TRV
“The Parable of the Talents”· Matthew 25:14–30
Translation
King James Version
But he that had received one went and digged in the earth, and hid his lord's money.
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.
World English Bible Messianic
But he who received the one went away and dug in the earth, and hid his lord’s money.
Geneva Bible (1599)
But he that receiued that one, went and digged it in the earth, and hid his masters money.
Young's Literal Translation
and he who did receive the one, having gone away, digged in the earth, and hid his lord's money.
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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 otherwise; When you see one who has the power of teaching, and of benefitting souls, hiding this power, though he may have a certain religiousness of life, doubt not of such an one that he has received one talent and hides it in the earth.
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 18.) But the one who had received one went away and dug in the ground and hid his master's money. The wicked servant, through earthly works and worldly pleasure, neglected and defiled God's commandments: although it is written by another evangelist that he bound it in a burial cloth (Luke 19), meaning that he weakened the teaching of the master of the house by living softly and delicately.
But he who had received one talent went away, dug in the earth, and hid his lord's money. To hide the talent in the earth is to involve the received ability in earthly activities, not to seek spiritual profit, never to lift the heart from earthly thoughts. For there are some who have received the gift of understanding, but nevertheless think only of the things of the flesh. Of whom it is said through the prophet: They are wise to do evil, but they do not know how to do good.
(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 25:18 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. This parable is the second of three parables Jesus tells within the larger Olivet Discourse (Matthew 24-25), 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) and precedes the vivid depiction of the final judgment of the sheep and the goats (Matthew 25:31-46). 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) or the hidden treasure in the Parable of the Hidden Treasure (Matthew 13:44). 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.
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, 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
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.
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.
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.
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
FAQ
Why did the servant bury the money instead of investing it?
The servant's own explanation in Matthew 25:24-25 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). Furthermore, Christ, through the Holy Spirit, empowers His followers with diverse gifts and talents (1 Corinthians 12:4-11) 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). 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).