possible.
14–30.The Parable of the Talents, in this Gospelonly
The parable of the Pounds, Luke 19:12-27, is similar, but there are important
points of distinction; (1) in regard to the occasionsonwhich the two parables
are given; (2) in the specialincidents of each.
The lessonis still partly of watchfulness, it is still in the first instance for the
apostles. Butfresh thoughts enter into this parable: (1) There is work to be
done in the time of waiting; the watching must not be idle or unemployed; (2)
Even the leasttalented is responsible.

Bengel's Gnomen
Matthew 25:14.—Ὑπάρχοντα, goods)Forthe distribution of them, see the
next verse.[1089]
[1089]There are intimated by these, spiritual gifts, temporal resources,time
itself, and finally opportunities of every kind.—V. g.
Pulpit Commentary
Verses 14-30. -Parable of the talents. (Peculiar to St. Matthew.)Following on
the lessonofwatchfulness and inward personalpreparation just given, this
parable enforces the necessityof external work and man's accountability to
God for the due use of the specialendowments which he has received. The
former was concernedchiefly with the contemplative life, the waiting virgins;
this chiefly with the active, the working servant; though, in fact, both states
combine more or less in the goodChristian, and the perfectdisciple will unite
in himself the characteristics ofJohn and Peter, Mary and Martha. St. Luke
(Luke 19:11-27)has recorded a somewhatanalogous parable spokenby
Christ on leaving the house of Zacchaeus,knownas the parable of the
pounds; and some critics have deemed that the two accounts relate to the
same saying alteredin some details, which are to be accountedfor on the
hypothesis that St. Luke has combined with our parable another on the
rebellious citizens. That there are greatresemblances betweenthe two cannot
be disputed, but the discrepancies are too marked to allow us to assume the
unity of the two utterances. Christ often repeats himself, using the same
figure, or illustration, or expressionto enforce different truths or different
phases of the same truth, as here he may have desired more emphatically to
impress on the disciples their specialresponsibilities. The variations in the two
parables are briefly these: The scene and occasionare different; this was
spokento the disciples, that to the multitude; in one the lord is a noble who
was to receive a kingdom, in the other he is simply a landowner; here his

absence is a matter of localspace, there it is a matter of time; the servants are
ten in the one case, andthree in the other; ill one we have pounds spokenof, in
the other talents; in St. Luke eachservant has the same sum delivered to him,
in St. Matthew the amount is divided into talents, five, two, and one; in the
"pounds" the servants show differing faithfulness with the same gifts, in the
"talents" two of them display the same faithfulness with differing gifts; here
the idle servant hides his money in a napkin, there he buries it in the earth;
the conclusions also ofthe parables vary. Their object is not identical: the
parable in our text illustrates the truth that we shall be judged according to
that which we have received;the parable in St. Luke shows, to use Trench's
words, that "as men differ in fidelity, in zeal, in labour, so will they differ in
the amount of their spiritual gain." The latter treats of the use of gifts
common to all, whether bodily, mental, or spiritual, such as one faith, one
baptism, reason, conscience, sacraments,the Word of God; the former is
concernedwith the exercise ofendowments which have been bestowed
according to the recipient's capacityand his ability to make use of them, - the
question being, how he has employed his powers, opportunities, and
circumstances, the particular advantages,examples, and means of grace given
to him. Verse 14. - For the kingdom of heavenis as a man The opening
sentence in the original is anacoluthic, and our translators have supplied what
they supposedto be wanting. The Greek has only, For just as a man, etc.;
Vulgate, sicut enim homo. The other member of the comparison is not
expressed. The RevisedVersion gives," It is as when a man." They who
receive the possible interpolation at the end of ver. 13 would simply render,
"Forhe (the Son of man) is as a man." The Authorized Versionplainly
affords the intended meaning in the words of the usual preface to such
parables (ver. 1; Matthew 13:24, 31, etc.). The conjunction "for" carries us
back to the Lord's solemn injunction, introducing a new illustration of the
necessityofwatchfulness. Travelling into a far country (ἀποδημῶν, leaving
home). Here our Lord, being about to withdraw his bodily presence from the
earth and to ascendinto heaven, represents himself as a man going into
another country, and first putting his affairs in order and issuing instructions
to his servants (comp. Matthew 21:3; 5). Who called his own (τοὺς ἰδίους)
servants. The sentence literally is, As a man... calledhis ownbond servants.
Those who speciallybelonged to him - a figure of all Christians, members of

