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The Parable of the Talents

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The Parable of the Talents THE WORD OF RIGHTEOUSNESS The Parable of the Talents n this article we shall continue our examination of the translations. There is no break between the Lord’s speak- Itwo great parables in Matthew 25. As we saw before, ing concerning the ten virgins in verses 1 through 13 and the Gospel of Mark reveals the gospel of God concerning His speaking concerning the talents in verses 14 through Christ as the Slave-Savior, the Servant of God. The Gos- 30. The transitional for introduces the latter parable as an pel of Luke presents the gospel of the forgiveness of sins extension of the previous one. R. C. H. Lenski finds a and reveals Christ as the Man-Savior, the only proper and strong connection between the two parables: normal man who lived on this earth. The Gospel of John is the gospel of life, unveiling Christ as the God-Savior, The connective gavr [ for] makes this parable an exposition the incarnation and embodiment of God. The Gospel of of v. 13. It indicates the scope of the parable: our watch- Matthew, however, speaks of “the gospel of the kingdom” ing for our Lord’s coming by faithfully using his talents in (4:23; 9:35; 24:14), the gospel of Christ as the King- his service. Thus grace which kindles faith and a new life Savior. This gospel brings people not only into God’s that entitle us to enter the heavenly marriage is for this salvation but also into the kingdom of the heavens; thus, very reason to be followed by the fruits of grace and faith it emphasizes the heavenly ruling of God and the author- and a new life in good works. The order of the two para- ity of the Lord. Accordingly, Matthew presents “the word bles cannot be changed. (971) of righteousness” (Heb. 5:13), the truth concerning the believers’ responsibility and accountability to God for These two parables portray the believers’ twofold status their life and service in the church age. In particular, the in relation to Christ. The first aspect of this dual status is parable of the talents in Matthew 25:14-30 warns the related to life, and the second aspect is related to service. believers of our need for faithfulness to the Lord in our No Christian should neglect these two aspects; rather, we work and service to Him during our lifetime. must pay attention to both, becoming proper in life and in service. The parable of the virgins emphasizes the need The Slaves Signifying Believers for the believers’ watchfulness and for their growth in the from the Aspect of Service divine life. As virgins who have received the regenerating Spirit in our human spirit, signified by oil in our lamps, In Matthew 25:1, the parable of the virgins begins, “At we must allow the Spirit to grow and spread in our entire that time the kingdom of the heavens.…” At that time re- being, primarily our soul; this is signified by the extra fers to the time of the Lord’s coming at the end of this portion of oil in the vessels (Matt. 25:1-4). Virgins sig- age. In verse 14, the parable of the talents continues, “For nify believers viewed from the aspect of life (2 Cor. 11:2). the kingdom of the heavens is just like a man about to go abroad, who called his own slaves and delivered to them he parable of the talents, however, emphasizes the his possessions.” The “man” in verse 14 is Christ who, at Tneed of the believers for faithfulness in service. That the time He spoke this word, was about to “go abroad,” this parable concerns the believers’ faithfulness in service that is, into the heavens, through the process of His is immediately made apparent by the Lord’s use of slaves in death, resurrection, and ascension. To go abroad here cor- verse 14. Slaves signify believers viewed from the aspect responds to His going to prepare a place for the disciples, of service. “The virgins wait, the servants work” (Vincent of which He spoke in John 14:1-6. The Lord’s word in 133). The Greek word dou'lo" is the most common and John 14 emphasizes His work to bring the disciples into general word for slave or servant. It is used for ownership an organic union with the Father through His death and of persons in natural society, as in Matthew 8:9, 1 Corin- resurrection. The Lord’s word in Matthew 25, however, thians 7:21-22, Ephesians 6:5, Colossians 4:1, 1 Timothy emphasizes the Lord’s charge to His disciples as His 6:1, and frequently in the four Gospels. In the spiritual slaves to faithfully serve Him for the course of their life in realm, it