15<\/strong>. unto one he gave five talents<\/em> ] In the parable of the Pounds or “min,” (Luke 19<\/span>) 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).<\/p>\n talents<\/em> ] See ch. Mat 18:24<\/span>. It is from this parable that the word “talents” has passed into modern languages in the sense of “abilities,” or “mental gifts.”<\/p>\n Five talents – <\/B>See the notes at Mat 18:24<\/span>. 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.<\/P> According to his several ability – <\/B>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<\/span>.<\/P><\/p>\n Verse 15<\/span>. Unto one he gave five talents – to every man according<\/B><\/I> <\/B>to his several ability<\/B><\/I>] The duties men are called to perform are suited<\/I> to their situations, and the talents<\/I> they receive. The good<\/I> that any man has he has received from God<\/I>, as also the ability<\/I> to improve<\/I> that good. God’s graces and temporal mercies are suited<\/I> to the power<\/I> which a man has of improving<\/I> 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<\/I> state best; and it is only pride<\/I> and insanity<\/I> which lead him to desire<\/I> and envy<\/I> the graces and talents of another. Five<\/I> talents would be too much<\/I> for some men: one<\/I> talent would be too little<\/I>. He who receives much<\/I>, must make proportionate<\/I> improvement; and, from him who has received little<\/I>, the improvement only of that little<\/I> will be required. As five<\/I> talents<\/I>, in one case, are sufficient to answer the purpose<\/I> for which they were given; so also are two<\/I> and one<\/I>.<\/P> <\/P> The man who improves the grace he has received, however small<\/I>, will as surely get to the kingdom of God, as he who has received most from his master, and improved all.<\/P> <\/P> There is a parable something like this in Sohar Chadash<\/I>, 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>. I have had already occasion to remark how greatly every Jewish parable is improved that comes through the hands of Christ.<\/P> <\/P> In this parable of our Lord, four things may be considered: –<\/P> <\/P> I. The master<\/I> who distributes the talents.<\/P> <\/P> II. The servants<\/I> who improved<\/I> their talents.<\/P> <\/P> III. The servant<\/I> who buried<\/I> his talent. And<\/P> <\/P> IV. His punishment<\/I>.<\/P> <\/P> 1. The master’s kindness<\/I>. The servants had<\/I> nothing – deserved<\/I> nothing – had no claim<\/I> on their master, yet he, in his KINDNESS, delivers unto them his goods<\/I>, not for his advantage<\/I>, but for their comfort<\/I> and salvation<\/I>.<\/P> <\/P> 2. The master distributes these goods diversely; – giving to one<\/I> five, to another, two, and to another one<\/I>. No person can complain that he has been forgotten<\/I>; the master gives to each<\/I>. None can complain of the diversity<\/I> of the gifts; it is the master<\/I> 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<\/I> should not envy<\/I> him who has received much<\/I>, for he has the greater labour<\/I>, and the greater account<\/I> to give. He who has much<\/I> should not despise him who has little<\/I>, for the sovereign master<\/I> has made the distinction<\/I>; and his little<\/I>, suited to the ability<\/I> which God has given him, and fitted to the place<\/I> in which God’s providence has fixed him, is sufficiently calculated to answer the purpose<\/I> of the master<\/I>, in the salvation of the servant’s soul.<\/P> <\/P> 3. The master distributes his talents with WISDOM. He gave to each according to his several ability<\/I>, i.e. to the power<\/I> he had to improve<\/I> what was given. It would not be just<\/I> to make a servant responsible<\/I> for what he is naturally incapable<\/I> of managing<\/I>; and it would not be proper<\/I> to give more<\/I> than could be improved<\/I>. 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<\/I> vessel for honour<\/I>, (i.e. a more honourable place or office,) and<\/I> another for dishonour<\/I>, (a less honourable office,) yet both<\/I> are for the master’s use<\/I>-both are appointed<\/I> and capacitated to show<\/I> forth his glory<\/I>.<\/P> <\/P> II. The servants who improved<\/I> their talents.<\/P> <\/P> These persons are termed , slaves<\/I>, 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<\/I>, Mt 25:16<\/span>.