How do Protestants explain the relationship between justification and the works of the servants in the Parable of the Talents? This is not the question 'What does the Parable of the Talents mean according to Protestantism,' but a question specifically regarding the nature of the 'wicked' servant, and how it corresponds to his justification.
Here is the Parable:

Matthew 25:14-30 (DRB)
14 For even as a man going into a far country, called his servants, and delivered to them his goods; 15 And to one he gave five talents, and to another two, and to another one, to every one according to his proper ability: and immediately he took his journey. 16 And he that had received the five talents, went his way, and traded with the same, and gained other five. 17 And in like manner he that had received the two, gained other two. 18 But he that had received the one, going his way digged into the earth, and hid his lord's money. 19 But after a long time the lord of those servants came, and reckoned with them. 20 And he that had received the five talents coming, brought other five talents, saying: Lord, thou didst deliver to me five talents, behold I have gained other five over and above. 21 His lord said to him: Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord. 22 And he also that had received the two talents came and said: Lord, thou deliveredst two talents to me: behold I have gained other two. 23 His lord said to him: Well done, good and faithful servant: because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord. 24 But he that had received the one talent, came and said: Lord, I know that thou art a hard man; thou reapest where thou hast not sown, and gatherest where thou hast not strewed. 25 And being afraid I went and hid thy talent in the earth: behold here thou hast that which is thine. 26 And his lord answering, said to him: Wicked and slothful servant, thou knewest that I reap where I sow not, and gather where I have not strewed: 27 Thou oughtest therefore to have committed my money to the bankers, and at my coming I should have received my own with usury. 28 Take ye away therefore the talent from him, and give it to him that hath ten talents. 29 For to every one that hath shall be given, and he shall abound: but from him that hath not, that also which he seemeth to have shall be taken away. 30 And the unprofitable servant cast ye out into the exterior darkness. There shall be weeping and gnashing of teeth.

I'm going to assume at least a few things are not disputed:

A talent was an enormous sum of money at that time (cf. NIV, &quot;bag of gold&quot;). According to the Encyclopedia Judaica, a talent was equivalent of 3000 shekels, or $6000.

Entering into the joy of the Lord refers to Heaven.

Entering the exterior darkness where there is wailing and gnashing of teeth is Hell.


Given this background, how do Protestants explain the fact that the Lord entrusted an abundance of his goods, which I'm going to assert is grace (and I don't think Protestants dispute this, but correct me if I'm wrong; cf. Eph 4:7-8; Mt 25:14-15), to his &quot;servant&quot; (not someone 'unsaved'),1 and depending on how he makes good with what is entrusted to him, he is judged to either heaven or hell.
Question
That is, how isn't the justification of Jesus' servants spoken of in this Parable? And if it is about justification (again, which I believe heaven and hell as the respective outcomes necessitate), how, on the basis of negligence can you &quot;receive the grace of God in vain,&quot; and go to hell, if justification is not contingent at all upon our works done by Jesus' grace?
Thanks in advance.

1 There are only two categories in this parable: both kinds of servants: those who go to hell for ill conduct, and those go to heaven. The servant who is &quot;assigned&quot; a place in hell was beforehand just a servant, and his conduct seems to determine which kind of servant he is. The word &quot;assigned&quot; necessitates this.
For the sake of brevity, I have placed a single page regarding the parables of the kingdom here on google docs.

A number of the parables of the kingdom, as described in the page, convey that  what is 'likened' to the kingdom is not actually the kingdom. The parable itself reveals that the essence of the kingdom resides within something that is 'like' the kingdom but is not - actually - the kingdom.

For that is what the kingdom of heaven is like. One thinks it is all around one (in the company of whomever) and one discovers, to one's horror, that the reality is not as the appearance.

As the psalmist complains :


  Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me. Psalm 41:9 KJV.


The net is cast wide (into the world) by those called 'fishers of men' and they drag the net into the boat. "The kingdom of heaven." But, no, it is not quite. It is only 'like' the kingdom of heaven.

For there is - now - a sifting. And some are cast back into the sea. The bad.
And some are put into vessels. They, as it were, become vessels. Full of the Holy Spirit, are they. The good.

For justification by faith is a matter of a relationship with Jesus Christ - the King of the Kingdom.

Many are there, milling about, busy, important even, sitting - perhaps - in the very chief seats. But what matters is what happens in the last parable - or, rather, in the reality which fulfils all parables - the coming of the Son of man.

If one has had a close relationship with Jesus Christ - the Son of God who loved me and gave himself for me - and if one has been a sheep (my sheep hear my voice and they follow me) then it shall not be said by him :


  Depart from me ye workers of iniquity. I never knew you. Matthew 7:23 KJV.


If one is truly justified by faith, one will - in response to such unutterable love - be glad to serve the Lord and to take whatever talent he gives, be it two or five or ten, and to trade with it, bravely and in faith, to please him who hath called one and saved one.

But the churlish and the mean-spirited and the fearful and the unbelieving (Revelation 21:8) have no real part in the kingdom of heaven. 

But they may well sneak in to the 'likeness' of the kingdom.

They may get caught up in the net along with some others. And they may not be long in the boat.

Or they may last a lifetime, sitting in a pew. And be buried in the communal place set aside for believers. 

But all will be made plain :


  When the Son of man shall come in his glory. Matthew 25:31 KJV.


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As to justification by faith itself, I have again - for brevity's sake - put a single page on google docs here.

Justification by faith does not pertain to legal righteousness, or human righteousness or arbitrary righteousness or assumed righteousness.

Justification by faith is when faith is associated with the Righteousness of God Himself. 

Those who truly and genuinely are - by God himself - associated with God's own righteousness, are those of whom it is said :


  Whom he did predestinate, them he also called : and whom he called, then he also justified : and whom he justified, then he also glorified. Romans 8:30 KJV.


And there is nothing whatsoever in the parable of the talents which contradicts Paul's doctrine in that verse.

The parable of the talents simply narrates the fact of the sifting during life as the kingdom progresses towards a finality.

And, in the words of Jesus regarding the parable of the net :


  So shall it be at the end of the world : the angels shall come forth, and sever the wicked from among the just. Matthew 13:49 KJV.


. . .  or, as one might say - sever the wicked from among the justified.