Christ, doing him service as their Master. Deliveredunto them his goods (τὰ
ὑπάρχοντα αὐτοῦ, his possessions). This was not an absolute gift, as we see
from subsequent proceedings, and from the well known relation of masterand
slave. The latter, generally speaking, couldpossessno property, but he was
often employed to administer his master's property for his lord's advantage,
or was set up in business on capitaladvanced by his owner, paying him all or
a certain share of the profits. The money still was not the slave's, and legally
all that a slave acquired by whatsoevermeans belongedto his master, though
custom had sanctioneda more equitable distribution. The "goods" delivered
unto the lord's servants representthe specialprivileges accordedto them -
differences of character, opportunities, education, etc., which they do not
share in common with all men. This is one point, as above remarked, in which
this parable varies from that of the "pounds." In both cases the gifts are
figured by money - a medium current and intelligible everywhere on earth.
Matthew 25:14
Vincent's Word Studies
Travelling (ἀποδμηῶν)
The sense is more nearly about to travel, like our going abroad.
PRECEPTAUSTIN RESOURCES
LOWELL JOHNSON
USE WHAT GOD HAS GIVEN YOU
Matthew 25:14-30

Before reading the Passage.
Let me remind you that this parable is part of the Olivet Discourse. The
disciples had come to Jesus and askedHim some questions about the end
times and when He was coming back again.
They wanted to know what some of the “signs” ofHis SecondComing would
be. After telling them to look for some moral signs and some signs in nature
and some signs related to the nation of Israel and some other “signs,”Jesus
gives some “end-time parables.”
• In Matthew 25:1-13 there is the parable of the Wise and FoolishVirgins,
which deals
with WATCHING for our Lord's return.
• Now in Matthew 25:14-30 we have the Parable of the Talents, whichdeals
with
WORKING until our Lord's return.
One of the main themes of this parable is our faithfulness to the Lord and His
work until He returns. We are to be busy for Him.
A little boy was sitting in his classroom, staring out the window, daydreaming.
The teacherlookedathim and said, “Johnny, what are you doing?” Quickly
he replied, “Nothing, teacher, nothing.” “That's the point!” she said. “You're
supposedto be doing something.”

Mostof us are pleasedwith ourselves because we are not doing anything
wrong. But the Bible says, “Thereforeto him that knowethto do good, and
doeth it not, to him it is sin” (James 4:17). That's the message ofthis parable.
Readthe Passage
If I were to ask you, “What is the main point in this parable of the talents?”,
what would you reply? Usually folks would come up with one of two answers:
1. We should all use our God-giventalents and abilities faithfully for Him.
2. Or … and this goes a little deeper: If we don't use what God has given us
for His glory,
we'll lose it.
But Jesus had another – more important – life-shaping truth in mind.
This parable is about taking risk. The question is this: “How willing are we to
take a risk for the sake ofChrist?”
Someone has said that churches go through three stages:
1. Risk-takers – They getout of their comfort zone and take huge steps of
faith.

2. Care-takers– The mind-set is just to maintain what we've got. Don't grow,
but don't lose anything either.
3. Under-taker – Just getdiscouraged, give up, stop trying.
There's something about the idea of risk taking that excites us, but at the same
time strikes fearin our hearts.
We love the idea of risk taking IF someone else is taking the risk.
While only the brave or faithful or crazy are daring enough to take risk, the
rest of us watch in awe, shaking our heads and saying, “Boy, look at that!”
Mostof us are committed to a lifestyle built on playing it safe. In fact, we
avoid as much as possible the idea of taking risk.
Four truths I want us to see:
I. The Responsibility of the Servants
Here againis the idea of the master – our Lord – going away for a long time,
with the idea of his returning. While he is gone, the master – our Lord – puts
his servants – all who follow Him – in charge as stewards.