<\/P> <\/P> 1. The work was speedily<\/I> begun – as soon<\/I> as the master gave the talents and departed, so soon<\/I> 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.<\/P> <\/P> 2. The work was perseveringly<\/I> carried on; after a long time the<\/I> lord of those servants cometh<\/I>, Mt 25:19<\/span>. The master was long<\/I> before he returned, but they did not relax<\/I>. 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<\/I> well, and continue<\/I> faithful for a time-but how few persevere to the end<\/I>! Are there none who seem to have outlived their glory, their character, their usefulness?<\/P> <\/P> 3. Their work was crowned with success<\/I>. They doubled<\/I> the sum which they had received. Every grace of God is capable of great improvement. Jesus himself, the pure, immaculate Jesus, grew in<\/I> wisdom and favour with God<\/I>, Lu 2:52<\/span>.<\/P> <\/P> 4. They were ready<\/I> to give in a joyful<\/I> account when their master came and called for them.<\/P> 1st. They come without delay<\/I>: they expected<\/I> his coming; and it was with an eye to this<\/I> that they continued<\/I> their labour-they endured as seeing him who is invisible.<\/P> 2dly. They come without fear<\/I>; 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<\/I> to his orders sprung from the love they bore to him. He that loveth me, says Jesus, will keep<\/I> my words.<\/P> 3d. They render up their accounts without confusion<\/I>: he who received five<\/I> brought five<\/I> others; and he who had received two<\/I> brought two<\/I> more: nothing was to be done<\/I> when their master called; all their business was fully prepared<\/I>.<\/P> 4th. They gave up every thing<\/I> to their master, without attempting to appropriate<\/I> any thing. Their ability was his<\/I>, the talents his<\/I>, and the continued power<\/I> to improve them, his<\/I>. All is of God, and all must be returned to him.<\/P> <\/P> 5. Their recompense<\/I> from their gracious master.<\/P> 1st. They receive praise<\/I>. Well done, good and faithful servants<\/I>, Mt 25:21<\/span>. What a glorious thing to have the approbation<\/I> of God, and the testimony of a good conscience! They were good<\/I>, pure and upright within – faithful<\/I>, using to God’s glory the blessings he had given.<\/P> 2d. They receive gracious promises. Ye have been faithful over a<\/I> little, I will set you over much<\/I>. These promises refer not only to a future<\/I> glory, but to an increase<\/I> of God’s grace and mercy here<\/I>; 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<\/I>, till he fills the faithful soul with his own fulness<\/I>.<\/P> 3d. They receive GLORY. Enter into the joy of your<\/I> Lord<\/I>. As ye were partakers<\/I> of my nature<\/I> on earth<\/I>, be ye sharers<\/I> of my glory<\/I> in heaven<\/I>. The joy<\/I>, the happiness wherewith I am happy, shall be your eternal portion! O, what is all we can do<\/I>, all we can suffer<\/I>, even the most lingering<\/I> and cruel martyrdom<\/I>, in comparison of this unbounded, eternal joy!<\/P> <\/P> III. Of the servant who buried<\/I> his talent<\/I>.<\/P> <\/P> He that had received one went and digged in the earth, and hid<\/I> his Lord’s money<\/I>, Mt 25:18<\/span>.<\/P> <\/P> 1. See the ingratitude<\/I> of this servant. His master gave him a talent, capable<\/I> of being improved to his own present and eternal advantage; but he slights the mercy of his lord.<\/P> <\/P> 2. See his idleness<\/I>. Rather than exert himself to improve<\/I> what he has received, he goes and hides<\/I> it.<\/P> <\/P> 3. See his gross error<\/I>. He DIGS to hide it <\/I>– puts himself to more<\/I> trouble<\/I> to render the mercy of God to him of none effect, than he would have had in combating and conquering<\/I> the world, the devil, and the flesh.<\/P> <\/P> 4. See his injustice<\/I>. He takes<\/I> his master’s money, and neither improves<\/I> nor designs<\/I> to improve it, even while he is living<\/I> on and consuming<\/I> that bounty which would have been sufficient for a faithful servant<\/I>. How much of this useless lumber<\/I> is to be found in the Church of Christ! But suppose the man be a preacher<\/I>-what a terrible account will he<\/I> have to give to God-consuming the provision<\/I> made for a faithful<\/I> pastor, and so burying<\/I>, or misusing<\/I> his talent, as to do no good<\/I>, to immortal souls!