Text -- Matthew 25:11-46 (NET)

25:11 Later, the other virgins came too, saying, ‘Lord, lord! Let us in!’ 25:12 But he replied, replied, ‘I tell you the truth, I do not know you!’ 25:13 Therefore stay alert, because you do not know the day or the hour.

The Parable of the Talents

25:14 “For it is like a man going on a journey, who summoned his slaves and entrusted his property to them. 25:15 To one he gave five talents, to another two, and to another one, each according to his ability. Then he went on his journey. 25:16 The one who had received five talents went off right away and put his money to work and gained five more. 25:17 In the same way, the one who had two gained two more. 25:18 But the one who had received one talent went out and dug a hole in the ground and hid his master’s money in it. 25:19 After a long time, the master of those slaves came and settled his accounts with them. 25:20 The one who had received the five talents came and brought five more, saying, ‘Sir, you entrusted me with five talents. See, I have gained five more.’ 25:21 His master answered, ‘Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.’ 25:22 The one with the two talents also came and said, ‘Sir, you entrusted two talents to me. See, I have gained two more.’ 25:23 His master answered, ‘Well done, good and faithful slave! You have been faithful with a few things. I will put you in charge of many things. Enter into the joy of your master.’ 25:24 Then the one who had received the one talent came and said, ‘Sir, I knew that you were a hard man, harvesting where you did not sow, and gathering where you did not scatter seed, 25:25 so I was afraid, and I went and hid your talent in the ground. See, you have what is yours.’ 25:26 But his master answered, ‘Evil and lazy slave! So you knew that I harvest where I didn’t sow and gather where I didn’t scatter? 25:27 Then you should have deposited my money with the bankers, and on my return I would have received my money back with interest! 25:28 Therefore take the talent from him and give it to the one who has ten. 25:29 For the one who has will be given more, and he will have more than enough. But the one who does not have, even what he has will be taken from him. 25:30 And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.’

The Judgment

25:31 “When the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. 25:32 All the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats. 25:33 He will put the sheep on his right and the goats on his left. 25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 25:37 Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When did we see you a stranger and invite you in, or naked and clothe you? 25:39 When did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, ‘I tell you the truth, just as you did it for one of the least of these brothers or sisters of mine, you did it for me.’ 25:41 “Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels! 25:42 For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink. 25:43 I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’ 25:44 Then they too will answer, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’ 25:45 Then he will answer them, ‘I tell you the truth, just as you did not do it for one of the least of these, you did not do it for me.’ 25:46 And these will depart into eternal punishment, but the righteous into eternal life.”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 25:11

Afterward ( husteron ).

And find the door shut in their faces.

Robertson: Mat 25:11

Lord, Lord, open to us ( Kurie , Kurie , anoixon hēmin ).

They appeal to the bridegroom who is now master whether he is at the bride’ s house or his own.

Robertson: Mat 25:12

I know you not ( ouk oida humās ).

Hence there was no reason for special or unusual favours to be granted them. They must abide the consequences of their own negligence.

Robertson: Mat 25:13

Watch therefore ( grēgoreite oun ).

This is the refrain with all the parables. Lack of foresight is inexcusable. Ignorance of the time of the second coming is not an excuse for neglect, but a reason for readiness. Every preacher goes up against this trait in human nature, putting off till another time what should be done today.

Robertson: Mat 25:14

Going into another country ( apodēmōn ).

About to go away from one’ s people (dēmos ), on the point of going abroad. This word in ancient use in this sense. There is an ellipse here that has to be supplied,

Robertson: Mat 25:14

It is as when

or The kingdom of heaven is as when. This Parable of the Talents is quite similar to the Parable of the Pounds in Luke 19:11-28, but they are not variations of the same story. Some scholars credit Jesus with very little versatility.

Robertson: Mat 25:14

His goods ( ta huparchonta autou ).

His belongings, neuter participle used as a substantive.

Robertson: Mat 25:15

To one ( hōi men , hōi de , hōi de ).

Demonstrative hos , not the relative. Neat Greek idiom.

Robertson: Mat 25:15

According to his several ability ( kata tēn idian dunamin ).

According to his own ability. Each had all that he was capable of handling. The use that one makes of his opportunities is the measure of his capacity for more. One talent represented a considerable amount of money at that time when a denarius was a day’ s wage. See note on Mat 18:24 for the value of a talent.

Robertson: Mat 25:16

Straightway ( eutheōs ).

Beginning of Mat 25:16, not the end of Mat 25:15. The business temper of this slave is shown by his promptness.

Robertson: Mat 25:16

With them ( en autois ).

Instrumental use of en . He worked (ērgasato ), did business, traded with them. "The virgins wait, the servants work"(Vincent).

Robertson: Mat 25:16

Made ( epoiēsen ).

But Westcott and Hort read ekerdēsen , gained, as in Mat 25:17. Kerdos means interest. This gain was a hundred per cent.

Robertson: Mat 25:19

Maketh a reckoning ( sunairei logon ).

As in Mat 18:23. Deissmann ( Light from the Ancient East , p. 117) gives two papyri quotations with this very business idiom and one Nubian ostracon with it. The ancient Greek writers do not show it.

Robertson: Mat 25:21

The joy of thy lord ( tēn charin tou kuriou sou ).

The word chara or joy may refer to the feast on the master’ s return. So in Mat 25:23.

Robertson: Mat 25:24

That had received the one talent ( ho to talenton eilēphōs ).

Note the perfect active participle to emphasize the fact that he still had it. In Mat 25:20 we have ho - labōn (aorist active participle).

Robertson: Mat 25:24

I knew thee ( egnōn se ).

Second aorist active indicative. Experimental knowledge (ginōskō ) and proleptical use of se .

Robertson: Mat 25:24

A hard man ( sklēros ).

Harsh, stern, rough man, worse than austēros in Luk 19:21, grasping and ungenerous.

Robertson: Mat 25:24

Where thou didst not scatter ( hothen ou dieskorpisas ).

But this scattering was the chaff from which wheat was winnowed, not the scattering of seed.

Robertson: Mat 25:26

Thou wicked and slothful servant ( ponēre doule kai oknēre ).

From ponos (work, annoyance, disturbance, evil) and okneō (to be slow, "poky,"slothful). Westcott and Hort make a question out of this reply to the end of Mat 25:26. It is sarcasm.

Robertson: Mat 25:27

Thou oughtest therefore ( edsi se oun ).

His very words of excuse convict him. It was a necessity (edei ) that he did not see.

Robertson: Mat 25:27

The bankers ( tois trapezeitais ).

The benchers, money-changers, brokers, who exchanged money for a fee and who paid interest on money. Word common in late Greek.

Robertson: Mat 25:27

I should have received back ( egō ekomisamēn an ).

Conclusion of a condition of the second class (determined as unfulfilled). The condition is not expressed, but it is implied. "If you had done that."

Robertson: Mat 25:27

With interest ( sun tokōi ).

Not with "usury"in the sense of extortion or oppression. Usury only means "use"in itself. The word is from tiktō , to bring forth. Compound interest at six per cent doubles the principal every twenty years. It is amazing how rapidly that piles up if one carries it on for centuries and millenniums. "In the early Roman Empire legal interest was eight per cent, but in usurious transactions it was lent at twelve, twenty-four, and even forty-eight"(Vincent). Such practices exist today in our cities. The Mosaic law did not allow interest in dealings between Hebrews, but only with strangers (Deu 23:19, Deu 23:20; Psa 15:5).

