Matthew 25:18

KJV

But he that had received one went and digged in the earth, and hid his lord's money.

KJV (with Strong's)

But {G1161} he that had received {G2983} one {G1520} went {G565} and digged {G3736} in {G1722} the earth {G1093}, and {G2532} hid {G613} his {G846} lord's {G2962} money {G694}.

Complete Jewish Bible

But the one given one talent went off, dug a hole in the ground and hid his master's money.

Berean Standard Bible

But the servant who had received the one talent went off, dug a hole in the ground, and hid his master’s money.

American Standard Version

But he that received the one went away and digged in the earth, and hid his lord’s money.

Commentary

### SUMMARY
Matthew 25:18 recounts the actions of the third servant in the Parable of the Talents, who, having received one talent from his master, chose to bury it in the ground rather than invest or multiply it. This seemingly cautious act, driven by fear and a misunderstanding of his master's character, stands in stark contrast to the diligent efforts of the other two servants and sets the stage for the master's severe judgment upon his return, illustrating a profound failure of stewardship and a squandered opportunity for faithfulness.

### CONTEXT
* **Literary Context:** Matthew 25:18 is an integral part of the Parable of the Talents, found in [Matthew 25:14-30](/matthew/25-14-30 "Matthew 25:14-30 - The Parable of the Talents"). This parable is the second of three parables Jesus tells within the larger Olivet Discourse ([Matthew 24-25](/matthew/24 "Matthew 24 - The Olivet Discourse")), His final major teaching before His crucifixion, delivered on the Mount of Olives. The discourse primarily addresses the signs of the end times, the destruction of the temple, and the necessity of readiness for His second coming. The Parable of the Talents immediately follows the Parable of the Ten Virgins ([Matthew 25:1-13](/matthew/25-1-13 "Matthew 25:1-13 - The Parable of the Ten Virgins")) and precedes the vivid depiction of the final judgment of the sheep and the goats ([Matthew 25:31-46](/matthew/25-31-46 "Matthew 25:31-46 - The Judgment of the Nations")). Together, these parables emphasize the themes of watchfulness, preparedness, and faithful stewardship in anticipation of the Master's return, highlighting that accountability for entrusted resources is a critical component of discipleship.

* **Historical & Cultural Context:** In the ancient world, burying valuables in the ground was a common and relatively secure method of protecting wealth, especially in the absence of banks or secure financial institutions. This practice is also seen in other biblical narratives, such as Jeremiah hiding his belt ([Jeremiah 13:4-7](/jeremiah/13-4-7 "Jeremiah 13:4-7 - Jeremiah Hides His Belt")) or the hidden treasure in the Parable of the Hidden Treasure ([Matthew 13:44](/matthew/13-44 "Matthew 13:44 - The Parable of the Hidden Treasure")). However, while secure, it was a sterile act; the money would not grow. The "talent" (Greek: _talanton_) was not a personal skill but a massive unit of currency, typically silver or gold, weighing around 60-80 pounds. One talent was an enormous sum, equivalent to about 15-20 years' wages for a common laborer, underscoring the immense trust the master placed in his servants. The master-servant relationship in this context implies a significant degree of responsibility and expectation for the servants to manage their lord's affairs profitably, as seen in other parables like the Parable of the Minas in [Luke 19:12-27](/luke/19-12-27 "Luke 19:12-27 - The Parable of the Minas").

* **Key Themes:** This verse, depicting the third servant's actions, is central to several key themes within the parable and the broader Olivet Discourse. It vividly illustrates the **failure of stewardship**, contrasting sharply with the productive efforts of the first two servants. The servant's decision to bury the money, as later explained in [Matthew 25:25](/matthew/25-25 "Matthew 25:25 - The Lazy Servant's Fear"), highlights the paralyzing effect of **fear and inaction** when confronted with perceived risk or a misunderstanding of the master's character. Instead of engaging with the opportunity, the servant chose safety over productivity, leading to **squandered opportunity**. This inaction, though preserving the principal, resulted in no gain and ultimately incurred the master's wrath, underscoring the principle that God expects His resources to be actively used and multiplied for His kingdom, not merely preserved.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **received (Greek, _lambánō'_):** This verb signifies "to take" or "to get hold of," implying an active reception of something given. In this context, it highlights that the servant was entrusted with the talent; it was a gift and a responsibility, not something he earned or found. The master deliberately gave it to him, expecting a return.
* **digged (Greek, _orýssō'_):** Meaning "to burrow in the ground" or "to dig," this word describes the physical act of creating a hole to hide something. It emphasizes the deliberate and laborious effort the servant put into concealing the money. While a common security measure, in this parable, it represents an investment of effort into _non-productivity_ rather than _productivity_.
* **hid (Greek, _apokrýptō'_):** This word means "to conceal away" or "to keep secret." It underscores the servant's intention to keep the money out of sight and out of use. Coupled with "digged," it paints a picture of intentional inaction and a desire to avoid any risk or engagement with the master's property, reflecting a fear-driven desire to simply return what was given, no more, no less.

#### Verse Breakdown
* **"But he that had received one":** This phrase immediately sets this servant apart from the previous two. While the others received five and two talents, respectively, this servant received only one. This detail is crucial, as it indicates that even a smaller endowment carries significant responsibility, and the master's expectations are proportionate to what is given, not diminished by the amount.
* **"went and digged in the earth":** This describes the servant's chosen method of safeguarding the talent. Instead of investing it or putting it to work, he physically buried it. The act of "digging in the earth" was a common and secure way to hide valuables in ancient times, but in the context of the parable, it symbolizes a lack of initiative, a fear of risk, and a deliberate avoidance of productive engagement with the master's property.
* **"and hid his lord's money":** This final clause explicitly states the purpose of the digging – to conceal the money. The phrase "his lord's money" emphasizes that the talent was not the servant's own; it was entrusted wealth belonging to the master. The act of hiding it, rather than investing it, demonstrates a failure of stewardship and a fundamental misunderstanding of the master's desire for growth and return on his investment.

