The Parable of the Talents

Transcript

GR 731
12/15/1985
The Parable of the Talents
Matthew 25:14-30
Gil Rugh

Matthew 24 and 25 go together as a unit, and much of the confusion in interpreting and understanding Matthew 25 comes out of a failure to study it in the context of Matthew 24. It is common to think that each chapter is a separate unit in the Bible, but that is not necessarily so. And the subject matter of chapters 24 and 25 are inseparably joined together.
In the first part of Matthew 24, Christ told about events that will take place leading up to His Second Coming to earth. These events will occur in a seven-year period that will be climaxed by the return of Christ to earth to establish His kingdom. In Matthew 24:4-23 Christ dealt with some of the details of that seven-year period. Then in Matthew 24:2931, He focused attention on His second coming to earth, and His second coming will be in great contrast to His first coming. At His first coming, He came relatively unnoticed, in humble circumstances. At His second coming, He will come with a great display of glory, and the Bible says every eye will see Him.
With that truth as a foundation, Jesus went on to deal with our response to that truth.
How should we live in light of the fact that Christ is coming again to reign upon the earth? The focus of Matthew 24 and 25 is the nation Israel, and the details of those chapters are concerned primarily with that period of seven years leading up to the Second Coming of Christ to earth, then with the Second Coming itself, and also the judgment associated with the Second Coming.
In Matthew 25, Jesus began a parable, the first of a series of three parables. He drew an analogy saying that the kingdom of heaven can be compared to ten virgins awaiting a bridegroom. The kingdom of heaven is a reference to the earthly kingdom over which He will rule and reign. In the parable of the ten virgins, attention was focused on the need tobe prepared for the coming of Christ. In Matthew 25:13 He said, “Be on the alert then, for you do not know the day nor the hour.”

There were five wise virgins and five foolish virgins in the parable. These were not the bride--there were not ten brides of the bridegroom--but these were the bridal attendants and the friends of the bridegroom. At the time of the setting of this parable, the wedding has occurred and has been consummated. The ten virgins were prepared for the coming of the bridegroom with His bride. The five wise virgins were those who were properly prepared. The five foolish ones were those not properly prepared. This represented those that are waiting for the Second Coming of Christ as developed in Revelation 19 where the marriage of the Lamb has already occurred. The Bride of Christ, the Church, would have been caught up to meet Christ in the air seven years earlier.
The Bride and the Bridegroom return for the wedding feast, and the five prepared virgins represent those in Israel who are ready for the coming of the Messiah and who will go into the Millennial Kingdom, the marriage feast. The five foolish virgins represent those who are not prepared and are closed out of the Kingdom that the Messiah will establish.
A key theme developed in each of the parables in Matthew 25 is judgment. As you think of the Second Coming of Christ to earth, you must think of it in the context of judgment. He will come to establish a kingdom, but He must judge the world in righteousness before His kingdom is established. The unbeliever will be sifted out from the believer and destroyed so that only believers will go into the kingdom. This theme of judgment is not new to the Jews. What Christ was doing was elaborating for His followers the truth that had already been revealed in the Old Testament.
Ezekiel prophesied about 500 years before the birth of Christ. Ezekiel 20:33 says, “‘As I
live,’ declares the Lord God, ‘surely with a mighty hand and with an outstretched arm and with wrath poured out, I shall be king over you.’” God says He will be king over them, so this passage is dealing with the time when God will reign in the Person of His Son over the nation Israel. He says it will be in the context of wrath, so the beginning of the reign of Christ will be in judgment. “‘I shall bring you out from the peoples and gather you from the lands where you are scattered, with a mighty hand and with an outstretched arm and with wrath poured out; and I shall bring you into the wilderness of the peoples, and there I shall enter into judgment with you face to face. As I entered into judgment with your fathers in the wilderness of the land of Egypt, so I will enter into judgment with you,’ declares the Lord God” (vv. 34-36). This may well be similar to what happened as Israel was brought out of Egypt, and under the judgment of God they wandered in the wilderness until the rebels in Israel were destroyed. They could not go into the land. So when Christ returns, He will gather all Israel into the wilderness outside of Palestine. There He will enter into judgment with them and the rebels will be destroyed, so only the believers will go into the land and enjoy the kingdom. “I shall make you pass under the rod, and I shall bring you into the bond of the covenant; and I shall purge from you the rebels and those who
transgress against Me; I shall bring them out of the land where they sojourn, but they will not enter the land of Israel. Thus you will know that I am the Lord” (vv.
