Matthew 25:28 - Printer Friendly

ESV: So take the talent from him and give it to him who has the ten talents.

NIV: 'So take the bag of gold from him and give it to the one who has ten bags.

NASB: Therefore: take the talent away from him, and give it to the one who has the ten talents.’

CSB: " 'So take the talent from him and give it to the one who has ten talents.

NLT: Then he ordered, ‘Take the money from this servant, and give it to the one with the ten bags of silver.

KJV: Take therefore the talent from him, and give it unto him which hath ten talents.

NKJV: Therefore take the talent from him, and give it to him who has ten talents.

The master in Jesus' story is delighted with his first two servants (Matthew 25:20–23) and disgusted with the third (Matthew 25:24–27). The first pair doubled the money he left with them before leaving town on a long journey. The third servant, though, buried the single talent he'd been given. Then he returned it to the master with a lame excuse about being afraid. The master has called out this excuse and revealed the truth: the third servant is sinful and lazy.

We don't often think of "laziness" as a sin on the same level as adultery, murder, or theft. Jesus' parable, though, shows that it can be characterized as wicked. The term translated "slothful" implies a moral failure, not merely something caused by fatigue or weakness. A lack of effort driven by immorality brings disastrous consequences. He has also shown that fear is not an excuse for inaction when action has been demanded by the Lord. Further, a stubborn refusal to obey the master implies someone who's not a true servant, at all, but rather a pretender waiting to be found out (Matthew 25:30).

Jesus describes the master as applying what some have called the "kingdom rule" to the situation, a concept expanded on in the following verse (Matthew 25:29). He orders the one talent taken from the slothful servant and given to the one who has the ten talents. This is also logical: the one with the ten talents (Matthew 25:16) is likely to make the most of what was squandered by the wicked servant.

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.