Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS, 15 Sept. 2013
25:13 Therefore stay alert, because y’all don’t know the day or the hour.
25:14 For it’s just like a man, when he was going abroad,
called his personal servants and delivered his possessions to them,
25:15 and to one he gave five year’s-wages,
then to another, two,
then to the other, one
(to each according to his own ability),
and then he immediately went abroad.
25:16 So the one who received the five year’s-wages set off and went to work using them,
and he made [gained] another five year’s-wages,
25:17 and likewise the one with the two [year’s-wages]
also gained himself another two.
25:18 But the one who received one [year’s-wages]
went away and dug in the earth and hid his master’s silver.
25:19 Finally, after a long time, the master of those servants comes and settles accounts with them.
25:20 So, when the one who had received the five year’s-wages approached,
he presented another five year’s-wages,
saying, “Master, you delivered five year’s wages to me;
see here another five year’s-wages I gained in addition to them!”
25:21 And his master said to him, “Well [done], good and faithful servant!
You were faithful over few things; I will stand you in my stead over many.
Enter into the joy of your master!”
25:22 Then when the one who [had received] the two year’s-wages approached,
he said, “Master, you delivered two year’s-wages to me;
see here another two year’s-wages I gained in addition to them!”
25:23 His master said to him, “Well [done], good and faithful servant!
You were faithful over few things; I will put you in my stead over many.
Enter into the joy of your master!”
25:24 But when the one who had received the one year’s-wages approached,
he said, “Master, I know you, that you are a hard man,
harvesting where you did not plant seed, and collecting from where you did not winnow,
25:25 so with dread I went away and hid your year’s-wages in the earth.
See here, you may have what is yours.”
25:26 Then, in response, his master said to him, “Wicked and lazy servant,
you have perceived that I harvest where I did not plant seed and gather from where I did not winnow,
25:27 therefore it would have been appropriate for you to throw my silver in with the bankers
so that, after I come, I would get what I deserve of whatever is mine, together with interest.
25:28 Therefore, y’all, take away the year’s-wage from him
and give it to the one who has the ten year’s-wages,
25:29 (for, to everyone who has, it will be given - and it will be surpassed,
but to the one who does not have, even what he has will be taken away from him)
25:30 and throw out this useless servant into the outer darkness.
There will be the weeping and the gnashing of the teeth there.”
Around the year 2012, some medical researchers analyzed 329 cadaver brains and correlated the data with how active the persons were in using their mind when they were alive. The findings were published in a 2012 issue of Biological Psychiatry: “[I]t seems that a more active lifestyle has general effects on brain health reflected in greater neuronal density and preservation of the blood supply to the brain… Overall, our research suggests that multiple complex brain changes may be responsible for the ‘use it or lose it’ effect.”[1] Just as it is with brains, so it is with blessings, as we discover in the Parable of the Talents. We need to use them so we don’t lose them.
In our study of Matthew 25, we begin at verse 13, which transitions between the parable of the Wise and Foolish Virgins and the Parable of the Servants with their Master’s Talents. It works as a summary of the main point at the end of the one and as an introduction of the main point at the beginning of the other:
25:13 Therefore stay alert, because y’all don’t know the day or the hour.
Γρηγορειτε ουν ‘οτι ουκ οιδατε την ‘ημεραν ουδε την ‘ωραν[2].
25:14 For it’s just like a man, when he was going abroad, called his personal servants and delivered his possessions to them,
‘ωσπερ γαρ ανθρωπος αποδημων εκαλεσεν τους ιδιους δουλους και παρεδωκεν αυτοις τα ‘υπαρχοντα αυτου
25:15 and to one he gave five year’s-wages, then to another, two, then to the other, one (to each according to his own ability), and then he immediately went abroad.
