Matthew 25:15

Mat 25:15. Ἔδωκε, κ.τ.λ., gave, etc.) He left them free to choose their method of trafficking without saying, “Give to the bankers.”—πέντε—δύο—ἕν, five—two—one) A parable nearly resembling this occurs in Luk 19:13, where one pound is given to each servant, and the pound of the first produced ten, of the second five, of the third none. The goods which God gives are distributed equitably: and who knows whether, in all their inequality, the most scantily provided is surpassed by the richest more than by five parts? We may compare with this the circumstance, that Plato, in his book on Laws, has not permitted any citizen to possess an income more than five times that of the poorest. See Arist. Polit. ii. 5. A. Ruimer, the Flemish preacher, was of opinion that the Reformed Church had five talents, the Lutheran two, the Roman one. What has the Greek? What have other churches, ancient and modern? What has posterity?—δύναμιν, ability) sc. for trafficking. No one is required to do more than he is able; therefore he is rightfully compelled to render an account.—εὐθέως, immediately, straightway) See the two following chapters.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_25:15. Κατὰ τὴν ἰδίαν δύναμιν] not arbitrarily, therefore, but according to each ones peculiar capabilities (prudentia et peritia, Beza) for doing business. The different charismatic gifts are bestowed in a manner corresponding to the varying natural aptitudes of men. Those endowments are conferred according to an individualizing principle. Nemo urgetur ultra quam potest, Bengel.

εὐθέως] immediately, therefore without making any further arrangements for disposing of the money. Fritzsche, Rinck, and Tisch. 8 agree with B and several codd. of the It. in connecting εὐθέως with what follows. In that case it would be necessary either to insert the δέ of Mat_25:16 before πορευθ. (א**), or, with Tisch., to delete it altogether (א*). However, the evidence in favour of this view is quite inadequate. And it is precisely in connection with ἀπεδήμησεν that εὐθέως is seen to have a peculiar significance, that, namely, of showing that absolute independence was allowed in regard to the way in which the money was to be employed by those to whom it had been entrusted, which is admirably in keeping with κατὰ τὴν ἰδίαν δύναμιν.

τάλαντα] see on Mat_18:25.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 25:15 . πέντε , δύο , ἕν : the number of talents given in each case corresponded to the master’s judgment of the capacity ( δύναμιν ) of each man. All were supposed to be trustworthy and more or less capable. Even one talent represented a considerable sum, especially for that period when a denarius was a day’s wage. καὶ ἀπεδήμησεν , and then he went away. So ends the account of the master’s action. εὐθέως should be connected with πορευθεὶς , whereby it gains significance as indicating the temper of the servant. He lost no time in setting about plans for trading, with the talents entrusted to him (so Fritzsche, Weiss, Schanz, and Holtz., H. C.).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

According to the wisdom and skill in dealing, which was given them.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 15. Unto one he gave five talents - to every man according to his several ability] The duties men are called to perform are suited to their situations, and the talents they receive. The good that any man has he has received from God, as also the ability to improve that good. God's graces and temporal mercies are suited to the power which a man has of improving them. To give eminent gifts to persons incapable of properly improving them, would be only to lead into a snare. The talent which each man has suits his own state best; and it is only pride and insanity which lead him to desire and envy the graces and talents of another. Five talents would be too much for some men: one talent would be too little. He who receives much, must make proportionate improvement; and, from him who has received little, the improvement only of that little will be required. As five talents, in one case, are sufficient to answer the purpose for which they were given; so also are two and one.

The man who improves the grace he has received, however small, will as surely get to the kingdom of God, as he who has received most from his master, and improved all.

