TRV
“The Parable of the Talents”· Matthew 25:14–30
Translation
King James Version
Then he that had received the five talents went and traded with the same, and made them other five talents.
Complete Jewish Bible
The one who had received five talents immediately went out, invested it and earned another five.
Berean Standard Bible
The servant who had received the five talents went at once and put them to work and gained five more.
American Standard Version
Straightway he that received the five talents went and traded with them, and made other five talents.
World English Bible Messianic
Immediately he who received the five talents went and traded with them, and made another five talents.
Geneva Bible (1599)
Then he that had receiued the fiue talents, went and occupied with them, and gained other fiue talents.
Young's Literal Translation
`And he who did receive the five talents, having gone, wrought with them, and made other five talents;
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Historical interpretation
Ten Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Or, They that have their senses exercised by healthy conversation, both raising themselves to higher knowledge and zealous in teaching others, these have gained other five; because no one can easily have increase of any virtues that are not his own, and without he teaches others what he himself knows, and no more.
Or, That servant who received five talents is the people of believers under the Law, who beginning with that, doubled their merit by the right obedience of an evangelic faith.
Or, the servant to whom two talents were committed is the people of the Gentiles justified by the faith and confession of the Son and of the Father, confessing our Lord Jesus Christ, to be both God and Man, both Spirit and Flesh. These are the two talents committed to this servant. But as the Jewish people doubled by its belief in the Gospel every Sacrament which it had learned in the Law, (i. e. its five talents,) so this people by its use of its two talents merited understanding and working.
Or, This servant who has received one talent and hid it in the earth is the people that continue in the Law, who through jealousy of the salvation of the Gentiles hide the talent they have received in the earth. For to hide a talent in the earth is to hide the glory of the new preaching through offence at the Passion of His Body. His coming to reckon with them is the assize of the day of judgment.
Or, By this servant is understood the Jewish people which continues in the Law, and says I was afraid of thee, as through fear of the old commandments abstaining from the exercise of evangelical liberty; and it says, Lo, there is that is thine, as though it had continued in those things which the Lord commanded, when yet it knew that the fruits of righteousness should be reaped there, where the Law had not been sown, and that there should be gathered from among the Gentiles some who were not scattered of the seed of Abraham.
And on those who have the privilege of the Gospels, the honour of the Law is also conferred, but from him who has not the faith of Christ is taken away even that honour which seemed to be his through the Law.
This parable was spoken with respect to mercy in alms; but the one that comes after this, to them that neither in money, nor in word, nor in protection, nor in any other things whatever, are willing to assist their neighbors, but withhold all.
And wherefore can it be that this parable brings forward a king, but that a bridegroom? That thou mightest learn how close Christ is joined unto the virgins that strip themselves of their possessions; for this indeed is virginity. Wherefore Paul also makes this as a definition of the thing. "The unmarried woman careth for the things of the Lord;" such are his words: and, "For that which is comely, and that ye may attend upon the Lord without distraction. These things we advise," he saith.
And if in Luke the parable of the talents is otherwise put, this is to be said, that the one is really different from the other. For in that, from the one capital different degrees of increase were made, for from one pound one brought five, another ten; wherefore neither did they obtain the same recompense; but here, it is the contrary, and the crown is accordingly equal. For he that received two gave two, and he that had received the five again in like manner; but there since from the same beginning one made the greater, one the less, increase; as might be expected, in the rewards also, they do not enjoy the same.
But see Him everywhere, not requiring it again immediately. For in the case of the vineyard, He let it out to husbandmen, and went into a far country; and here He committed to them the talents, and took His journey, that thou mightest learn His long-suffering. And to me He seems to say these things, to intimate the resurrection. But here it is no more a vineyard and husbandmen, but all servants. For not to rulers only, nor to Jews, but to all, doth He address His discourse. And they who bring a return unto Him confess frankly, both what is their own, and what their Master's. And the one saith, Lord, "Thou gavest me five talents;" and the other saith, "two," indicating that from Him they received the source of their gain, and they are very thankful, and reckon all to Him.
