14. The clause 'in which the Son of Man cometh' is spurious - an early gloss crept into
the text.
2. The Parable of the Talents - their use and misuse15 - follows closely on the
admonition to watch, in view of the sudden and certain Return of Christ, and the reward
or punishment which will then be meted out. Only that, whereas in the Parable of the
Ten Virgins the reference was to the personal state , in that of 'the Talents' it is to the
personal work of the Disciples. In the former instance, they are portrayed as the bridal
maidens who are to welcome His Return; in the latter, as the servants who are to give
an account of their stewardship.
15. St. Matt. xxv. 14-30.
From its close connection with what precedes, the Parable o pens almost abruptly with
the words: 'For [it is] like a Man going abroad, [who] called His own servants, and
delivered to them His goods.' The emphasis rests on this, that they were His own
servants, and to act for His interest. His property was handed over to them, not for safe
custody, but that they might do with it as best they could in the interest of their Master.
This appears from what immediately follows: 'and so to one He gave five talents (about
1,170l.), but to one two (about 468l.), and to one o ne (=6,000 denarii, about 234l.), to
each according to his own capability' 16 - that is, He gave to each according to his
capacity, in proportion as He deemed severally qualified for larger or smaller
administration. 'And He journeyed abroad straightway.'17 Having entrusted the
management of His affairs to His servants, according to their capacity, He at once went
away.
16. κατα την ιδιαν δυναµιν.
17. Some critics and the R.V. have drawn the word 'straightway' to the next verse, as
referring to the activity of the first servant. The reasons urged by Goebel against this
seem to me quite convincing, besides the fact that there is no cause for thus
distinguishing the first from the second faithful servant.
Thus far we can have no difficulty in understanding the meaning of the Parable. Our
Lord, Who has left us for the Father's Home, is He Who has gone on the journey
abroad, and to His own servants has He entrusted, not for custody, but to use for Him in
the time between His departure and His return, what He claims as His own 'goods.' We
must not limit this to the administration of His Word, nor to the Holy Ministry, although
these may have been pre-eminently in view. It refers generally to all that a man has,
wherewith to serve Christ; for, all that the Christian has - his time, money, opportunities,
talents, or learning (and not only 'the Word'), is Christ's, and is entrusted to us, not for
custody, but to trade withal for the absent Master - to further the progress of His
Kingdom. And to each of us He gives according to our capacity for working - mental,
moral, and even physical - to one five, to another two, and to another one 'talent.' This
capacity for work lies not within our own power; but it is in our power to use for Christ
whatever we may have.