Notice in Matthew 25:14 that he did not GIVE his goods, he DELIVERED
them. They were still his goods. The servants merely had stewardship over
them. They were to manage the goods onthe master's behalf while he was
away.
Today the word “talent” means some skill or ability that we might have, but
in Jesus'day a talent was a measure of weight… of about 75 pounds.
It may refer to anything of value, but most of the time it referred to gold or
silver. If it referred to gold, the standard would be like this:
• One talent (75 pounds) of gold: about $30,000.
• Two talents of gold: about $60,000.
• Five talents of gold: about $150,000.
Now, here's the point: The masterinvested a great dealin eachof them – even
the man with one talent. And He invested a lot in eachone of us.
1. God has invested LIFE in us.
Life is so short and fragile. We don't all have the same number of years
delivered to us. How are we using what has been invested in the precious gift
of life that God has given?
Psalm90:12: “So teachus to number our days that we might have a heart of
wisdom.”

Our days slip awayso quickly. Every day should count for the Lord.
2. God has invested LOOT (money) in us.
Large or small we are accountable to God as to how we use what He's given
us.
3. God has invested the LOVES of our life.
Our mates, our children, our grandchildren.
How was it determined who gotwhat? Three servants here; three different
amounts.
Matthew 25:15: “According to his severalabilities” to use them. We don't all
have the same abilities nor equal gifts nor equal opportunities.
Some are born with sound, healthy bodies while others are born with
inherited tendencies toward disease.
Some are born into families with high moral standards, while others are
hampered by being born in families poisoned by unclean living.

Some are born with greatereducationinfluences, while others are born in
families that are mentally challenged.
God assigns work and opportunity according to ability. The talents represent
opportunities to use our abilities.
The man with much ability was givenfive talents; the man with average
ability receivedtwo talents; the man with minimal ability receivedone talent.
If five talents were given to a person with minimal ability, he would be
destroyedby the heavy responsibility. But if only one talent were given to a
man of greatability, he would be disgracedand degraded.
We have been assignedourministries according to the abilities and gifts God
has given to us. Somebody says, “Butthat's not fair.
If I had the abilities and gifts of so-and-so, I'd have greateropportunity for
successand I could make more money …”
Let me remind you: “To whom much is given, much is required.”
God knows what eachof us is capable of, and gives accordingly. What God
does ask of us is to do our bestwith what He's given us.
Which if fuller, a quart jar or a gallonjar? If eachhas been filled to capacity,
then eachis full, and neither can hold any more. We are not askedto
accomplishany more than we are able with the abilities God has given us.

The five-talent person is not better than the two-talentperson; just different.
Value is determined, not by what we have, but by what we do with what we
have. The one-talent man can be as faithful as the five-talent man.
I like what Billy Graham's mother said to a reporter. He askedher how it felt
to have a son so mightily used of God. She said, “Which of my sons do you
mean? One of them is a Christian dairy farmer. The other is a Christian
preacher.”
The truth is, the vast majority of us are “one-talent” people.
Lincoln said, “The Lord sure must love common folks, because He made so
many of us.”
The five-talent person is not to feel that he is greaterhonored in the presence
of a one-talent person.
He is not to feel nor actsuperior to the one-talent person. Nor is the one-talent
person to feel inferior to the five-talent person. If both are equally faithful in
using what God has given them, they are equal in God's sight.
II.The Reactionofthe Servants

The man with the five talents and the man with the two talents both went out
and traded and re-traded and invested and re-invested what they were given
as long as their masterwas away.
They were busy using their talents for the benefit of the master.
But the man with one talent buries his. He just puts it in the ground as though
it were nothing.
He doesn't stealit or squander it, but he doesn'tuse it productively. He just
buries it. You see, it means nothing to him.
He puts it out of sight; out of view of himself and others. No one was able to
see what he was entrusted with.
III. The Reckoning ofthe Servants Matthew 25:19-27
Imagine the scene as the first two servants enter the master's office and the
master asked, “Whathave you done with what I entrusted you with?” They
lay before him the evidence of their faithfulness.
He commends them – “Well, done!” “Good!” “Faithful!”