37, 38).
God promised that He will reign, He will be King over Israel; but in anticipation of that, there will be judgment and all Israel will be assembled before Him, face to face. I understand that to mean that the Son of God, Jesus Christ, will be setting up judgment in the wilderness outside of Israel and the rebels will be judged and destroyed and only the believers in Israel will enter into the Kingdom. That is the point of Ezekiel 20; and that is the point being developed in the Matthew 25:1-30. Both the parable of the ten virgins and the parable of the talents focus attention on the judgment of Israel that will take place at the Second Coming of Christ in preparation for the establishing of the Kingdom.
In Matthew 24:45 Jesus talked about the faithful and sensible slave. In the parable of the ten virgins, the wise virgins illustrated the sensible slave; they had made proper preparation for the coming of the Messiah. In the second parable, the parable of the talents, the faithfulness of the servant will be illustrated. The key element is faithfulness as a mark of being ready and prepared for the Coming of the Messiah. The theme of this parable is the same as the first parable. To summarize the parable of the ten virgins, “Be on the alert then, for you do not know the day nor the hour” (Matt. 25:13).
Note that Matthew 25:14 begins with the word “For” and the word “for” links this to the preceding verses: “For it is just like a man about to go on a journey.” Just as Matthew 25:1 began “the kingdom of heaven will be comparable to,” Matthew 25:14 “for it is just like,” refers to the kingdom of heaven. This parable presents another analogy on the Kingdom of Heaven.
Matthew 25:14 says, “For it is just like a man about to go on a journey, who called his own slaves and entrusted his possessions to them.” The word “slaves” is used in six different verses in Matthew 25:14-30. It is the key idea and sets the theme for this parable. The emphasis is on that relationship of the slave to the master, meaning those who are responsible to the master and are required to give service to the master and who will give an account of their service to the master.
When a master was going to travel in biblical times, he had to be gone for weeks or months since travel was much more difficult and took much more extensive periods of time. Someone had to oversee the affairs of his business and household. This would often be entrusted to servants, and so that is the setting in this parable. The master is going on a journey.
The master called his servants together to entrust to them his possessions: “To one he
gave five talents, to another, two, and to another, one, each according to his own ability; and he went on his journey” (Matt. 25:15). The phrase, “each according to his own ability,” is crucial. His possessions were divided among his servants, but they were not divided equally.
The word “talent” is used biblically in a different sense than we normally think of it. A “talent” in biblical times was a sum of money. A “talent” was really a weight, somewhere between 58 and 80 pounds of silver which could be a large sum of money. It is hard to translate into our day, but one commentator who attempted to make a comparison with value noted that five talents would be in the range of equivalent to what a workingman would make in 20 years. This would have been a large sum of money.
This master divided his possessions according to the ability of the servant. This gives some insight. The master was taking into account each servant’s abilities and capabilities and entrusting them according to their ability. This implies ability, obviously, on the part of the servant. It also implies responsibility! He was expecting these servants to do something with what he gave them; otherwise there would be no need to measure their ability. They were given according to their ability an amount which the master had determined they would be able to use wisely for his benefit. It was not an option on the part of a slave to serve; it was a requirement of a slave that he serve, and what was entrusted to the slave was the master’s possessions and must be used for the benefit of the master. This is a significant point. It is not an option for a slave, a slave serves his master; and his service is for the benefit of the master, not the slaves or anyone else’s.
