TRV
“The Parable of the Talents”· Matthew 25:14–30
Translation
King James Version
He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.
Complete Jewish Bible
Also the one who had received two came forward and said, `Sir, you gave me two talents; here, I have made two more.'
Berean Standard Bible
The servant who had received the two talents also came and said, ‘Master, you entrusted me with two talents. See, I have gained two more.’
American Standard Version
And he also that received the two talents came and said, Lord, thou deliveredst unto me two talents: lo, I have gained other two talents.
World English Bible Messianic
“He also who got the two talents came and said, ‘Lord, you delivered to me two talents. Behold, I have gained another two talents besides them.’
Geneva Bible (1599)
Also he that had receiued two talents, came, and said, Master, thou deliueredst vnto me two talents: behold, I haue gained two other talets more.
Young's Literal Translation
`And he who also did receive the two talents having come, said, Sir, two talents thou didst deliver to me; lo, other two talents I did gain besides them.
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Historical interpretation
Ten Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Concerning the two talents, those who did not stay with the original sum given but sought to excel—though unable to surpass the measure of two talents—are those who had imbibed worldly know-how. Two seems to be an average or mundane number. Having received the two talents from the one who knew their ability, he gained two talents more. This can be viewed either with respect to worldly knowledge or to a higher knowledge.
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 21-23) His master said to him: Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master. And he also who had the two talents came forward, saying, 'Master, you delivered to me two talents; here, I have made two talents more.' His master said to him, 'Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master.' I keep reminding both those who had made five talents and those who had made ten, and likewise the same speech flatters the master of the household who had made four from two. And it should be noted that all the things we have at present, though they may seem great and numerous, are small and few in comparison to what is to come. 'Enter into the joy of your master,' he says, 'and receive what neither eye has seen nor ear heard nor has it entered the heart of man.' (I Cor. II) But what greater gift can be given to a faithful servant than to be with the Lord and see the joy of his Master?
(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 25:22 presents the second servant in the Parable of the Talents, who, having received two talents from his master, faithfully and diligently invested them. Upon the master's return, this servant reports his successful stewardship, declaring that he has doubled the initial entrustment by gaining two additional talents, thereby demonstrating his faithfulness and productivity with the resources given to him.
Context
Literary Context
This verse is an integral part of the Parable of the Talents, found in Matthew 25:14-30. This parable is the second of three eschatological parables in Matthew 25, immediately following the Parable of the Ten Virgins (Matthew 25:1-13) and preceding the vivid description of the Final Judgment (Matthew 25:31-46). Together, these parables form a cohesive unit within the larger Olivet Discourse, emphasizing the critical importance of readiness, faithful stewardship, and accountability in light of the Master's (Christ's) inevitable return. The narrative flow highlights a progression from initial entrustment to a period of activity, culminating in a reckoning.
Historical & Cultural Context
The concept of a "talent" (Greek: talanton) in the ancient world referred to a significant unit of weight or money, not merely an innate ability as the modern English word suggests. In Jesus' time, a talent of silver was an enormous sum, roughly equivalent to 6,000 denarii. Considering a denarius was a typical day's wage for a common laborer, one talent represented about 15-20 years of labor. This immense value underscores the profound trust the master placed in his servants and the substantial resources they were given. Masters entrusting their wealth to servants for management was a common practice in the Greco-Roman world, reflecting a system where wealthy landowners often traveled, leaving their estates in the care of trusted managers. The expectation was not merely preservation but profitable increase, reflecting the economic realities and investment practices of the era.
Key Themes
The Parable of the Talents, and specifically this verse, contributes significantly to several overarching themes within Matthew and the broader New Testament. Firstly, Stewardship and Accountability is paramount; God entrusts His followers with diverse resources—time, spiritual gifts, material wealth, opportunities, and influence—and expects them to manage these wisely and productively for His kingdom. Secondly, Faithfulness with What Is Given is highlighted, as the servant with two talents receives the same commendation as the one with five (Matthew 25:23), demonstrating that God values diligent effort and faithfulness relative to the entrusted amount, not just the absolute quantity of gain. Lastly, the theme of Productivity and Growth is central, as the master expects a return on his investment. This signifies that believers are called not merely to preserve what they have been given but to actively use it to produce spiritual fruit, expand God's kingdom, and bring Him glory, reflecting the call to bear fruit found in passages like John 15:8.
Exposition and Analysis
Key Word Analysis
This word refers to a specific unit of weight or money, representing an immense sum. In the context of the parable, it symbolizes the significant resources, opportunities, and gifts that God entrusts to individuals. The sheer value of a talent emphasizes the profound trust the Master places in His servants and the serious responsibility that accompanies such entrustment.
This verb means "to surrender, yield up, intrust, transmit." It highlights the master's active role in entrusting his wealth to his servants. For the believer, it signifies that all we possess—our abilities, time, resources, and spiritual gifts—are not inherently ours but have been graciously given to us by God for a specific purpose. It speaks to the divine initiative in bestowing responsibility.
This verb means "to gain (literally or figuratively), win." It describes the active, productive response of the faithful servant. The servant did not merely preserve the talents but actively worked to increase them. This word underscores the expectation of growth and fruitfulness, signifying that God desires His gifts to be used dynamically to produce spiritual return and advance His kingdom.
