Matthew 25:26

KJV

His lord answered and said unto him, [Thou] wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:

KJV (with Strong's)

{G1161} His {G846} lord {G2962} answered {G611} and said {G2036} unto him {G846}, Thou wicked {G4190} and {G2532} slothful {G3636} servant {G1401}, thou knewest {G1492} that {G3754} I reap {G2325} where {G3699} I sowed {G4687} not {G3756}, and {G2532} gather {G4863} where {G3606} I have {G1287} not {G3756} strawed {G1287}:

Complete Jewish Bible

`You wicked, lazy servant!' said his master, `So you knew, did you, that I harvest where I haven't planted? and that I gather where I didn't sow seed?

Berean Standard Bible

‘You wicked, lazy servant!’ replied his master. ‘You knew that I reap where I have not sown and gather where I have not scattered seed.

American Standard Version

But his lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I did not scatter;

Commentary

### SUMMARY
In Matthew 25:26, Jesus's parable of the talents reaches a critical point as the master sternly rebukes the third servant, labeling him "wicked and slothful." This indictment comes after the servant, entrusted with one talent, chose to bury it out of fear rather than invest it, thus failing to generate any return. The master's response highlights the severe consequences of spiritual idleness and a distorted understanding of divine expectations, emphasizing the principle of diligent stewardship and accountability for the resources and opportunities entrusted by God.

### CONTEXT
* **Literary Context:** Matthew 25:26 is found within the [Parable of the Talents](/matthew/25-14-30 "Matthew 25:14-30 - The Parable of the Talents"), which is part of Jesus's broader [Olivet Discourse](/matthew/24 "Matthew 24 - The Olivet Discourse") (Matthew 24-25). This discourse is Jesus's final major teaching before His crucifixion, focusing on eschatological themes: the destruction of the Temple, the signs of His return, and the importance of readiness and faithfulness. The parable itself immediately follows the [Parable of the Ten Virgins](/matthew/25-1-13 "Matthew 25:1-13 - The Parable of the Ten Virgins"), both of which underscore the necessity of preparedness for the master's (Christ's) return. The preceding verses (Matthew 25:14-23) set up the scenario: a master entrusts varying sums of money ("talents") to three servants according to their ability, then departs. The first two servants diligently invest their talents and double them, receiving commendation. Verse 24 introduces the third servant's fear-driven inaction, setting the stage for the master's harsh rebuke in verse 26, which then leads to the servant's condemnation and the concluding teaching on judgment and reward.
* **Historical & Cultural Context:** The "talent" (Greek: _talanton_) in Jesus's time was not merely a natural ability but a significant unit of weight, typically for silver or gold, representing an immense sum of money—perhaps equivalent to 15-20 years' wages for a common laborer. Entrusting such wealth to servants indicates a high degree of trust and expectation of prudent management. In the ancient Near East, masters often left their estates in the care of trusted servants or stewards while away. These stewards were expected to manage the master's affairs to increase his wealth, not merely preserve it. Burying money was a common practice for safekeeping in a time without banks, but it was generally done for long-term preservation, not as a means of generating profit. The master's expectation that the money could at least have been placed with bankers to earn interest (Matthew 25:27) reflects common financial practices of the day, where money lenders (often called "money changers" or "bankers") would pay interest on deposits. The master-servant relationship, while hierarchical, also implied a reciprocal duty: the master's provision and the servant's diligent service.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Matthew and the New Testament. Firstly, it highlights **Stewardship and Accountability**, emphasizing that all we possess—time, resources, abilities, and spiritual gifts—are not our own but are entrusted by God, for which we will ultimately give an account (cf. [Romans 14:12](/romans/14-12 "Romans 14:12 - We Will All Give an Account")). Secondly, it underscores the theme of **Diligence and Faithfulness** in service to God. The master's condemnation of the "slothful" servant reveals that inaction and spiritual laziness are not neutral but are considered a failure of duty. Thirdly, the parable speaks to **Understanding God's Character**. The servant's fear stemmed from a distorted, cynical view of his master, which prevented him from acting faithfully. The master's response challenges this misconception, implying that even with such a view, a minimal effort was expected. Finally, it reinforces the theme of **Judgment and Reward**, a prominent aspect of Jesus's eschatological teaching in [Matthew 24-25](/matthew/24 "Matthew 24 - The Olivet Discourse"), where faithfulness leads to commendation and greater responsibility, while unfaithfulness leads to condemnation and loss.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **wicked (Greek, _ponērós'_):** This term describes something as "hurtful" or "evil," particularly in its effect or influence. It denotes a moral culpability, suggesting that the servant's inaction was not merely a mistake but stemmed from a morally flawed character or a malicious disposition. It implies that his "sloth" was not just laziness but was rooted in a deeper, harmful attitude towards his master and his responsibilities.
* **slothful (Greek, _oknērós'_):** Meaning "tardy," "indolent," or "hesitant," this word points to a lack of diligence and a reluctance to exert effort. It characterizes the servant's spiritual laziness and unwillingness to take risks or engage actively in the master's business. The combination with "wicked" suggests that this slothfulness was not benign but was a culpable failure.
* **strawed (Greek, _diaskorpízō'_):** From διά and σκορπίζω, meaning "to dissipate," "to rout or separate," "to winnow," or "to squander." In this context, it refers to scattering seed for sowing. The master's use of this word in the servant's cynical statement ("I reap where I sowed not, and gather where I have not strawed") highlights the servant's perception that the master unjustly benefits from others' labor without contributing himself.