The responsibility of a slave was to serve and to serve immediately. “Immediately the one who had received the five talents went and traded with them, and gained five more talents” (Matt. 25:16). I think the servants of Jesus Christ sometimes get the idea that they can stop and relax. But, there are no sabbaticals for slaves, you know. We, as servants of Christ, are to be serving Him all the time. Immediately the one who had received the five talents went out and got to work with his master’s possessions and added to them five more talents.
The second slave also went out and began to serve, to use wisely what his master had entrusted to him for his master’s benefit. “In the same manner the one who had received the two talents gained two more” (Matt. 25:17).
The third servant is the hard one to deal with in this parable; he went out and dug a hole. “But he who received the one talent went away, and dug a hole in the ground and hid his master’s money” (Matt. 25:18). We could speculate on all kinds of reasons why he would go and hide the money. Maybe he went and hid it because he really didn’t think his master would ever get back. If he left it with a banker, there would be a record of it and if something did happen to his master the money with the banker would go into his master’s estate. But if he buried it in the yard and his master never returned, then he could dig it up and use it for himself. Maybe he hid it just so he could assure the master that it was safe. Whatever the slave’s purpose, when the master came back, this slave was dealt with in judgment; the point is that he was an indifferent and lazy servant who was bitter toward his master. His attitude towards his master was reflected in what he did with his master’s possessions. This wicked servant hated his master and so he did not serve him faithfully.
After a long time, the master returned: “Now after a long time the master of those slaves came and settled accounts with them” (Matt. 25:19). Again it is stressed, as it has been several times in Matthew 24 and in Matthew 25:5, that a long time elapsed. This indicates there is a great period of time from the first coming of Christ to the second. The return of the master pictures the coming of Jesus Christ to call Israel to account.
Keep in mind, this parable is dealing with the nation Israel, and Israel is the servant of God. The Jews are the servants of Jehovah, even though not every Jew is a believer. They have that relationship as a nation even though not every Jew has a personal relationship with God.
The master returned and called his servants to give an account. Matthew 25:20-23 says,
“The one who had received the five talents came up and brought five more talents, saying, ‘Master, you entrusted five talents to me. See, I have gained five more talents.’ His master said to him, ‘Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master.’ Also the one who had received the two talents came up and said, ‘Master, you entrusted two talents to me. See, I have gained two more talents.’ His master said to him, ‘Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master.’”
They were rewarded on the basis of their own personal faithfulness and that was measured according to their ability. The one who received two talents was not obligated to add five talents to that. He was obligated to be faithful with what he had, according to his ability. He was judged on that level. The one with five talents was judged in the same way. Both of them were rewarded for faithfulness. The one with five talents was not commended more highly because he gained more. The master said they were both good and faithful servants. The word faithful elaborates the word good. He was good because he was faithful; that is the key mark of a servant or a slave, faithfulness. The overriding demand upon a slave is that he be faithful to his master. Both were faithful according to the abilities that they had.
The master said that he would put them in charge over many things because they had been faithful with a few things. The man who received five talents had received the sum total of all a man would earn in 20 years; I would say that is a significant amount! But according to what he was going to be put in charge of, that was only a little amount.
This pictures the Jews in Israel at the Second Coming who come to believe in Christ and manifest that faith by faithfulness and then are welcomed into the Kingdom and given responsibilities in the Kingdom over which Christ will reign. The expression of the master, “enter into the joy of your master,” was used on the occasion of partaking of a banquet, and this would fit the analogy of the wedding feast. This pictures that the Jews will be invited to come and share in His kingdom and to share in the rule and reign of their Messiah. That is a great honor and a great privilege; superseding anything they have had to this point! These are the Jews that are going into the Kingdom.
