King James Bible Adam Clarke Bible Commentary Martin Luther's Writings Wesley's Sermons and Commentary Neurosemantics Audio / Video Bible Evolution Cruncher Creation Science Vincent New Testament Word Studies KJV Audio Bible Family videogames Christian author Godrules.NET Main Page Add to Favorites Godrules.NET Main Page

Bad Advertisement?

News & Reviews:
  • World News
  • Movie Reviews
  • Book Search

    Are you a Christian?

    Online Store:
  • Your Own eBook/eBay Business
  • Visit Our eBay Store

    Automated eBook Business

  • PARALLEL BIBLE - Matthew 25:15

    CHAPTERS: Matthew 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46




    King James Bible - Matthew 25:15

    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.

    World English Bible

    To one he gave five talents, to another two, to another one; to each according to his own ability. Then he went on his journey.

    Douay-Rheims - Matthew 25:15

    And to one he gave five talents, and to another two, and to another one, to every one according to his proper ability: and immediately he took his journey.

    Webster's Bible Translation

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

    Greek Textus Receptus

    2532 CONJ ω 3739 R-DSM μεν 3303 PRT εδωκεν 1325 5656 V-AAI-3S πεντε 4002 A-NUI ταλαντα 5007 N-APN ω 3739 R-DSM δε 1161 CONJ δυο 1417 A-NUI ω 3739 R-DSM δε 1161 CONJ εν 1520 A-ASN εκαστω 1538 A-DSM κατα 2596 PREP την 3588 T-ASF ιδιαν 2398 A-ASF δυναμιν 1411 N-ASF και 2532 CONJ απεδημησεν 589 5656 V-AAI-3S ευθεως 2112 ADV

    SEV Biblia, Chapter 25:15

    Y a ste dio cinco talentos, y al otro dos, y al otro uno; a cada uno conforme a su facultad; y luego se fue lejos.

    Clarke's Bible Commentary - Matthew 25:15

    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. xl7: "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 douloi, 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, ver. 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, ver. 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, Luke ii. 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, ver. 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 fullness. 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, ver. 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., ver. 24. See this meaning of sklhrov 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, ver. 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!

    John Gill's Bible Commentary

    Ver. 15. And unto one he gave five talents , etc.] A talent with the Jews, if of silver, was, according to Brerewood f1447 , 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 ( Luke 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.

    Matthew Henry Commentary

    Verses 14-30 - Christ keeps no servants to be idle: they have received their all from him, and have nothing they can call their own but sin. Our receivin from Christ is in order to our working for him. The manifestation of the Spirit is given to every man to profit withal. The day of accoun comes at last. We must all be reckoned with as to what good we have go to our own souls, and have done to others, by the advantages we have enjoyed. It is not meant that the improving of natural powers can entitle a man to Divine grace. It is the real Christian's liberty an privilege to be employed as his Redeemer's servant, in promoting his glory, and the good of his people: the love of Christ constrains him to live no longer to himself, but to Him that died for him, and ros again. Those who think it impossible to please God, and in vain to serve him, will do nothing to purpose in religion. They complain tha He requires of them more than they are capable of, and punishes the for what they cannot help. Whatever they may pretend, the fact is, the dislike the character and work of the Lord. The slothful servant i sentenced to be deprived of his talent. This may be applied to the blessings of this life; but rather to the means of grace. Those wh know not the day of their visitation, shall have the things that belon to their peace hid from their eyes. His doom is, to be cast into oute darkness. It is a usual way of expressing the miseries of the damned i hell. Here, as in what was said to the faithful servants, our Saviou goes out of the parable into the thing intended by it, and this serve as a key to the whole. Let us not envy sinners, or covet any of their perishing possessions.

    Greek Textus Receptus

    2532 CONJ ω 3739 R-DSM μεν 3303 PRT εδωκεν 1325 5656 V-AAI-3S πεντε 4002 A-NUI ταλαντα 5007 N-APN ω 3739 R-DSM δε 1161 CONJ δυο 1417 A-NUI ω 3739 R-DSM δε 1161 CONJ εν 1520 A-ASN εκαστω 1538 A-DSM κατα 2596 PREP την 3588 T-ASF ιδιαν 2398 A-ASF δυναμιν 1411 N-ASF και 2532 CONJ απεδημησεν 589 5656 V-AAI-3S ευθεως 2112 ADV

    Vincent's NT Word Studies

    15. Several ability (idian). Lit., his own or
    peculiar capacity for business.

    Robertson's NT Word Studies

    25:15 {To one} (h"i
    men, h"i de, h"i de). Demonstrative hos, not the relative. Neat Greek idiom. {According to his several ability} (kata ten idian dunamin). 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 denarius was a day's wage. See on 18:24 for the value of a talent.

    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46


    God Rules.NET