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

BY ESAYAS EMENE ENICHA (REV.)

Finally, the master condemns this servant, ordering to take from him the talent and to give it to the one who has ten talents (v.28). In this verse, the conjunction “therefore” (οὖν, oun) shows that the master is not acting in an arbitrary fashion. But he is reasonable to take his talent, because the man has had the money for a long time (v.19) and has shown that he has no intension of making any use of it. 210 However, practically, the removal of the talent from the third servant implies a denial of any second chance. 211

Likewise, giving the talent to the one who already has ten talents implies that he knows how to use the talent profitably, thus it should be given to him. 212 In this case, Osborne argues that it is the demonstration of the bountiful grace of God in rewarding the faithful slave and that this would never have happened in this world and relates entirely to the incredible grace of God, who rewards us far beyond all human reason. 213 Likewise, Nolland says that the giving to the one who already has ten talents and has been promised control of an immensely greater fortune is only symbolic. 214

I think that we can accept both positions, as I did an exegesis of the phrase “I will put you in charge of many” in vs. 21, 23, according to which the increasing of the talents implies the opportunity of the faithful servant for better use of his talents in this world or in the church. As I noted earlier, the incredible blessing in the eschaton is indicated by the phrase “Enter into the happiness of your master” in verses 21, 23. Thus, receiving an additional talent in this verse is not symbolic or an indication of the blessing in the coming world.

In addition, in verse 28, there is a subject to whom the command is given to take the talent from the wicked servant and to give it to the one who has ten. Davies and Allison argue that this implicit subject is an angel. 215 Conversely, Hendriksen argues that it refers to the other servants present at the scene, as in Luke 19:24. 216

I support the latter interpretation, because this verse describes losing and gaining talents, which takes place in this world. Thus, I do not think there could be the deal of talents in the coming world in which angels operate. Perhaps it refers to the other fellow workers with God in His kingdom (1Cor. 3:9).

210 Morris, The Gospel According to Matthew, 633.

211 Nolland, The Gospel of Matthew: The New International Greek Testament Commentary, 1019.

212 Ibid.

213 Osborne, Exegetical Commentary on the New Testament: Matthew vol.1, 928.

214 Nolland, The Gospel of Matthew: The New International Greek Testament Commentary, 1019.

215 Davies and Allison, A critical And Exegetical Commentary on the Gospel According to Saint Matthew: commentary on Matthew XIX-XXVIII, vol. III, 410.

216 Hendriksen, New Testament Commentary: Exposition of the Gospel according to Matthew, 883.

3.4.4.3 THE MASTER’S EXPLANATION OF HIS ACTION (VS. 29-30)

(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.

A. GIVING TO THOSE WHO HAVE; REMOVING FROM THOSE WHO HAVE NOT (V. 29)

(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.

Most scholars mainly agree that verse 29 is not part of the parable. It is a pre-Matthean tradition which deals with human deeds that will be rewarded in the judgment. 217 Here, probably is Jesus’ parenthetical explanation of v. 28. It is a logion repeatedly mentioned in the other texts (cf. Matt. 13:12; Mark 4:25; Luke 19: 26; Gospel of Thom. 41). 218 As I discussed under parallel texts, v. 29 is partially verbatim in correspondence with Luke 19:26 (see the discussion on parallel). Hence, this verse works as an explanatory sentence or a concluding comment by Jesus, rather than as part of the parable proper. 219

But if this verse should not be considered contextually, this saying carries an inconsistent message to the parable. Accordingly, it does not perfectly fit the parable, because the wicked slave is deprived, not because he had little, but because he did not multiply what he had. 220 Likewise, it communicates that the rich will get richer, and the poor will get poorer which is loosely connected with the parable. 221 Here, one might ask, whether Jesus actually justifies to take from the deprived in order to give to the abundant.

Morris argues that in this verse Jesus is laying down a principle for spiritual life. Anyone who has a talent of any kind and fails to use it, by that very fact forfeits it. In contrast, anyone who has a talent and uses it to the full finds that the talent develops and

217 Luz, Mathew 21-28, 257.

218 Osborne, Exegetical Commentary on the New Testament: Matthew vol.1, 928.

219 Nolland, The Gospel of Matthew: The New International Greek Testament Commentary, 1019.

220 Davies and Allison, A critical And Exegetical Commentary on the Gospel According to Saint Matthew: commentary on Matthew XIX-XXVIII, vol. III, 410.

221 Harrington, Matthew, 353.