In both parables the reply of the Lord is that the money ought to have been so used that he would have received

his own with interest. In both is emphasized the principle, `Unto every one that hath shall be given, and from him

that hath not, even that he hath shall be taken away from him'. The parable of the Talents is followed by the judging

of the nations, whereas the parable of the Pounds concludes with the judgment upon the nation `which would not

that I should reign over them'.

Let us consider some of the points a little. First, the difference between the amounts given. When the Lord

divides his goods `according to their several ability', the servants can say, `I have gained five talents', but when the

Lord gives to each the same - one pound, the servant says, `Thy pound hath gained'. Here we have a twofold view

that is most important for us to see clearly. The principle is stated doctrinally, and in higher connections, by Paul in

Philippians 2:12,13, `Work out your own salvation'; this is the talent aspect, the `several ability', the `I have gained'

position. `For it is God which worketh in you', that is the one pound aspect, the `Thy pound hath gained', with no

reference to the individual ability. The reference to `gains' is not absent from Philippians either, but is really a vital

part of its teaching. `For me to live is Christ, and to die gain'; `That I may win (have for my gain) Christ'; `What

things were gain to me'.

In both parables the unprofitable servant hides the money; the one in the earth, the other in a napkin. Matthew

5:14-16 says, `Ye are the light of the world. A city that is set on an hill cannot be hid ... Let your light so shine'.

This takes us again to Philippians 2 for there, immediately following the words already alluded to, `work out your

own salvation', the apostle says `among whom ye shine as lights in the world', this being further connected with the

wish, `that I may rejoice in the day of Christ'. The apostle tells them that he desired fruit that may abound to their

account (4:17).

There is food for thought in the repetition of the unprofitable servant's words that he knew his Lord `reaped

where he had not sown'. Although the light in which the servant saw this was wholly false, the fact itself does not

appear to be so. The Lord does expect to reap where He has not sown, namely, through the loving service of His

people. They, however, are only too conscious that this service is only possible `as He works in'. The reward in

each case is commensurate with the amount gained. No difference is made in the case of the one who could say,

`I have gained', or the one who said, `Thy pound hath gained'. In each case they are made `rulers', a reward

peculiarly given to `him that overcometh'. The words, `make thee ruler' of Matthew 25:21 and 24:45-47 are the

same, and emphasize the fact that the parable of the Talents is an expansion of the shorter parable. The word in

Luke 19:17, `have authority', is echoed in Revelation 2:26.

The words of Matthew 25:27 are of great moment. `I should have received mine own with interest'. To this end

the apostle wrote in Titus 2:10-14, `That they may adorn the doctrine of God our Saviour in all things ... zealous of

good works'; or in 1 Timothy 6:18,19; `That they be rich in good works ... Laying up in store for themselves a good

foundation against the time to come'. The punishment of the unprofitable servant is no more severe than that of the

one who `sows to the flesh', for Galatians 6:8 tells us, `he shall of the flesh reap corruption', or of the one who,

building upon the true foundation that which does not stand the test, suffers loss, and is saved so as by fire (1 Cor.

3). The unprofitable servant is still a servant, and is differentiated from `the enemies' in Luke 19:27.

When we were considering the first parable we saw that the various sowings were reflections of the various

ministries of the Lord and His apostles. There is therefore every likelihood that in this last parable, with its different

talents, the apostles' ministries are in view. Although various parallels have been drawn between the five talents

and the ministry of Peter, the two talents and that of the twelve, and the one talent and that of the teaching of the

epistle to the Hebrews, we do not feel that we can do more than mention them, and prefer to leave the subject open.

In thus drawing this series to a close, we feel that the reader who has followed the argument and studied the

passages will be at least clearer in his view as to the two great subjects of the two sets of parables, and while taking

to himself many lessons and receiving much help, will see that to introduce `the Church' into these parables is to

miss their real testimony.

May we receive the application of the teaching of the parable of the Talents, and be enabled to fulfil it in the

terms of the epistle to the Philippians.