#### Verse Breakdown
* **"His lord answered and said unto him,"**: This phrase signals the master's direct response to the third servant's explanation. The master is not merely reacting but is delivering a considered and authoritative judgment, setting the tone for the severe rebuke that follows.
* **"Thou wicked and slothful servant,"**: This is the master's direct and damning indictment. The servant is not just "lazy" but "wicked," indicating a moral failing that goes beyond mere inefficiency. His inaction is seen as a deliberate and culpable offense, stemming from a distorted view of his master and a lack of faithfulness.
* **"thou knewest that I reap where I sowed not, and gather where I have not strawed:"**: This is the master's ironic retort, turning the servant's own cynical justification back on him. The servant had accused the master of being a harsh exploiter. The master does not affirm this characterization as truth, but rather says, "Even if you believed this about me, then you should have acted accordingly to at least protect my interests, for example, by depositing the money with bankers to earn interest." It highlights the servant's inexcusable failure to act even on his own flawed premise.

#### Literary Devices
The verse employs several significant literary devices. **Irony** is prominent, as the master uses the servant's own cynical and false premise ("thou knewest that I reap where I sowed not, and gather where I have not strawed") to condemn him. The master does not admit to being unjust, but rather highlights the servant's failure even within his own distorted understanding of the master's character. The labels "wicked" and "slothful" constitute a powerful **epithet**, concisely defining the servant's character and the nature of his offense. The entire passage is part of a **parable**, a narrative teaching device where earthly stories convey heavenly truths, in this case, about stewardship, accountability, and the nature of God's expectations for His followers.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 25:26 profoundly impacts our understanding of divine accountability and the nature of faithful discipleship. It reveals that God expects active engagement and productive stewardship of the gifts, resources, and opportunities He entrusts to us. Inaction, especially when born of fear or a distorted view of God's character, is not benign but is condemned as "wicked" and "slothful." This highlights that our spiritual state is not merely about avoiding overt sin, but also about actively pursuing righteousness and diligently serving God's purposes. The master's expectation of a return, even if minimal (like bank interest), signifies God's desire for growth and fruitfulness in the lives of His people.