Robertson: Mat 25:30

The unprofitable ( ton achreion ).

Useless (a privative and chreios , useful) and so unprofitable, injurious. Doing nothing is doing harm.

Robertson: Mat 25:32

All the nations ( panta ta ethne 4).

Not just Gentiles, but Jews also. Christians and non-Christians. This program for the general judgment has been challenged by some scholars who regard it as a composition by the evangelist to exalt Christ. But why should not Christ say this if he is the Son of Man and the Son of God and realized it? A "reduced"Christ has trouble with all the Gospels, not merely with the Fourth Gospel, and no less with Q and Mark than with Matthew and Luke. This is a majestic picture with which to close the series of parables about readiness for the second coming. Here is the program when he does come. "I am aware that doubt is thrown on this passage by some critics. But the doubt is most wanton. Where is the second brain that could have invented anything so original and so sublime as Mat 25:35-40, Mat 25:42-45?"(Sanday, Life of Christ in Recent Research , p. 128).

Robertson: Mat 25:32

As the shepherd separates ( hōsper ho poimēn aphorizei ).

A common figure in Palestine. The sheep are usually white and the goats black. There are kids (eriphōn , eriphia ) which have grazed together. The goats devastate a field of all herbage. "Indeed they have extirpated many species of trees which once covered the hills"(Tristram, Natural History of the Bible , pp. 89f.). The shepherd stands at the gate and taps the sheep to go to the right and the goats to the left.

Robertson: Mat 25:34

From the foundation of the world ( apo katabolēs kosmou ).

The eternal purpose of the Father for his elect in all the nations. The Son of Man in Mat 25:31 is the King here seated on the throne in judgment.

Robertson: Mat 25:36

Clothed me ( periebalete me ).

Second aorist middle indicative, cast something around me.

Robertson: Mat 25:36

Visited me ( epeskepsasthe me ).

Looked after, came to see. Our "visit"is from Latin viso, video . Cf. our English "go to see."

Robertson: Mat 25:40

Ye did it unto me ( emoi epoiēsate ).

Dative of personal interest. Christ identifies himself with the needy and the suffering. This conduct is proof of possession of love for Christ and likeness to him.

Robertson: Mat 25:42

No meat ( ouk edōkate moi phagein ).

You did not give me anything to eat. The repetition of the negative ou in Mat 25:42 and Mat 25:43 is like the falling of clods on the coffin or the tomb. It is curious the surprise here shown both by the sheep and the goats. Some sheep will think that they are goats and some goats will think that they are sheep.

Robertson: Mat 25:46

Eternal punishment ( kolasin aiōnion ).

The word kolasin comes from kolazō , to mutilate or prune. Hence those who cling to the larger hope use this phrase to mean age-long pruning that ultimately leads to salvation of the goats, as disciplinary rather than penal. There is such a distinction as Aristotle pointed out between mōria (vengeance) and kolasis . But the same adjective aiōnios is used with kolasin and zōēn . If by etymology we limit the scope of kolasin , we may likewise have only age-long zōēn . There is not the slightest indication in the words of Jesus here that the punishment is not coeval with the life. We can leave all this to the King himself who is the Judge. The difficulty to one’ s mind about conditional chastisement is to think how a life of sin in hell can be changed into a life of love and obedience. The word aiōnios (from aiōn , age, aevum , aei ) means either without beginning or without end or both. It comes as near to the idea of eternal as the Greek can put it in one word. It is a difficult idea to put into language. Sometimes we have "ages of ages"(aiōnes tōn aiōnōn ).

Vincent: Mat 25:11

Lord, lord

Applying directly to the bridegroom, whose will was supreme, now that he had arrived at the bride's residence.

Vincent: Mat 25:14

Travelling ( ἀποδμηῶν )

The sense is more nearly about to travel, like our going abroad.

Vincent: Mat 25:15

Several ability ( ἰδίαν )

Lit., his own or peculiar capacity for business.

Vincent: Mat 25:16

Straightway ( εὐθέως )

Connected with the beginning of this verse, instead of with the end of Mat 25:15 : Straightway he that had received, etc., indicating promptness on the servant's part.

Vincent: Mat 25:16

Traded with them ( ἠργάσατο ἐν αὐτοῖς )

Lit., wrought with them. The virgins wait, the servants work .

Vincent: Mat 25:16

Made ( ἐποίησεν )

Not made them, as A.V. The word is used in our sense of make money. Wyc. and Tynd., won. Geneva, gained. Some read ἐκέρδησεν , gained, as in Mat 25:17.

Vincent: Mat 25:24

Hard ( σεκληρὸς )

Stronger than the austere (αὐστηρός ) of Luk 19:21 (see there), which is sometimes used in a good sense, as this never is. It is an epithet given to a surface which is at once dry and hard.

Vincent: Mat 25:24

Strawed ( διεσκόρπισας )

Rev., didst scatter. Not referring to the sowing of seed, for that would be saying the same thing twice. The scattering refers to the winnowing of the loosened sheaves spread out upon the threshing-floor. " The word," as Trench observes " could scarcely be applied to the measured and orderly scattering of the sower's seed. It is rather the dispersing, making to fly in every direction." Hence used of the pursuit of a routed enemy (Luk 1:51); of the prodigal scattering his goods; making the money fly, as we say (Luk 15:13); of the wolf scattering the sheep (Mat 26:31). Wyc., spread abroad.

Vincent: Mat 25:25

That is thine ( τὸ σόν )

The Greek is more concise, and is better given by Rev., Lo, thou hast thine own.

Vincent: Mat 25:26

Slothful

With no more trouble than he expended in digging, he might have gone to the exchangers. The verse should be read interrogatively, Didst thou indeed know this of me ? Thou shouldst then have acted with time promptness and care which one observes in dealing with a hard master. To omit the interrogation is to make the Lord admit that he was a hard master.

Vincent: Mat 25:27

Put ( βαλεῖν )

Lit., throw or fling down, as one would throw a bag of coin upon the exchanger's table.

Vincent: Mat 25:27

Exchangers ( τραπεζίταις )

Taking their name from the table or counter at which they sat (τράπεζα ) . The Jewish bankers bore precisely the same name.

Vincent: Mat 25:27

Usury ( τόκῳ )

A very graphic word, meaning first child-birth, and then offspring. Hence of interest, which is the produce or offspring of capital. Originally it was only what was paid for the use of money; hence usury; but it became synonymous with extortionate interest. Rev., better, with interest. The Jewish law distinguished between interest and increase . In Rome very high interest seems to have been charged in early times. Practically usury was unlimited. It soon became the custom to charge monthly interest at one per cent a month. During the early empire legal interest stood at eight per cent., but in usurious transactions it was lent at twelve, twenty-four, and even forty-eight. The Jewish bankers of Palestine and elsewhere were engaged in the same undertakings. The law of Moses denounced usury in the transactions of Hebrews with Hebrews, but permitted it in dealing with strangers (Deu 23:19, Deu 23:20; Psa 15:5).

Vincent: Mat 25:32

All the nations ( πάντα τὰ ἔθνη )

The whole human race; though the word is generally employed in the New Testament to denote Gentiles as distinguished from Jews.