και ᾧ μεν εδωκεν πεντε ταλαντα ᾧ δε δυο ᾧ δε ‘εν ‘εκαστῳ κατα την ιδιαν δυναμιν και απεδημησεν ευθεως[4]
25:16 So the one who received the five year’s-wages set off and went to work using them, and he made [gained] another five year’s-wages,
πορευθεις δε ‘ο τα πεντε ταλαντα λαβων ειργασατο[7] εν αυτοις και εποιησεν[8] αλλα πεντε ταλαντα[9]
25:17 and likewise the one with the two [year’s-wages] also gained himself another two.
‘Ωσαυτως και[10] ‘ο τα δυο εκερδησεν και αυτος[11] αλλα δυο
25:18 But the one who received one [year’s-wages] went away and dug in the earth and hid his master’s silver.
‘Ο δε το ‘εν λαβων απελθων ωρυξεν εν τη γη[13] και [απ[14]]εκρυψεν το αργυριον του κυριου αυτου
I see a few things here which are anti-Christian:
Well, if we avoid people and hid our gifts and live in fear, will we get away with it?
25:19 Finally, after a long time, the master of those servants comes and settles accounts with them.
Μετα δε χρονον πολυν ερχεται ‘ο κυριος των δουλων εκεινων και συναιρει μετ’ αυτων λογον
25:20 So, when the one who had received the five year’s-wages approached, he presented another five year’s-wages, saying, “Master, you delivered five year’s wages to me; see here another five year’s-wages I gained in addition to them!”
Και προσελθων ‘ο τα πεντε ταλαντα λαβων προσηνεγκεν αλλα πεντε ταλαντα λεγων Κυριε πεντε ταλαντα μοι παρεδωκας, Ιδε αλλα πεντε ταλαντα εκερδησα επ’ αυτοις[15]
25:21 And his master said to him, “Well [done], good and faithful servant! You were faithful over few things; I will stand you in my stead over many. Enter into the joy of your master!”
Εφη [δε[16]] αυτω ‘ο κυριος αυτου Ευ δουλε αγαθε και πιστε, επι ολιγα ῆς πιστος, επι πολλων σε καταστησω. Εισελθε εις την χαραν του κυριου σου.
25:22 Then when the one who [had received] the two year’s-wages approached, he said, “Master, you delivered two year’s-wages to me; see here another two year’s-wages I gained in addition to them!”
Προσελθων δε[17] και ‘ο τα δυο ταλαντα [λαβων[18]] ειπεν Κυριε δυο ταλαντα μοι παρεδωκας, ιδε αλλα δυο ταλαντα εκερδησα επ’ αυτοις[19]
25:23 His master said to him, “Well [done], good and faithful servant! You were faithful over few things; I will put you in my stead over many. Enter into the joy of your master!”
Εφη αυτω ‘ο κυριος αυτου Ευ δουλε αγαθε και πιστε, επι ολιγα ῆς πιστος επι πολλων σε καταστησω. Εισελθε εις την χαραν του κυριου σου
But the parable doesn’t have a happy ending because the third servant didn’t believe all this.
25:24 But when the one who had received the one year’s-wages approached, he said, “Master, I know you, that you are a hard man, harvesting where you did not plant seed, and collecting from where you did not winnow,
Προσελθων δε και ‘ο το ‘εν ταλαντον ειληφως ειπεν Κυριε εγνων σε ‘οτι σκληρος εῖ ανθρωπος θεριζων ‘οπου ουκ εσπειρας και συναγων ‘οθεν ου διεσκορπισας
25:25 so with dread I went away and hid your year’s-wages in the earth. See here, you may have what is yours.”
και φοβηθεις απελθων εκρυψα το ταλαντον σου εν τη γη, ιδε εχεις το σον.
25:26 Then, in response, his master said to him, “Wicked and lazy servant, you have perceived that I harvest where I did not plant seed and gather from where I did not winnow,
Αποκριθεις δε ‘ο κυριος αυτου ειπεν αυτω Πονηρε δουλε και οκνηρε, ηδεις ‘οτι θεριζω ‘οπου ουκ εσπειρα και συναγω ‘οθεν ου διεσκορπισα
25:27 therefore it would have been appropriate for you to throw my silver in with the bankers so that, after I come, I would get what I deserve of whatever is mine together with interest.