* [Luke 19:20-23](/luke/19-20-23 "Luke 19:20-23 - The Parable of the Minas") - A parallel parable illustrating similar principles of stewardship and accountability.
* [Romans 14:12](/romans/14-12 "Romans 14:12 - Each of us will give an account to God") - Emphasizes that every individual will give an account of themselves to God.
* [1 Corinthians 4:2](/1_corinthians/4-2 "1 Corinthians 4:2 - Required of Stewards is Faithfulness") - States that what is required of stewards is that they be found faithful.

### REFLECTION AND APPLICATION
Matthew 25:26 serves as a powerful mirror for self-examination, challenging believers to honestly assess their stewardship of God-given talents and opportunities. It compels us to move beyond passive faith to active, diligent service, recognizing that our inaction can be as offensive to God as overt disobedience. Are we burying our potential out of fear of failure, a distorted view of God's character, or simply spiritual laziness? This verse calls us to cultivate a robust understanding of God as both just and gracious, inspiring us to take risks and invest ourselves fully in His kingdom work, knowing that He rewards faithfulness and expects growth. It reminds us that every gift, no matter how small, is meant to be used for His glory and the advancement of His purposes, not merely preserved.

#### Questions for Reflection
* **What "talents" (gifts, resources, opportunities) has God entrusted to me?**
* **Am I actively investing these talents for God's kingdom, or am I burying them out of fear or laziness?**
* **What distorted views might I hold about God's character that hinder my faithful service?**
* **How can I cultivate a greater sense of diligence and faithfulness in my spiritual life and daily responsibilities?**

### FAQ
**Why was the servant called "wicked" if he just didn't do anything?**

Answer: The term "wicked" (Greek: _ponērós_) goes beyond mere idleness. It implies a moral failing or a malicious disposition. The servant's inaction stemmed from a distorted and cynical view of his master, whom he perceived as harsh and exploitative ("reap where I sowed not"). This distorted view, which led to a lack of trust and a refusal to serve diligently, was itself a "wicked" attitude. His fear was not a passive emotion but an active, culpable choice that prevented him from fulfilling his duty and dishonored his master. In God's economy, spiritual laziness or fear that leads to inaction is seen as a serious offense, a failure to love and serve Him with our whole being, and a squandering of His grace and gifts (cf. [Luke 12:47-48](/luke/12-47-48 "Luke 12:47-48 - To Whom Much Is Given")).

### CHRIST-CENTERED FULFILLMENT
Matthew 25:26, while a stern warning, finds its ultimate fulfillment and deeper meaning in the person and work of Jesus Christ. The master in the parable represents Christ Himself, who has entrusted His followers with the "talents" of the gospel, spiritual gifts, and opportunities for service during His absence. The expectation of growth and return reflects Christ's call for His disciples to be fruitful and multiply the impact of His kingdom (cf. [John 15:8](/john/15-8 "John 15:8 - Bearing Much Fruit Glorifies God")). The "wicked and slothful" servant's failure to act out of fear stands in stark contrast to Christ's own perfect obedience and diligent stewardship of His divine mission, even unto death on the cross (cf. [Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Obedience Unto Death")). Furthermore, the master's return and the settling of accounts foreshadow Christ's second coming, when He will judge the living and the dead, and every believer will give an account for their lives (cf. [2 Corinthians 5:10](/2_corinthians/5-10 "2 Corinthians 5:10 - The Bema Seat Judgment")). Ultimately, the parable teaches that true faithfulness, empowered by the Holy Spirit and rooted in a loving understanding of our Lord, leads to commendation and participation in His joy (cf. [Matthew 25:21](/matthew/25-21 "Matthew 25:21 - Well Done, Good and Faithful Servant")), while spiritual idleness, born of a distorted view of God, results in condemnation. Christ Himself is the diligent and faithful servant, and through His work, we are empowered to be diligent and faithful stewards of His grace.

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

Matthew 18:32

Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:

Job 15:5

For thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty.

Job 15:6

Thine own mouth condemneth thee, and not I: yea, thine own lips testify against thee.