What then saith the Master? "Well done, thou good" (for this is goodness to look to one's neighbor) "and faithful servant; thou wast faithful over few things, I will set thee over many things: enter thou into the joy of thy Lord," meaning by this expression all blessedness.
But not so that other one, but how? "I knew that thou art a hard man, reaping where thou sowedst not, and gathering where thou strawedst not: and I was afraid, and hid thy talent: lo, there thou hast that is thine." What then the Master? "Thou oughtest to have put my money to the exchangers," that is, "thou oughtest to have spoken, to have admonished, to have advised." But are they disobedient? Yet this is nought to thee.
What could be more gentle than this? For men indeed do not so, but him that hath put out the money at usury, even him do they make also responsible to require it again. But He not so; but, Thou oughtest, He saith, to have put it out, and to have committed the requiring of it again to me. And I should have required it with increase; by increase upon the hearing, meaning the showing forth of the works. Thou oughtest to have done that which is easier, and to have left to me what is more difficult. Forasmuch then as he did not this, "Take," saith He, "the talent from him, and give it to him that hath ten talents. For unto every one that hath shall be given, and he shall have abundance; but from him that hath not shall be taken away even that which he hath." What then is this? He that hath a gift of word and teaching to profit thereby, and useth it not, will lose the gift also; but he that giveth diligence, will gain to himself the gift in more abundance; even as the other loseth what he had received. But not to this is the penalty limited for him that is slothful, but even intolerable is the punishment, and with the punishment the sentence, which is full of a heavy accusation. For "cast ye," saith He, "the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth." Seest thou how not only the spoiler, and the covetous, nor only the doer of evil things, but also he that doeth not good things, is punished with extreme punishment.
Let us hearken then to these words. As we have opportunity, let us help on our salvation, let us get oil for our lamps, let us labor to add to our talent. For if we be backward, and spend our time in sloth here, no one will pity us any more hereafter, though we should wail ten thousand times. He also that had on the filthy garments condemned himself, and profited nothing. He also that had the one talent restored that which was committed to his charge, and yet was condemned. The virgins again entreated, and came unto Him and knocked, and all in vain, and without effect.
Knowing then these things, let us contribute alike wealth, and diligence, and protection, and all things for our neighbor's advantage. For the talents here are each person's ability, whether in the way of protection, or in money, or in teaching, or in what thing soever of the kind. Let no man say, I have but one talent, and can do nothing; for thou canst even by one approve thyself. For thou art not poorer than that widow; thou art not more uninstructed than Peter and John, who were both "unlearned and ignorant men;" but nevertheless, since they showed forth a zeal, and did all things for the common good, they attained to Heaven. For nothing is so pleasing to God, as to live for the common advantage.
This parable is delivered against those who will not assist their neighbours either with money, or words, or in any other way, but hide all that they have.
Observe also that the Lord does not require the reckoning immediately, that you may learn His long suffering. To me He seems to say this covertly, alluding to the resurrection.
Thou good servant, (Ps. 16:11.) this he means of that goodness which is shown towards our neighbour.
By this word joy He expresses complete blessedness.
Also he who has the graces of eloquence and of teaching to profit withal, and uses it not, loses that grace; but he who does his endeavour in putting it to use acquires a larger share.
The wicked servant is punished not only by loss of his talent, but by intolerable infliction, and a denunciation in accusation joined therewith.
Observe that not only he who robs others, or who works evil, is punished with extreme punishment, but he also who does not good works.
Calling together the Apostles, He gave them the Gospel doctrine, to one more, to another less, not as of His own bounty or scanting, but as meeting the capacity of the receivers, as the Apostle says (1 Cor. 3:2.), that he fed with milk those that were unable to take solid food. In the five, two, and one talent, we recognise the diversity of gifts wherewith we have been entrusted.
He that had received five talents, that is, having received his bodily senses, he doubled his knowledge of heavenly things, from the creature understanding the Creator, from earthly unearthly, from temporal the eternal.