εδει ουν σε βαλειν το αργυριον[22] μου τοις τραπεζιταις[23] και ελθων εγω εκομισαμην[24] αν το εμον συν τοκω
25:28 Therefore, y’all, take away the year’s-wage from him and give it to the one who has the ten year’s-wages,
Αρατε ουν απ’ αυτου το ταλαντον και δοτε τω εχοντι τα δεκα ταλαντα
25:29 (for, to everyone who has, it will be given – and it will be surpassed, but to the one who does not have, even what he has will be taken away from him)
τω γαρ εχοντι παντι δοθησεται και περισσευθησεται απο[27] δε του μη εχοντος και ‘ο [28] εχει αρθησεται απ’ αυτου
25:30 and throw out this useless servant into the outer darkness. There will be the weeping and the gnashing of the teeth there.”
και τον αχρειον δουλον εκβαλετε[29] εις το σκοτος το εξωτερον εκει εσται ‘ο κλαυθμος και ‘ο βρυγμος των οδοντων
We see that the servant honored by the master is not one who sits on his hands, but one who was actively developing his master’s interests on the earth. This is characteristic of what Jesus wants us to do in light of His imminent but unpredictable coming.
Let me close by asking what you would like to show off to the Lord when He comes back. The faithful servants were excited to show their master what they had done with his money, “Look, here are five more! Look, here are two more!” What gifts in your life could you develop so that you could tell Jesus when He comes back, “Hey, look at this!”
[1] Elsevier (2012, April 25). Protecting your brain: 'Use it or lose it'. ScienceDaily. Retrieved September 14, 2013, from http://www.sciencedaily.com /releases/2012/04/120425094358.htm
[2] The Byzantine majority of Greek manuscripts add the following explanatory clause εν ἧ ‘ο υιος του ανθρωπου ερχεται “in which the son of man comes,” and this was carried through in the T.R. (Greek) and the KJV (English). According to Nestle-Aland’s critical apparatus, however, not a single one of the uncial manuscripts supports this clause, which means no known copies of the Bible in about the first thousand years of church history had this phrase, so it’s reasonable to deduct that it was not in the original manuscript, but it is nevertheless a reasonable explanation of which “day and hour” was intended, and therefore does not change the meaning of the text.
[3] Cf. cf. apedemasen in 21:33, huparchanta in 24:47, and the little parable of the doorkeeper in Mk. 13:34.
[4] By omitting the “de” at the beginning of v.16, two of the oldest-known Greek manuscripts (א, Β) connect this word with the first word in verse 16 rather than with the last word in v. 15. A few other later Greek manuscripts (Θ, 700, f1) also connect the “immediately” with the five-talent servant’s action by placing the “de” forward one word. In terms of meaning, it would make just as much – if not more – sense for the immediacy to apply to the obedience of the faithful servant rather than to the immediacy of the master’s departure, but the vast majority of Greek manuscripts, including some of the oldest (A, C, D, etc.) read as above, and thus my translation sides with the KJV over the NAS, NIV, and ESV. It doesn’t change the point of the parable, though.
[5] The KJV is inconsistent in its translation of apotemwn, going from “travelling into a far country” in v.14 to “took his journey” in v.15. The ESV is also inconsistent, rendering it “going on a journey” in v.14 and “went away” in v.15. The ESV is also inconsistent with translating the verb paredwken, rendering it “entrusted” in v.14 and “delivered” in vs. 20 and 22.
[6] See Matt 18:24 for further discussion where talanta first appears in Matthew.
[7] Critical editions render an alternate – and perhaps more standardized – spelling of the same word (ηργασατο), but my N-A and UBS give no manuscript basis for this in their critical apparati. There is no difference in parsing.