Vincent: Mat 25:32

Separate them ( αὐτοὺς )

Masculine, while the word nations is neuter. Nations are regarded as gathered collectively; but in contemplating the act of separation the Lord regards the individuals.

Vincent: Mat 25:32

The sheep from the goats (or kids , so Rev. in margin)

" The bald division of men into sheep and goats is, in one sense, so easy as not to be worth performing; and in another sense it is so hard as only to be possible for something with supernatural insight" (John Morley, " Voltaire" ). Goats are an appropriate figure, because the goat was regarded as a comparatively worthless animal. Hence the point of the elder son's complaint in the parable of the Prodigal: Not so much as a kid (Luk 15:29). The diminutive (ἐρίφια ) expresses contempt.

Vincent: Mat 25:33

Goats ( ἐρίφια )

Diminutive. Lit., kidlings. The sheep and goats are represented as having previously pastured together. Compare the parables of the Tares and the Net.

Vincent: Mat 25:33

On the right ( ἐκ δεξιῶν )

Lit., form the right side or parts. The picture to the Greek reader is that of a row, beginning at the judge's right hand.

Vincent: Mat 25:35

Ye took me in ( συνηγαγετέ με )

Tynd., I was harbourless and ye lodged me. The preposition and implies along with. Ye took me with you into the household circle.

Vincent: Mat 25:36

Visited ( ἐπεσκέψασθε )

Lit., Ye looked upon . Our word visit is from the Latin viso, to look steadfastly at, and thence to visit. We retain the original thought in the popular phrases go to see one, and to look in upon one.

Vincent: Mat 25:40

The least

The word in the Greek order is emphatic: One of these my brethren, the least. So Rev., even these least.

Wesley: Mat 25:13

He that watches has not only a burning lamp, but likewise oil in his vessel. And even when he sleepeth, his heart waketh. He is quiet; but not secure.

Wesley: Mat 25:14

Our Lord proceeds by a parable still plainer (if that can be) to declare the final reward of a harmless man. May God give all such in this their day, ears to hear and hearts to understand it! The kingdom of heaven - That is, the King of heaven, Christ. Mar 13:34; Luk 19:12.

Wesley: Mat 25:15

And who knows whether (all circumstances considered) there be a greater disproportion than this, in the talents of those who have received the most, and those who have received the fewest? According to his own ability - The words may be translated more literally, according to his own mighty power.

Wesley: Mat 25:15

To heaven.

Wesley: Mat 25:18

Made his having fewer talents than others a pretence for not improving any.

Wesley: Mat 25:18

Reader, art thou doing the same? Art thou hiding the talent God hath lent thee?

Wesley: Mat 25:24

No. Thou knowest him not. He never knew God, who thinks him a hard master.

Wesley: Mat 25:24

That is, requiring more of us than thou hast given us power to perform. So does every obstinate sinner, in one kind or other, lay the blame of his own sins on God.

Wesley: Mat 25:25

Lest if I had improved my talent, I should have had the more to answer for. So from this fear, one will not learn to read, another will not hear sermons!

Wesley: Mat 25:26

That I require impossibilities! This is not an allowing, but a strong denial of the charge.

Wesley: Mat 25:27

On that very account, on thy own supposition, to have improved my talent, as far as was possible.

Wesley: Mat 25:29

So close does God keep to this stated rule, from the beginning to the end of the world. Mat 13:12.

Wesley: Mat 25:30

For what? what had he done? It is true he had not done good. But neither is he charged with doing any harm. Why, for this reason, for barely doing no harm, he is consigned to outer darkness. He is pronounced a wicked, because he was a slothful, an unprofitable servant. So mere harmlessness, on which many build their hope of salvation, was the cause of his damnation! There shall be the weeping - Of the careless thoughtless sinner; and the gnashing of teeth - Of the proud and stubborn. The same great truth, that there is no such thing as negative goodness, is in this chapter shown three times: In the parable of the virgins; In the still plainer parable of the servants, who had received the talents; and In a direct unparabolical declaration of the manner wherein our Lord will proceed at the last day. The several parts of each of these exactly answers each other, only each rises above the preceding.

Wesley: Mat 25:31

With what majesty and grandeur does our Lord here speak of himself Giving us one of the noblest instances of the true sublime. Indeed not many descriptions in the sacred writings themselves seem to equal this. Methinks we can hardly read it without imagining ourselves before the awful tribunal it describes.

Wesley: Mat 25:34

Purchased by my blood, for all who have believed in me with the faith which wrought by love.

Wesley: Mat 25:34

On purpose for you. May it not be probably inferred from hence, that man was not created merely to fill up the places of the fallen angels?

Wesley: Mat 25:35

All these works of outward mercy suppose faith and love, and must needs he accompanied with works of spiritual mercy. But works of this kind the Judge could not mention in the same manner. He could not say, I was in error, and ye recalled me to the truth; I was in sin, and ye brought me to repentance.

Wesley: Mat 25:35

Prisoners need to be visited above all others, as they are commonly solitary and forsaken by the rest of the world.

Wesley: Mat 25:37

It cannot be, that either the righteous or the wicked should answer in these very words. What we learn herefrom is, that neither of them have the same estimation of their own works as the Judge hath.

Wesley: Mat 25:40

What encouragement is here to assist the household of faith? But let us likewise remember to do good to all men.

Wesley: Mat 25:41

Not originally for you: you are intruders into everlasting fire.

Wesley: Mat 25:44

So the endeavour to justify themselves, will remain with the wicked even to that day!

Wesley: Mat 25:46

Either therefore the punishment is strictly eternal, or the reward is not: the very same expression being applied to the former as to the latter. The Judge will speak first to the righteous, in the audience of the wicked. The wicked shall then go away into everlasting fire, in the view of the righteous. Thus the damned shall see nothing of the everlasting life; but the just will see the punishment of the ungodly. It is not only particularly observable here, That the punishment lasts as long as the reward; but, That this punishment is so far from ceasing at the end of the world, that it does not begin till then.

JFB: Mat 25:11

In Mat 7:22 this reiteration of the name was an exclamation rather of surprise; here it is a piteous cry of urgency, bordering on despair. Ah! now at length their eyes are wide open, and they realize all the consequences of their past folly.

JFB: Mat 25:12

The attempt to establish a difference between "I know you not" here, and "I never knew you" in Mat 7:23 --as if this were gentler, and so implied a milder fate, reserved for "the foolish" of this parable--is to be resisted, though advocated by such critics as OLSHAUSEN, STIER, and ALFORD. Besides being inconsistent with the general tenor of such language, and particularly the solemn moral of the whole (Mat 25:13), it is a kind of criticism which tampers with some of the most awful warnings regarding the future. If it be asked why unworthy guests were admitted to the marriage of the King's Son, in a former parable, and the foolish virgins are excluded in this one, we may answer, in the admirable words of GERHARD, quoted by TRENCH, that those festivities are celebrated in this life, in the Church militant; these at the last day, in the Church triumphant; to those, even they are admitted who are not adorned with the wedding garment; but to these, only they to whom it is granted to be arrayed in fine linen clean and white, which is the righteousness of saints (Rev 19:8); to those, men are called by the trumpet of the Gospel; to these by the trumpet of the Archangel; to those, who enters may go out from them, or be cast out; who is once introduced to these never goes out, nor is cast out, from them any more: wherefore it is said, "The door is shut."

