Christian character cannot grow and develop in the neglect of the very means which God has provided for its perfecting. In such neglect a spiritual decline is sure to set in; and the more persistent and long-continued is the neglect, the less realized is the decline and the less inclination is there to energy, diligence and zeal in correcting it. But in the diligent and proper use of these means of grace there is a "feast of fat things" which is sure to build up and invigorate the spiritual life and cause it to bring forth much fruit unto holiness, which is the increase for which the King is looking.
Yet the parable shows different degrees of increase in different cases following the right use of the "pound." The "pound" in the care of one servant gains ten, while with another it gains five. This reminds us of what we commonly observe, that even the same means of grace do not profit all to exactly the same extent. Some, for instance, are by nature more studious and thoughtful, or more generous, or grateful. And therefore the appeals of the various means of grace to the heart differ in different individuals, and the consequent fruitfulness also differs in quantity. Another illustration of the same thing is also found in the parable of the sower (Matt. 13:8), where the seed in good ground produces fruit in varying quantities--some thirty, some sixty, and some a hundred fold.
But all such fruitful characters are appreciated and rewarded as "over-comers," and of the "little flock" to whom "it is the Father's good pleasure to give the Kingdom." The different measures of fruitage--the thirty, sixty, and hundred-fold, or the ten pounds and the five, mark differences in obstacles to be overcome, etc., rather than unfaithfulness in the use of the means of grace. Some may work long and diligently for small results, while the same effort in others of more resolute will and of greater continuity may accomplish great things. Some by slips and occasional back-slidings, from which they subsequently recover, lose time and opportunities which can never be regained, although they are forgiven and generously reinstated in the divine favor and thenceforth run with diligence and patience to the end.
All of these, therefore, because of their faithfulness, because they have overcome the obstacles in their way and have diligently cultivated the fruits of the spirit in the use of all the means of grace provided, are accorded a generous welcome into the everlasting kingdom, although the best efforts were short of perfection, and each must still have the robe of Christ's righteousness imputed to him by faith. But the degrees of exaltation in the kingdom differ according to the measure of their fruitage here. The steady diligence that secured the gain of "ten pounds" here is rewarded with corresponding exaltation there, which figuratively is likened to authority over ten cities; while the faithfulness which was sometimes interrupted and imperiled by dangerous back-slidings afterward healed, but which apart from these perseveringly gained "five pounds," is rewarded with an exaltation in the Kingdom represented as "authority over five cities."
The Parable of the Talents illustrates fruits of labor. In it the ratio of increase is the same with both of the faithful servants--each doubled his "talents"; and the same approval is expressed to each, according to the principle mentioned by Paul (2 Cor. 8:12),--"If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not." A truly "willing mind" to serve the Lord will always find a way to serve him in the use of whatever talents are possessed; and the increase is sure to follow; and if not under our immediate, present observation, it will appear by and by. "God is not unmindful of our work and labor of love," however unfruitful it may appear to us. The fruit will be manifest by and by when all the secret things shall be revealed.
This is very true, many times (if not all the time for some of us) the Lord hides the results of our labors in His service from us for our own benefit, perhaps he sees that if we were made aware of the results of our labors we might become a bit heady and imagine we had done a great thing, forgetting that although we can water others with the truth it is only the Lord’s light like sunshine which can cause growth. And then there may be the case where because we have not spent enough time in diligent study for ourselves that in our conversations we have caused more confusion than the help which we had intended, not intentionally mind you, but ignorantly. Nevertheless the Lord does not judge us according to what we don’t have (in knowledge and understanding), but according to what we do have, and that is a willing spirit to be used in his service.
The differences of reward, accompanied by the same words of approval and welcome to the Kingdom glory and joy of the Lord, call to mind those scriptures which bid us rejoice in all present opportunities for that suffering and service which attest our faithfulness, because they work out for us "a far more exceeding and eternal weight of glory," and also remind us that there will be some least and some greater in the Kingdom of heaven. This is an incentive to "lay up treasures in heaven," where moth doth not corrupt and where thieves do not break through and steal. -- See Matt. 5:11, 12; 2 Cor. 4:17, 18; Matt. 11:11; 6:20.
But what of the faithless servant who wraps his "pound" in a napkin (who failed to make use of the means of grace for his own spiritual uplifting and character development) and who buries his "talent" (of time or means or education, or ability of any kind, great or small) in the earth-- in the service of self and Mammon? Is there any reward for his faithless misuse of the Master's goods? No! Even that which he hath shall be taken away, and he shall be cast into outer darkness. (Luke 19:24-26; Matt. 25:28-30.) The principle announced in the golden text is that upon which the rewards are to be given. Great trusts are to be committed to the "overcomers" of this age, and their worthiness must be tested: they must endure the tests, and thus be proved.
As children of light we have been enlighten with a knowledge and understanding of the truth, God’s Word, but this special favor given can likewise be taken back if we become unfaithful and slothful servants. Such may find themselves “cast into outer darkness”, back into world and into the darkness enveloping both it and the professing church. All of the fully consecrated once dwelled in that same darkness (of ignorance and worldliness), but the Lord in his mercy and favor called us out of that darkness into his marvelous light, but woe to any of us if we should be cast back into that darkness.
Those ‘cast into outer darkness’ must first have been in the light therefore their responsibility and penalty is greater than of those who never enjoyed such favor.”
The citizens that hated him (Verse 14), and sent a message after him, saying, we will not have this man to reign over us, represent not only the Jews who cried, Away with him! Crucify him! We have no king but Caesar! But includes also all who having come to a knowledge of Christ and his coming kingdom are so out of accord with righteousness that they do not desire the promised Millennial Kingdom. Wrath will come upon these, a great "time of trouble, such as was not since there was a nation," soon after the "servants" have been reckoned with and rewarded. "Bring them hither and slay them before me," speaks of the Lord's righteous indignation against evil doers, but in no way cuts off hope of forgiveness for those who shall then repent and become loyal subjects of the King.” (R1972)
