THE PARABLE OF THE TALENTS IN MATTHEW 25:14–30

BY ESAYAS EMENE ENICHA (REV.)

Where is the Parable of the Talents in the Gospel according to Matthew? (Broader Context)

In determining the broader unit of Matthew, scholars are inconsistent. The reason was that “Matthew contains too large a variety of structural elements.” 81 However, regarding the broader context, scholars commonly base their proposals for the composition of the Gospel on the geographical setting of Jesus’ Ministry in Galilee and Jerusalem and/or on the five major teaching discourses marked by the statement “when Jesus had finished all these sayings” (26:1, cf. 7:28; 11:1; 13:53 and 19:1). Donald A. Hagner follows the above mentioned pattern, and I find his broader outlining of Matthew as a whole plausible. He divides the Gospel of Matthew into sixteen units and each unit has sub-topics. Here, only the main units of the structure are presented from the book, except the sub-divisions in which Matthew 25:14-30 is found (numbering is my own). 82

I. The Birth and Infancy Narratives (1:1-2:23)

II. The Preparation for the Ministry (3:1-4:11)

III. Galilean Ministry (4:12-25)

IV. The First Discourse: The Sermon on the Mount (5:1-7:29)

V. The Authoritative Deeds of the Messiah (8:1-9:38)

VI. The Second Discourse: The Missionary Discourse (10:1-11:1)

VII. The Negative Response to Jesus (11:2-12:50)

VIII. The Third Discourse: Teaching in Parables (13:1-58)

IX. Further Ministry and Confrontation with the Religious Authorities (14:1-16:20)

X. The Turning Point: The Announcement of the Cross (16:21-17:27)

XI. The Fourth Discourse: Life in the Community of the Kingdom (18:1-35)

XII. On the Way to Jerusalem: Increasing Confrontation (19:1-20:34)

XIII. The Last Days in Jerusalem (21:1-22:46)

XIV. Castigation of the Scribes and Pharisees (23:1-39)

XV. The Fifth Discourse: The Destruction of the Temple and the End of the World (24:1-25:46)

A. The Prophecy of the Destruction of the Temple and the Disciples’ Question (24:1-3)

B. The Beginning of Birth Pangs (24:4-8)

C. Persecution and Proclamation before the End (24:9-14)

D. Instructions to Flee from Jerusalem (24:15-22)

E. The Claims of Pseudo-Christs and False Prophets (24:23-28)

F. The Return of the Son of Man (24:29-36)

G. Time of the Return of the Son of Man (24:37-44)

H. The Faithful and Wicked Servants (24:45-51)

I. The Parable of the Wise and Foolish Virgins (25:1-13)

J. The Parable about Fulfilling Responsibility (25:14-30)

K. The Last Judgment (25:31-46)

XVI. The Story of Jesus’ Death and Resurrection (26:1-28:20)

According to the above presentation, the Parable of the Talents is part of the broader unit of the fifth discourse of Jesus which describes the destruction of the Temple and the end of the world (Matthew 24:1-25:46). As we have already seen above, it is the third successive parable in this unit following parables in vs. 24:45-51 and 25:1-13, and its function is using one’s talents responsibly and productively to be prepared for the Parousia.

B. FORM / GENRE

As part of the Gospel according to Matthew, this pericope is a pure parable.83 Some agree that, the Parable of the Talents is an exhortation to Christians or disciples to work diligently in the present and to avoid laziness and fear in the face of the Son of man’s coming. 84 Supporting this view, Hagner argues that in relation to other parables (vs. 24:45-51; 25:1-13), this parable not only directs the reader’s attention to the surprise of sudden return of the master, but more directly it emphasizes the servants’ conduct during the time the master has been away.85 As indicated in the immediate context, constant watchfulness is the theme of the three successive parables. But the Parable of the Talents differs insofar that its emphasis is on the gifts that Christians have received according to their ability (v.15), and that it is what they make of those gifts which counts at the last judgment.86

83 The pure parable is a story which has developed out of a simile or a figurative saying. Two things, events or situation (image and reality) which are similar, are compared, so that the known may elucidate the unknown. The image depicts a typical event or circumstance. “It is taken from the reality which is accessible to everyone, and points to things which happen every day, to situations…” Colin Brown (ed.), The New International Dictionary of the New Testament Theology, Vol. 2 (Exeter: The Paternoster Press, 1978), 747.

84 Harrington, Matthew, 354.

85 Hagner, Matthew 14-28, 733.

86 Davies and Allison, A critical And Exegetical Commentary on the Gospel According to Saint Matthew: commentary on Matthew XIX-XXVIII, vol. III, 402.