He rewards them – they startedout as servants. They become rulers. They
enter into the joy of all the Lord is and has.
They both receivedthe same reward. There were different gifts, but the same
affirmation from the Master.
But the third man … the one with one talent (Matthew 25:28).
What did this servantdo that was so bad?
A. He had a wrong view of his master.
The first two servants reverencedand honored their master. They had a real
affectionand love for their master and felt it a real honor to be entrusted with
what the masterleft them.
But this third man accusedhim of being a “hard man.”
Not a man of love and compassion, but one to dread. Instead of serving him
joyfully, he was afraid of him. The word “hard” also means “tightfisted or
severe.”
The masterhad already proved his kindness and fairness by the way he
treated the first two servants.

B. He had a desire to keepthings just as they were.
The masterdidn't want things to remain just as they were. He had made an
investment in the servant.
One reasonwas that he was afraid that he might fail, so he never tried to
succeed. Godwould rather we try something and fail than to do nothing.
We drive nails in our spiritual coffin when we are content to just maintain
what we have.
If he had just put the money in the bank and let it draw interest it would have
been better than doing nothing. That's better than remaining idle.
Look at the way the master describedhim:
1. WickedMatthew 25:26
The word “wicked” means “evilintended” and deals with motives.
He didn't intend to be used of God.
Doing nothing with the life God has given us is the same as doing something
evil.

2. Slothful
The word means “to be pokey, to drag your feet, to go along but not to put
yourself in what you're doing, to be lazy.”
The first two servants used only 16 words eachto tell what they had done. The
third servant used 43 words to explain why he did nothing.
Lazy people are usually big talkers. Theynever have time to do anything, but
they always have a lot of time to tell you how much time they didn't have.
3. Unprofitable – means to be useless;worthless – wickedand worthless!!
IV. The Rewards for the Servants Matthew 25:28-30
What we do not use for the Lord, we are in dangerof losing.
God has given us one life to make a difference in this world for Him. Will your
life prove to be a good investment for His kingdom?

The “outerdarkness” here need not refer to hell, even though that is often the
case in the Gospels. The man was dealt with by the Lord, he left his
opportunity for service, and he gained no praise or reward. To me, that is
outer darkness.
When you're done, will you hear Him say, “Well done?!”
Dr. Jack L. Arnold
Lesson#11
FAITHFUL AND SLOTHFUL SERVANTS
Matthew 25:14-30

I. INTRODUCTION
As we have expounded the Olivet Discourse,we have seenhow the Lord has
given three parables to tell the Christian how to watch and be ready for the
coming of Christ. The Parable of the Faithful and WickedServants told us
the necessityof knowing and teaching God’s Word in Christ’s absence. The
Parable of the TenVirgins taught us that spiritual life comes from the Holy
Spirit and believers are to claim this power in their experience. Now in the
Parable of the Talents Christ teaches us the necessityof serving the Lord
through a life of goodwork as we wait for Him to return for the Church.
The Parable of the Talents also teaches that the true believer should be
prompt, active and efficient in promoting the interests of his Master, Jesus
Christ.
II. SERVANTS PROVE THEMSELVES FALSE OR TRUE BY
THEIR ACTIONS -- Matthew 25:14-18

