Matthew 25:26 - Printer Friendly

ESV: But his master answered him, ‘You wicked and slothful servant! You knew that I reap where I have not sown and gather where I scattered no seed?

NIV: "His master replied, ‘You wicked, lazy servant! So you knew that I harvest where I have not sown and gather where I have not scattered seed?

NASB: But his master answered and said to him, ‘You worthless, lazy slave! Did you know that I reap where I did not sow, and gather where I did not scatter seed?

CSB: "His master replied to him, ‘You evil, lazy servant! If you knew that I reap where I haven’t sown and gather where I haven’t scattered,

NLT: But the master replied, ‘You wicked and lazy servant! If you knew I harvested crops I didn’t plant and gathered crops I didn’t cultivate,

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:

NKJV: “But his lord answered and said to him, ‘You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed.

Two servants pleased their master greatly: doubling the investment he left with them while he went away on a long journey (Matthew 25:19–23). The third servant didn't even try. He buried the money his master entrusted to him in the ground and returned it to his master untouched (Matthew 25:18). His excuse for this was a combination of fear and contempt: seeing his master as harsh and unfair, he chose to do literally nothing with his given talent (Matthew 25:24–25).

The master responds with anger, calling the servant both immoral and lazy. The servant claimed to have been afraid of earning his master's wrath if he lost the money. He described the master as someone who takes advantage of other people's labor. That master's response here is logical. It's meant to call out the servant's dishonesty. If the servant honestly thought the master was so harsh and demanding, he should have been motivated to do something with the money (Matthew 25:27).

The point of Jesus' parable relates to the modern use of the term "talent." In the ancient world, this was a weight measure for precious metals. In English, it's become a reference to God-given ability. God blesses His servants on earth with "talents" such as skills, abilities, assets, and money while He is away. Those who truly trust in Him will see these gifts as opportunities to invest in increasing Christ's glory. They will passionately use those entrusted resources, growing the faith of and/or the number of people who belong to Him. They will go to work on behalf of Christ and earn His favor and rewards when He returns.

Those who choose to fear or resent Christ, though, may choose to do nothing, at all. They may be bitter that others were given more talents than they were. Jesus labels this refusal to participate in what He has commanded as evil laziness. That refusal to serve, implies something crucial about the real relationship this person has with the master. It comes with enormous consequences (Matthew 25:30).

Matthew 25:14–30 compares the kingdom of heaven to three servants of a wealthy master. Each was given resources—the master's assets—and commanded to do business with them while he is away. Two of the servants apply the supplied funds and double the sums of money the master leaves with them. They are richly rewarded when he comes back. The third servant buries the money and does nothing with it out of supposed fear of the master. The master condemns his laziness and evil, casting him out. Jesus' servants must work diligently for Him while waiting for His return, not wasting the talents and resources which they have been given.

Jesus uses two additional parables to illustrate a state of constant readiness for His return after He has gone. His followers should be working for Him while they wait. They must not be like the foolish young women who missed a wedding feast because they forgot oil for their lamps. They must be like the servants who doubled their harsh master's investments while He was away. Jesus concludes with a third descriptive passage, showing how He will judge between the righteous and evil when He returns as King.

Matthew 25 concludes the "Olivet Discourse:" Jesus' teaching to the disciples about future things as they sit on the Mount of Olives. This follows His dire predictions about the Temple and Jerusalem in chapter 24. He gives two more parables to emphasize that they must be prepared for His return. Finally, Jesus describes the moment of His return, after a time of tribulation, when He will judge all who live on earth at the beginning of His kingdom. This leads into Matthew's account of Jesus' Last Supper, betrayal, and arrest in chapter 26.

The Gospel of Matthew clearly shows the influence of its writer's background, and his effort to reach a specific audience. Matthew was one of Jesus' twelve disciples, a Jewish man, and a former tax collector. This profession would have required literacy, and Matthew may have transcribed some of Jesus' words as they were spoken. This book is filled with references to the Old Testament, demonstrating to Israel that Jesus is the Promised One. Matthew also includes many references to coins, likely due to his former profession. Matthew records extensive accounts of Jesus' teaching, more than the other three Gospels.