Are there any biblical insights on the notion of risk and reward? Hardly any part of Scripture is more eloquent on the question of risk than the parable of the talents told by Jesus (Mt 25: 14-30). It is a parable about the kingdom of God, the dynamic rule of God in the realities of life. Jesus tells the story with a few deft strokes. A master trusts three servants with his wealth—talents were a measure of money or gold—while the master goes away. Each servant gets what the master thinks he is capable of undertaking as a steward: five to one, two to another and one to a third.

 How do we interpret parables such as these? We need to interpret them in the context of the presumed first century audience and Jesus’ ministry goals. The audience is Jesus’ disciples during the Last Supper. These are Jewish men who reflect the Jewish religious understanding of the first century. In terms of Jesus ministry goals, this is his final cluster of teachings to his disciples. This parable and the prior one about the Ten Virgins are told in response to the warnings to his disciples at the end of chapter 24. The admonition is to keep watch, be ready, serve well because the Messiah will hold you accountable and you do not know when he returns.

 The situation in real life that the parable describes probably occurred fairly regularly given what we know about estate management in the first century. Wealthy owners often left the management of their estates in the hands of overseers. There were no banks as we know them today. The wealthy had to use other means to secure their property. In this parable we see one means to secure property. This can be done by the division of wealth among trusted clients/servants who are expected to employ these resources to enhance the owner’s wealth and position. If the managers perform well, the master will ensure that they participate in the gains. If they do not do well, he will punish them for lack of results.

 So, what happens in this parable? When the master returns, the five has made five more through opportune investment, through taking a risk. The two has made two more. In both cases the master commends the steward and invites them to enter the master’s joy. But the one-talent man simply hands it back intact, without investment. The master’s response seems out of proportion to his mistake. The one talent man is soundly condemned as a wicked servant and is cast out. Why? He had not squandered the talent, let it around to be stolen or wasted it. Why such a judgement? Here is the reason: he had a wrong view of stewardship—preservation rather than investment. He also had a wrong view of the kingdom of God—there is nothing to do but sit around and wait for its coming. But supremely the one-talent man had the wrong view of the master. “I knew that you are a hard man, harvesting where you have not sown and gathering where you have not scattered see. So I was afraid and went out and hid your old in the ground. See, here is what belongs to you” (vv 24-25).

 The point Jesus makes is that the returning Messiah will hold his followers accountable for how they managed the resources he gave them to carry forward his mission. In some sense God will reward those who have honoured him and work carefully and profitably, taking risks in order to expand the influence of God’s rule. Such people will share their “master’s happiness” (v. 23). Those who dishonour God by refusing to take risks to enlarge his rule are regarded as unworthy and have no share in God’s future. This is similar to Jesus’ statement in Matthew 7:21-23. They knew what God required but decided to ignore Him. So He ignores them and will not allow them to participate in his glorious future.

 That one-talent man was risk averse; the other two were careful risk assessors. The one thought of a risk-fearing God; the other two understood a risk-taking God. This is a contract between a deficient theology based on fear and a vibrant one grounded in boldness.