by Matthew Henry
Matthew 25:14-30
We have here the parable of the talents committed to three servants; this implies that we are in a state of work and business, as the former implies that we are in a state of expectancy. That showed the necessity of habitual preparation, this of actual diligence in our present work and service. In that we were stirred up to do well for our own souls; in this to lay out ourselves for the glory of God and the good of others.
In this parable, 1. The Master is Christ, who is the absolute Owner and Proprietor of all persons and things, and in a special manner of his church; into his hands all things are delivered. 2. The servants are Christians, his own servants, so they are called; born in his house, bought with his money, devoted to his praise, and employed in his work. It is probable that ministers are specially intended here, who are more immediately attending on him, and sent by him. St. Paul often calls himself a servant of Jesus Christ. See 2 Tim. 2:24.
We have three things, in general, in this parable.
I. The trust committed to these servants; Their master delivered to them his goods: having appointed them to work (for Christ keeps no servants to be idle), he left them something to work upon. Note, 1. Christ’s servants have and receive their all from him; for they are of themselves worth nothing, nor have any thing they can call their own but sin. 2. Our receiving from Christ is in order to our working for him. Our privileges are intended to find us with business. The manifestation of the Spirit is given to every man to profit withal. 3. Whatever we receive to be made use of for Christ, still the property is vested in him; we are but tenants upon his land, stewards of his manifold grace, 1 Pt. 4:10. Now observe here,
(1.) On what occasion this trust was committed to these servants: The master was travelling into a far country. This is explained, Eph. 4:8. When he ascended on high, he gave gifts to men. Note, [1.] When Christ went to heaven, he was as a man travelling into a far country; that is, he went with a purpose to be away a great while. [2.] When he went, he took care to furnish his church with all things necessary for it during his personal absence. For, and in consideration of, his departure, he committed to his church truths, laws, promises and powers; these were the parakatatheµkeµ—the great depositum (as it is called, 1 Tim. 6:20; 2 Tim. 1:14), the good thing that is committed to us; and he sent his Spirit to enable his servants to teach and profess those truths, to press and observe those laws, to improve and apply those promises, and to exercise and employ those powers, ordinary or extraordinary. Thus Christ, at his ascension, left his goods to his church.
(2.) In what proportion this trust was committed. [1.] He gave talents; a talent of silver is computed to be in our money three hundred and fifty-three pounds eleven shillings and ten pence halfpenny; so the learned Bishop Cumberland. Note, Christ’s gifts are rich and valuable, the purchases of his blood inestimable, and none of them mean. [2.] He gave to some more, to others less; to one five talents, to another two, to another one; to every one according to his several ability. When Divine Providence has made a difference in men’s ability, as to mind, body, estate, relation, and interest, divine grace dispenses spiritual gifts accordingly, but still the ability itself is from him. Observe, First, Every one had some one talent at least, and that is not a despicable stock for a poor servant to begin with. A soul of our own is the one talent we are every one of us entrusted with, and it will find us with work. Hoc nempe ab homine exigiture, ut prosit hominibus; si fieri potest, multis; si minus, paucis; si minus, proximis, si minus, sibi: nam cum se utilem caeteris efficit, commune agit negotium. Et si quis bene de se meretur, hoc ipso aliis prodest quod aliis profuturum parat—It is the duty of a man to render himself beneficial to those around him; to a great number if possible; but if this is denied him, to a few; to his intimate connections; or, at least, to himself. He that is useful to others, may be reckoned a common good. And whoever entitles himself to his own approbation, is serviceable to others, as forming himself to those habits which will result in their favour. Seneca de Otio Sapient. Secondly, All had not alike, for they had not all alike abilities and opportunities. God is a free Agent, dividing to every man severally as he will; some are cut out for service in one kind, others in another, as the members of the natural body. When the householder had thus settled his affairs, he straightway took his journey. Our Lord Jesus, when he had given commandments to his apostles, as one in haste to be gone, went to heaven.