<\/P> <\/P> 5. Hear the absurdity<\/I> of his reasoning. Lord, I knew thee that<\/I> thou art a hard<\/I> (or avaricious<\/I>) man, reaping where thou hast not<\/I> sown<\/I>, c., Mt 25:24<\/span>. See this meaning of proved by Kypke<\/I>. The wicked excuse of this faithless servant confuted<\/I> itself<\/I> and condemned him<\/I>. Nevertheless it is on this very model<\/I> that sinners in general seek to justify<\/I> themselves and the conclusion turns always against them. I knew thee to be a hard<\/I> man<\/I>. How awfully deceived<\/I> and deeply depraved<\/I> must that person be, who not only attempts to excuse<\/I> his follies, but to charge<\/I> his crimes<\/I> on GOD himself<\/I>!<\/P> <\/P> I was afraid – Why<\/I>? Because thou wert an enemy<\/I> to thy soul<\/I>, and to thy God. – I was afraid – of what<\/I>? that he would require more<\/I> than he did give<\/I>. How could this be? Did he not give thee the talent freely<\/I>, to show thee his benevolence<\/I>? And did he not suit it to thy ability<\/I>, that he might show thee his wisdom, justice<\/I>, and goodness<\/I>, in not making thee responsible<\/I> for more<\/I> than thou couldst improve<\/I>?<\/P> <\/P> IV. Behold the awful punishment<\/I> of this faithless servant.<\/P> <\/P> 1. He is reproached. Thou wicked and slothful servant! Wicked <\/I>– in thy heart: slothful <\/I>– in thy work. THOU knewest that I reap where I<\/I> sowed not<\/I>. Thou art condemned by thy own mouth – whose<\/I> is the unemployed talent<\/I>? Did I<\/I> not give thee this? And did I require the improvement of two<\/I> when I gave thee but one<\/I>? – Thou knowest I did not.<\/P> <\/P> 2. He is stripped<\/I> of what he possessed. Take – the talent from<\/I> him<\/I>. O terrible word! – Remove the candlestick<\/I> from that slothful,<\/I> worldly-minded Church<\/I>: take away the inspirations<\/I> of the Holy Spirit from that lukewarm, Christless Christian<\/I>, who only lives to resist them and render them of none effect. Dispossess<\/I> that base,<\/I> man-pleasing minister<\/I> of his ministerial gifts; let his silver<\/I> become brass<\/I>, and his fine gold, dross<\/I>. He loved the present<\/I> world more than the eternal<\/I> world, and the praise<\/I> of men<\/I> more than the approbation<\/I> of God<\/I>. Take away the talent from him<\/I>!<\/P> <\/P> 3. He is punished<\/I> with an everlasting separation<\/I> from God and the glory of his power. Cast forth the unprofitable servant<\/I>, Mt 25:30<\/span>. Let him have nothing but darkness<\/I>, who refused to walk in the light<\/I>: let him have nothing but misery – weeping and gnashing of<\/I> teeth<\/I>, who has refused the happiness<\/I> which God provided for him.<\/P> <\/P> Reader, if the careless virgin<\/I>, and the unprofitable servant<\/I>, against whom no flagrant<\/I> iniquity is charged<\/I>, be punished with an outer darkness<\/I>, with a hell of fire<\/I>: of what sorer<\/I> punishment must he be judged worthy, who is a murderer<\/I>, an adulterer<\/I>, a fornicator<\/I>, a blasphemer<\/I>, a thief<\/I>, a liar<\/I>, or in any respect an open violater<\/I> of the laws<\/I> of God? The careless virgins<\/I>, and the unprofitable servants<\/I>, were saints<\/I> in comparison of millions, who are, notwithstanding, dreaming of an endless heaven, when fitted only for an endless hell!<\/P> <\/p>\n 15. And unto one he gave fivetalents, to another two, and to another one<\/B>While theproportion of gifts<\/I> is different in each, the same fidelity<\/I>is required of all, and equally rewarded. And thus there is perfectequity. <\/P> to every man according to hisseveral ability<\/B>his natural capacity as enlisted in Christ’sservice, and his opportunities in providence for employing the giftsbestowed on him. <\/P> and straightway took hisjourney<\/B>Compare Mt 21:33<\/span>,where the same departure is ascribed to God, after setting up theancient economy. In both cases, it denotes the leaving of men to theaction of all those spiritual laws and influences of Heaven underwhich they have been graciously placed for their own salvation andthe advancement of their Lord’s kingdom.<\/P><\/p>\n And unto one he gave five talents<\/strong>,…. 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 Lu 19:13<\/span>. 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,<\/p>\n to another two, and to another one<\/strong>; and these were given to every man, according to his several ability<\/strong>, 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:<\/p>\n and straightway took his journey<\/strong>; 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.