is used to describe the believers in their relation- this age before His return. ship to God (Acts 16:17; Titus 1:1; James 1:1; 1 Pet. 2:16; Rev. 7:3; 15:3; 19:2, 5; 22:6), to Christ (Rom. 1:1; In verse 14, the phrase the kingdom of the heavens is elided 1 Cor. 7:22; Gal. 1:10; Eph. 6:6; Phil. 1:1; Col. 4:12; in the original Greek, but it is rightly provided in many James 1:1; 2 Pet. 1:1; Jude 1), and to those to whom we October 2000 41 minister (2 Cor. 4:5). As the perfect example and proto- the word talent as a “marked innate ability, as for artistic type, Christ Himself as a man in the flesh changed His accomplishment,…[a] natural endowment or ability of a outward expression from the form of God to the form of superior quality” (American Heritage 1830), is not to be a slave, humbled Himself, and became obedient unto employed here. This usage of the word was not found in death (Phil. 2:7-8). The book of Revelation refers to the the English language before the early 1400s, and even prophets of the Old Testament as the slaves of God then it is simply an extension of the meaning of talent in (10:7; 11:18), and the martyrs at the end of this age are Matthew 25. Prior to this, in English as well as in the also called slaves (6:11). Moreover, in eternity all the ancient languages, talent was a sum of money, from redeemed ones will serve God and the Lamb as slaves the Greek tavlanton. It was originally a balance, then a (22:3). To be slaves of God and of Christ is the rightful weight, then a sum of money in gold or silver equivalent status of the redeemed believers, for we have been pur- to that weight. The Jewish talent contained 3,000 shekels chased for God, bought with a price, by the precious of the sanctuary (Exo. 30:13) and in New Testament blood of Christ (1 Cor. 6:20; 7:23; 1 Pet. 1:18-19; Rev. times was equal to 6,000 denarii or drachmas. Since a 5:9). denarius was considered a good day’s pay (Matt. 20:2), a talent was by any standard a large amount of money. he best Bible expositors agree that slaves in the New T Testament is a designation applied uniquely to the The talents given to the believers, as the Lord’s own believers as the purchased and redeemed ones of God. slaves, are the Lord’s possessions. His possessions signifies The unregenerate sinners in the fallen world are not the the church, composed of all the believers as the Lord’s in- slaves of God. They have neither the status, the right, nor heritance (Eph. 1:18), who constitute God’s household the inclination to serve Him, and they are not worthy of (Matt. 24:45). His possessions may also signify the gospel the title of slaves, as the apostles were and the believers and the truth, which are delivered to the believers for throughout all the ages have been, by His grace. That the their stewardship in saving sinners and teaching and per- slaves in the parable of the talents signify the believers is fecting the saints. Lockyer adds, most clearly indicated by the phrase his own slaves (touV" ijdivou" douvlou") in Matthew 25:14. The New Testament What magnificent merchandise is ours to trade with! The believers, as the Lord’s own slaves, are His unique posses- complete revelation of God Himself as given in the Bible; sion. Henry Alford says, the glorious Gospel of redeeming love and grace; the spir- itual gifts to the church Paul wrote about; the faith The parable is still concerned with Christians (touV" committed to the saints; the gift and graces of the Holy ijdivou" douvlou"), and not the world at large. We must re- Spirit: these are among “His goods.” Pertaining to Him, member the relation of master and slave, in order to they are His and not natural endowments. Thus, what we understand his delivering to them his property, and pun- trade with in our Lord’s absence, belongs to Him. It is ishing them for not fructifying with it. (251) not our merchandise.…The “goods,” then, are not a ques- tion of our possessions or fitness, but are the unsearchable In contrasting this parable with the parable of the riches of His grace, provided for an impoverished human- pounds, or minas, in Luke 19:11-27, Lenski agrees: “The ity in quantity. (243) parable of the Pounds includes Christ’s enemies and was spoken to the disciples and to the multitude; that of the Witness Lee writes, Talents deals only with the disciples” (972).1 Herbert Lockyer concurs: “The servants, or bond-servants, or In the parable of the virgins, oil signifies the Spirit of God slaves were, in the first instance, the twelve disciples to (vv.
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