There is a parable something like this in Sohar Chadash, fol. 47: "A certain king gave a deposit to three of his servants: the first kept it; the second lost it; the third spoiled one part of it, and gave the rest to another to keep. After some time, the king came and demanded the deposit. Him who had preserved it, the king praised, and made him governor of his house. Him who had lost it, he delivered to utter destruction, so that both his name and his possessions were blotted out. To the third, who had spoiled a part and given the rest to another to keep, the king said, Keep him, and let him not go out of my house, till we see what the other shall do to whom he has entrusted a part: if he shall make a proper use of it, this man shall be restored to liberty; if not, he also shall be punished." See Schoettgen. I have had already occasion to remark how greatly every Jewish parable is improved that comes through the hands of Christ.

In this parable of our Lord, four things may be considered: -

I. The master who distributes the talents.

II. The servants who improved their talents.

III. The servant who buried his talent. And

IV. His punishment.

1. The master's kindness. The servants had nothing - deserved nothing - had no claim on their master, yet he, in his KINDNESS, delivers unto them his goods, not for his advantage, but for their comfort and salvation.

2. The master distributes these goods diversely; - giving to one five, to another, two, and to another one. No person can complain that he has been forgotten; the master gives to each. None can complain of the diversity of the gifts; it is the master who has done it. The master has an absolute right over his own goods, and the servants cannot find fault with the distribution. He who has little should not envy him who has received much, for he has the greater labour, and the greater account to give. He who has much should not despise him who has little, for the sovereign master has made the distinction; and his little, suited to the ability which God has given him, and fitted to the place in which God's providence has fixed him, is sufficiently calculated to answer the purpose of the master, in the salvation of the servant's soul.

3. The master distributes his talents with WISDOM. He gave to each according to his several ability, i.e. to the power he had to improve what was given. It would not be just to make a servant responsible for what he is naturally incapable of managing; and it would not be proper to give more than could be improved. The powers which men have, God has given; and as he best knows the extent of these powers, so he suits his graces and blessings to them in the most wise, and effectual way. Though he may make one vessel for honour, (i.e. a more honourable place or office,) and another for dishonour, (a less honourable office,) yet both are for the master's use-both are appointed and capacitated to show forth his glory.

II. The servants who improved their talents.

These persons are termed δουλοι, slaves, such as were the property of the master, who might dispose of them as he pleased. Then he that had received the five talents went and traded, Mt 25:16.

1. The work was speedily begun - as soon as the master gave the talents and departed, so soon they began to labour. There is not a moment to be lost - every moment has its grace, and every grace has its employment, and every thing is to be done for eternity.

2. The work was perseveringly carried on; after a long time the lord of those servants cometh, Mt 25:19. The master was long before he returned, but they did not relax. The longer time, the greater improvement. God gives every man just time enough to live, in this world, to glorify his Maker, and to get his soul saved. Many begin well, and continue faithful for a time-but how few persevere to the end! Are there none who seem to have outlived their glory, their character, their usefulness?

3. Their work was crowned with success. They doubled the sum which they had received. Every grace of God is capable of great improvement. Jesus himself, the pure, immaculate Jesus, grew in wisdom and favour with God, Lu 2:52.

4. They were ready to give in a joyful account when their master came and called for them.

1st. They come without delay: they expected his coming; and it was with an eye to this that they continued their labour-they endured as seeing him who is invisible.

2dly. They come without fear; the master before whom they appear has always loved them, and given them the fullest proofs of his affection for them: his love to them has begotten in them love to him; and their obedience to his orders sprung from the love they bore to him. He that loveth me, says Jesus, will keep my words.

3d. They render up their accounts without confusion: he who received five brought five others; and he who had received two brought two more: nothing was to be done when their master called; all their business was fully prepared.

4th. They gave up every thing to their master, without attempting to appropriate any thing. Their ability was his, the talents his, and the continued power to improve them, his. All is of God, and all must be returned to him.

5. Their recompense from their gracious master.

1st. They receive praise. Well done, good and faithful servants, Mt 25:21. What a glorious thing to have the approbation of God, and the testimony of a good conscience! They were good, pure and upright within - faithful, using to God's glory the blessings he had given.