The slave with one talent represents those Jews who are not prepared for the Messiah, who have not trusted Christ. “And the one also who had received the one talent came up and said, ‘Master, I knew you to be a hard man, reaping where you did not sow and gathering where you scattered no seed. And I was afraid, and went away and hid your talent in the ground. See, you have what is yours’” (Matt. 25:24, 25). The attitude toward the character of his master was one of hatred, one of bitterness. This slave saw him as a hard master. He saw no kindness. He had no appreciation of the fact that the master had taken into account his abilities and entrusted him with his possessions according to his abilities. The slave even believed that the master had taken what did not belong to him. If he really believed that was the character of his master, do you think he would have hidden the talent? He knew his master demanded even more than he gave. What would this slave expect that his master would require of him? The slave should have recognized that his master would demand more than the master gave to him.
The point is the slave’s attitude toward the character of his master and his corresponding actions. He was a wicked servant so he did not serve. The first two were good and faithful; faithfulness made them good servants. But this one who was wicked and lazy; he manifested his wickedness because he did not serve. He went and buried in the ground that which had been entrusted to him. Is that the responsibility of a slave, just to take what is entrusted to him and bury it? No, he was responsible to be faithful with what was given to him.
The response was judgment. Matthew 25:26, 27: “But his master answered and said to him, ‘You wicked, lazy slave, you knew that I reap where I did not sow and gather where I scattered no seed. Then you ought to have put my money in the bank, and on my arrival I would have received my money back with interest.’” The master did not deny the charge that he was a hard man. He just showed how ridiculous the excuse was; the slave’s wickedness resulted in laziness. The slave knew that the master required more, but he did not do that. That indicates that he was an unfaithful, wicked, and lazy slave, therefore, judgment must come.
A contrast was drawn between the good and faithful and the wicked and the lazy. Matthew 25:28, 29, provides the judgment, “‘Therefore take away the talent from him, and give it to the one who has the ten talents.’ For to everyone who has, more shall be given, and he will have an abundance; but from the one who does not have, even what he does have shall be taken away.” In judgment the master said to take the one talent away and give it to the one who had ten talents. The principle established is that the one who has will be given more; the one who does not have, even what he does have will be removed from him. This principle is established in the context of judgment, and it is not a new one. Christ used it in Matthew to speak to the generation of His day at His first coming.
In Matthew 13:10-12, Jesus was teaching parables related to His earthly kingdom: “And the disciples came and said to Him, ‘Why do You speak to them in parables?’ Jesus answered them, ‘To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him.’” Jesus told them that they had been granted to know the new truth concerning the kingdom that He will establish on the earth; to the others, it had not been granted. The context in Matthew 13 is Jesus talking about truth related to the Kingdom, and all the Jews by virtue of being Jews had these promises and prophecies of the Old Testament related to the Kingdom that the Messiah would establish. And Christ was giving new information. But for those who have not believed the truth of the Old Testament and responded to it, there will be no new truth added to it. In fact they will lose even the truth that they had.
There is a division: the believers are given more truth, it is added to what they have; but the unbeliever loses even what he has. The Jews will lose the understanding of the kingdom they had to that point. That is evidenced in Israel today, they do not even have the understanding of the Kingdom as prophesied in the Old Testament that the Jews in Jesus’ day had. They have lost the little bit they had. According to Matthew 25, even the little bit that these unbelieving Jews had is now going to be removed in judgment and added to in the context of the Kingdom and those going into the Kingdom.
In the parable in Matthew 25, it was clear that the slaves had been entrusted with a talent which was a sum of money. What has been entrusted to Israel is not clearly set out in Matthew 25, but one of the possessions of God that Israel has been entrusted with is the truth of God. That is the context of Matthew 13: Truth concerning the Kingdom.
The focal point in the first two parables in Matthew 25 is Israel and truth concerning Israel. Some of the privileges entrusted to Israel are found in Romans 9. In Romans 9:3-5, Paul wrote: “For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh, who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, whose are the fathers, and from whom is the Christ according to the flesh.” Paul was a Jew, and he says about Israel, his kinsmen, that all this has been given to the nation Israel. It was with Israel that God had entered into a covenant relationship. It was Israel that God had adopted as His sons.