[8] Critical editions of the GNT read εκερδησεν (“gained” – NASB, NIV), following seven Greek uncial manuscripts (A, C,D, L, W, 074, 0133, 0136), family 1 and 13 of the miniscule manuscripts, and the Latin Vulgate. This is a close call but the majority of Greek manuscripts read “made” (KJV, ESV), and this is attested by a few of the oldest uncial manuscripts (א, W, 0133, 0136, and a correction in A). These are effectively synonyms, though, so it is not a problem.
[9] According to the Nestle-Aland critical apparatus, Critical editions omit this word on the basis of seven Greek manuscripts and the translation of the Latin Vulgate, but this word is found not only in the vast majority of Greek manuscripts, but in the strong majority of the oldest-known manuscripts (including א, A, C, and D). However, there is no difference in meaning without this word; its presence is so strongly implied by the story that even the NASB supplies the word “talents,” even though it follows the Critical text.
[10] On the basis of three Greek manuscripts (א, C, Θ) and perhaps the Vulgate, Critical editions omit this “and/also,” but it is in the vast majority of Greek manuscripts, including the oldest-known (A, B, D etc.), so I’m keeping it. Again it makes no real difference in meaning, and even the NIV and ESV which follow the Critical text read “also!”
[11] Critical editions omit kai autos because it is not present in a few early (א, B, C, L) and late (33, 892, 1010, 1546) Greek manuscripts and most early versions (Italian, Coptic, Armenian, Georgian), but it is in the majority of Greek manuscripts, including some of the earliest-known (A, D, etc.). It doesn’t add or subtract from the story either way.
[12] cf. same verb in 21:28, in the parable of the two sons, where it obviously means laboring at farm work.
[13] On the basis of six Greek manuscripts (א, B, C, L, 33, 700), the Critical editions omit the preposition “in” and render the word “earth/ground” in the accusative case rather than the Dative case. The reading of the majority has more uncial support dating back just as far, and makes more sense, so I see no reason to adopt the Critical reading.
[14] This prefix which nuances the meaning of this verb is not found in any Greek manuscript dated earlier than the Fifth century (W), so although it is in the majority of Greek manuscripts, it is questionable and is omitted in Critical editions. All the standard English versions translated it “hid,” whether they went with the Majority or the Critical text here, so it makes no difference ultimately.
[15] The Critical editions of the GNT (and those English versions which follow them, such as the NASB, NIV, and ESV) opt for a more terse reading without “on top of these” (or “besides them” as the KJV renders it) based on four ancient Greek manuscripts (P35, א, B, L) with partial concurrence from two more (D, Θ, which include the ep- before the verb but not the autois). The vast majority of Greek manuscripts, including manuscripts just as old (A, C, W), include both words as a prepositional phrase. The same thing happens in v.22.
[16] This conjunction is not in ten of the earliest-known Greek manuscripts (P35, א, B, C, D, K, L, Γ, Θ, 074) and not in the otherwise-identical quote in v.23, and therefore is not included in Critical editions of the GNT (It’s also not in my e-Sword Patriarchal text.). It does, however have wide support in the majority of the Greek miniscule manuscripts as well as some of the oldest uncials (A, W). It doesn’t make a difference in the meaning.
[17] Missing in two of the earliest Greek manuscripts (א, B), so not included in Westcott & Hort’s Critical edition, but included in modern Critical editions.
[18] A significant number of ancient and Byzantine Greek manuscripts (P35, A, B, C, L, W, Δ, Θ, 074, f1, f13, etc., supported by most Syriac versions) do not include this word (matching it’s absence in v.17), so it is not included in Critical editions of the GNT. It is, however, in the practically-identical v.20 and in the majority of Greek manuscripts of v.22, including a few of the oldest miniscules (א, D, 1033), and in most Italian translations (including the Vulgate), so I have included it in brackets due to some uncertainty. The omission of any verb here by the Critical text practically requires the insertion of some verb by ellipsis (although the NIV gets around it by supplying the preposition “with”), so it is ironic that the NASB, which follows the Critical text, chooses to supply the very word (“received” – in italics) that it does not believe was original to the text! The ESV supplies the verb “delivered,” which can be supplied with more integrity by ellipsis from v.14. It only amounts to synonyms and no difference of meaning.