2d. They receive gracious promises. Ye have been faithful over a little, I will set you over much. These promises refer not only to a future glory, but to an increase of God's grace and mercy here; for the more faithfully a man improves what God has already given him, the more he shall have from his gracious Master: for he giveth more grace, till he fills the faithful soul with his own fulness.

3d. They receive GLORY. Enter into the joy of your Lord. As ye were partakers of my nature on earth, be ye sharers of my glory in heaven. The joy, the happiness wherewith I am happy, shall be your eternal portion! O, what is all we can do, all we can suffer, even the most lingering and cruel martyrdom, in comparison of this unbounded, eternal joy!

III. Of the servant who buried his talent.

He that had received one went and digged in the earth, and hid his Lord's money, Mt 25:18.

1. See the ingratitude of this servant. His master gave him a talent, capable of being improved to his own present and eternal advantage; but he slights the mercy of his lord.

2. See his idleness. Rather than exert himself to improve what he has received, he goes and hides it.

3. See his gross error. He DIGS to hide it - puts himself to more trouble to render the mercy of God to him of none effect, than he would have had in combating and conquering the world, the devil, and the flesh.

4. See his injustice. He takes his master's money, and neither improves nor designs to improve it, even while he is living on and consuming that bounty which would have been sufficient for a faithful servant. How much of this useless lumber is to be found in the Church of Christ! But suppose the man be a preacher-what a terrible account will he have to give to God-consuming the provision made for a faithful pastor, and so burying, or misusing his talent, as to do no good, to immortal souls!

5. Hear the absurdity of his reasoning. Lord, I knew thee that thou art a hard (or avaricious) man, reaping where thou hast not sown, c., Mt 25:24. See this meaning of σκληρος proved by Kypke. The wicked excuse of this faithless servant confuted itself and condemned him. Nevertheless it is on this very model that sinners in general seek to justify themselves and the conclusion turns always against them. I knew thee to be a hard man. How awfully deceived and deeply depraved must that person be, who not only attempts to excuse his follies, but to charge his crimes on GOD himself!

I was afraid - Why? Because thou wert an enemy to thy soul, and to thy God. - I was afraid - of what? that he would require more than he did give. How could this be? Did he not give thee the talent freely, to show thee his benevolence? And did he not suit it to thy ability, that he might show thee his wisdom, justice, and goodness, in not making thee responsible for more than thou couldst improve?

IV. Behold the awful punishment of this faithless servant.

1. He is reproached. Thou wicked and slothful servant! Wicked - in thy heart: slothful - in thy work. THOU knewest that I reap where I sowed not. Thou art condemned by thy own mouth - whose is the unemployed talent? Did I not give thee this? And did I require the improvement of two when I gave thee but one? - Thou knowest I did not.

2. He is stripped of what he possessed. Take - the talent from him. O terrible word! - Remove the candlestick from that slothful, worldly-minded Church: take away the inspirations of the Holy Spirit from that lukewarm, Christless Christian, who only lives to resist them and render them of none effect. Dispossess that base, man-pleasing minister of his ministerial gifts; let his silver become brass, and his fine gold, dross. He loved the present world more than the eternal world, and the praise of men more than the approbation of God. Take away the talent from him!

3. He is punished with an everlasting separation from God and the glory of his power. Cast forth the unprofitable servant, Mt 25:30. Let him have nothing but darkness, who refused to walk in the light: let him have nothing but misery - weeping and gnashing of teeth, who has refused the happiness which God provided for him.

Reader, if the careless virgin, and the unprofitable servant, against whom no flagrant iniquity is charged, be punished with an outer darkness, with a hell of fire: of what sorer punishment must he be judged worthy, who is a murderer, an adulterer, a fornicator, a blasphemer, a thief, a liar, or in any respect an open violater of the laws of God? The careless virgins, and the unprofitable servants, were saints in comparison of millions, who are, notwithstanding, dreaming of an endless heaven, when fitted only for an endless hell!