II. The different management and improvement of this trust, which we have an account of, v. 16–18.
1. Two of the servants did well.
(1.) They were diligent and faithful; They went, and traded; they put the money they were entrusted with, to the use for which it was intended—laid it out in goods, and made returns of it; as soon as ever their master was gone, they immediately applied themselves to their business. Those that have so much work to do, as every Christian has, need to set about it quickly, and lose not time. They went, and traded. Note, A true Christian is a spiritual tradesman. Trades are called mysteries, and without controversy great is the mystery of godliness; it is a manufacture trade; there is something to be done by upon our own hearts, and for the good of others. It is a merchant-trade; things of less value to us are parted with for things of greater value; wisdom’s merchandize, Prov. 3:15; Mt. 13:45. A tradesman is one who, having made his trade his choice, and taken pains to learn it, makes it his business to follow it, lays out all he has for the advancement of it, makes all other affairs bend to it, and lives upon the gain of it. Thus does a true Christian act in the work of religion; we have no stock of our own to trade with, but trade as factors with our master’s stock. The endowments of the mind—reason, wit, learning, must be used in subserviency to religion; the enjoyments of the world—estate, credit, interest, power, preferment, must be improved for the honour of Christ. The ordinances of the gospel, and our opportunities of attending them, bibles, ministers, sabbaths, sacraments, must be improved for the end for which they were instituted, and communion with God kept up by them, and the gifts and graces of the Spirit must be exercised; and this is trading with our talents.
(2.) They were successful; they doubled their stock, and in a little time made cent. per cent. of it: he that had five talents, soon made them other five. Trading with our talents is not alway successful with others, but, however, it shall be so to ourselves, Isa. 49:4. Note, The hand of the diligent makes rich in graces, and comforts, and treasures of good works. There is a great deal to be got by industry in religion.
Observe, The returns were in proportion to the receivings. [1.] From those to whom God hath given five talents, he expects the improvement of five, and to reap plentifully where he sows plentifully. The greater gifts any have, the more pains they ought to take, as those must that have a large stock to manage. [2.] From those to whom he has given but two talents, he expects only the improvement of two, which may encourage those who are placed in a lower and narrower sphere of usefulness; if they lay out themselves to do good according to the best of their capacity and opportunity, they shall be accepted, though they do not so much good as others.
2. The third did ill (v. 18); He that had received one talent, went, and hid his lord’s money. Though the parable represents but one in three unfaithful, yet in a history that answers this parable, we find the disproportion quite the other way, when ten lepers were cleansed, nine of ten hid the talent, and only one returned to give thanks, Lu. 17:17, 18. The unfaithful servant was he that had but one talent: doubtless there are many that have five talents, and bury them all; great abilities, great advantages, and yet do no good with them: but Christ would hint to us, (1.) That if he that had but one talent, be reckoned with thus for burying that one, much more will they be accounted offenders, that have more, that have many, and bury them. If he that was but of small capacity, was cast into utter darkness because he did not improve what he had as he might have done, of how much sorer punishment, suppose ye, shall he be thought worthy, that tramples underfoot the greatest advantages? (2.) That those who have least to do for God, frequently do least of what they have to do. Some make it an excuse for their laziness, that they have not the opportunities of serving God that others have; and because they have not wherewithal to do what they say they would, they will not do what we are sure they can, and so sit down and do nothing; it is really an aggravation of their sloth, that when they have but one talent to take care about, they neglect that one.
He digged in the earth, and hid the talent, for fear it should be stolen; he did not misspend or misemploy it, did not embezzle it or squander it away, but he hid it. Money is like manure (so my Lord Bacon used to say,) good for nothing in the heap, but it must be spread; yet it is an evil which we have often seen under the sun, treasure heaped together (Jam. 5:3; Eccl. 6:1, 2), which does good to nobody; and so it is in spiritual gifts; many have them, and make no use of them for the end for which they were given them. Those that have estates, and do not lay them out in works of piety and charity; that have power and interest, and do not with it promote religion in the places where they live; ministers that have capacities and opportunities of doing good, but do not stir up the gift that is in them, are those slothful servants that seek their own things more than Christ’s.
He hid his lord’s money; had it been his own, he might have done as he pleased; but, whatever abilities and advantages we have, they are not our own, we are but stewards of them, and must give account to our Lord, whose goods they are. It was an aggravation of his slothfulness, that his fellow-servants were busy and successful in trading, and their zeal should have provoked his. Are others active, and shall we be idle?
