St Matthew Chapter XXV : Verses 14-30
Contents
- Matt. xxv. 14-30. Douay-Rheims text & Latin text (Vulgate).
- Notes on the text.
Matt. xxv. 14-30
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| He hid his lord's money. J-J Tissot. Brooklyn Museum. |
Sicut enim homo peregre proficiscens, vocavit servos suos, et tradidit illis bona sua.
15 And to one he gave five talents, and to another two, and to another one, to every one according to his proper ability: and immediately he took his journey.
Et uni dedit quinque talenta, alii autem duo, alii vero unum, unicuique secundum propriam virtutem : et profectus est statim.
16 And he that had received the five talents, went his way, and traded with the same, and gained other five.
Abiit autem qui quinque talenta acceperat, et operatus est in eis, et lucratus est alia quinque.
17 And in like manner he that had received the two, gained other two.
Similiter et qui duo acceperat, lucratus est alia duo.
18 But he that had received the one, going his way digged into the earth, and hid his lord's money.
Qui autem unum acceperat, abiens fodit in terram, et abscondit pecuniam domini sui.
19 But after a long time the lord of those servants came, and reckoned with them.
Post multum vero temporis venit dominus servorum illorum, et posuit rationem cum eis.
20 And he that had received the five talents coming, brought other five talents, saying: Lord, thou didst deliver to me five talents, behold I have gained other five over and above.
Et accedens qui quinque talenta acceperat, obtulit alia quinque talenta, dicens : Domine, quinque talenta tradidisti mihi, ecce alia quinque superlucratus sum.
21 His lord said to him: Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord.
Ait illi dominus ejus : Euge serve bone, et fidelis : quia super pauca fuisti fidelis, super multa te constituam; intra in gaudium domini tui.
22 And he also that had received the two talents came and said: Lord, thou deliveredst two talents to me: behold I have gained other two.
Accessit autem et qui duo talenta acceperat, et ait : Domine, duo talenta tradidisti mihi, ecce alia duo lucratus sum.
23 His lord said to him: Well done, good and faithful servant: because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord.
Ait illi dominus ejus : Euge serve bone, et fidelis : quia super pauca fuisti fidelis, super multa te constituam; intra in gaudium domini tui.
24 But he that had received the one talent, came and said: Lord, I know that thou art a hard man; thou reapest where thou hast not sown, and gatherest where thou hast not strewed.
Accedens autem et qui unum talentum acceperat, ait : Domine, scio quia homo durus es; metis ubi non seminasti, et congregas ubi non sparsisti :
25 And being afraid I went and hid thy talent in the earth: behold here thou hast that which is thine.
et timens abii, et abscondi talentum tuum in terra : ecce habes quod tuum est.
26 And his lord answering, said to him: Wicked and slothful servant, thou knewest that I reap where I sow not, and gather where I have not strewed:
Respondens autem dominus ejus, dixit ei : Serve male, et piger, sciebas quia meto ubi non semino, et congrego ubi non sparsi :
27 Thou oughtest therefore to have committed my money to the bankers, and at my coming I should have received my own with usury.
oportuit ergo te committere pecuniam meam numulariis, et veniens ego recepissem utique quod meum est cum usura.
28 Take ye away therefore the talent from him, and give it to him that hath ten talents.
Tollite itaque ab eo talentum, et date ei qui habet decem talenta :
29 For to every one that hath shall be given, and he shall abound: but from him that hath not, that also which he seemeth to have shall be taken away.
omni enim habenti dabitur, et abundabit : ei autem qui non habet, et quod videtur habere, auferetur ab eo.
30 And the unprofitable servant cast ye out into the exterior darkness. There shall be weeping and gnashing of teeth.
Et inutilem servum ejicite in tenebras exteriores : illic erit fletus, et stridor dentium.
Notes
Note. — This parable gives the active side of the Christian life, as that of the Ten Virgins dealt with the contemplative life. Hence we have the spiritual life contrasted with the life of external activity. The true Christian will practise both, though in varying degrees, for prayer and the performance of good works are conditions of salvation for those who have attained the use of reason, though God does not exact the same of all, as this parable clearly teaches. St Luke (xix. 11-28) gives a somewhat similar parable, that of the Pounds, which is not to be identified with the parable of the Talents. (This subject is discussed more fully in Add. Notes on this section, Bk. II.) In St Mark xiii, 34-36 we find what is probably an abridgment of this parable, but there are certain important variations. Biblical commentators, how¬ ever, are generally agreed that this passage in St Mark contains in germ the parable of the Talents.
Interpretation of the Parable of the Talents.
1. The Man.
Jesus Christ.
2. His stay in the far country.
Christ leaving this earth for a time and no longer visibly present with His Church.
3. The Servants.
All members of the Church militant.
4. The Talents.
The various gifts of God to man, both spiritual and temporal, such as faith, grace, time, health, money, etc.