#### Literary Devices
The verse employs several significant literary devices. **Contrast** is immediately evident, as the actions of the third servant are set against the industriousness of the first two. This highlights the divergent responses to the master's trust. **Symbolism** is pervasive; the "talent" symbolizes not just material wealth but also spiritual gifts, opportunities, time, and resources that God entrusts to individuals. The act of "digging in the earth" and "hiding" the money **symbolizes** a sterile, unproductive, and fear-driven approach to one's responsibilities, contrasting with active investment and multiplication. There is also an element of **irony** in the servant's actions; his attempt to ensure the money's safety by burying it ultimately leads to his condemnation and loss, demonstrating that a perceived "safe" approach can be the most dangerous when it comes to divine entrustment.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 25:18 serves as a profound theological statement on the nature of stewardship and accountability within the Kingdom of God. It underscores the divine expectation that believers will actively engage with and multiply the gifts, resources, and opportunities God has entrusted to them, rather than passively preserving them out of fear or apathy. The "talent" represents not only material wealth but also spiritual gifts, time, influence, and every capacity given by God. The servant's failure is not in losing the money, but in failing to use it productively for the master's benefit, revealing a heart that misunderstood the master's character and lacked faithful diligence. This parable challenges the notion that mere preservation is sufficient; God desires growth and fruitfulness from what He has generously bestowed.

* [Luke 19:12-27](/luke/19-12-27 "The Parable of the Minas")
* [1 Peter 4:10](/1_peter/4-10 "Good Stewardship of God's Grace")
* [Romans 12:6-8](/romans/12-6-8 "Spiritual Gifts and Their Use")

### REFLECTION AND APPLICATION
The actions of the servant in Matthew 25:18 offer a stark warning and a powerful call to self-examination for every believer. We are all entrusted with "talents" – whether they be spiritual gifts, natural abilities, financial resources, time, relationships, or opportunities for service. The question this verse compels us to ask is: Are we actively investing and multiplying what God has given us for His kingdom, or are we, like the third servant, burying our potential out of fear, complacency, or a misguided sense of security? Fear of failure, fear of inadequacy, or even a cynical view of God's character can paralyze us, leading to inaction. This parable teaches that inaction is not neutrality; it is a form of unfaithfulness. True faithfulness involves taking calculated risks, stepping out in obedience, and diligently employing our resources to advance God's purposes, trusting that He will provide what is needed and reward our efforts.

#### Questions for Reflection
* **What "talents" (gifts, resources, opportunities) has God entrusted to me?**
* **Am I actively using these talents for God's glory and the advancement of His kingdom, or am I "burying" them out of fear or apathy?**
* **What fears might be preventing me from fully engaging with the opportunities God has placed before me?**
* **How can I cultivate a greater sense of stewardship and diligence in my daily life, reflecting the example of the faithful servants?**

### FAQ
**Why did the servant bury the money instead of investing it?**

Answer: The servant's own explanation in [Matthew 25:24-25](/matthew/25-24-25 "The Wicked Servant's Excuse") reveals his motivation: fear. He perceived his master as "a hard man, reaping where you have not sown and gathering where you have not scattered seed." Believing his master to be harsh and demanding, he played it safe, choosing to preserve the principal rather than risk it and potentially incur the master's wrath. This reveals a profound misunderstanding of his master's true character and expectations, leading to a sterile, unproductive approach to his responsibilities.

### CHRIST-CENTERED FULFILLMENT
While the Parable of the Talents directly addresses faithful stewardship in anticipation of Christ's return, it finds its ultimate fulfillment in the person and work of Jesus Christ. As the ultimate Master and Lord, Jesus embodies perfect stewardship, faithfully executing the will of His Father. He did not "bury" His divine prerogatives or His mission; instead, He fully invested His life, culminating in His sacrificial death and resurrection, thereby bringing forth an abundant harvest of salvation and new life for humanity ([John 12:24](/john/12-24 "The Grain of Wheat")). Furthermore, Christ, through the Holy Spirit, empowers His followers with diverse gifts and talents ([1 Corinthians 12:4-11](/1_corinthians/12-4-11 "Diversity of Gifts")) not to be hoarded or hidden, but to be actively used for the building up of His body, the church, and the advancement of His kingdom on earth ([Ephesians 4:11-13](/ephesians/4-11-13 "Gifts for the Church's Growth")). Our stewardship, therefore, is not merely about managing resources, but about participating in Christ's ongoing redemptive work, reflecting His own self-giving and fruitful life until He returns as the Lord who will call all His servants to account ([Revelation 22:12](/revelation/22-12 "Jesus' Return and Reward")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Peter 1:8

For if these things be in you, and abound, they make [you that ye shall] neither [be] barren nor unfruitful in the knowledge of our Lord Jesus Christ.

Luke 19:20

And another came, saying, Lord, behold, [here is] thy pound, which I have kept laid up in a napkin:

Malachi 1:10

Who [is there] even among you that would shut the doors [for nought]? neither do ye kindle [fire] on mine altar for nought. I have no pleasure in you, saith the LORD of hosts, neither will I accept an offering at your hand.

Hebrews 6:12

That ye be not slothful, but followers of them who through faith and patience inherit the promises.

Proverbs 18:9

¶ He also that is slothful in his work is brother to him that is a great waster.

Haggai 1:2

Thus speaketh the LORD of hosts, saying, This people say, The time is not come, the time that the LORD'S house should be built.

Haggai 1:4

[Is it] time for you, O ye, to dwell in your cieled houses, and this house [lie] waste?