III. The account of this improvement, v. 19. 1. The account is deferred; it is not till after a long time that they are reckoned with; not that the master neglects his affairs, or that God is slack concerning his promise (2 Pt. 3:9); no, he is ready to judge (1 Pt. 4:5); but every thing must be done in its time and order. 2. Yet the day of account comes at last; The lord of those servants reckoneth with them. Note, The stewards of the manifold grace of God must shortly give account of their stewardship. We must all be reckoned with—what good we have got to our own souls, and what good we have done to others by the advantages we have enjoyed. See Rom. 14:10, 11. Now here is,
(1.) The good account of the faithful servants; and here observe,
[1.] The servants giving up the account (v. 20, 22); "Lord, thou deliveredst to me five talents, and to me two; behold, I have gained five talents, and I two talents more."
First, Christ’s faithful servants acknowledge with thankfulness his vouchsafements to them; Lord, thou deliveredst to me such and such things. Note, 1. It is good to keep a particular account of our receivings from God, to remember what we have received, that we may know what is expected from us, and may render according to the benefit. 2. We must never look upon our improvements but with a general mention of God’s favour to us, of the honour he has put upon us, in entrusting us with his goods, and of that grace which is the spring and fountain of all the good that is in us or is done by us. For the truth is, the more we do for God, the more we are indebted to him for making use of us, and enabling us, for his service.
Secondly, They produce, as an evidence of their faithfulness, what they have gained. Note, God’s good stewards have something to show for their diligence; Show me thy faith by thy works. He that is a good man, let him show it, Jam. 3:13. If we be careful in our spiritual trade, it will soon be seen by us, and our works will follow us, Rev. 14:13. Not that the saints will in the great day make mention of their own good deeds; no, Christ will do that for them (v. 35); but it intimates that they who faithfully improve their talents, shall have boldness in the day of Christ, 1 Jn. 2:28–4:17. And it is observable that he who had but two talents, gave up his account as cheerfully as he who had five; for our comfort, in the day of account, will be according to our faithfulness, not according to our usefulness; our sincerity, not our success; according to the uprightness of our hearts, not according to the degree of our opportunities.
[2.] The master’s acceptance and approbation of their account, v. 21, 23.
First, He commended them; Well done, good and faithful servant. Note, The diligence and integrity of those who approve themselves the good and faithful servants of Jesus Christ, will certainly be found to praise, and honour, and glory, at his appearing, 1 Pt. 1:7. Those that own and honour God now, he will own and honour shortly. 1. Their persons will be accepted; Thou good and faithful servant. He that knows the integrity of his servants now, will witness to it in the great day; and they that are found faithful, shall be called so. Perhaps they were censured by men, as righteous overmuch; but Christ will give them their just characters, of good and faithful. 2. Their performances will be accepted; Well done. Christ will call those, and those only, good servants, that have done well; for it is by patient continuance in well-doing that we seek for this glory and honour; and if we seek, we shall find; if we do that which is good, and do it well, we shall have praise of the same. Some masters are so morose, that they will not commend their servants, though they do their work ever so well; it is thought enough not to chide: but Christ will commend his servants that do well; whether their praise be of men or not, it is of him; and if we have the good word of our Master, the matter is not great what our fellow-servants say of us; if he saith, Well done, we are happy, and it should then be a small thing to us to be judged of men’s judgment; as, on the contrary, not he who commendeth himself, or whom his neighbours commend, is approved, but whom the Lord commends.
Secondly, He rewards them. The faithful servants of Christ shall not be put off with bare commendation; no, all their work and labour of love shall be rewarded.
Now this reward is here expressed two ways.
1. In one expression agreeable to the parable; Thou hast been faithful over a few things, I will make thee ruler over many things. It is usual in the courts of princes, and families of great men, to advance those to higher offices, that have been faithful in lower. Note, Christ is a master that will prefer his servants who acquit themselves well. Christ has honour in store for those that honour him—a crown (2 Tim. 4:8), a throne (Rev. 3:21), a kingdom, ch. 25:34. Here they are beggars; in heaven they shall be rulers. The upright shall have dominion: Christ’s servants are all princes.