It was Israel that had received the Law from God at Sinai. It was Israel that had received the temple for worship of God. The promises relating to the Messiah and the Kingdom came to Israel. The fathers--Abraham, Isaac and Jacob--were Jews, through whom the promises were given. The Messiah Himself was a Jew. All of these precious possessions had been entrusted to Israel. But what has Israel done with them? Nothing. At the Second
Coming, the nation Israel will be called to account. God will judge them for what they did with the possessions He entrusted to them as His servants. Jews who believed the truth that God had entrusted to them had transformed lives and were faithfully serving Him. But for those wicked servants who had done nothing with His possessions and for whom the truth fell on deaf ears, the result is judgment.
Matthew 25:30 concludes the parable, “Throw out the worthless slave into the outer darkness; in that place there will be weeping and gnashing of teeth.” The third slave was a wicked and lazy slave in contrast to the good and faithful slaves. In judgment, what he had was taken away from him. So any claim he might have had as a Jew, such as the possession of the promises and the relationship to the Messiah and to Abraham, Isaac and Jacob, was lost, in contrast to the good and faithful slave who was put in charge of many things. And finally the wicked slave was cast into outer darkness and the place where there is weeping and gnashing of teeth, in contrast to the good and faithful servant who entered into the joy of his master.
This expression of judgment in Matthew 25:30 pictures the judgment of those Jews who will be closed out of the kingdom that the Messiah will establish. This expression was used a few other times in Matthew. In Matthew 8:8 Christ witnessed a great display of faith by a Gentile, and He said, “Now when Jesus heard this, He marveled and said to those who were following, ‘Truly I say to you, I have not found such great faith with anyone in Israel. I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven; but the sons of the kingdom will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth’” (vv. 10-12). Jesus was talking about the Kingdom that He will establish, and He said that many will come from all parts of the world to enjoy the fellowship of the fathers, Abraham, Isaac and Jacob, in that Kingdom. Then He referred to the sons of the kingdom, the Jews, and used that expression to picture the judgment on those Jews who are rejected, turned away from entrance into the Kingdom and cast into outer darkness. In spite of the multitudes that will experience the judgment of Christ, it will be a place of intense isolation and loneliness, a place of darkness, a place of agony, and a place of weeping and gnashing of teeth.
In Matthew 22, the parable of the wedding feast pictured the same thing: those who will be part of His kingdom and those who will not be part of His kingdom. In this parable there was one who attempted to come to the wedding feast improperly attired. In Matthew 22:13 the judgment was given: “Then the king said to the servants, ‘Bind him hand and foot, and throw him into the outer darkness; in that place there will be weeping and gnashing of teeth.’”
The same picture is given in Matthew 25. The unbelieving, unfaithful servant pictures a Jew who has not come to believe in Christ as the Messiah. In spite of all the blessings that God has showered upon Israel and the truth that God has given to Israel, this servant failed to respond to it. He had the truth, but he did nothing with it. The result was, he was destroyed and could not come into the kingdom.
The focal point in the first two parables in Matthew 25 is on Israel and its judgment at the Second Coming of Christ. But the principles established there are true in every age and in every dispensation. What is true of a true servant of God during the Tribulation is also true of us. Faithfulness marks the true child of God, whereas, unfaithfulness marks the wicked one.
Many people think that they are going to be accepted by Christ because they have the truth, and that is not the issue. The issue is what you have done with the truth. In 1 John 3:7, 8, John wrote, “Little children, make sure no one deceives you; the one who practices righteousness is righteous, just as He is righteous; the one who practices sin is of the devil.” The point is not that you are saved by being faithful or that you are made righteous by doing your best. But the one who practices righteousness is righteous. Righteousness, or faithfulness in my life, flows out of my character. If I have been born again by faith in Jesus Christ, my life will manifest the character of God. “Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come” (2 Cor. 5:17). It is the mark of the child of God that he is a new person, manifesting the character of God. He functions faithfully in submission to God. The one who is a child of the devil manifests the character of the devil. He is a wicked and lazy servant.