[19] In a replay of v.20, the Critical editions of the GNT (and those English versions which follow them, such as the NASB, NIV, and ESV) opt for a more terse reading without “on top of these” (or “besides them” as the KJV renders it) based on four ancient Greek manuscripts (P35, א, B, L) with partial concurrence from two more (D, Θ, which include the ep- before the verb but not the autois). The vast majority of Greek manuscripts, including manuscripts just as old (A, C, W), include both words as a prepositional phrase.
[20] Bailey, in his commentary on the Parable of the Pounds in Luke 19 suggests that pagan culture would have considered it a compliment to say that this lord was so mighty that he could take whatever he wanted from anybody. He notes, however, that the third servant’s own unfaithfulness caused him to develop a distorted, negative view of his master.
[21] It’s possible that the second phrase is not about winnowing but about strewing/scattering seed in the planting phase, in which case it would be a parallel phrase with identical meaning to the phrase “reaping where you did not sow,” which is the way most other English translations render it. The word for scatter is, however, defined as winnowing in Greek lexicons, which would fit the meaning I have given above, and, for what it’s worth, Vincent concurs with me.
[22] On the basis of just five Greek manuscripts (א, B, W, Θ, 700), Critical editions substitute τα αργυρια (plural instead of singular). However, the reading of the majority of Greek texts is well-supported among the uncials (A, C, D, L, 074, 0133) and practically unanimous among the minuscules, so I believe we should keep the singular. It makes no difference in English translation – all read “money.” The plural could perhaps indicate that a talent was not a single 75-pound coin, but multiple coins.
[23] This word is only found here in the Greek Bible, but obviously related to the special tables and stools used by money-changers and money-lenders (John 2:15 and elsewhere). It is plural here.
[24] This is an interesting word – more complex in meaning than simply “receive.” It includes taking (or resuming or claiming) ownership and getting what’s coming to you – what you deserve, whether punishment or reward. Here’s all the instances of this word in the Greek Bible: Gen. 38:20; Lev. 20:17; Ezr. 6:5; Psa. 40:15; Eze. 16:52-58; Hos. 2:9; Mat. 25:27; Luk. 7:37; 2Cor. 5:10; Eph. 6:8; Col. 3:25; Heb. 10:36; 11:13,19 & 39; 1Pet. 1:9; 5:4;
[25] Although not using this word, Vincent, Hendriksen, and Bailey agreed that this was what the master was doing.
[26] God said in the Law of Moses that interest could only be charged to foreigners, so naturally there would be exchange of foreign currency involved.
[27] Critical editions of the GNT omit this word, but it is found in the majority of Greek manuscripts. No explanation for this omission is offered in the critical apparatus of my N-A or UBS New Testaments.
[28] Although not considered original by Critical or Byzantine standards, several manuscripts (L, Δ, 33, 1010, 1241, and the Vulgate) add the word dokein and turn the exw verb into an infinitive: “even what he seems to have”
[29] The Textus Receptus editors doubled the lambda in ekbalw, making it present tense instead of Aorist. (They also do this with ekbalw verbs in Mark 7:26 and Luke 9:40 when other editors did not use the doubling). The majority of Greek manuscripts do not double the lambda, and the Aorist makes more sense for a one-time act.
[30] Bailey even notes in Jesus through Middle Eastern Eyes, that the parable ends before the sentence is actually carried out, so there could still be room for restoration if the last servant repented after realizing the seriousness of his rebellion.
[31] Philemon 1:10-11 “I appeal to you for my child Onesimus, whom I have begotten in my imprisonment, who formerly was useless to you, but now is useful both to you and to me.” (NASB)