<\/p>\n w De Nummis Jud. c. 4.<\/p>\n To one <\/B> ( , , <\/SPAN><\/span>). Demonstrative <\/SPAN><\/span>, not the relative. Neat Greek idiom.<\/P> According to his several ability <\/B> ( <\/SPAN><\/span>). According to his own ability. Each had all that he was capable of handling. The use that one makes of his opportunities is the measure of his capacity for more. One talent represented a considerable amount of money at that time when a <\/SPAN><\/span> was a day’s wage. See on 18:24<\/span> for the value of a talent. <\/P> <\/p>\n Several ability [] <\/SPAN><\/span>. Lit., his own or peculiar capacity for business.<\/P> <\/p>\n Mat 25:15<\/span><\/p>\n . To every one according to his own ability. By this term Christ does not distinguish between natural gifts and the gifts of the Spirit; for we have neither power nor skill (688) which ought not to be acknowledged as having been received from God; and, therefore, whoever shall determine to give God his share will leave nothing for himself. What then is meant by saying, that the master of the house gives to each person more or less, according to his own ability? It is because God, as he has assigned to every one his place, and has bestowed on him natural gifts, gives him also this or the other injunction, employs him in the management of affairs, raises him to various offices, furnishes him with abundant means of eminent usefulness, and presents to him the opportunity. <\/p>\n It is absurd, however, in the Papists to infer from this, that the gifts of God are conferred on every man according to the measure which he deserves. For, though the old translator, (689) employed the word virtus, (690) he did not mean that God bestows his gifts, according as men have acquitted themselves well, and obtained the praise of virtue, but only so far as the master of the house has judged them to be suitable. Now we know that no man is found by God to be suitable till He has made him so; and the Greek word δύναμις, (power, ability, ) which Christ employed, is free from all ambiguity. <\/p>\n (688) “ Il n’y a ne puissance, ne industrie, ou dexterit;” — “there is neither power, nor industry, nor skill.” <\/p>\n (689) “ Le translateur Latin ancien;” — “the old Latin translator.” <\/p>\n (690) An interpreter who was willing to twist a passage, so as to bring out of it any meaning that he chose, would find the vagueness of the Latin word virtus to be well suited to his purpose. Its derivation from vir , a man, shows that it originally signified manliness, from which it easily passed to denote courage, and, from the high estimation in which courage was held among warlike nations, became the general expression for moral excelle n ce, out of which arose the application of it to other kinds of excellence, as in the phrase, virtutes orationis , the ornaments of style. Again, from denoting manly vigor it came naturally to denote ability; and it is undoubtedly in this sense, with which our English version accords, that rirtus is employed by the Vulgate in this passage. — Ed. <\/p>\n (15) Unto one he gave five talents.<\/strong>On the value of the talent see the Note on Mat. 18:24<\/span>. The languages of modern Europe bear witness, in their use of the word, to the impression which the parable has made. A mans 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 opportunitiesfor 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.<\/p>\n 15<\/strong>. <\/strong> Five talents according to his several ability <\/em> 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. <\/em> 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.<\/p>\n “And to one he gave five talents, to another two, to another one, to each according to his several ability, and he went on his journey.”<\/p>\n Note that no one is expected to do more than they are capable of. Each is given a task to do in accordance with their ability. Each has been assessed and is called on only to do what they can.<\/p>\n Mat 25:15<\/span><\/em><\/strong>. <\/strong>Unto one he gave five talents<\/em><\/strong><\/strong> See the note on Mat 25:30<\/span> and Prideaux’s preface to his Connection, p. 20. <\/p>\n Mat 25:15<\/span> . ] not arbitrarily, therefore, but according to each one’s peculiar capabilities<\/em> (“prudentia et peritia,” Beza) for doing business<\/em> . The different charismatic<\/em> gifts are bestowed in a manner corresponding to the varying natural<\/em> aptitudes of men. Those endowments are conferred according to an individualizing<\/em> principle. “Nemo urgetur ultra quam potest,” Bengel.