From 24:32 to 25:30 Matthew records Jesus' instructions on how to prepare for the coming day of his return. In the parable before us, 25:14-30, we are reminded that the master is about to return and settle accounts. The day of Christ's return is close at hand, a day of blessing and cursing, a day for "eternal life", or a day for "eternal punishment." How shall we fare on that day?

v14. The NIV, "again it will be like", is a guess. The Greek simply says "for as." Most likely the phrase serves to repeat v1, "for the kingdom of heaven will be like (can be compared to the situation where) a man, going on a journey", leaves his assets with three slaves, expecting to return and share in the profits.

v15. A talent is a variable, but worth something like six thousand denarii ($300,000). Numerous meanings are suggested for the "talent", eg. God-given resources, the gifts of the Spirit, etc. The trouble is, this parable is not an allegory and should not be interpreted like one.

v16-18. The faithful servants put the money to work, in the sense of using it in a business enterprise, rather than just investing it. The faithless servant buried it out of fear, laziness or plain nastiness.

v19-23. The interim (better than delay), prior to the master's return, is noted. The faithful servants, given graded resources comparable to their abilities, are equally rewarded with greater responsibilities and receive the master's "well done."

v24-25. On the surface, the third servant does seem to act carefully and with respect, even diligence, toward the master. Of course, it could be argued that his actions, in a sense, accused the master of being grasping. If the servant increases the master's capital the servant will not share in any of it, while if he loses any of the capital he will be held responsible. So, out of spite, he gives the master back what belonged to him, no more and no less. An interesting idea, but outside the purpose of the parable.

v26-27. It could be argue that the third servant virtually condemns himself. He could have easily put the talent out on loan and so gained some income for the master. To act with such spite toward a "hard" master is only asking for trouble. Again, such an observation is outside the purpose of the parable. It's worth noting that in New Testament times the distinction between "interest" and "usury" was well understood. Even Roman law set a maximum rate of 12%.

v28-30. The parable ends with a judgment scene, a scene which encapsulates the message of the parable - a time of reckoning is upon us.

The parable of the talents is applied in many and various ways. For example, Willoughby Allen says the parable concerns the spiritual opportunities available to believers, and the use made of them. "The man who had ten talents had his chance and used it. He deserved encouragement. The man who had buried his talent had missed his chance. It was therefore withdrawn from him." Dick France says the "parable takes up the question which that of the bridesmaids left unanswered: what is readiness? It is not a matter of passively waiting, but of responsible activity, producing results which the coming master can see and approve. For the period of waiting was not intended to be an empty, meaningless delay, but a period of opportunity to put to good use the talents entrusted to his slaves." Frank Gaebelein says "the parable insists that the watchfulness that must mark all Jesus' disciples does not lead to passivity, but to doing one's duty, to growing, to husbanding and developing the resources God entrusts to us, 'till after a long time' the master returns and settles accounts."

The Bible declares that Christ has set us free. One element of that freedom is the freedom from fear, and yet a parable like The Talents, particularly if it's about developing and using the resources God has entrusted to us, does more to promote fear than alleviate it. The outer darkness where there is weeping and gnashing of teeth is to be feared. If the Master's "Well done, good and faithful servant" depends upon the faithful application of the spiritual and/or material resources entrusted to us, then we do indeed have something to fear.

What then is the parable of the talents telling us? Some parables are allegories, for example, the parable of the sower where the meaning of each element is explained. The parable of the talents is what is known as a kingdom parable; it tells of the coming of God's kingdom, of his eternal dynamic rule in Jesus, but it does so in the form of an extended simile. The individual elements of the story don't mean anything, but combined they have a simple message. The dawning of God's kingdom is just like the situation where a man leaves his affairs in the hands of his associates, and on returning, settles the accounts, giving each their due.

At this very moment the eternal reign of Christ is pressing in on our world, the end is near. And when the accounts are settled, what will our assessment be? I don't know about you, but for me, it doesn't look good. So, I'm going to place my life at the feet of a good man whose empty tomb has emptied fear.

The parable of the talents is not about using our God given abilities wisely and well, but about believing in Jesus for salvation. Propose and oppose.