After a long time, because there is a long interval between the Saviour's ascension and His second coming.
He says, Thou wast faithful in a few things, because all that we have at present though they seem great and many, yet in comparison of the things to come are little and few.
What greater thing can be given to a faithful servant than to be with his Lord, and to see his Lord's joy?
The servant who of five talents had made ten, and he who of two had made four, are received with equal favour by the Master of the household, who looks not to the largeness of their profit, but to the disposition of their will.
For truly that which is written, To offer excuses excusing sins (Ps. 141:4.) happened to this servant, so that to slothfulness and idleness was added also the sin of pride. For he who ought to have honestly acknowledged his fault, and to have entreated the Master of the household, on the contrary cavils against him, and avers that he did it with provident design, lest while he sought to make profit he should hazard the capital.
Also, by this which this servant dared to say, Thou, reapest where thou sowedst not, we understand that the Lord accepts the good life of the Gentiles and of the Philosophers.
But what he thought would be his excuse is turned into his condemnation. He calls him wicked servant, because he cavilled against his Lord; and slothful, because he would not double his talent; condemning his pride in the one, and his idleness in the other. If you knew me to be hard and austere, and to seek after other men's goods, you should also have known that I exact with the more rigour that is mine own, and should have given my money to the bankers; for the Greek word here (ἀζγύριον) means money. The words of the Lord are pure words, silver tried in the fire. (Ps. 12:6.) The money, or silver, then are the preaching of the Gospel and the heavenly word; which ought to be given to the bankers, that is, either to the other doctors, which the Apostles did when they ordained Priests and Bishops throughout the cities; or to all the believers, who can double the sum and restore it with usury by fulfilling in act what they have learned in word.
Or, it is given to him who had gained five talents, that we may understand that though the Lord's joy over the labour of each be equal, of him who doubled the five as of him who doubled the two, yet is a greater reward due to him who laboured more in the Lord's money.
Many also who are naturally clever and have sharp wit, if they become neglectful, and by disuse spoil that good they have by nature, these do, in comparison of him who being somewhat dull by nature compensates by industry and painstaking his backwardness, lose their natural gift, and see the reward promised them pass away to others. But it may also be understood thus; To him who has faith, and a right will in the Lord, even if he come in aught short in deed as being man, shall be given by the merciful Judge; but he who has not faith, shall lose even the other virtues which he seems to have naturally. And He says carefully, From him that hath not, shall be taken away even that which he seemeth to have, for whatsoever is without faith in Christ ought not to be imputed to him who uses it amiss, but to Him who gives the goods of nature even to a wicked servant.
What is weeping and gnashing of teeth we have said above.
(Verse 16) And he who had received the five talents went and worked with them, and gained five more talents. With the earthly senses, he doubled his knowledge of heavenly things: understanding the Creator through His creation, the incorporeal through the corporeal, the invisible through the visible, the temporal through the eternal.
But he who had received five talents gained another five, because there are some who, although they do not know how to penetrate internal and mystical things, nevertheless for the sake of their intention toward the heavenly homeland teach right things to those they can from those very external things they have received; and while they guard themselves from the wantonness of the flesh and from the pursuit of earthly things and from the pleasure of visible things, they also restrain others from these by admonishing them. Moreover, it is rightly reported that another five or another two came as profit, because when preaching is expended on both sexes, the talents received are, as it were, doubled.
(Hom. in Ev. ix, l.) The man travelling into a far country is our Redeemer, who ascended into heaven in that flesh which He had taken upon Him. For the proper home of the flesh is the earth, and it, as it were, travels into a foreign country, when it is placed by the Redeemer in heaven.
(ubi sup.) Otherwise; The five talents denote the gift of the five senses, that is, the knowledge of things without; the two signify understanding and action, the one talent understanding only.
