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

BY ESAYAS EMENE ENICHA (REV.)

3.4.3 SETTLING ACCOUNTS WITH THE TWO FIRST SERVANTS (VS 20-23)

(20) And the one having received the five talents brought five more talents, coming forward, saying; Master, you gave me five talents. See, I have gained five more talents.” (21) His master said to him, “Well done, you good and faithful servant; you were faithful with small things, I will put you in charge of many. Enter into the happiness of your master.” (22) Also the one having received two talents coming forward said, “Master you gave me two talents. See, I have gained two more talents.” (23) His master said to him, “Well done, you good and faithful servant; you were faithful with small things, I will put you in charge of many. Enter into the happiness of your master.”

The entire response of the master (v. 21) is repeated verbatim to the second servant (v. 23).181 The master starts his response by the phrase “well done” as a mark of approval. The servant offers something the master understands and approves.182 Then he salutes the servants, “good and faithful”, which is an expression that approves both the character and diligence of the servants; they had accomplished everything that the master expected (and were excellent and trustworthy servants).183 Matthew refers to a faithful (πιστέ , piste) servant. This characterization of a servant is combined with “wise” in Matt. 24:45; good (ἀγαθὲ , agathe), however, modifies the servant only here in Matthew (cf. “good man” in 12:35).184

Moreover, the master appreciates the servants because they were faithful with small things (ἐπὶ ὀλίγα , epi oliga) (vv. 21, 23). According to Morris, this phrase connotes that the master was a very rich man. Even though the five talents are a considerable sum, the master can speak of it as no more than a few things.185 But for Hagner, (ὀλίγα , oliga) “little” here is ironic, given the large sums of money in question, but it also emphasizes the contrasting greatness of the divine generosity in eschatological blessing.186

Both interpretations are possible views. Indeed, whatever the servant has is small in comparison to the master’s richness, and also the eschatological blessing is incomparable with the success here. But, contextually, faithfulness with small things can be compared with the promise: “I will put you in charge of many”, which refers to having an opportunity to owe ten (eleven) v. 28 or four talents, or according to Luke, having authority over ten cities or five cities (Luke 19:17, 19). Therefore, the master’s saying, “you were faithful with small things; I will put you in charge of many” exemplifies the principle that only those proved in small leadership positions would be prepared for bigger ones (Luke 16:10).187 In other words, the faithful servant will be rewarded with a position that will give him more scope for the use of abilities that he has shown he possesses. Once again, Jesus is teaching that the reward for good work is the opportunity of doing further work.188

181 Ibid.

182 Morris, The Gospel According to Matthew, 629.

183 Ibid.

184 Hagner, Matthew 14-28, 735.

185 Morris, The Gospel According to Matthew, 629.

186 Hagner, Matthew 14-28, 735.

In addition to having bigger work opportunity, the faithful servants are also invited to “enter into the happiness of their master” (vs. 21b, 23b). As Keener argues, the Aramaic word translated into Greek as “joy” can also mean “feast” or “wedding feast”. Purely Greek-speaking readers would lose very little; the term ‘joy’ can connote a banqueting with the master (cf. Matt. 25:10), and the context of the preceding parable supports this interpretation.189 Perhaps this saying refers to the happiness of a prosperous life. But for Christian readers (both in the first century and in the present), however, the language cannot fail to connote the joy of eschatological blessing (cf. Heb. 12:2), just as the judgment of the wicked servant (v. 30) points to eschatological judgment.190

In verses 20-23, both servants reported their achievements with different quantity, whereas the master responded with identical reward. Perhaps, someone can ask: Why is the same reward granted for different accomplishments?

The master’s similar reward implies that God rewards not the size of the achievement but the good intention.191 Based on this thought, what is valued is not one’s accomplishment in a quantitative sense but the fidelity of one’s commitment, as mirrored in one’s whole-hearted activity. This recalls the laborers in the vineyard (20:1-16).192 Perhaps, the one with lesser talent might be rewarded greater, just as Jesus admired the poor widow who gave very small coins compared with others (Mark 12:42-44). Therefore,

187 Keener, Matthew: The IVP New Testament Commentary Series, 600.

188 Morris, The Gospel According to Matthew, 629.

189 Keener, Matthew: The IVP New Testament Commentary Series, 600.

190 Hagner, Matthew 14-28, 735.

191 Luz, Mathew 21-28, 260.

192 Davies and Allison, A critical And Exegetical Commentary on the Gospel According to Saint Matthew: commentary on Matthew XIX-XXVIII, vol. III, 408.