<\/p>\n ] immediately<\/em> , 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 with what follows. In that case it would be necessary either to insert the of Mat 25:16<\/span> before . ( **), or, with Tisch., to delete it altogether ( *). However, the evidence in favour of this view is quite inadequate. And it is precisely in connection with that 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 .<\/p>\n ] see on Mat 18:25<\/span> .<\/p>\n 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. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 15. According to his several ability<\/strong> ] 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<\/span>Eph 4:13<\/span> , the measure of the rule distributed to us, 2Co 10:13<\/span> , the measure of grace concredited, Rom 12:6<\/span> . <\/p>\n 15.<\/strong> ] In Luke each receives the same<\/em> , but the profit made by each is different<\/em> : see notes there. Here, in fact, they did each receive the same<\/em> , for they received according to their ability<\/em> their character and powers. There is no Pelagianism in this, for each man’s powers are themselves the gift of God.<\/p>\n Mat 25:15<\/span> . , , : the number of talents given in each case corresponded to the master’s judgment of the capacity ( ) 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<\/em> was a day’s wage. , and then he went away. So ends the account of the master’s action. should be connected with , 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.).<\/p>\n talents. Greek. talanton. Occurs only here, and in Mat 18:24. See App-51. Hence the word comes to be used now of any gift entrusted to one for use. <\/p>\n every man = each one. <\/p>\n according to. Greek. kata. App-104. <\/p>\n his several ability = his own peculiar capacity. <\/p>\n took his journey. Same as “travelling” in Mat 25:14. <\/p>\n 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 mans powers are themselves the gift of God.<\/p>\n Mat 25:15. , …, gave, etc.) He left them free to choose their method of trafficking without saying, Give to the bankers.—, 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?-, ability) sc. for trafficking. No one is required to do more than he is able; therefore he is rightfully compelled to render an account.-, immediately, straightway) See the two following chapters.<\/p>\n talents: “A talent is 187. 10s.” Mat 18:24, Luk 12:48, Luk 19:13, Luk 19:14 <\/p>\n Reciprocal: 1Ch 26:8 – able men Neh 5:8 – We after Mat 21:33 – went Joh 3:27 – A man Act 1:18 – with 1Co 3:5 – even 1Co 4:7 – and what 2Co 10:13 – according Eph 4:7 – unto 2Ti 1:6 – that 1Pe 4:10 – every<\/p>\n 5:15<\/p>\n Talent is from TALANTON and Thayer defines it, “The scale of a balance, a balance, a pair of scales; a talent.” He also explains it to mean, “a weight, varying in different places and times; a sum of money weighing a talent and varying in different states and according to the changes in the laws regulating the currency.” The specific value of the talent is of no importance for the purpose of the parable. It is used merely as a means of expressing the different degrees of responsibility of the servants. Note the different amounts delivered to the servants was based on his several ability. The lord knew the abilities of his servants and assigned to them the tasks that corresponded with their ability.<\/p>\n 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. <\/p>\n [And unto one he gave five talents, etc.] You have a like and almost the same parable, Luke_19; yet, indeed, not the very same; for, besides that there is mention there of pounds being given, here of talents; — that parable was spoken by Christ, going up from Jericho to Jerusalem, before the raising up of Lazarus; this; as he was sitting on Mount Olivet, three days before the Passover. That; upon this account, “because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear,” Luk 19:11; and that he might shew that it would not be long before Jerusalem should be called to an account for all the privileges and benefits conferred upon it by God (see verses the fourteenth and seventeenth); but this; that he might warn all to be watchful, and provide with their utmost care concerning giving up their accounts at the last judgment. <\/p>\n Mat 25:15. Five talentstwoone. In Luke the trust is the same for each servant. So great a sum as even a single talent (comp. chap. 18 constituted a very valuable trust. The pound (of much smaller value) is an official gift; the talents, gifts of the Spirit in different degrees. The greater value of the talent suggests the superiority of spiritual endowments to merely official ones. This parable has led to the use of the word talent to denote natural endowments also.