(ubi sup.) There are also some who though they cannot pierce to things inward and mystical, yet for their measure of view of their heavenly country they teach rightly such things as they can, what they have gathered from things without, and while they keep themselves from wantonness of the flesh, and from ambition of earthly things, and from the delights of the things that are seen, they restrain others also from the same by their admonitions.
(ubi sup.) Again, there are some who by their understanding and their actions preach to others, and thence gain as it were a twofold profit in such merchandize. This their preaching bestowed upon both sexes is thus a talent doubled.
(ubi sup.) To hide one's talent in the earth is to devote the ability we have received to worldly business.
(ubi sup.) This lesson from this Gospel warns us to consider whether those, who seem to have received more in this world than others, shall not be more severely judged by the Author of the world; the greater the gifts, the greater the reckoning for them. Therefore should every one be humble concerning his talents in proportion as he sees himself tied up with a greater responsibility.
(Hom. in Ev. ix. 2.) And bringing his talents doubled, he is commended by his Lord, and is sent into eternal happiness.
(ubi sup.) The faithful servant is set over many things, when having overcome the afflictions of corruption, he joys with eternal joy in that heavenly seat. He is then fully admitted to the joy of his Lord, when taken in to that abiding country, and numbered among the companies of Angels, he has such inward joy for this gift, that there is no room for outward sorrow at his corruption.
(Hom. in Ev. ix. 3.) The servant who would not trade with his talent returns to his Lord with words of excuse.
(ubi sup.) But there are many within the Church of whom this servant is a type, who fear to set out on the path of a better life, and yet are not afraid to continue in carnal indolence; they esteem themselves sinners, and therefore tremble to take up the paths of holiness, but fearlessly remain in their own iniquities.
(Hom. in Ev. ix. 4.) So then we see as well the peril of the teachers if they withhold the Lord's money, as that of the hearers from whom is exacted with usury that they have heard, namely, that from what they have heard they should strive to understand that they have not heard.
(ubi sup.) Let us hear now the sentence by which the Lord condemns the slothful servant, Take away from him the talent, and give it to him that hath ten talents.
(Hom. in Ev. ix. 5.) It might seem more seasonable to have given it rather to him who had two, than to him who had five. But as the five talents denote the knowledge of things without, the two understanding and action, he who had the two had more than he who had the five talents; this man with his five talents merited the administration of things without, but was yet without any understanding of things eternal. The one talent therefore, which we say signifies the intellect, ought to be given to him who had administered well the things without which he had received; the same we see happen every day in the Holy Church, that they who administer faithfully things without, are also mighty in the in ward understanding.
(Hom. in Ev. ix. 6.) Then follows a general sentence, For to every one that hath shall be given, and he shall have abundance, but from him that hath not, even that which he seemeth to have shall be taken away. For whosoever has charity receives the other gifts also; but whosoever has not charity loses even the gifts which he seemed to have had.
(ubi sup.) Or, Whoso has not charity, loses even those things which he seems to have received.
(ubi sup.) And thus for punishment he shall be cast into outer darkness who has of his own free will fallen into inward darkness.
(Hom. in Ev. ix. 7.) Let him then who has understanding look that he hold not his peace; let him who has affluence not be dead to mercy; let him who has the art of guiding life communicate its use with his neighbour; and him who has the faculty of eloquence intercede with the rich for the poor. For the very least endowment will be reckoned as a talent entrusted for use.
Well done is an interjection of joy; the Lord showing us therein the joy with which He invites the servant who labours well to eternal bliss; of which the Prophet speaks, In thy presence is fulness of joy.
(non occ.) In the foregoing parable is set forth the condemnation of such as have not prepared sufficient oil for themselves, whether by oil is meant the brightness of good works, or inward joy of conscience, or alms paid in money.
(ord.) And straightway took his journey, not changing his place, but leaving them to their own freewill and choice of action.
(non occ.) Faithful, because he appropriated to himself none of those things which were his lord's.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 25:16 initiates the active phase of the Parable of the Talents, showcasing the immediate and diligent response of the first servant. Upon receiving a substantial entrustment of five talents from his master, this servant promptly engaged in business, demonstrating faithful stewardship by doubling the initial investment, thus setting a positive example of productivity and responsibility in the master's absence.
