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“The Parable of the Talents”· Matthew 25:14–30
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Young's Literal Translation
in like manner also he who received the two, he gained, also he, other two;
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Historical interpretation
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Or, gained other two, that is, carnal instruction, and another yet a little higher.
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.
(Verse 17) Likewise, the one who received two, gained two more. And this person, according to their abilities, doubled whatever they had learned in the Law in the Gospel: whether knowledge and works of the present life or understanding the types of future blessedness.
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.
And there are some who, as if enriched with two talents, receive understanding and action, understand subtle things about internal matters, work wonders in external things; and when by both understanding and working they preach to others, they bring back, as it were, a doubled profit from their business. 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 25:17 is a pivotal verse within Jesus's Parable of the Talents, detailing the diligent and fruitful action of the second servant. Having received two talents from his master, this servant, like the first, actively engaged in investment and successfully doubled his initial endowment, demonstrating faithful stewardship and industriousness. This brief statement highlights the principle of proportional accountability and the master's expectation of productive engagement with entrusted resources.
Context
Literary Context
This verse is embedded within the larger eschatological discourse of Jesus, known as the Olivet Discourse, found in Matthew 24 and Matthew 25. Following parables emphasizing watchfulness and readiness for the Master's return, the Parable of the Talents (Matthew 25:14-30) specifically illustrates the principles of faithful stewardship and accountability for the resources entrusted to believers during the Master's absence. Verse 17 follows the account of the first servant, who received five talents and gained five more, establishing a pattern of diligent and successful investment that the second servant emulates.
Historical & Cultural Context
The "talent" (Greek: talanton) in Jesus's time was not a measure of innate ability but a significant unit of weight, typically of gold or silver, representing an enormous sum of money—equivalent to many years' wages for a common laborer. This detail underscores the immense trust the master placed in his servants and the substantial responsibility they bore. In the ancient Near East, it was common for wealthy landowners to entrust their assets to trusted servants or managers, expecting them to manage and increase the wealth. The master's distribution "according to their several ability" (Matthew 25:15) reflects a realistic understanding of individual capacities and the expectation that each would work diligently within their given means.
Key Themes
Matthew 25:17 profoundly contributes to several key themes within the parable and the broader book. Firstly, it exemplifies Stewardship and Responsibility, emphasizing that God entrusts His followers with various gifts and resources, expecting them to be managed wisely for His purposes. Secondly, the phrase "he also gained other two" highlights Diligence and Fruitfulness, underscoring the active and productive engagement required of those who receive from the Master. This servant did not squander or hoard but actively invested, demonstrating the importance of being productive with God-given opportunities. Lastly, it reinforces the theme of Proportional Expectation, where the master's commendation for the servant with two talents (Matthew 25:23) is identical to that given to the servant with five, illustrating that faithfulness in proportion to what is given is what truly pleases God.
Exposition and Analysis
Key Word Analysis
This adverb signifies "in the same way" or "even so." Its inclusion immediately links the actions of the second servant to the diligent and successful efforts of the first servant mentioned in Matthew 25:16. It highlights a consistent pattern of faithful and productive stewardship among the diligent servants, underscoring that the master's expectation and the servants' appropriate response were uniform, regardless of the initial amount received.
A primary numeral, "two" specifies the exact quantity of talents entrusted to this particular servant. The repetition of "two" (received two, gained other two) emphasizes the precise doubling of the initial investment. This numerical clarity is crucial for understanding the parable's message of proportional return and the master's equitable judgment based on the percentage of gain, not merely the absolute amount.
Derived from a word meaning "profit" or "gain," this verb denotes the active process of acquiring or winning. In this context, it signifies the servant's successful and profitable investment of the talents. It implies diligent work, shrewd financial management, and a proactive approach to increasing the master's assets, directly contrasting with the inaction of the third servant in Matthew 25:18.
Verse Breakdown
"And likewise he that had received two"
This clause introduces the second servant, drawing a direct parallel with the first servant's actions. The phrase "likewise" (G5615, hōsaútōs) immediately signals that this servant's response mirrors the faithfulness of the one who received five talents. The emphasis is on the initial endowment—two talents—which, though less than the first servant's, still represents a substantial sum and a significant trust from the master.