5. The day of reckoning.
The day of judgment.
6. The reward of the faithful servants.
The possession of eternal life bestowed on those who have been faithful to God.
7. The punishment of the slothful servant.
The eternal condemnation of the wicked.
Lessons. —
1. While waiting for the second Advent of Christ, the Christian must work actively for his Master.
2. God expects us to utilize the gifts He has bestowed on us.
3. Our works must be in proportion to our abilities and opportunities.
4. The rewards are proportioned to the services rendered to our Master, Christ.
14. For even as a man. There is a lack of grammatical sequence in this opening sentence. The Greek reads “For just as a man” (Ὥσπερ γὰρ ἄνθρωπος), which the Vulgate renders exactly (Sicut enim homo). We must understand here some such phrase as “For the kingdom of heaven is as when a man,” etc., or “ the Son of man acts as when a man,” etc.
going into a far country. By this we are to understand our Lord’s return to heaven on Ascension-day. St Augustine says our Lord speaks of His return as a sojourn in a far or strange country on account of the love He has for His saints, whereas in reality earth was the “ far country” for Him, and heaven His home (Ad Patrem iturus, peregre se iturum dicit, propter caritatem sanctorum, quos relinquebat in terris, cum magis peregre esset in mundo).
called his servants. Lit. “called his own slaves ” (ἐκάλεσεν τοὺς ἰδίους δούλους). They were his to dispose of at will, and thus they typify the Christian, who belongs body and soul to God, his Master.
delivered to them his goods. Not as a gift, for, as a rule, slaves could not possess property. They were to administer the property in the absence of their master. In the case of lands left in their charge, the slaves’ duty was to cultivate them, sell the produce, and on their Lord’s return, to hand him over the money. When, as in this parable, money was left in their keeping, it was their duty to increase their master’s revenue, by trading with it or lending it out at usury. In our Lord’s time, the money-lending system introduced by the Phoenicians was a fruitful source of profit. When a master thus handed over his possessions (τὰ ὑπάρχοντα) to his slaves, it was generally an understood thing that they should receive a certain benefit for themselves, but no definite contract was made, and the master had a right to take all.
15. five talents. Three principal slaves were called, and of these the first one received five talents (see note on xviii. 24). One silver talent was equal to about £400 of our money. This servant, to whom his lord confided five talents, represents the man to whom God has given many spiritual, material, or intellectual gifts.
Note. — The word “talent” has passed into all European languages as a synonym for endowments of all kinds, natural and spiritual. We owe the use of the word in this metaphorical sense to the parable of the Talents. In the Oriental languages we only find the word “ talent ” applied to a certain sum of money.
to every one according to, etc. Each servant had something confided to his care, though some were more favoured than others. In like manner, God bestows His gifts on all ; But to every one of us is given grace, according to the measure of the giving of Christ (Eph. iv. 7).
As the master, when distributing his goods, took into account the business capacity of his servants, so God distributes His gifts in such proportion as He has given man the power to profit by them. He takes into account the different characters, abilities, opportunities, and environments of His creatures, and all these circumstances have a bearing on a man’s responsibilities.
immediately he took his journey. He left each man free to trade as he willed with the money received. Thus God leaves us free while He furnishes opportunities of proving our fidelity.
16. went his way. This servant lost no time in utilizing his master’s goods, knowing that to whom they have committed much, of him they will demand the more (St Luke xii. 48).
traded with the same. This verb is used of any investment of capital, whether in agriculture or trade.
gained other five. This result was not instantly obtained, since the capital was only thus doubled when the Lord returned after a long time.
17. gained other two. Having followed the example of the one who had received the five talents, this one has proportionately the same good fortune.
18. going his way. The slothful servant also acted promptly, but from a different motive, viz. to free himself from the burden of taking care of the talent.
This servant typifies the Christian who shirks his responsibilities. Possibly he thought it was not worth while to trade with a sum so much less than that confided to his fellow-servants. “As the foolish virgins thought their part too easy, the unfaithful servant thought his lot too hard.”
hid his lord’s money. Orientals frequently buried part of their goods as a means of keeping them in safety. The man did not squander the talent, he simply neglected to use it, and thus betrayed his trust.
19. after a long time. The interval between the Ascension of our Lord and His second Advent, also the span of life for each individual, since we have to render an account of our talents at the hour of death. To men it often seems as though the Lord delayed His coming.
20. he that had received the five talents coming. The lord immediately called his servants to account. The faithful servants came first to present their statements.
Lord, thoiu didst, etc. The man rejoices in his gains, which he attributes to the goodness of the master who gave him wherewith to trade. Thus St Paul rejoiced at the thought of presenting his converts to our Lord at the last day : For what is our hope, or joy, or crown of glory ? Are not you, in the presence of our Lord Jesus Christ at his coming ? For you are our glory and joy (1 Thes. ii. 19, 20).
over and above. Some MSS. omit these words. Even if not authentic, at least they are implied in the context.