“Forthe kingdom of heaven is as a man traveling into a far country, who
calledhis own servants, and delivered unto them his goods.” -- This parable
is about a master who goes awayand leaves a certain company of servants to
fulfill a task until he returns. The task was to care for and use the master’s
goods (his property and capital) until he returns. What are the symbolic
meanings in this parable?
1. The “man traveling into a far country” is Christ who is absentfrom
the Church during the period that intervenes betweenthe first and second
advents.
2. The “servants” are professing Christians who give some kind of
allegiance to Christ but not all are genuinely savedbut are within the sphere
of the visible Church but all are genuinely saved but are within the sphere of
the visible Church. NOTE: This parable is not dealing with ultimate
rewards for Christian service, but salvationis the very thing that is at stake in
this parable. The lastline of this parable makes this crystal clear, for it is said
of the slothful servantwho failed to use his talent, “And castye the
unprofitable servant into outer darkness there shall be weeping and gnashing
of teeth” (25:30). This worthless servantreally never saved at all.
3. “His goods” refers to the servant’s responsibility in the master’s household.
Christ appoints Christians to work for and serve Him faithfully.

“And unto one he gave five talents, to another two, and to another one; to
every man according to his several(various) ability; and straightwaytook his
journey.”
1. The first thing that must be clearedup is that talents are not natural
gifts such as endowedintelligence, athletic ability or artistic talent. This is the
English meaning but it is not the Biblical meaning. The “talent” was a specific
sum of money, a weight of silver worth about a thousand dollars.
2. The secondobservationis that the talent represents more than money.
Certainly there is the surface meaning that money is to be invested for the
Lord so that it brings spiritual profit. However, there is a deepermeaning.
NOTE: I am going to suggestthat these talents representspiritual
opportunity to produce goodworks for God. Talents are the opportunity to
prove one is a true servant of Christ by producing goodworks in the service of
the Master. Why? The talent (money) that the master gave to the servants
was to be invested so as to produce a profit. It was something that could be
invested with risk, with the possibility of producing gain or loss. This is more
than money. It refers to spiritual opportunity to produce goodworks. It is
the decisionof the servant to risk his life for Christ.

3. A third observationis that there are various degrees oftalents (money)
given. Some were given five, others two and still others one. NOTE: Not all
believers have the same spiritual capacityfor producing goodworks for
Christ but all are expectedto use the capacitythey have.
4. The fourth observationis that these talents are not only distributed to
true believers in Christ but also to unbelievers. They are for those who
profess Christ and in any way recognize His authority. The real issue is not
that one has talents but how he uses them. NOTE: Professing Christians are
given spiritual opportunity to prove with their lives that they are Christians,
but how they use their spiritual opportunity is a matter of life or death. A
person’s whole eternal destiny hangs on what he does with these spiritual
opportunities.
“Then he that had received the five talents went and traded with the same,
and made them other five talents. And likewise he that had receivedtwo, he
also gainedother two.” -- The faithful servants immediately applied
themselves to their business, put their money to use and made a profit. They
had something to show or prove that they had used the master’s gift well.
NOTE: The servants of Christ are to invest their lives and make a profit of
goodworks with the spiritual opportunities He gives them. The necessityof
goodworks to prove or demonstrate that one is saved is spokenof all through
the New Testament(James 2:26;II Peter1:10; Eph. 2:10). NOTE: There is
a risk that must be takenwhen one decides to invest his life for Christ.