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(15) Unto one he gave five talents.—On the value of the talent see the Note on Mat_18:24. The languages of modern Europe bear witness, in their use of the word, to the impression which the parable has made. A man’s energies, gifts, capacities, are the “talents,” for the use of which he will have to render an account. We speak, though in this case the word is hardly more than an ill-coined vulgarism, of him who possesses them as “talented.” Common, however, as this use of the word is, it tends to obscure the true meaning of the parable. Here there is an “ability” presupposed in each case, prior to the distribution of the talents, and we are led accordingly to the conclusion that the latter stand here less for natural gifts than for external opportunities—for possessions, offices, what we call “spheres of duty.” These, we are told, are, in the wisdom of God, given to men, in the long run, “according to their several ability.” So taken, the parable does not repeat the lesson of that which precedes it, but is addressed, not as that is to all Christians, but specifically to those who hold any vocation or ministry in the Church of Christ, or have in their hands outward resources for working in it. It is, perhaps, not altogether fanciful to trace, as a first application, in the three-fold scale of distribution, a correspondence with the three groups, four in each, into which the twelve Apostles were divided. The sons of Jona and of Zebedee were as those who had received five talents; the less conspicuous middle group answered to those who received but two; while the “wicked and slothful servant” finds his representative in the only disciple in the third, or last group, who is at all conspicuous.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. unto one he gave five talents] In the parable of the Pounds or “minæ,” (Luke 19) each subject receives one pound. Here the truth is indicated that there is variety in the services wrought for God in respect of dignity and of difficulty. More will be required of the influential and enlightened than of the ignorant and poor. “Nemo urgetur ultra quam potest” (Bengel).

talents] See ch. Mat_18:24. It is from this parable that the word “talents” has passed into modern languages in the sense of “abilities,” or “mental gifts.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And unto one he gave five talents,.... A "talent" with the Jews, if of silver, was, according to Brerewood (w), of the value of 375 l. of our money; according to Bishop Cumberland, 353 l. 11 s. 10 1/2 d.; and if of gold, was equal to 4500l. and, according to the latter, 5075 l. 15 s. 7 1/2 d.: so that five of these talents, if of silver, were 1875 l. and if of gold, 22,500 l. according to Brerewood; a very large sum for one servant to be intrusted with. The Persic version reads "pounds", as in Luk 19:13. By these talents, special grace is not meant; for the parable speaks not of what was wrought in these servants, but of what was committed to their trust, and of what might lie useless by them, and be taken away from them; whereas special grace is internal, something, implanted in man, and is an incorruptible seed, that can never be lost, or will be taken away; and it is certain, that one of these servants had not special and saving grace, but was wicked, slothful, and unprofitable, and was cast into utter darkness: but outward gifts are designed by the talents; and these not merely the gifts of natural knowledge and riches, the gifts of nature and of providence; nor the external ministry of the word, Gospel ordinances, and opportunities of enjoying them; but ministerial gifts, such as fit and qualify men to be preachers of the Gospel, as appears from their name, "talents": they being the greatest gifts for usefulness and service in the church, as talents were the greatest of weights and coins among the Jews; from the nature of them, being what may be improved or lost, and for which men are accountable; from the persons to whom they were delivered, the servants of Christ; from the time of their delivery, when Christ went into a far country, to heaven, when he ascended on high, and received gifts for men, and gave them to them; and from the unequal distribution of them, being given to some more, and others less; all which perfectly agree with ministerial gifts: for it follows,

to another two, and to another one; and these were given

to every man, according to his several ability, or "according to his own power"; his proper power that belonged to him, as the Lord of these servants: for the sense is, not that he gave these talents, or gifts, according to the different capacities, abilities, stations, and employments of these men; but according to that power and authority which he, as Mediator, had, to dispense these gifts to each as he would; to some more, others less, as he knew would best serve his interest and kingdom:

and straightway took his journey; after he had signified, that all power in heaven and earth was given to him, by virtue of which he ordered them to go into all the world, and preach his Gospel, and administer his ordinances; for which he had, and would abundantly qualify them; with a promise of his presence with them to the end of the world; he took his leave of them, blessed them, and was parted from them, and went up into heaven.