21. Well done, good and faithful servant, etc. These words are addressed to each of the faithful servants, and thus their reward is the same. It is not the amount of work nor the external result that determines the reward of each one, but his personal fidelity to God.
enter thou into, etc. The image is taken from the Oriental custom of celebrating the lord’s return with a banquet, to which the faithful servants were invited.
Trench remarks here:
“ Under certain circumstances a master’s invitation of his slave to sit down with him at table did itself constitute the act of manumission : henceforth he was free. Perhaps there may be here an allusion to something of the kind— the incorporation in an act of what once He had spoken in words, I will not now call you servants .... but I have called you friends ” (St John xv. 15).
23. over a few things. The five “ talents,” though a large sum, was but small in comparison with what he was afterwards placed over.
I will place. The master gives him authority over many things (ἐπὶ πολλῶν), hence he is raised from the position of a slave to that of a master. Cf. He that is faithful in that which is least, is faithful also in that which is greater, and he that is unjust in that which is little, is unjust also in that which is greater (St Luke xvi. 10).
enter thou into the joy, etc. The human soul can contain, so to say, the joys of earth, but the spiritual joy of our Lord we must enter into, as we enter into that which is greater than ourselves. That heavenly joy will inundate our soul and absorb us completely, and this is the joy which constitutes the perfect felicity of the saints and the blessedness of heaven. Cf. Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him (1 Cor. ii. 9).
24. Lord, I know, etc. “ Men commonly put forth the harshness of their master as an excuse for their own shortcomings. They do not consider that even if God wished to do so, He could not despoil Himself of His right to the creature’s works, He being, by the very nature of things, the last end, and the supreme Lord of all. In His goodness. He has promised a reward exceeding great to all who serve Him faithfully” (Maas, Life of Christ, p. 435). Men judge of God by the standard of their fellow-creatures, and attribute to Him their own imperfections and vices. Thus of old God complained ; Thou thoughtest unjustly that I shall be like to thee (Ps. xlix. 21).
where thou hast not sown. Better, “ didst not sow ” (ὅθεν οὐ διεσκόρπισας). This is a proverbial adage signifying a desire to obtain results without taking any trouble.
gatherest where thou, etc. This passage is interpreted as referring either to sowing or winnowing. Many commentators prefer the second explanation, and they consider that the servant accuses his lord of taking the corn which another has had the trouble of winnowing. If we take the verb (διεσκόρπισας) to mean “ that which was sown,” we have the same idea expressed in two forms, which is a common Hebrew idiom.
25. And being afraid, etc. The slothful servant, by accusing his lord, seeks to exculpate himself. The man’s tone is insolent throughout, and he seems to have no shame for having let the talent remain unused.
26. Wicked and slothful servant, etc. The lord appears to admit the truth of the servant’s answer, in order to condemn him by his own words. The servant argued that as he personally was not sure of gaining any benefit by trading, since by right all was the property of his master, therefore it was not worth while to exert himself. The master then points out that just because he was considered a hard master, who would exact even more than his rights, therefore the folly of the slothful servant was all the more culpable.
27. to have committed my money, etc. The words in the Greek give the idea of throwing down the money on the bankers’ table (βαλεῖν ⸂τὰ ἀργύριά⸃ μου).
to the bankers (τοῖς τραπεζίταις) The word is sometimes rendered by “exchangers,” and we find the same words in the parable of the pounds : And why then didst thou not give my money into the bank, that at my coming I might have exacted it with usury ? (St Luke xix. 23).
with usury, — i.e. with interest. “ These words are no argument either in favour of usury or against it, even if we speak of usury in the worst sense of the word. What our Redeemer wished to convey is, that the servant should have exerted himself, in some of the ordinary ways, for procuring gain from the talent of his master. Our Lord no more approves of illicit usury here, than He does of the dishonesty of the unjust steward (St Luke xvi.), or of the lies of the Egyptian midwives ” (Exod. i. 19), (MacEvilly, Comm. St Matt., p. 480).
28. Take ye away therefore. His punishment is twofold, like the reward meted out to his fellow-servants —
(a) The talent is taken from him.
(b) He is excluded from the banquet.
29. For to every one, etc. See Annot. on xiii. 12, where the same passage occurs.
30. the unprofitable servant cast ye, etc. See Annot. on xxii. 13. The servant was condemned because he had worked to further neither his master’s interests nor his own. These two are so closely bound together that in neglecting to serve God, we neglect to secure our own salvation.
The lesson brought out by this parable is that spiritual indolence is as great a sin as positive evildoing, and in choosing the one to whom the least was confided to represent the slothful servant, our Lord clearly teaches that the fewness of the talents confided to a man is no excuse for his culpably neglecting to utilize them.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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