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

BY ESAYAS EMENE ENICHA (REV.)

disciples might be rewarded in the eschaton, not based on the number of works that they have performed. Rather, the Lord will reward each according to his commitment to work with his talent, irrespective of whether it is greater or lesser.

We are granted sufficient time to work on our talents until our Lord comes back or until we die. Thus, we have no reason to complain about time constraints. For effective use of talents, goodness (behavior) has to be accompanied with faithfulness (diligence). This might show that our every action should be performed by love (1Cor. 13:1-3). What amount of talent we do have, it does not matter. The decisively important issue in using our God-given talents is our commitment. For the effective use of talents, God rewards the servant by giving more opportunity for better use of the talents here in this world, and there will be everlasting blessing in the coming kingdom of God.

3.4.4 SETTLING ACCOUNTS WITH THE THIRD SERVANT (VS. 24-30)

(24) But the one having received one talent coming forward, said, “Master I knew you, that you are a hard person, harvesting where you did not sow and gathering where you did not scatter. (25) And being afraid, I went away and buried your talent in the ground. See, here you have yours.” (26) But his master replied, said to him, “You evil and lazy servant, you knew that I harvest where I have not sown and gather where I have not scattered. (27) Therefore, you should have given my money to the bankers, and having returned, I would have received my own with interest. (28) Therefore, take from him the talent and give it to the one having ten talents. (29) For to everyone who has, it will be given and it will be abundant, but from the one who does not have, it will be taken. (30) And throw the worthless servant into the outmost darkness. There will be bitter crying and grinding of the teeth.

3.4.4.1 THE SLOTHFUL SERVANT’S MISCONCEPTION OF THE MASTER (VS. 24-25)

(24) But the one having received one talent coming forward, said, “Master I knew you, that you are a hard person, harvesting where you did not sow and gathering where you did not scatter. (25) And being afraid, I went away and buried your talent in the ground. See, here you have yours.”

It was noted in the exegesis of verse 18 that the third servant buried his talent because of negative knowledge about his master. Likewise, Wilkins argues that the wickedness of this servant primarily stems from his attitude towards his master, which in turn has led him to laziness and bad stewardship.193 His attitude is reflected as he knows that the master is a hard man, who harvest where he has not sown and gathers where he has not scattered seed (v. 24), and as a result he was afraid to do business and buried his talent (v. 25).

In verse 24, this servant starts his report by addressing the master as (κύριε, kyrie), as the two productive servants did (vv. 20, 22). It seems that he acknowledges the legal authority of the master, as I discussed in the exegesis of verse 14. But his explanation that the master is a hard man implicitly indicates that the master is seen as a (δεσπότης, despōtes), implying that his lord is cruel, exploitive, and an earthly lord who is severe to his slaves. Perhaps someone asks why this servant spoke as he actually did.

In this case, Davies and Allison argue that the fact that the slave calls the master ‘Lord’ is perhaps an indication that he belongs to the church, a fact in any case clear from the broader context. We have here the same situation as in Matt. 7:21-23: the tongue says ‘Lord’, but the deeds do not.194 Since this parable was addressed to the disciples, the third servant might represent the disciple who seems to worship the Lord but is unpractical in his deeds (cf. Jas. 1:26-27).

This servant reflected his attitude about the master by saying, “I knew you, that you are a hard person,” meaning strict, harsh, cruel, and merciless.195 Why does he conceive of the master as a hard man? For Morris, this characterization is a defense to forward his excuse for having failed to do anything with his talent. Thus, Morris argues that if this servant knew that his master was a hard man, he also knew that he was expected to undertake something profitable with the money entrusted to him.196 Likewise, Luz agrees that what the third servant says to the master sounds unfair. The Matthean churches know from their own faith experience that the master is not a “strict Lord” who is mostly concerned for the interest he will earn; he is “kind,” his “yoke is gentle” (11:28-30).197

193 Wilkins, Matthew: The NIV Application Commentary series, 807.

194 Davies and Allison, A critical And Exegetical Commentary on the Gospel According to Saint Matthew: commentary on Matthew XIX-XXVIII, vol. III, 409.

195 Osborne, Exegetical Commentary on the New Testament: Matthew vol.1, 926.

196 Morris, The Gospel According to Matthew, 630.

197 Luz, Mathew 21-28, 257.