(w) De Nummis Jud. c. 4.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

15 And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.

Ver. 15. According to his several ability] Usurers use not to lend to those that cannot give pledge or security. Howbeit, we have nothing of our own, but according to the measure of our gifts and faith, Eph 4:13, the measure of the rule distributed to us, 2Co 10:13, the measure of grace concredited, Rom 12:6.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Five talents - See the notes at Mat 18:24. The word “talents” here is used to denote indefinitely “a large sum,” and is designed to refer to the endowments conferred on people. We have retained in our language the word “talent” as referring to the abilities or gifts of men.

According to his several ability - According to the ability of each one. According as he saw each one was adapted to improve it. So in the church and the world. God gives people stations which he judges them adapted to fill, and requires them to fill them. He makes “distinctions” among people in regard to abilities, and in the powers and opportunities of usefulness, requiring them only to occupy those stations, and to discharge their duties there, 1Co 4:7.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

In the parable of the talents, the master is God, talents, graces, &c. (Witham) --- From this, it appears, we can do no good of ourselves, but only by means of God’s grace, though he requires our co-operation; since the servants could only make use of the talents given them to gain others. (A talent is £187 10s.) It is also worthy of remark, that both he who received five and he who received only two talents, received an equal reward of entering into the joy of our Lord; which shews, that only an account will be taken according to what we have received, and that however mean and despicable our abilities may be, we still have an equal facility with the most learned of entering heaven. (Jansenius) --- The servant to whom this treasure was delivered, is allegorically explained of the faithful adorers of God, in the Jewish law, who departing from it, became followers of Christ, and therefore deserving of a double recompense. ... The servant to whom the two talents were delivered, is understood of the Gentiles, who were justified in the faith and confession of the Father and the Son, and confessed our Lord Jesus Christ, God and man, composed of body and soul; and as the people of the Jews doubled the five talents they received, so the Gentiles, by the duplication of their two talents, merited a double recompense also. ... But the servant who received only one talent, and hid it in the ground, represented such of the Jews as persisted in the observation of the old law, and thus kept their talent buried in the ground, for fear the Gentiles should be converted. (St. Hilary)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

15. Five talents… according to his several ability — The word talents has acquired in our language, doubtless from this parable, the meaning of abilities. Yet this is not the meaning of the word in the parable. For the talents are said to be conferred according to their ability. The talent is plainly a trust to be discharged; a responsibility to be met. And every man in probation has a charge and office; and that task God imposes in proportion to our ability.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Unto one he gave five talents. The talent of silver (taking silver as worth a little over 5s. an ounce) was nearly equivalent to of our money. It is from the use of the word "talents" in this parable that we moderns have derived its common meaning of natural gifts and endowments. The three principal slaves receive a certain amount of property to use for their master"s profit. To every man. To all is given some grace or faculty which they have to employ to the glory of God. "Unto every one of us is given grace according to the measure of the gift of Christ". (Eph_4:7) No one can justly say he is neglected.in this distribution. Whatever natural powers, etc., we possess, and the opportunities of exercising and improving them, are the gift of God, and are delivered to us to be put out to interest. According to his several ability (kata than dunamin). The master apportioned his gifts in accordance with his knowledge of the slaves" capacity for business, and the probability of their rightly employing much or little capital. So God distributes his endowments, not to all alike, but in such proportions as men are able to bear and to profit by. The infinite variety in men"s dispositions, intellects, will. opportunities, position, and so on, are all taken into account, and modify and condition their responsibility. Straightway took his journey (apedhmhsen euyewv). Immediately after the distribution he departed, leaving each slave, uncontrolled and undirected, to use the property assigned to him. So God gives us free will at the same time that he sets before us opportunities of showing our faithfulness. The Lord may be referring primarily to the apostles whom he left immediately after he had bestowed upon them authority and commission. The Revised Version, Westcott and Hort, Nosgen, and others transfer the adverb "straightway" to the beginning of the next verse (omitting de in that verse). It is supposed to be superfluous here. The Vulgate accords with the Received Text; and there seems to be no sufficient reason for accentuating the first slave"s activity above that of the second, who was equally faithful.

