Thematically, the parable of the talents goes beyond the earlier ones. Not only does Christ expect faithfulness in duty and preparedness even through a long delay, but He also expects an improvement upon what He initially bestowed. More than that, He expects improvement from bestowal to the day of reckoning.
A logical sequence of lessons develops through these parables. The middle parable is the parable of the ten virgins, illustrating the disciple's inner state. The parables before and after it show the disciple working, an external activity. The preceding parable indicates faithfulness, the following one indicates improvement. He may be telling us that the basis of a profitable external activity is diligent internal, spiritual maintenance. Out of the heart comes what a person is (Matthew 15:18-19; Luke 6:45).
In the ancient Middle East, a talent was a unit of weight and later of money. Jesus probably meant to convey nothing more than quantity, a measurable amount, from which we could draw a lesson. We thus need to improve or grow in areas that can be measured. Talents, therefore, should best be equated with spiritual gifts.
Jesus also illustrates the varying levels of responsibility and the differing amounts of gifts. In the parable, the gifts are given according to natural ability, but all who increase equally are rewarded equally. Their trading of the talents signifies the faithful use that one should make of gifts and opportunities of service to God.
In the natural world, talents differ. One man may design a church building, a cathedral. Another has the talent to craft the woodwork or cut and lay the stone. Another person has the talent to speak from its pulpit. Still another has the talent to write music that is played on its organ or piano. Each has talents which differ from his fellows', yet they are dependent on each other for the building and right use of that cathedral.
Thus, one person is no better or more important than the other, though one may have greater natural ability. God clearly shows that the greater the capacity, the greater the responsibility. But we also find that though there is an equality in opportunity, there are differences in talent.
With God's gifts it is the same. It is not how much talent one has, but how one uses it that is important to God. It is not how many gifts that God gives to a person, it is what one does with them. That is why Christ shows an equality between the person with five talents and the one with two. Both increased an equal amount, 100%, and they were rewarded, as it were, equally. This is an important point in this parable.
In the first place, all of the talents belong to God. They are His to bestow on whomever He wills. These talents, gifts, are not things we possess by nature but are Christ's assets, abilities, which He lends to us to use. Talents can be truly understood as things like God's Word, the gospel of the Kingdom of God, the forgiveness of sin, His Holy Spirit, etc.
The apostle Paul mentions quite a few of them in I Corinthians 12: wisdom, knowledge, faith, healing, miracles, prophecy, discerning of spirits, tongues and the interpretation of tongues. They are not natural endowments. Some receive more than others, and the vast majority of us are most likely among those who receive one or two. But despite whether we have one, two or five, everyone is responsible for using these gifts which belong to Christ, lent to us to serve Him. And we have to grow.
And in this I give my advice: It is to your advantage not only to be doing what you began and were desiring to do a year ago; but now you also must complete the doing of it; that as there was a readiness to desire it, so there also may be a completion out of what you have. For if there is first a willing mind, it is accepted according to what one has, and not according to what he does not have. (II Corinthians 8:10-12)
God judges according to what we have. Since He is a perfect judge, He is the only one qualified to measure whether we are using and increasing our gifts, or whether we are hiding and squandering what He made available to us.
Since these gifts are not ours to begin with, we must adjust our thinking. We have to accept our limitations as part of God's divine purpose and not struggle against them. He wants us simply to use what we have been given. And the proper use of our gifts will cause them to increase. Paul declares, "But now God has set the members, each one of them, in the body just as He pleased" (I Corinthians 12:18).
He examines the question of God's fairness in Romans 9:14-21. Is there any unfairness with God, to love one, as it were, and not the other? Recall the analogy of building a cathedral. God is building a great temple (cf. I Peter 2:4-10; I Corinthians 3:5-17). His temple is His Family, and He knows whether a person, using his natural abilities plus His gifts, will be a woodcarver, a stonemason, a preacher, a musician or whatever in it. God knows. He wants us to fill the role He has given us wherever we are.
We should not forget that God will reward us equal to our growth. He holds us responsible only for what we have been given, and this fact inclines us to approach our gifts with the "doorkeeper attitude." "I would rather be a doorkeeper in the house of my God than dwell in the tents of wickedness" (Psalm 84:10). If God gave us one gift, whatever it is, we should strive to double it. Doing that, we will succeed just as the person who was given five and doubles them. He has more to answer for, but the burden on him is actually just as great as it is on the person who has one. There is no difference in God's judgment.
What does God commend? What does He say pleases Him? Is it genius? No, He says knowledge puffs up (I Corinthians 8:1). Is it speaking ability? No, God made a dumb ass speak (Numbers 22:28-30). Is it singing ability? Or writing ability? It is none of those things. He is looking for someone who is faithful. A person can be faithful with one talent, two, five or ten. It does not matter because God gives gifts according to natural ability. And it is very likely that if God gave more or greater gifts to those who have less natural ability, they would fail because they could not maintain them. So God in His mercy judges what a person can handle.
The translators of the New King James Version misplace the word "immediately" in verse 15. The way they translate it gives the impression that the master of the house left immediately, but the word does not apply to the master. "Immediately" applies to the person who had five talents (cf. Matthew 25:15-16 in the Revised Standard Version, New International Version or Revised English Bible). Not indulging in any daydreams or fears, he immediately went out and worked. Believing that work was good for him, he got right down to business.
The tragedy of the story and the focus of the parable is the man who hid his talent. From him we probably learn the most. First, the talent was not his in the first place; it was on loan. Second, Christ shows that people bury their gifts primarily out of fear. Third, the whole parable illustrates that regarding spiritual gifts, one never loses what he uses. That is a powerful lesson: if we use the gifts that God gives us, we cannot lose! The one who was punished never even tried, so God called him wicked and lazy. His passivity regarding spiritual things doomed him.
Comparing this parable to the parable of the ten virgins, we see a few interesting contrasts. The five foolish virgins suffered because they let what they had run out. This servant with one talent apparently never even used what he had. The virgins failed because they thought their job was too easy, while this servant failed because he thought it was too hard. On many fronts they seem to be opposites.
The servant's true character comes out in his defense before the master and in the master's condemnation. In verse 24 he claims, "Lord, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed." That is a lie! Not having this belief, the other two servants immediately go to work, never suggesting that they think their master is harsh and greedy. The wicked servant justifies his lack of growth by blaming it on God. "It was too hard, Lord." He accuses God of an insensitive and demanding evaluation. That is why Christ calls him wicked. He calls God a liar and accuses the master of exploitation and avarice. If he did work, he says, he would see little or none of the profit, and if he failed, he would get nothing but the master's wrath. The master then asks, "Why didn't you at least invest my money so that I could receive interest?" The servant, in his justification and fear, overlooks his responsibility to discharge his duty in even the smallest areas.
Blaming his master and excusing himself, this servant with one talent fell to the temptations of resentment and fear. Together, the two are a deadly combination. The church needs people with one talent as much as the person who has many talents. To illustrate this, William Shakespeare was very talented with words, considered by most to be the greatest writer of the English language. Very few people have had Shakespeare's gifts. But where would Shakespeare be without the printers, the bookbinders, the teachers, the actors, and the like who bring his works to the public? From this we see the interdependence of gifts. Even those who may appear to have few talents are just as needed in the body as those who have many.
This parable insists that watchfulness must not lead to passivity, but to doing one's God-given duties. We must be learning, growing, carrying out our responsibilities and developing the resources that God entrusts to us until He returns and settles accounts. As in the other parables, we see a progression in the theme of being prepared for Christ's return, with each parable having a different nuance in its lesson.
John W. Ritenbaugh
The World, the Church, and Laodiceanism