John continued in 1 John 3:10: “By this the children of God and the children of the devil are obvious: anyone who does not practice righteousness is not of God.” It is
just that simple. You have not been born of God if you do not manifest God’s character. You can only become a child of God by the new birth: you must be born again. That occurs when you come to trust Jesus Christ as your personal Savior. Paul wrote to the Galatians that we are sons of God by faith in Jesus Christ. You must recognize that you are a sinner and that Christ died for you, and you must place your faith in Him. If you have done so, then the truth of God that has come to you concerning your sinfulness and the death and resurrection of His Son are not buried in a hole, but you have responded to it by believing it and being transformed by it. The result of that will be a different life.
Christ taught the same truth in the Sermon on the Mount in a passage on judgment again. I want to note something as preparation for this passage on judgment. Sometimes people say that I think I am the only one that has the truth and that I think everybody is going to hell but I am going to heaven. No, I do not believe that I am the only one going to heaven. I believe that every single person who comes to recognize that he is a sinner and that Christ died for him personally and who trusts Christ as his Savior is going to heaven. Not everyone who has the truth concerning his sinfulness and concerning the death and resurrection of Christ is going to heaven, but everyone who has that truth and believes it is going to heaven. But most people aren’t.
Note what Christ said in Matthew 7:13, 14: “Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and many are those who enter through it. For the gate is small and the way is narrow that leads to life, and there are few who find it.” That is true, not because I say it but because Jesus Christ said it. Most people are on their way to hell; and this is not because they have not been exposed to the truth but because they have rejected the truth.
How do you know who is going to heaven and who is going to hell? Matthew 7:16, 17:
“You will know them by their fruits. Grapes are not gathered from thorn bushes nor figs from thistles, are they? So every good tree bears good fruit, but the bad tree bears bad fruit.” Good fruit does not make a good tree. A good tree produces good fruit. Your works do not save you, but if you are truly saved by faith in Christ, you will have good works in your life. You will be a good tree producing fruit accordingly. The rotten tree bears bad fruit. “A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. So then, you will know them by their fruits. Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter” (Matt. 7:18-21).
Doing His will manifests faithfulness, and this is the characteristic of those who have really come to trust Him, who have been born into His family and partake of His character. You can only have that by the new birth. And when you have been born again, your life will be different. If your life is not different, then you have never been born again. Don’t fool yourself. That does not mean you do not know the truth. It does not mean you do not have the possession of the truth. You may have been raised and taught the truth or belonged to a church or religious group that has the truth, but you are just like that wicked servant who has it buried in the ground. There are people who can tell you about sin and about the coming of Christ. There are multitudes of people celebrating Christ’s birth, His death and His resurrection who have never believed in Him personally. They have the truth, but they have never responded to the truth. Christ said they will be destroyed as wicked servants. The point is that you must respond to the truth that God has entrusted to your possession. No one ever had more truth than the nation Israel, and yet Christ said that much of the nation will be condemned as wicked servants because they have not responded to the truth that was given to them.
The principle for servants is the same today. Paul wrote about being a servant for Jesus Christ and being entrusted with the truth of God. I fear that even we who believe in Jesus Christ do not understand what that means as far as the way we live our lives. I am under obligation as a slave of Christ to be multiplying what has been entrusted to my possession for Him. In 1 Corinthians 4:1 Paul wrote, “Let a man regard us in this manner, as servants of Christ and stewards of the mysteries of God.” Paul said that you should evaluate me as a servant of Christ, a steward, one who has been entrusted with the possessions of my master. The possessions I have been entrusted with are the mysteries of God, the truth that God has revealed concerning Himself in the Scripture.