JFB: Mat 25:13

This, the moral or practical lesson of the whole parable, needs no comment.

JFB: Mat 25:14

The ellipsis is better supplied by our translators in the corresponding passage of Mark (Mar 13:34), "[For the Son of man is] as a man"

JFB: Mat 25:14

Or more simply, "going abroad." The idea of long "tarrying" is certainly implied here, since it is expressed in Mat 25:19.

JFB: Mat 25:14

Between master and slaves this was not uncommon in ancient times. Christ's "servants" here mean all who, by their Christian profession, stand in the relation to Him of entire subjection. His "goods" mean all their gifts and endowments, whether original or acquired, natural or spiritual. As all that slaves have belongs to their master, so Christ has a claim to everything which belongs to His people, everything which, may be turned to good, and He demands its appropriation to His service, or, viewing it otherwise, they first offer it up to Him; as being "not their own, but bought with a price" (1Co 6:19-20), and He "delivers it to them" again to be put to use in His service.

JFB: Mat 25:15

While the proportion of gifts is different in each, the same fidelity is required of all, and equally rewarded. And thus there is perfect equity.

JFB: Mat 25:15

His natural capacity as enlisted in Christ's service, and his opportunities in providence for employing the gifts bestowed on him.

JFB: Mat 25:15

Compare Mat 21:33, where the same departure is ascribed to God, after setting up the ancient economy. In both cases, it denotes the leaving of men to the action of all those spiritual laws and influences of Heaven under which they have been graciously placed for their own salvation and the advancement of their Lord's kingdom.

JFB: Mat 25:16

Expressive of the activity which he put forth and the labor he bestowed.

and made them other five talents.

JFB: Mat 25:17

Each doubling what he received, and therefore both equally faithful.

JFB: Mat 25:18

Not misspending, but simply making no use of it. Nay, his action seems that of one anxious that the gift should not be misused or lost, but ready to be returned, just as he got it.

JFB: Mat 25:19

That any one--within the lifetime of the apostles at least--with such words before them, should think that Jesus had given any reason to expect His Second Appearing within that period, would seem strange, did we not know the tendency of enthusiastic, ill-regulated love of His appearing ever to take this turn.

JFB: Mat 25:20

How beautifully does this illustrate what the beloved disciple says of "boldness in the day of judgment," and his desire that "when He shall appear we may have confidence, and not be ashamed before Him at His coming!" (1Jo 4:17; 1Jo 2:28).

JFB: Mat 25:21

A single word, not of bare satisfaction, but of warm and delighted commendation. And from what Lips!

thou hast been faithful over a few things, I will make thee ruler over many things, &c.

JFB: Mat 25:22

Both are commended in the same terms, and the reward of both is precisely the same. (See on Mat 25:15). Observe also the contrasts: "Thou hast been faithful as a servant; now be a ruler--thou hast been entrusted with a few things; now have dominion over many things."

JFB: Mat 25:22

Thy Lord's own joy. (See Joh 15:11; Heb 12:2).

JFB: Mat 25:24

Harsh. The word in Luke (Luk 19:21) is "austere."

JFB: Mat 25:24

The sense is obvious: "I knew thou wast one whom it was impossible to serve, one whom nothing would please: exacting what was impracticable, and dissatisfied with what was attainable." Thus do men secretly think of God as a hard Master, and virtually throw on Him the blame of their fruitlessness.

JFB: Mat 25:25

Of making matters worse by meddling with it at all.

JFB: Mat 25:25

This depicts the conduct of all those who shut up their gifts from the active service of Christ, without actually prostituting them to unworthy uses. Fitly, therefore, may it, at least, comprehend those, to whom TRENCH refers, who, in the early Church, pleaded that they had enough to do with their own souls, and were afraid of losing them in trying to save others; and so, instead of being the salt of the earth, thought rather of keeping their own saltness by withdrawing sometimes into caves and wildernesses, from all those active ministries of love by which they might have served their brethren.

JFB: Mat 25:25

"Wicked" or "bad" means "falsehearted," as opposed to the others, who are emphatically styled "good servants." The addition of "slothful" is to mark the precise nature of his wickedness: it consisted, it seems, not in his doing anything against, but simply nothing for his master.

JFB: Mat 25:25

He takes the servant's own account of his demands, as expressing graphically enough, not the hardness which he had basely imputed to him, but simply his demand of a profitable return for the gift entrusted.

JFB: Mat 25:27

The banker.

JFB: Mat 25:27

Interest.

JFB: Mat 25:29

See on Mat 13:12.

JFB: Mat 25:30

Cast ye out.

JFB: Mat 25:30

The useless servant, that does his Master no service.

JFB: Mat 25:30

The darkness which is outside. On this expression see on Mat 22:13.

JFB: Mat 25:30

See on Mat 13:42.

JFB: Mat 25:31

His personal glory.

JFB: Mat 25:31

See Deu 33:2; Dan 7:9-10; Jud 1:14; with Heb 1:6; 1Pe 3:22.

JFB: Mat 25:31

The glory of His judicial authority.

JFB: Mat 25:32

Or, "all the nations." That this should be understood to mean the heathen nations, or all except believers in Christ, will seem amazing to any simple reader. Yet this is the exposition of OLSHAUSEN, STIER, KEIL, ALFORD (though latterly with some diffidence), and of a number, though not all, of those who hold that Christ will come the second time before the millennium, and that the saints will be caught up to meet Him in the air before His appearing. Their chief argument is, the impossibility of any that ever knew the Lord Jesus wondering, at the Judgment Day, that they should be thought to have done--or left undone--anything "unto Christ." To that we shall advert when we come to it. But here we may just say, that if this scene does not describe a personal, public, final judgment on men, according to the treatment they have given to Christ--and consequently men within the Christian pale--we shall have to consider again whether our Lord's teaching on the greatest themes of human interest does indeed possess that incomparable simplicity and transparency of meaning which, by universal consent, has been ascribed to it. If it be said, But how can this be the general judgment, if only those within the Christian pale be embraced by it?--we answer, What is here described, as it certainly does not meet the case of all the family of Adam, is of course so far not general. But we have no right to conclude that the whole "judgment of the great day" will be limited to the point of view here presented. Other explanations will come up in the course of our exposition.

JFB: Mat 25:32

Now for the first time; the two classes having been mingled all along up to this awful moment.

JFB: Mat 25:32

(See Eze 34:17).

JFB: Mat 25:33

The side of honor (1Ki 2:19; Psa 45:9; Psa 110:1, &c.).

JFB: Mat 25:33

The side consequently of dishonor.

JFB: Mat 25:34

Magnificent title, here for the first and only time, save in parabolical language, given to Himself by the Lord Jesus, and that on the eve of His deepest humiliation! It is to intimate that in then addressing the heirs of the kingdom, He will put on all His regal majesty.

JFB: Mat 25:34

The same sweet word with which He had so long invited all the weary and heavy laden to come unto Him for rest. Now it is addressed exclusively to such as have come and found rest. It is still, "Come," and to "rest" too; but to rest in a higher style, and in another region.

JFB: Mat 25:34

The whole story of this their blessedness is given by the apostle, in words which seem but an expression of these: "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ; according as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love." They were chosen from everlasting to the possession and enjoyment of all spiritual blessings in Christ, and so chosen in order to be holy and blameless in love. This is the holy love whose practical manifestations the King is about to recount in detail; and thus we see that their whole life of love to Christ is the fruit of an eternal purpose of love to them in Christ.