Verse Breakdown
"He also that had received two talents came and said,"
This clause introduces the second servant, mirroring the narrative structure used for the first. The phrase "He also" (G1161 dé and G2532 kaí) emphasizes that this servant's experience is part of the ongoing narrative, drawing a parallel to the first servant's successful stewardship. His proactive "coming" and "saying" indicate readiness and a willingness to account for his actions.
"Lord, thou deliveredst unto me two talents:"
This is the servant's direct address to his master, acknowledging the master's authority ("Lord," G2962 kýrios) and explicitly stating the initial entrustment. The servant clearly remembers and articulates what he received, demonstrating an awareness of his starting point and the master's generosity. This sets the stage for his report, grounding it in the master's original act of trust.
"behold, I have gained two other talents beside them."
The servant's triumphant declaration, marked by the interjection "behold" (G2396 íde), which conveys a sense of eager presentation and satisfaction. He reports a 100% return on the master's investment, having "gained" (G2770 kerdaínō) an equal amount to what was initially given. The phrase "two other talents beside them" (G243 állos and G1909 epí with G846 autós) clearly indicates an additional, distinct gain, showcasing his diligence and successful stewardship.
Literary Devices
The primary literary device at play in this verse, and indeed the entire passage, is Parable. Jesus uses this extended metaphor to convey profound spiritual truths through a relatable, earthly story. The characters (master, servants), the plot (entrustment, journey, reckoning), and the objects (talents) all serve as symbolic representations of heavenly realities. Specifically within this verse, the Dialogue between the servant and the master is crucial, revealing the servant's character and the master's expectations. The Repetition of "two talents" emphasizes the precise nature of the entrustment and the exact doubling of the investment, reinforcing the theme of proportional accountability. The servant's eager "behold" also functions as a form of Exclamation, highlighting his pride and confidence in his faithful work.
Theological and Thematic Connections
Matthew 25:22 underscores a fundamental theological truth: God is a generous Giver who entrusts His children with diverse gifts and responsibilities, expecting faithful stewardship and productive return. It challenges believers to recognize that their abilities, resources, and opportunities are not their own but are divine loans to be invested for the expansion of His kingdom. The servant's immediate and joyful report models the attitude of a faithful steward who understands that accountability is not a burden but an opportunity to demonstrate love and obedience to the Master. This verse also implicitly teaches that God's assessment is based on faithfulness and effort relative to what was given, not on a standardized output, affirming the value of every individual's contribution, regardless of its perceived scale.
Reflection and Application
Matthew 25:22 serves as a powerful mirror for self-examination, prompting us to consider how we are stewarding the "talents" God has entrusted to us. It's not just about grand, public ministries, but about the daily, often unseen, ways we use our time, energy, financial resources, spiritual gifts, and relationships. Are we actively investing them for God's glory, seeking to multiply His kingdom's influence, or are we burying them out of fear, idleness, or self-interest? The servant's joyful presentation of his gain reminds us that faithful stewardship is not a grudging obligation but a joyful response to the Master's trust. This verse encourages us to cultivate a mindset of proactive productivity, always seeking opportunities to grow and utilize what we've been given, knowing that our ultimate accountability is to the One who generously bestowed these gifts. It calls us to live with an eternal perspective, recognizing that our earthly endeavors have eternal consequences.
Questions for Reflection
FAQ
What is the significance of the "two talents" in this verse?
The "two talents" in Matthew 25:22 are significant because they represent a substantial, yet not the largest, amount of resources entrusted to a servant. The master distributed talents "according to his ability" (Matthew 25:15), indicating that the amount given was appropriate for each servant's capacity. The servant with two talents is commended just as highly as the one with five (Matthew 25:23), emphasizing that God values faithfulness and diligence in proportion to what is given, rather than the absolute quantity of the initial gift or the final return. It highlights that everyone, regardless of the perceived scale of their gifts, is called to be a diligent steward.
How does this verse relate to the concept of spiritual gifts?
While the "talents" in the parable are literal money, they serve as a powerful metaphor for the spiritual gifts, abilities, and opportunities that God bestows upon believers. Just as the master entrusted his wealth to his servants, God entrusts His Spirit-given gifts to His children (1 Corinthians 12:4-11). Matthew 25:22 illustrates that these gifts are not meant to be dormant or hoarded but are to be actively used and developed for the building up of the church and the advancement of God's kingdom. The servant's productive use of his two talents encourages believers to identify their spiritual gifts and faithfully employ them for God's glory, expecting a spiritual "gain" or fruitfulness.
Christ-Centered Fulfillment
Matthew 25:22, within the broader Parable of the Talents, finds its ultimate fulfillment in the person and work of Jesus Christ, and in the believer's relationship with Him. The master in the parable is a clear type of Christ, who, having received all authority from the Father, has ascended to heaven, entrusting His followers with the "talents" of the Gospel message, spiritual gifts, and the mission of the kingdom (Matthew 28:18-20). Just as the master went on a "long journey," Christ's absence from earth is a period of waiting, during which His disciples are called to be faithful stewards. The servant's diligent investment and doubling of the talents foreshadows the believer's call to fruitful service in Christ, empowered by the Holy Spirit (John 15:5). The master's return and reckoning directly point to Christ's second coming, when every believer will stand before Him to give an account of their stewardship, not for salvation, but for rewards and evaluation of their work (2 Corinthians 5:10). The commendation of the faithful servant in Matthew 25:23 ("Well done, good and faithful servant...") echoes the ultimate joy of hearing Christ's approval and entering into the fullness of His presence and eternal reward, a joy made possible only through His atoning sacrifice and empowering grace.