Decisions mustbe made daily. The Christian must venture forth in faith to
serve his Lord.
ILLUSTRATION: Every day the Christian has spiritual opportunities to
prove the reality of his faith in Christ. Will I live for self or God? Will I serve
Christ or yield to the pressure of the ungodly masses? WillI step out in faith
or will I play it safe and getwhat I can for myself? Will I risk my reputation
or even my life if that is what Godwants? Will I yield to the passions ofmy
flesh or will I be true to Christ? Will I accepta promotion even though it
involves some shady ethics or will I refuse it and trust God to meet my needs?
Will I give time to do the Lord’s work or will I take that time and belong to
some socialgroup? Will I watchT.V. or take that time for Bible study and
prayer? These are just some of the decisions Christians have to make in order
to demonstrate the reality of their faith.
“But he that had receivedone went and diggedin the earth, and hid his lord’s
money.” -- The servant who had receivedone talent hid his money and
brought forth no profit. He did not stealit, squander it or misspend it but he
did nothing with his talent. NOTE: The professing Christian is given
spiritual opportunity to produce goodworks but insteadof actively serving his
Lord, he either regressesinto his old patterns of life or simply becomes a
neutral in Christian things. He sets a low spiritual standard and becomes so
lazy that he has no desire to live for Christ and produce spiritual works for
the Lord.

III. FAITHFUL SERVANTS WILL GIVE AN ACCOUNT TO
CHRIST
-- Matthew 25:19-23
“After a long time the lord of those servants cometh, and reckonedwith
them.” -- Again it is implied from this parable that there will be a very long
period of time before Christ returns for His Church. It has now been 1971
years but He is coming back. And when He does, He will “reckon” withHis
servants. All professing stewards ofChrist will one day give an accountto
Christ for their stewardship(I Cor. 3:13; II Cor. 5:10).
“And so he that had received five talents came and brought other five talents,
saying, Lord, thou deliveredst unto me five talents: behold I have gained
beside them five talents more.” -- The first faithful servant invested his
talents and had a one-hundred percentreturn. He made full use of his
spiritual opportunities, not for his own advancementbut for the Lord’s
kingdom. He put Christ first and was blessedof God (Matt. 6:33). This
faithful servant made the crucial decisionabout the investment of his life for
Christ and in so doing risked the possibility of loss to himself. He took the
leap of faith and realized that he might not have the place of prominence and
powerhe wanted in this secularworld but he was doing the will of God and
producing spiritual works for Christ.

“His lord said unto him, Well done, thoug goodand faithful servant: thou has
been faithful over the few things, I will make thee ruler over many things:
enter thou into the joy of thy Lord.” --
1. The Lord commends the servant for his life of goodworks and
faithfulness. He did not say “goodand successful” but “goodand faithful” for
faithfulness was at the base of this servants success. NOTE: One will never
be a successin spiritual things until he learns how to be faithful. NOTE: At
the judgment seatof Christ, eachChristian should long to hear the words,
“Welldone, thou goodand faithful servant.” This will be reward enough for
me.
2. This servant was to be a ruler in the master’s kingdom. NOTE:
Becausethe servantwas faithful in a few things, Christ will make him ruler
over many things in his yet future Kingdom in both its earthly and eternal
forms. NOTE: The rewardfor this faithful servant is not rest but more
noble employment in Christ’s kingdom. God’s people will be serving Christ
through all eternity.
3. Becauseoffaithful service, this servant was invited to enter into the joy
of the Lord. This probably refers to the joy of accomplishment arising from

the doing of the will of God in one’s experience. It is the joy of having
produced results for God, knowing that the heart of God has been satisfied. It
may also refer to the joy of the marriage feastof the Lamb in the millennial
kingdom.
“He also that had receivedtwo talents came and said, Lord, thou deliveredst
unto me two talents: behold, I have gained two other talents beside them.” --
The servant with just two talents also had a one hundred percent increase
because he was operating according to his capacity. He did not have as many
talents originally given to him by the master but he was equally committed to
the task. NOTE: This servant of Christ put Christ first and risked loss to
himself to produce spiritual goodworks for Christ.
“His lord said unto him, Well done, goodand faithful servant; thou hastbeen
faithful over a few things, I will make thee ruler over many things: enter thou
into the joy of thy Lord.” -- This secondservant was equally rewarded by
Christ. There is not one bit of difference in commendation and praise
betweenwhat the Lord said to the first and secondservants. There is the
same reward because rewaretis not based on amount but on faithfulness.
NOTE: Both of these servants of Christ brought forth a spiritual profit of
goodworks to demonstrate prove, and give evidence of real salvation.
NOTE: These faithful servants produced works because theywere saved but
they did not produce works to keepsaved, for that would be salvationby
works. Theyworkedbecause they had the Life of Christ in them.