Christ"s relation to our talent trusts.

Eastern workpeople were mostly what we should call slaves. They were provided for by their masters, and their profit belonged to their master.

I CHRIST"S TALENT TRUSTS. This parable is true of ordinary endowments; the common gifts and abilities of men. We are to see it in the Christian light. All our gifts, powers, and possessions are trusts, not ours to hold, only ours to use; and concerning the use of them all God will surely inquire one day. Fix thought on the special gift to us. Our talent is the one thing we can do better than others. It is the precise thing that we are sent into the world to do. No servant of Christ is without his talent. What may it be? Teach, give, sing, pray, write, visit, preach, sympathize. It is the one thing in relation to which we have the "consciousness of power." How can we know what our talent trust is? Let us put ourselves simply into God"s hands, cherishing a loving readiness to do his will; then let us take and do the duty that lies before us, and our gift and power will surely be revealed to us.

II CHRIST"S APPORTIONMENT OF HIS TALENT TRUSTS. Masters know their servants, and give trusts accordingly. What a good thing for us it is that we have not to choose what our talent trusts shall be! There are two things for him who apportions our trusts to decide.

1. He must make the trust match the capacity. He must not give ten where there is only capacity for dealing with five; or five where there is capacity for dealing with ten. If he has given you ten, he knows you can put the ten to good use, and you must try.

2. The various trusts must cover all the work that he wants done. So we cannot wonder if some forms of service are lowly forms in business, home, society, or Church. Lowly gifts are needful. Lowly offices are important. The use of Christ-entrusted gifts, anywhere, or in anything, makes the sphere and the work beautiful. "One talent" represents the lowly gifts. Just the very power you have Christ wants for his kingdom. Men may call your gift nothing, and so may you in dreary times. But the Lord Jesus never undervalues any of the trusts he commits to his people. And you should never undervalue your trust until your Master does.

III CHRIST"S EXPECTATIONS CONCERNING HIS TALENT TRUSTS. He looks for two things, as gain by trading.

1. Service by the use of them. We are to benefit others by the use of our gifts, and this will be accounted service rendered to our Lord.

2. Culture by the use of them. We are to get personal benefit, as putting the talents to use develops our powers. The finest and best moral qualities, the most sturdy and most sensitive spiritual graces, are won by indirect culture, through the expenditure and use of our faculties and gifts. Work, spend, give, thereby you shall gain power for higher service; thereby you shall "meeten for the inheritance.

IV CHRIST"S JUDGMENT OF THOSE WHO RECEIVE HIS TALENT TRUSTS.

1. The judgment is the same for all trusts. There is not one principle of judgment for the ten talent man, and another principle for the one talent man.

2. The judgment is based on the quality of the work, not on mere results. He who makes his one talent into two may really be more faithful than he who makes his five talents into ten.

3. The judgment is severe on those who never tried to do anything with their talent. Those who have small powers are tempted to despise and neglect them.

V THE REWARDS CHRIST GIVES ARE SIMPLY OTHER AND LARGER TRUSTS. Illustrate by the successful general, who would think it no reward to be pensioned off. The only honour be cares for is some higher and nobler trust. We should cultivate the thought of heaven as the "higher service." Doing well what we do, we shall have more to do for Christ; and that will be our best possible reward. Appeal: Are you Christ"s servant? Then you have your talent trust. What are you doing with it? What will you say to him when he comes again? And what will he say to you? R.T.

