Matthew 25:25 - Printer Friendly

ESV: so I was afraid, and I went and hid your talent in the ground. Here, you have what is yours.’

NIV: So I was afraid and went out and hid your gold in the ground. See, here is what belongs to you.'

NASB: And I was afraid, so I went away and hid your talent in the ground. See, you still have what is yours.’

CSB: So I was afraid and went off and hid your talent in the ground. See, you have what is yours.'

NLT: I was afraid I would lose your money, so I hid it in the earth. Look, here is your money back.’

KJV: And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.

NKJV: And I was afraid, and went and hid your talent in the ground. Look, there you have what is yours.’

In Jesus' analogy, a master gave one servant five measures of money, another two, and the third servant just one (Matthew 25:14–15). The first two servants doubled their master's investment with them while he was away on a long journey. The third servant did not, and he is explaining why that is (Matthew 25:20–23). The third servant has explained his bitter perspective about his master: that he's a harsh person who benefits from the work and efforts of others (Matthew 25:24).

Now the servant says it was fear which led him to do nothing with the assets given him by the master. This suggests he was afraid of the master's response if he lost the money. To avoid that, he buried the money in the ground and now returns it. He concludes by saying, "have what is yours."

As the master's response will reveal, this servant's story doesn't quite ring true. After all, putting the money in a bank would have kept it just as safe and would have earned a little interest. The master's impending response isn't an admission of guilt, but a statement of logic. If the servant really sees the master this way, why wouldn't he have acted accordingly (Matthew 25:26–27)?

Some commentators suggest that perhaps this was an act of rebellion on the servant's part. He may not have wanted his hard master to make more money from his efforts, or he may have been bitter that the master gave him so much less than the other servants. Whatever his motive, this servant took the path of least resistance and simply did nothing instead of fulfilling his role of a servant or a slave.

That choice will cost him dearly.

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.