Context
Literary Context
Matthew 25:16 is an integral part of Jesus's Parable of the Talents, which immediately follows the Parable of the Ten Virgins and precedes the Parable of the Sheep and Goats. These parables form a crucial segment of the Olivet Discourse, Jesus's final major teaching before His crucifixion, focusing on eschatological themes of preparedness, faithful stewardship, and ultimate judgment related to His second coming. The parable specifically illustrates the expectation of active engagement and responsible management of resources entrusted by the master, contrasting the diligent servant's actions with the fearful inaction of the third servant in Matthew 25:18.
Historical & Cultural Context
In ancient Near Eastern societies, the relationship between a master and his servants (often household managers or trusted employees, not mere slaves) involved significant trust and responsibility. A "talent" (Greek: talanton) was not an innate skill, as in modern English, but a massive unit of currency, typically weighing around 75 pounds of silver or gold. One talent represented an enormous sum, equivalent to approximately 15 years of a laborer's wages. Entrusting five talents (75 years' wages) to a servant indicated profound confidence and a clear expectation that the servant would not simply guard the money but invest it to generate profit. This practice was common in the Greco-Roman world, where wealthy individuals would often delegate financial management to trusted agents while traveling, expecting a return upon their return.
Key Themes
This verse powerfully introduces the theme of diligent stewardship, highlighting the servant's immediate and proactive engagement with the entrusted resources. His action of "went and traded" exemplifies the principle that God-given gifts and opportunities are not meant for passive preservation but for active, purposeful investment and growth. It underscores the theme of responsibility and accountability, as the servant understands that his master's trust implies an expectation of return, not just maintenance. Furthermore, the doubling of the talents introduces the theme of fruitfulness and multiplication, emphasizing that faithful stewardship leads to an increase, reflecting the spiritual principle that those who are faithful with little will be entrusted with more, as Jesus teaches elsewhere in Luke 16:10.
Exposition and Analysis
Key Word Analysis
This word denotes an active taking or getting hold of something. Here, it emphasizes that the servant was given, or took possession of, the talents. It highlights the master's intentional act of entrustment and the servant's acceptance of this responsibility, setting the stage for his subsequent actions.
This term signifies active toil, work, or engagement in business. It conveys purposeful labor and effort, indicating that the servant did not idly sit on the money but actively put it to use in a commercial venture. This word underscores the theme of diligent and productive stewardship.
This versatile verb means to make, do, or produce. In this context, it refers to the successful outcome of the servant's trading—he generated additional talents. It implies creation, achievement, and the bringing forth of something new from what was given, directly demonstrating the fruitfulness of his labor.
Verse Breakdown
"Then he that had received the five talents"
This clause identifies the first servant, distinguished by the significant amount of trust placed in him. The "five talents" represent a substantial endowment, emphasizing the master's profound confidence and the weighty responsibility given to this individual.
"went and traded with the same"
This phrase describes the servant's immediate and decisive action. "Went" (Greek: poreúomai) implies purposeful movement, and "traded" (Greek: ergázomai) signifies active engagement in business or labor. This highlights the servant's initiative, diligence, and commitment to utilizing the entrusted resources productively, rather than passively holding them.
"and made them other five talents"
This final clause reveals the successful outcome of the servant's efforts. He not only preserved the initial investment but actively "made" (Greek: poiéō) an equal amount, effectively doubling the master's capital. This demonstrates his faithfulness, shrewdness, and the fruitfulness of his labor, setting a high standard for stewardship.