JFB: Mat 25:35

For I was an hungered . . . thirsty . . . a stranger, &c.

JFB: Mat 25:36

Naked . . . sick . . . prison, and ye came unto me.

JFB: Mat 25:37-39

Then shall the righteous answer him, &c.

JFB: Mat 25:40

Astonishing dialogue this between the King, from the Throne of His glory, and His wondering people! "I was an hungered, and ye gave Me meat," &c.--"Not we," they reply. "We never did that, Lord: We were born out of due time, and enjoyed not the privilege of ministering unto Thee." "But ye did it to these My brethren, now beside you, when cast upon your love." "Truth, Lord, but was that doing it to Thee? Thy name was indeed dear to us, and we thought it a great honor to suffer shame for it. When among the destitute and distressed we discerned any of the household of faith, we will not deny that our hearts leapt within us at the discovery, and when their knock came to our dwelling, our bowels were moved, as though 'our Beloved Himself had put in His hand by the hole of the door.' Sweet was the fellowship we had with them, as if we had 'entertained angels unawares'; all difference between giver and receiver somehow melted away under the beams of that love of Thine which knit us together; nay, rather, as they left us with gratitude for our poor givings, we seemed the debtors--not they. But, Lord, were we all that time in company with Thee? . . . Yes, that scene was all with Me," replies the King--"Me in the disguise of My poor ones. The door shut against Me by others was opened by you--'Ye took Me in.' Apprehended and imprisoned by the enemies of the truth, ye whom the truth had made free sought Me out diligently and found Me; visiting Me in My lonely cell at the risk of your own lives, and cheering My solitude; ye gave Me a coat, for I shivered; and then I felt warm. With cups of cold water ye moistened My parched lips; when famished with hunger ye supplied Me with crusts, and my spirit revived--"YE DID IT UNTO ME." What thoughts crowd upon us as we listen to such a description of the scenes of the Last Judgment! And in the light of this view of the heavenly dialogue, how bald and wretched, not to say unscriptural, is that view of it to which we referred at the outset, which makes it a dialogue between Christ and heathens who never heard of His name, and of course never felt any stirrings of His love in their hearts! To us it seems a poor, superficial objection to the Christian view of this scene, that Christians could never be supposed to ask such questions as the "blessed of Christ's Father" are made to ask here. If there were any difficulty in explaining this, the difficulty of the other view is such as to make it, at least, insufferable. But there is no real difficulty. The surprise expressed is not at their being told that they acted from love to Christ, but that Christ Himself was the Personal Object of all their deeds: that they found Him hungry, and supplied Him with food: that they brought water to Him, and slaked His thirst; that seeing Him naked and shivering, they put warm clothing upon Him, paid Him visits when lying in prison for the truth, and sat by His bedside when laid down with sickness. This is the astonishing interpretation which Jesus says "the King" will give to them of their own actions here below. And will any Christian reply, "How could this astonish them? Does not every Christian know that He does these very things, when He does them at all, just as they are here represented?" Nay, rather, is it conceivable that they should not be astonished, and almost doubt their own ears, to hear such an account of their own actions upon earth from the lips of the Judge? And remember, that Judge has come in His glory, and now sits upon the throne of His glory, and all the holy angels are with Him; and that it is from those glorified Lips that the words come forth, "Ye did all this unto ME." Oh, can we imagine such a word addressed to ourselves, and then fancy ourselves replying, "Of course we did--To whom else did we anything? It must be others than we that are addressed, who never knew, in all their good deeds, what they were about?" Rather, can we imagine ourselves not overpowered with astonishment, and scarcely able to credit the testimony borne to us by the King?

JFB: Mat 25:41

As for you on the left hand, ye did nothing for Me. I came to you also, but ye knew Me not: ye had neither warm affections nor kind deeds to bestow upon Me: I was as one despised in your eyes." "In our eyes, Lord? We never saw Thee before, and never, sure, behaved we so to Thee." "But thus ye treated these little ones that believe in Me and now stand on My right hand. In the disguise of these poor members of Mine I came soliciting your pity, but ye shut up your bowels of compassion from Me: I asked relief, but ye had none to give Me. Take back therefore your own coldness, your own contemptuous distance: Ye bid Me away from your presence, and now I bid you from Mine--Depart from Me, ye cursed!"

JFB: Mat 25:46

These "cursed" ones. Sentence, it should seem, was first pronounced--in the hearing of the wicked--upon the righteous, who thereupon sit as assessors in the judgment upon the wicked (1Co 6:2); but sentence is first executed, it should seem, upon the wicked, in the sight of the righteous--whose glory will thus not be beheld by the wicked, while their descent into "their own place" will be witnessed by the righteous, as BENGEL notes.

JFB: Mat 25:46

Or, as in Mat 25:41, "everlasting fire, prepared for the devil and his angels." Compare Mat 13:42; 2Th 1:9, &c. This is said to be "prepared for the devil and his angels," because they were "first in transgression." But both have one doom, because one unholy character.

JFB: Mat 25:46

That is, "life everlasting." The word in both clauses, being in the original the same, should have been the same in the translation also. Thus the decisions of this awful day will be final, irreversible, unending.

Clarke: Mat 25:11

Afterwards came also the other virgins, saying, Lord, Lord - Earnest prayer, when used in time, may do much good: but it appears, from this parable, that there may come a time when prayer even to Jesus may be too late! - viz. when the door is shut - when death has separated the body and the soul.

Clarke: Mat 25:12

I know you not - As if he had said, Ye are not of my company - ye were neither with the bride nor the bridegroom: ye slept while the others were in procession. I do not acknowledge you for my disciples - ye are not like him who is love - ye refused to receive his grace - ye sinned it away when ye had it; now you are necessarily excluded from that kingdom where nothing but love and purity can dwell.

Clarke: Mat 25:13

Watch therefore - If to watch be to employ ourselves chiefly about the business of our salvation, alas! how few of those who are called Christians are there who do watch! How many who slumber! How many who are asleep! How many seized with a lethargy! How many quite dead

Clarke: Mat 25:13

Wherein the Son of man cometh - These words are omitted by many excellent MSS., most of the versions, and several of the fathers. Griesbach has left them out of the text: Grotius, Hammond, Mill, and Bengel, approve of the omission.

Clarke: Mat 25:14

Called his own servants - God never makes the children of men proprietors of his goods. They are formed by his power, and upheld by his bounty; and they hold their lives and their goods, as in many of our ancient tenures, quamdiu domino placuerit - at the will of their Lord.