IV. SLOTHFUL SERVANTS WILL GIVE AN ACCOUNT TO
CHRIST
-- Matthew 25:24-30
Then he which had receivedthe one talent came and said, Lord, I knew thee
that thou art a hard man, reaping where thou hast not sown, and gathering
where thou hast not strawed(scattered). And I was afraid, and went and hid
thy talent in the earth: lo, there thou hast that is thine.”
1. This slothful servant tries to blame his failure to make a profit on the
characterof God. The problem was not in God but in his own laziness, for he
had no real desire to invest his one talent. NOTE: This professing servant
thought Christ was a mean Masterand understood nothing of His
unchangeable love for all those who are the true children of God. If this lazy
servant were a true child of God, he would have been motivated to serve out
of love, but he confessesthat he was motivated by fear. Fearnot of God but
fear of what might happen to him.

2. The servant is lazy with his talent because he had no desire to use it to
make a profit for the master. The servant had gained nothing because he had
riskednothing. There was no increase because there was no investment.
NOTE: As a professing Christian, this lazy servant had many opportunities
to risk his life for Christ and in so doing would have proved with his works
that he was a true child of God. But he would not venture forth and commit
to Christ even thoug he had all the external veneer of being a servant of the
Lord. He was afraid to put his life on the line. NOTE: Since he took no risk
for Christ’s sake he had also no spiritual power, no spiritual influence, no
impact for good. His life counted for nothing. He had lived every moment of
his life for selfeven though he called himself a believer.
“His lord answeredand said unto him, Thou wickedand slothful servant,
thou knewestthat I reap where I sowednot, and gatherwhere I have not
strawed(scattered): Thou oughtesttherefore to have put my money to the
exchangers (bankers), and then at my coming I should have receivedmine
own with usury (interest). -- The Lord turns the argument of the slothful
servant againsthim. If he knew that master was hard, this should have been
motivation enough to at leastput the money in the bank and getsome interest,
making some increase ofhis talent. NOTE: This lazy man never had any real
intention of being a servant. He was a phony and He never really desired to
do the will of Christ, for he was never saved. He was living for selfand not
the Lord. NOTE:He had many opportunities to prove that he was really a
child of God but he would not venture out in faith. He would not risk his life
for Christ.
“Take therefore the talent from him, and give it unto him which hath ten
talents. Forunto every one that hath shall be given, and he shall have

abundance: but from him that hath not shall be takenaway even that which
he hath.” -- The lazy servant had his talent takenfrom him and it was given
to the servants who had put their talents to work. NOTE: Christ gives every
professing Christian spiritual opportunity as a goodMasterbut reserves the
right to take awayall opportunity as a Judge if there is no fruit evidenced in
the life. The principle is plain: those who are doing the will of God shall be
given more grace to do it. But those who profess Christ but show no desire to
live for him, God will remove that opportunity for spiritual service and the
servant shall be proven to be reprobate.
“And castye the unprofitable servant into outer darkness: there shall be
weeping and gnashing of teeth.” -- Eternaljudgment is the end of the
hypocrite who with his lips calls Christ the Lord but his heart is far from him
and he has no desire to do the will of God. This useless, unproductive servant
is castinto outer darkness which speaks ofcomplete and eternal separation
from Christ. In the dark, no man can work for Christ. Part of the
punishment of the slothful servant is that opportunity for eternal service to
Christ is takenaway. In this place of eternal punishment is “weeping and
gnashing of teeth” which speaks ofgreatvexation and indignation. This is the
just reward for the faithless servantwho failed to take advantage of spiritual
opportunity to back up his professionof faith in Christ with spiritual works.
V. CONCLUSION

Jesus was telling the parable of the talents

Jesus was telling the parable of the talents

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