Literary Devices
The primary literary device at play in Matthew 25:16, and indeed the entire passage, is Parable. Jesus uses this narrative form to convey profound spiritual truths through a relatable story about a master and his servants. Within this parable, Symbolism is prominent: the "talents" symbolize not merely money but all the gifts, abilities, resources, opportunities, and time that God entrusts to His people. The master represents God, and the servants represent believers. The act of "trading" symbolizes the active and diligent use of these divine endowments for God's purposes. The outcome—"made them other five talents"—symbolizes the spiritual fruitfulness and multiplication that result from faithful stewardship, emphasizing the expectation of growth and return on what has been invested.
Theological and Thematic Connections
Matthew 25:16 powerfully illustrates the theological principle of divine entrustment and human accountability. God, as the ultimate Master, bestows upon each individual unique gifts, resources, and opportunities. This verse emphasizes that these endowments are not for personal hoarding or passive preservation but are given with the expectation of active, diligent stewardship. The servant's immediate action and successful multiplication reflect a core biblical theme: that faithfulness in utilizing what God has given leads to greater fruitfulness and ultimately, divine commendation. It underscores that our lives, talents, and possessions are not our own but are held in trust from God, for which we will one day give an account.
Reflection and Application
Matthew 25:16 serves as a profound call to action for every believer. Just as the master in the parable entrusted significant resources to his servants, God has endowed each of us with a unique combination of spiritual gifts, natural talents, financial resources, time, and opportunities. This verse challenges us to move beyond passive receipt to active, diligent, and creative engagement with what we have been given. It compels us to ask: Am I actively "trading" with my talents, or am I burying them out of fear, complacency, or a lack of understanding of their purpose? Our stewardship is not merely about avoiding loss, but about seeking multiplication for God's glory and the advancement of His kingdom. This applies to every sphere of life, from our vocational work to our service in the church and our interactions in the community. We are called to be productive and fruitful, leveraging every resource for eternal impact, knowing that our Master will return and expect a return on His investment.
Questions for Reflection
FAQ
What does "talents" mean in this verse, and how does it relate to modern usage?
In Matthew 25:16, "talents" (Greek: talanton) refers to a specific, very large unit of money, not an innate skill or ability as in modern English. A talent was equivalent to many years of a common laborer's wages (e.g., 15-20 years). The master entrusted his servants with substantial financial capital. Over time, the story's emphasis on using one's entrusted resources led to the modern English idiom where "talent" refers to a natural aptitude or skill. However, in the biblical context, it primarily signifies a significant, valuable entrustment, whether financial or otherwise, that is meant to be actively managed and multiplied.
Why did the servant immediately "go and trade" instead of waiting?
The servant's immediate action ("went and traded") highlights his diligence, faithfulness, and understanding of his master's expectations. There was no hesitation or procrastination. This reflects a key theme of the parable: active and prompt stewardship. The master's long absence implied that the servants were expected to manage the resources proactively, not merely to guard them. This immediate engagement contrasts sharply with the third servant, who "went and dug in the ground and hid his master's money" (Matthew 25:18). The first servant's promptness is presented as a positive example of responsible and productive management.
Christ-Centered Fulfillment
Matthew 25:16, while part of a parable about stewardship, finds its ultimate fulfillment and deepest meaning in Christ. Jesus Himself is the supreme example of faithful stewardship, perfectly utilizing every divine resource and opportunity entrusted to Him by the Father to accomplish His redemptive mission. He "went and traded" with His divine prerogatives, humbling Himself to take on human flesh (Philippians 2:6-8), living a life of perfect obedience, and ultimately offering Himself as the ultimate sacrifice for the sins of the world (John 10:17-18). Through His death and resurrection, Christ "made" an immeasurable spiritual return, securing eternal life for all who believe and establishing His Kingdom. Furthermore, it is Christ who, upon His ascension, has distributed spiritual "talents"—gifts of the Spirit—to His Church, empowering believers for ministry and service (Ephesians 4:7-13). Our diligent stewardship of these gifts, as exemplified by the servant in Matthew 25:16, is therefore a participation in Christ's ongoing work, a demonstration of our love for Him, and a preparation for His glorious return, when He will evaluate how we have used what He has entrusted to us (Colossians 3:23-24).