Clarke: Mat 25:15

Unto one he gave five talents - to every man according to his several ability - The duties men are called to perform are suited to their situations, and the talents they receive. The good that any man has he has received from God, as also the ability to improve that good. God’ s graces and temporal mercies are suited to the power which a man has of improving them. To give eminent gifts to persons incapable of properly improving them, would be only to lead into a snare. The talent which each man has suits his own state best; and it is only pride and insanity which lead him to desire and envy the graces and talents of another. Five talents would be too much for some men: one talent would be too little. He who receives much, must make proportionate improvement; and, from him who has received little, the improvement only of that little will be required. As five talents, in one case, are sufficient to answer the purpose for which they were given; so also are two and one

The man who improves the grace he has received, however small, will as surely get to the kingdom of God, as he who has received most from his master, and improved all

There is a parable something like this in Sohar Chadash, fol. 47: "A certain king gave a deposit to three of his servants: the first kept it; the second lost it; the third spoiled one part of it, and gave the rest to another to keep. After some time, the king came and demanded the deposit. Him who had preserved it, the king praised, and made him governor of his house. Him who had lost it, he delivered to utter destruction, so that both his name and his possessions were blotted out. To the third, who had spoiled a part and given the rest to another to keep, the king said, Keep him, and let him not go out of my house, till we see what the other shall do to whom he has entrusted a part: if he shall make a proper use of it, this man shall be restored to liberty; if not, he also shall be punished."See Schoettgen. I have had already occasion to remark how greatly every Jewish parable is improved that comes through the hands of Christ

In this parable of our Lord, four things may be considered: -

I.    The master who distributes the talents

II.    The servants who improved their talents

III.    The servant who buried his talent. An

IV.    His punishment

I.    The master who distributes the talents

1.    The master’ s kindness. The servants had nothing - deserved nothing - had no claim on their master, yet he, in his Kindness, delivers unto them his goods, not for his advantage, but for their comfort and salvation

2.    The master distributes these goods diversely; - giving to one five, to another, two, and to another one. No person can complain that he has been forgotten; the master gives to each. None can complain of the diversity of the gifts; it is the master who has done it. The master has an absolute right over his own goods, and the servants cannot find fault with the distribution. He who has little should not envy him who has received much, for he has the greater labor, and the greater account to give. He who has much should not despise him who has little, for the sovereign master has made the distinction; and his little, suited to the ability which God has given him, and fitted to the place in which God’ s providence has fixed him, is sufficiently calculated to answer the purpose of the master, in the salvation of the servant’ s soul

3.    The master distributes his talents with Wisdom. He gave to each according to his several ability, i.e. to the power he had to improve what was given. It would not be just to make a servant responsible for what he is naturally incapable of managing; and it would not be proper to give more than could be improved. The powers which men have, God has given; and as he best knows the extent of these powers, so he suits his graces and blessings to them in the most wise, and effectual way. Though he may make one vessel for honor, (i.e. a more honorable place or office), and another for dishonor, (a less honorable office), yet both are for the master’ s use - both are appointed and capacitated to show forth his glory

II.    The servants who improved their talents

    These persons are termed δουλοι, slaves, such as were the property of the master, who might dispose of them as he pleased. Then he that had received the five talents went and traded, Mat 25:16

1.    The work was speedily begun - as soon as the master gave the talents and departed, so soon they began to labor. There is not a moment to be lost - every moment has its grace, and every grace has its employment, and every thing is to be done for eternity

2.    The work was perseveringly carried on; after a long time the lord of those servants cometh, Mat 25:19. The master was long before he returned, but they did not relax. The longer time, the greater improvement. God gives every man just time enough to live, in this world, to glorify his Maker, and to get his soul saved. Many begin well, and continue faithful for a time - but how few persevere to the end! Are there none who seem to have outlived their glory, their character, their usefulness

3.    Their work was crowned with success. They doubled the sum which they had received. Every grace of God is capable of great improvement. Jesus himself, the pure, immaculate Jesus, grew in wisdom and favor with God, Luk 2:52

4.    They were ready to give in a joyful account when their master came and called for them

1st. They come without delay: they expected his coming; and it was with an eye to this that they continued their labor - they endured as seeing him who is invisible

2dly. They come without fear; the master before whom they appear has always loved them, and given them the fullest proofs of his affection for them: his love to them has begotten in them love to him; and their obedience to his orders sprung from the love they bore to him. He that loveth me, says Jesus, will keep my words

3d. They render up their accounts without confusion: he who received five brought five others; and he who had received two brought two more: nothing was to be done when their master called; all their business was fully prepared

4th. They gave up every thing to their master, without attempting to appropriate any thing. Their ability was his, the talents his, and the continued power to improve them, his. All is of God, and all must be returned to him

5.    Their recompense from their gracious master

1st. They receive praise. Well done, good and faithful servants, Mat 25:21. What a glorious thing to have the approbation of God, and the testimony of a good conscience! They were good, pure and upright within - faithful, using to God’ s glory the blessings he had given

2d. They receive gracious promises. Ye have been faithful over a little, I will set you over much. These promises refer not only to a future glory, but to an increase of God’ s grace and mercy here; for the more faithfully a man improves what God has already given him, the more he shall have from his gracious Master: for he giveth more grace, till he fills the faithful soul with his own fullness

3d. They receive Glory. Enter into the joy of your Lord. As ye were partakers of my nature on earth, be ye sharers of my glory in heaven. The joy, the happiness wherewith I am happy, shall be your eternal portion! O, what is all we can do, all we can suffer, even the most lingering and cruel martyrdom, in comparison of this unbounded, eternal joy

III.    Of the servant who buried his talent

    He that had received one went and digged in the earth, and hid his Lord’ s money, Mat 25:18

1.    See the ingratitude of this servant. His master gave him a talent, capable of being improved to his own present and eternal advantage; but he slights the mercy of his lord

2.    See his idleness. Rather than exert himself to improve what he has received, he goes and hides it

3.    See his gross error. He Digs to hide it - puts himself to more trouble to render the mercy of God to him of none effect, than he would have had in combating and conquering the world, the devil, and the flesh

4.    See his injustice. He takes his master’ s money, and neither improves nor designs to improve it, even while he is living on and consuming that bounty which would have been sufficient for a faithful servant. How much of this useless lumber is to be found in the Church of Christ! But suppose the man be a preacher - what a terrible account will he have to give to God - consuming the provision made for a faithful pastor, and so burying, or misusing his talent, as to do no good, to immortal souls

5.    Hear the absurdity of his reasoning. Lord, I knew thee that thou art a hard (or avaricious) man, reaping where thou hast not sown, etc., Mat 25:24. See this meaning of σκληρος proved by Kypke. The wicked excuse of this faithless servant confuted itself and condemned him. Nevertheless it is on this very model that sinners in general seek to justify themselves; and the conclusion turns always against them. I knew thee to be a hard man. How awfully deceived and deeply depraved must that person be, who not only attempts to excuse his follies, but to charge his crimes on God himself

        I was afraid - Why? Because thou wert an enemy to thy soul, and to thy God. - I was afraid - of what? that he would require more than he did give. How could this be? Did he not give thee the talent freely, to show thee his benevolence? And did he not suit it to thy ability, that he might show thee his wisdom, justice, and goodness, in not making thee responsible for more than thou couldst improve

IV.    Behold the awful punishment of this faithless servant

1.    He is reproached. Thou wicked and slothful servant! Wicked - in thy heart: slothful - in thy work. Thou knewest that I reap where I sowed not. Thou art condemned by thy own mouth - whose is the unemployed talent? Did I not give thee this? And did I require the improvement of two when I gave thee but one? - Thou knowest I did not

2.    He is stripped of what he possessed. Take - the talent from him. O terrible word! - Remove the candlestick from that slothful, worldly-minded Church: take away the inspirations of the Holy Spirit from that lukewarm, Christless Christian, who only lives to resist them and render them of none effect. Dispossess that base, man-pleasing minister of his ministerial gifts; let his silver become brass, and his fine gold, dross. He loved the present world more than the eternal world, and the praise of men more than the approbation of God. Take away the talent from him

3.    He is punished with an everlasting separation from God and the glory of his power. Cast forth the unprofitable servant, Mat 25:30. Let him have nothing but darkness, who refused to walk in the light: let him have nothing but misery - weeping and gnashing of teeth, who has refused the happiness which God provided for him

Reader, if the careless virgin, and the unprofitable servant, against whom no flagrant iniquity is charged, be punished with an outer darkness, with a hell of fire: of what sorer punishment must he be judged worthy, who is a murderer, an adulterer, a fornicator, a blasphemer, a thief, a liar, or in any respect an open violater of the laws of God? The careless virgins, and the unprofitable servants, were saints in comparison of millions, who are, notwithstanding, dreaming of an endless heaven, when fitted only for an endless hell!