"he also gained other two"
This second clause reveals the servant's productive response. The word "gained" (G2770, kerdaínō) indicates an active and successful effort to increase the master's wealth. The phrase "other two" confirms that the servant doubled his initial investment, achieving a 100% return, mirroring the success of the first servant. This outcome demonstrates diligence, wisdom, and faithfulness in managing the entrusted resources.
Literary Devices
Matthew 25:17 employs several literary devices to convey its meaning. The most prominent is Parallelism, as the structure and outcome of the second servant's actions precisely mirror those of the first servant described in Matthew 25:16. This parallel highlights the consistency of faithful stewardship and sets up the stark contrast with the third servant's inaction. Symbolism is also central, with the "talents" representing not just monetary wealth but also the diverse gifts, abilities, opportunities, and responsibilities God entrusts to His people. The "master" symbolizes Christ, and the "servants" represent His followers. The act of "gaining" symbolizes the productive use of these spiritual and material endowments for the advancement of God's kingdom.
Theological and Thematic Connections
Matthew 25:17 reinforces the profound theological truth that God is a God of investment and expectation, entrusting His resources to humanity and anticipating a return. It underscores the biblical concept of stewardship, where everything we possess—our time, talents, spiritual gifts, financial resources, and opportunities—are ultimately God's, and we are merely managers. The verse highlights that God's expectations are proportional to what He has given, valuing faithfulness and diligence over sheer quantity. This principle encourages believers to actively engage with their God-given capacities, not to hoard or neglect them, but to multiply them for His glory and the expansion of His kingdom, knowing that a day of accountability awaits.
Reflection and Application
Matthew 25:17 serves as a powerful call to introspective reflection and active application in the life of every believer. It challenges us to honestly assess what "talents" God has entrusted to us—be they spiritual gifts, natural abilities, financial resources, education, influence, or even our time and relationships. The example of the second servant, who doubled his two talents, teaches us that the measure of our faithfulness is not determined by the magnitude of our initial endowment, but by the diligence and fruitfulness with which we utilize what we have been given. This verse encourages a proactive, industrious approach to our faith, urging us to invest our God-given resources in ways that honor Him and advance His purposes, rather than burying them out of fear or complacency. It reminds us that every act of faithful stewardship, no matter how small it may seem in comparison to others, is valued and will be commended by the Master upon His return.
Questions for Reflection
FAQ
What does "talents" represent in this parable, beyond just money?
While a "talent" was indeed a significant sum of money in Jesus's time, in the context of the parable and its broader theological implications, "talents" symbolize all the resources, gifts, abilities, opportunities, and responsibilities that God entrusts to His followers. This includes spiritual gifts (as described in 1 Corinthians 12 and Romans 12), natural abilities, education, time, financial resources, social influence, and even the gospel message itself. The parable teaches that whatever God has given us, no matter the quantity, is meant to be stewarded wisely and productively for His kingdom until His return.
Christ-Centered Fulfillment
Matthew 25:17, within the Parable of the Talents, finds its ultimate Christ-centered fulfillment in several profound ways. Firstly, the "master" in the parable is a clear representation of Christ Himself, who, before His ascension, entrusted His disciples with the mission of the gospel and the gifts of the Spirit, expecting them to be diligent stewards until His second coming (Acts 1:8). Secondly, Christ Himself is the ultimate example of faithful stewardship, having perfectly utilized His divine prerogatives and human life to accomplish the Father's will, culminating in His sacrificial death and resurrection (Philippians 2:5-8). He is the "Lamb of God, who takes away the sin of the world!" (John 1:29), demonstrating the ultimate "gain" for humanity through His self-giving. The parable, therefore, calls believers to emulate Christ's faithfulness and diligence, actively investing their lives and resources in His kingdom work, knowing that a day of accounting awaits when they will stand before the Bema Seat of Christ (2 Corinthians 5:10) to give an account of their stewardship, ultimately receiving commendation from the Master for their faithful service.