Paul continued in verse 2: “In this case, moreover, it is required of stewards that one be found trustworthy.” That word ‘trustworthy’ is the same as ‘faithful’ in Matthew 25, the same word in a different form. The outstanding requirement of a servant of Jesus Christ is that he be found faithful. As a steward of Christ who has been entrusted with His possession, I should be faithful with it.
In the context of judgment, from Paul’s perspective, he said, “But to me it is a very small thing that I may be examined by you, or by any human court; in fact, I do not even examine myself. For I am conscious of nothing against myself, yet I am not by this acquitted; but the one who examines me is the Lord. Therefore do not go on passing judgment before the time, but wait until the Lord comes who will both bring to light the things hidden in the darkness and disclose the motives of men’s hearts; and then each man’s praise will come to him from God” (vv. 3-5). We tend to want to serve in light of how men view us and what they think of us. But it won’t matter whether men honor and praise me. All that really matters is what Jesus Christ thinks of you, what Jesus Christ thinks of me. All that will matter when I stand before Him is how he evaluates me. All that will matter for you is how he evaluates you.
In the last letter Paul wrote, he reminded Timothy of this. In 2 Timothy 1:14 Paul wrote, “Guard, through the Holy Spirit who dwells in us, the treasure which has been entrusted to you.” Paul told Timothy that he was being entrusted with the truth of God, the revelation that God has given of Himself, and Paul told Timothy to be faithful with it because that is the requirement of a servant.
If the truth of God is presented and you hear that God says you are a sinner and that His Son died to pay the penalty for your sins and was raised from the dead because that penalty had been paid, the question is, what have you done with that truth? If you are exposed to the truth but you bury it and you never respond to it, then Christ will say your life was never changed by it because you never believed in Him. You are one who is a wicked, lazy slave consigned to destruction.
But for those of us who have believed, the question is, how are we doing in faithfulness? Remember that God has entrusted you according to your ability. That tremendously encourages me. Sometimes I’m discouraged when I compare myself to other believers. But I am reminded that God has not entrusted me and called me to carry out their ministry. He has entrusted me according to my ability and requires me to be faithful in line with my ability with what He has given to me. He has not called you to be faithful with what He has given me in line with my ability, or me to be faithful with what He has given you in line with your ability. But each one of us is dealt with individually.
What difference does your life make for Jesus Christ? What impact is being made? How are we doing as those who have been entrusted with the truths of God and gifted by Him to function in a way that honors Him? If we were called to give an account today (and it is possible that we could be, because Jesus Christ may return at any time for His Church), how would He evaluate us? A few weeks ago, I had someone ask me what my greatest concern was about my ministry. I had to share that my greatest concern about my ministry is that we will not reach our potential. My concern is that we as a body will not reach our potential because we will become satisfied. If the five-talent slave had been satisfied when he had produced two more, then when God evaluated him he would have realized that he had the capability of five more. I pray that we will not be satisfied with less than what God wants to do with our lives.
Many of us are busy, but it is important to be busy about the Lord’s work, otherwise it would be like the slave of a master working for another master. If I stand before the Lord and say, „Oh Lord, I’ve been busy. You should see the house I’ve got and the car! You should see what I’ve got laid up for retirement. You got here a little early, but I was really set! And I did a lot of good things, too, Lord; and I was quite well respected, if I do say so myself.’ But that does not necessarily have anything to do with being His servant. I need to focus and examine how my life counts for God. What is my life producing for Him? What is He getting out of my life as His servant? How am I honoring Him?
How are you doing today? I can’t do anything about the wasted yesterdays, but I can be like these faithful servants in Matthew 25. Today I can begin to apply myself. I can say to God, “You have saved me. By Your grace I have trusted in You. My life has been transformed by that truth. God, I want to realize my potential.” Are you satisfied with too little as a servant of Jesus Christ? Is your life really counting for Him given the way He has blessed you and entrusted you? My prayer is that if you had to stand before Him today, you could say “Lord, it’s multiplied. It’s increased, and here it all is,” so that He might respond, “Well done, good and faithful servant. Enter into the joy of your Lord.”