Clarke: Mat 25:27

With usury - Συν τοκω, with its produce - not usury; for that is unlawful interest, more than the money can properly produce.

Clarke: Mat 25:29

Unto every one that hath shall be given - See on Mat 13:12 (note).

Clarke: Mat 25:30

Weeping and gnashing of teeth - See on Mat 8:12 (note), a note necessary for the illustration of this, and the foregoing parable.

Clarke: Mat 25:31

When the Son of man shall come - This must be understood of Christ’ s coming at the last day, to judge mankind: though all the preceding part of the chapter may be applied also to the destruction of Jerusalem

Clarke: Mat 25:31

Holy angels - The word αγιοι is omitted by many excellent manuscripts, versions, and fathers. Mill and Bengel approve of the omission, and Griesbach has left it out of the text. It is supposed by some that our Lord will have other angels (messengers) with him in that day, besides the holy ones. The evil angels may be in attendance to take, as their prey, those who shall be found on his left hand

Clarke: Mat 25:31

The throne of his glory - That glorious throne on which his glorified human nature is seated, at the right hand of the Father.

Clarke: Mat 25:32

All nations - Literally, all the nations - all the Gentile world; the Jews are necessarily included, but they were spoken of in a particular manner in the preceding chapter

Clarke: Mat 25:32

He shall separate them - Set each kind apart by themselves

Clarke: Mat 25:32

As a shepherd divideth, etc. - It does not appear that sheep and goats were ever penned or housed together, though they might feed in the same pasture; yet even this was not done but in separate flocks; so Virgil, Eclog. vii. v. 2

Compulerantque greges Corydon et Thyrsis in unum

Thyrsis Oves, Corydon distentas lacte

Capella

"Thyrsis and Corydon drove their flocks together

Thyrsin his sheep; and Corydon his goats, their udders distended with milk.

These two shepherds had distinct flocks, which fed in the same pasture, but separately; and they are only now driven together, for the convenience of the two shepherds, during the time of their musical contest.

Clarke: Mat 25:33

He shall set the sheep, etc. - The right hand signifies, among the rabbins, approbation and eminence: the left hand, rejection, and disapprobation. Hence in Sohar Chadash it is said, "The right hand is given, the left also is given - to the Israelites and the Gentiles are given paradise and hell - this world, and the world to come."The right and left were emblematical of endless beatitude and endless misery among the Romans. Hence Virgil: -

Hic locus est, partes ubi se via findit in ambas

Dextera, quae Ditis magni sub moenia tendit

Hac iter Elysium nobis; at laeva maloru

Exercet poenas, et ad impia Tartara mittit

Aen. vi. 54

Here in two ample roads the way divides

The right direct, our destined journey guides

By Pluto’ s palace, to the Elysian plains

The left to Tartarus, where bound in chain

Loud howl the damn’ d in everlasting pains

Pit

Of the good and faithful servants he approves, and therefore exalts them to his glory; of the slothful and wicked he disapproves, and casts them into hell

Sheep, which have ever been considered as the emblems of mildness, simplicity, patience, and usefulness, represent here the genuine disciples of Christ

Goats, which are naturally quarrelsome, lascivious, and excessively ill-scented, were considered as the symbols of riotous, profane, and impure men. They here represent all who have lived and died in their sins. See Eze 34:17, and Zec 10:3.

Clarke: Mat 25:34

Ye blessed of my Father - This is the king’ s address to his followers; and contains the reason why they were found in the practice of all righteousness, and were now brought to this state of glory - they were blessed - came as children, and received the benediction of the Father, and became, and continued to be, members of the heavenly family

Clarke: Mat 25:34

Inherit - The inheritance is only for the children of the family - if sons, then heirs, Gal 4:7, but not otherwise. The sons only shall enjoy the father’ s estate

Clarke: Mat 25:34

Prepared for you - That is, the kingdom of glory is designed for such as you - you who have received the blessing of the Father, and were holy, harmless, undefiled, and separated from sinners

Clarke: Mat 25:34

From the foundation of the world - It was God’ s purpose and determination to admit none into his heaven but those who were made partakers of his holiness, Heb 12:14. The rabbins say, Seven things were created before the foundation of the world

1.    The law

2.    Repentance

3.    Paradise

4.    Hell

5.    The throne of God

6.    The temple; an

7.    The name of the Messiah.

Clarke: Mat 25:35

I was an hungered, and ye gave me meat - Every thing which is done to a follower of Christ, whether it be good or evil, he considers as done to himself, see Mat 25:40; Act 9:4, Act 9:5; Heb 6:10. Of all the fruits of the Spirit, none are mentioned here but those that spring from love, or mercy; because these give men the nearest conformity to God. Jesus had said, Blessed are the merciful, for they shall obtain mercy; and he here shows how this promise shall be fulfilled. The rabbins say: "As often as a poor man presents himself at thy door, the holy blessed God stands at his right hand: if thou give him alms, know that he who stands at his right hand will give thee a reward. But if thou give him not alms, he who stands at his right hand will punish thee."Vaiyikra Rabba, s. 34, fol. 178

Clarke: Mat 25:35

A stranger, and ye took me in - Συνηγαγετε με, ye entertained me: Kypke has fully proved that this is the meaning of the original. Literally, συναγειν signifies to gather together. Strangers are sometimes so destitute as to be ready to perish for lack of food and raiment: a supply of these things keeps their souls and bodies together, which were about to be separated through lack of the necessaries of life. The word may also allude to a provision made for a poor family, which were scattered abroad, perhaps begging their bread, and who by the ministry of benevolent people are collected, relieved, and put in a way of getting their bread. O blessed work! to be the instruments of preserving human life, and bringing comfort and peace into the habitations of the wretched

While writing this, (Nov. 13, 1798), I hear the bells loudly ringing in commemoration of the birth-day of E. Colson, Esq., a native of this city, (Bristol), who spent a long life and an immense fortune in relieving the miseries of the distressed. His works still praise him in the gates; his name is revered, and his birth-day held sacred, among the inhabitants. Who has heard the bells ring in commemoration of the birth of any deceased hero or king? Of so much more value, in the sight even of the multitude, is a life of public usefulness than one of worldly glory or secular state. But how high must such a person rank in the sight of God, who, when Christ in his representatives was hungry, gave him food; when thirsty, gave him drink; when naked clothed him; when sick and in prison, visited him! Thou blessed of my Father! come. Thou hast been faithful in the unrighteous mammon, and now thou shalt eternally enjoy the true riches

The Supreme God is represented in the Bhagvat Geeta as addressing mankind, when he had just formed them, thus: "Those who dress their meat but for themselves, eat the bread of sin."Geeta, p. 46.

