The other important quality that will make a servant blessed when Jesus returns, in addition to prudence, is faithfulness (cf. 24:45-46). This parable explains what Jesus regards as faithfulness. Essentially it involves using what God has entrusted to one to advance His interests in the world. It involves making a spiritual profit with the deposit God has entrusted to each disciple (cf. James 2:14-26). The parable of the ten virgins speaks of salvation, but this one emphasizes the importance of rewards and judgment.
25:14 "For"links the following parable with the lesson expressed in verse 13. The antecedent of "it"is the kingdom of heaven (v. 1).
"Probably this parable is so tightly associated with the last one as to share its introduction . . ."940
Thus the point of the parable of the 10 virgins and the parable of the talents is the same. The difference is a matter of emphasis. The emphasis of the first one is the importance of spiritual preparation whereas the emphasis of the second is the importance of spiritual service. The second parable deals with the period of waiting that the first parable only mentioned in passing. Both parables deal primarily with the judgment of Jews at the end of the Tribulation though both apply to Christians today as does the whole Olivet Discourse.
Some slaves (Gr. doulos) in the ancient biblical world enjoyed considerable responsibility and authority. In the parable the man taking the journey turned over his money to three of his slaves. They understood that they could share in the profits if they managed what they had received well.
25:15 In New Testament times a talent (Gr. talanton) was a unit of exchange. Its value depended on the type of metal that was in view--gold, silver, or copper. The talents in this parable may have been silver, though this is not important.941Originally a talent was a measure of weight, between 58 and 80 pounds.942Many translators and commentators use 75 pounds as a convenient working amount. Later the talent was a coin worth about 6,000 denarii. The earning power of a talent coin was therefore the equivalent of about 16 1/2 years wages for a working man or a foot soldier. By any reckoning the worth of the talents entrusted to the slaves in this parable was vast. Five talents might amount to more than a lifetime of earnings.
This master distributed his resources according to his evaluation of the ability of each slave. As always, greater privilege brings greater responsibility.
Probably we should understand the talents to represent all the working capital that God entrusts to His disciples. To limit the talents to spiritual gifts, natural abilities, the gospel, opportunities for service, money, or whatever, limits the scope of what Jesus probably intended. All of these things constitute what God has given His servants to use for His glory.
These slaves represent Jews living during the Tribulation, not Christians living in the church age, though this parable is applicable to us. They will have unparalleled opportunities to serve Jesus Christ then. The opportunity to herald the gospel to the ends of the earth will be one of these great privileges. Many disciples then will probably have the opportunity to present the gospel to thousands and perhaps millions of individuals using the technology of their day.
25:16-18 Immediately the slaves entrusted with five and three talents began to put their money to use for their master. This shows their faithfulness to their duty to make money for him. They traded with the money in some way, so they made a profit. The other slave, however, was unwilling to work and to risk. By burying the money he showed that he valued safety above all else. Burying his talent was even much safer than putting it in a savings account.
The slaves of God who have a heart for God and His coming kingdom will sense their privilege, seize their opportunities, and serve God to the maximum extent of their ability in the Tribulation. Those who have no real concern about preparing people for the coming King will do nothing with their opportunities. Their own safety will be more important to them than working to prepare for the arrival of the King.
25:19-23 Jesus' mention of a long time passing probably suggests the time between His ascension and His second coming (cf. 24:48; 25:5). Thus while the slaves in view are those living during the Tribulation, with which the whole Olivet Discourse deals, the parable has meaning for all Jesus' disciples who anticipate the kingdom.
The first slave received a verbal commendation from his master, increased responsibility under his master, and joy with his master (v. 21; cf. 24:46; John 15:11). He would exercise his increased responsibility and enjoy his joy in the kingdom and, I assume, beyond it when the earthly messianic kingdom moves to new heavens and a new earth (Rev. 21:1-22:5). The second slave received the same verbal commendation as the first slave, and he received increased responsibility and joy commensurate with his God-given capacity (v. 23).
25:24-25 When the third slave said his master was a "hard"(Gr. skleros) man, he meant that he exploited the labor of others, namely himself and his other slaves (cf. John 6:60; Acts 26:14; James 3:4; Jude 15). This slave evidently felt that his master would not share many of the rewards of his labor with him if he proved successful but would punish him severely if he failed. The fact that he had received less than the other slaves should not have made him resentful, if it did, since even he had a great opportunity. He ignored his responsibility to his master and his obligation to discharge his duty. Moreover he showed no love for his master whom he blamed attempting to cover up his own failure.943
"Grace never condones irresponsibility; even those given less are obligated to use and develop what they have."944
25:26-27 Rather than commending this slave, his master gave him a scathing condemnation. Instead of being good and faithful he was wicked and lazy. To be lazy is to be unfaithful. The master used the slave's own words to condemn him (vv. 24-25). If the master really was hard and grasping, the slave should have known he was in for trouble if he proved unfaithful. At least he should have put his master's money in a savings account. That would have been a safe and easy way to manage it, and it would have earned some interest just by being there. The Jews were not to charge fellow Jews interest on loans, but they could charge Gentiles interest (Deut. 23:19-20).
25:28-30 Rather than giving this servant increased responsibility the master took back the talent he had entrusted to him. Rather than blessing him with the joy of fellowship with the master the slave had to depart from his master's presence. Verse 29 expresses a kingdom principle that Jesus had formerly explained (13:12; cf. 21:43). The master removed the slave's opportunity to serve him further. He declared him "worthless"(v. 30) because he had failed to do his master's will with what the master gave him to use. This resulted in the loss of his resources, rejection by the master, banishment from his presence, tears, and gnashing of teeth.
Does the unfaithful slave represent a believing or an unbelieving Jew in the Tribulation? In view of the punishment he received he must be an unbeliever (cf. 13:12).945Everywhere else in Matthew's Gospel where the phrase "weeping and gnashing of teeth"occurs it refers to the final condition of unbelievers (8:12; 13:42, 50; 22:13; 24:51). The darkness outside (v. 30) contrasts with the joy inside the messianic banquet and kingdom (vv. 21, 23).
"The last three parables give practical instructions in the light of the King's coming to judge and to reign. The principle which underlies each is the same one which was given in the Sermon on the Mount (Matthew 7:16-21). The fruit of faithfulness and preparedness would indicate the character of those living in the days before His coming. In each parable, character is manifested by works. This thought forms the key to the following passage which deals with the judgment of the nations (Matthew 25:31-46)."946
This concludes the section of the Olivet Discourse in which Jesus taught His disciples their responsibilities in view of His coming and the end of the present age (24:32-25:30). He stressed the importance of vigilance with four parables (24:32-44) and the importance of prudence and faithfulness with three parables (24:43-25:30).