<\/p>\n According to his several ability. Here natural talents are referred to. Even spiritual gifts are regulated by personal susceptibility and capacity. The ability is as really but less directly the gift of God. Sufficiently our own to occasion strict responsibility, such ability is not enough our own to warrant pride. It is here, moreover, capacity for spiritual gifts.<\/p>\n Went on his journey. The order of the parable is that demanded by its form; but the Ascension (the departure) preceded the day of Pentecost (the distribution of gifts). This should caution us against theories about the order of events at the coming of Christ. Straightway, owing to a change of reading, must be placed in Mat 25:16.<\/p>\n Verse 15 <\/p>\n A talent was a large sum of money. <\/p>\n 25:15 And unto one he gave five talents, to another two, and to another one; to every man according to his several {c} ability; and straightway took his journey.<\/p>\n (c) According to the wisdom and skill in dealing which was given to them.<\/p>\n In New Testament times a talent (Gr. talanton<\/span>) was a unit of exchange. Its value depended on the type of metal that was in view-gold, silver, or copper. The talents in this parable may have been silver, though this is not important. The Greek word argyrion<\/span> in Mat 25:18 can mean either "money" or "silver." Originally a talent was a measure of weight, between 58 and 80 pounds. [Note: Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, s.v. "talanton," p. 803.] <\/span> Many translators and commentators use 75 pounds as a convenient working amount. Later the talent was a coin worth about 6,000 denarii. The earning power of a talent coin was therefore the equivalent of about 16 and a half years wages for a workingman or a foot soldier. By any reckoning the worth of the talents entrusted to the slaves in this parable was great. Five talents might amount to considerably more than a lifetime of earnings.<\/p>\n This master distributed his resources according to his evaluation of the ability of each slave. As always, greater privilege brings greater responsibility.<\/p>\n Probably we should understand the talents to represent all the working capital that God entrusts to His disciples. To limit the talents to spiritual gifts, natural abilities, the gospel, opportunities for service, money, or whatever, limits the scope of what Jesus probably intended. All of these things constitute what God has given His servants to use for His glory.<\/p>\n "This capacity for work lies not within our own power; but it is<\/span> in our power to use for Christ whatever we may have." [Note: Edersheim, The Life . . ., 2:460.] <\/span><\/p>\n These slaves represent Jews living during the Tribulation, not Christians living in the church age, though this parable is applicable to us. They will have unparalleled opportunities to serve Jesus Christ then. The opportunity to herald the gospel to the ends of the earth will be one of these great privileges. Many disciples then will probably have the opportunity to present the gospel to thousands and perhaps millions of individuals using the technology of their day.<\/p>\n 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. 15. unto one he gave five talents ] In the parable of the Pounds or “min,” (Luke 19) each subject receives one pound. Here the truth is indicated … Continue reading “Exegetical and Hermeneutical Commentary of Matthew 25:15”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24014","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24014","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24014"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24014\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24014"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24014"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24014"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Lightfoot Commentary Gospels<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"