The moral value of our responsibilities.

Several distinct lines of thought open out from this parable.

1. The diversity of the talents with which men are entrusted.

2. The common responsibility of all before God, be their talents few or many.

3. The certainty found in the very nature of a trust, that a reckoning day must come.

4. The true apprehension of life is gained by treating it as a stewardship.

5. The apparent insignificance of a man"s talent can never excuse its neglect. The point to which attention is now more especially directed is, that God works out a gracious purpose in moral character by putting men under responsibilities. In the case our Lord brings before us, no doubt the lord wanted his property cared for during his absence; but, beyond and above that, he wanted his servants tested and cultured, by meeting responsibilities, into a faithfulness which he could recognize and reward when he returned.

I OUR RESPONSIBILITIES. Life is full of such from its beginning to its end. See the Divine idea in the two heads of the human race. The first Adam trusted with the garden, and trusted to leave alone the tree of knowledge of good and evil. The second Adam trusted with the work of redemption. Show

(1) that we train our children by giving them responsibilities, expecting them to do things.

(2) Youth begins to feel the gravity of life, and, laying hold of life responsibilities, cultures manhood.

(3) The progress of life is ever developing new trusts, through business, family, social, and religious relations.

Illustrate by a few special cases, such as:

(1) A man waking suddenly to the consciousness of some particular gift.

(2) A girl changed into a thoughtful, self-controlled woman by becoming a wife and a mother.

(3) A man fully accepting the religious life. He is no true man he is but a child still who has not discovered and felt his life burden.

II OUR RESPONSE TO OUR RESPONSIBILITIES. This our Lord so skilfully illustrates in three specimen instances. We can properly respond, because they are only given up to the measure of our ability. We should be crushed if they were too much for our strength. We can respond by opening our whole natures to accept them, as the flowers open to the sunshine. It is a beginning of good thus to lift ourselves up to meet responsibilities. We begin to feel what possibilities are in us. The true conception of the angel is not with folded wings standing, but with poised wing ready to fly. Waiting to meet his trust. From some points of view all human trusts seem little. Estimate their moral influence, and no one of them can be thought little. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

To one he gave five talents, to another two, and to another one - And who knows whether (all circumstances considered) there be a greater disproportion than this, in the talents of those who have received the most, and those who have received the fewest? According to his own ability - The words may be translated more literally, according to his own mighty power. And immediately took his journey - To heaven.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

15. Unto one he gave five talents, to another two, and to another one. The talent was not a coin, but a weight, and was especially applied to the weighing of the precious metals. The Hebrew talent is variously estimated to be equivalent to a weight of silver ranging from $1,500 to $2,500. To every man according to his own several ability. The sums entrusted to the servants were graded by their capacity. The trust of the Lord to each servant is measured according to his mental ability, wealth, position, or influence.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

15. ᾧ μὲν ἔδωκεν κ.τ.λ. In the parable of the Pounds or ‘minæ’ (Luke 19), each subject receives one pound. Here the truth is indicated that there is variety in the services wrought for God in respect of dignity and of difficulty. More will be required of the influential and enlightened than of the ignorant and poor. ‘Nemo urgetur ultra quam potest’ (Bengel).

ᾧ μὲν … ᾧ δέ. See note on ch. Mat 13:4.

τάλαντα. See ch. Mat 18:24. It is from this parable that the word ‘talents’ has passed into modern languages in the sense of ‘abilities,’ or ‘mental gifts,’ though it seems properly to mean ‘opportunities’ or ‘spheres of duty.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

15.] In Luke each receives the same, but the profit made by each is different: see notes there. Here, in fact, they did each receive the same, for they received according to their ability—their character and powers. There is no Pelagianism in this, for each man’s powers are themselves the gift of God.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

15. And to one he gave five talents, and to one two, and to one one; to each according to his capacity; and set out.]

(L)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Several ability [ιδιαν] . Lit., his own or peculiar capacity for business.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.