Clarke: Mat 25:36

I was sick, and ye visited me - Relieving the strangers, and visiting the sick, were in high estimation among the Jews. One of their sayings on this head is worthy of notice: "He who neglects to visit the sick is like him who has shed blood."That is, as he has neglected, when it was in his power, to preserve life, he is as guilty in the sight of the Lord as he is who has committed murder. See Kypke in loco.

Clarke: Mat 25:37

Lord, when saw we thee an hungered, etc. - This barbarous expression, an hungered, should be banished out of the text, wheresoever it occurs, and the simple word hungry substituted for it. Whatever is done for Christ’ s sake, is done through Christ’ s grace; and he who does the work attributes to Jesus both the will and the power by which the work was done, and seeks and expects the kingdom of heaven not as a reward, but as a gift of pure unmerited mercy. Yet, while workers together with his grace, God attributes to them that which they do through his influence, as if they had done it independently of him. God has a right to form what estimate he pleases of the works wrought through himself: but man is never safe except when he attributes all to his Maker.

Clarke: Mat 25:40

Inasmuch as ye have done it unto one of the least of these my brethren - The meanest follower of Christ is acknowledged by him as his brother! What infinite condescension! Those, whom many would scorn to set with the dogs of their flock, are brothers and sisters of the blessed Jesus, and shall soon be set among the princes of his people.

Clarke: Mat 25:41

Depart from me, ye cursed - Or, Ye cursed! depart. - These words are the address of the king to the sinners; and contain the reason why they are to be separated from blessedness: Ye are cursed, because ye have sinned, and would not come unto me that ye might have life. - No work of piety has proceeded from your hand, because the carnal mind, which is enmity against me, reigned in your heart; and ye would not have me to reign over you. Depart! this includes what some have termed the punishment of loss or privation. Ye cannot, ye, shall not be united to me - Depart! O terrible word! and yet a worse is to come

Clarke: Mat 25:41

Into everlasting fire - This is the punishment of sense. Ye shall not only be separated from me, but ye shall be tormented, awfully, everlastingly tormented in that place of separation

Clarke: Mat 25:41

Prepared for the devil and his angels - The devil and his angels sinned before the creation of the world, and the place of torment was then prepared for them: it never was designed for human souls; but as the wicked are partakers with the devil and his angels in their iniquities, in their rebellion against God, so it is right that they should be sharers with them in their punishment. We see here, plainly, why sinners are destroyed, not because there was no salvation for them, but because they neglected to receive good, and do good. As they received not the Christ who was offered to them, so they could not do the work of righteousness which was required of them. They are cursed, because they refused to be blessed; and they are damned, because they refused to be saved.

Clarke: Mat 25:42

I was an hungered, and ye gave me no meat - I put it in your power to do good, and ye would not. A variety of occasions offered themselves to you, but ye neglected them all, so that my blessings in your hands, not being improved, according to my order, became a curse to you.

Clarke: Mat 25:43

I was a stranger - If men were sure that Jesus Christ was actually somewhere in the land, in great personal distress, hungry, thirsty, naked, and confined, they would doubtless run unto and relieve him. Now Christ assures us that a man who is hungry, thirsty, naked, etc., is his representative, and that whatever we do to such a one he will consider as done to himself; yet this testimony of Christ is not regarded! Well, he will be just when he judges, and righteous when he punishes.

Clarke: Mat 25:44

Lord, when saw we thee an hungered, etc. - It is want of faith which in general produces hard-heartedness to the poor. The man who only sees with eyes of flesh is never likely to discover Christ in the person of a man destitute of the necessaries of life. Some pretend not to know the distressed; because they have no desire to relieve them; but we find that this ignorance will not avail them at the bar of God.

Clarke: Mat 25:46

And these shall go away into everlasting punishment - No appeal, no remedy, to all eternity! No end to the punishment of those whose final impenitence manifests in them an eternal will and desire to sin. By dying in a settled opposition to God, they cast themselves into a necessity of continuing in an eternal aversion from him

But some are of opinion that this punishment shall have an end: this is as likely as that the glory of the righteous shall have an end: for the same word is used to express the duration of the punishment, κολασιν αιωνιον, as is used to express the duration of the state of glory: ζωην αιωνιον . I have seen the best things that have been written in favor of the final redemption of damned spirits; but I never saw an answer to the argument against that doctrine, drawn from this verse, but what sound learning and criticism should be ashamed to acknowledge. The original word αιων is certainly to be taken here in its proper grammatical sense, continued being, αιειων, Never Ending. Some have gone a middle way, and think that the wicked shall be annihilated. This, I think, is contrary to the text; if they go into punishment, they continue to exist; for that which ceases to be, ceases to suffer. See the note on Gen 21:33, where the whole subject is explained

A very good improvement of the parable of the wise and foolish virgins is made by Salvian, a very pious writer of the fifth century, (Epist. ad. Ecclus. Cath. lib. ii)., the substance of which, in Mr. Bulkley’ s translation, is as follows: -

Ego unum scio , etc. "One thing I know, that the lamps of the foolish virgins are said to have gone out for want of the oil of good works; but thou, whoever thou art, thinkest that thou hast oil in abundance, and so did they; for, if they had not believed themselves to have had it, they would have provided themselves with it; for since afterwards, as the Lord says, they would gladly have borrowed, and sought it so eagerly, no doubt they would have done so before, had they not been deceived by the confidence of having it. Thou thinkest thyself wise, and these did not imagine themselves to be foolish: thou thinkest that thy lamp has light, and they lost their light because they thought they should have it. For why did they prepare their lamps if they did not think they should be lighted? In a word, their lamps, I suppose, must have afforded some degree of light; for since we read of their being afraid that their lamps should go out, they certainly had something which they feared would be extinguished. Nor was it a groundless fear; their lamps did go out, and that pure light of virginity which appeared profited them nothing, for want of a supply of oil. From whence we understand that what is but a little, is in a manner nothing. You have therefore need of a lamp plentifully filled, that your light may be lasting. And if those which we light up here for a short time so soon fail, unless copiously supplied with oil, how much must thou stand in need of that thy lamp may shine to eternity?

This writer was a priest of Marseilles, in 430. He bewailed the profligacy of his times so much, and so pathetically, that he has been styled the Jeremiah of the fifth century. Were he still upon earth, he would find equal reason to deplore the wickedness and carelessness of mankind

From what our Lord has here said, we may see that God indispensably requires of every man to bring forth good fruit; and that a fruitless tree shall be inevitably cut down, and cast into the fire. Let it be also remarked that God does not here impute to his own children the good works which Jesus Christ did for them. No! Christ’ s feeding the multitudes in Judea will not be imputed to them, while persons in their own neighborhood are perishing through want, and they have wherewithal to relieve them. He gives them a power that they may glorify his name by it and have, in their own souls, the continued satisfaction which arises from succouring the distressed. Let it be farther remarked, that Christ does not say here that they have purchased the eternal life by these good deeds. No! for the power to work, and the means of working, came both from God. They first had redemption through his blood, and then his Spirit worked in them to will and to do. They were therefore only workers together with him, and could not be said, in any sense of the word, to purchase God’ s glory, with his own property. But though God works in them, and by them, he does not obey for them. The works of piety and mercy They perform, under the influence and by the aid of his grace. Thus God preserves the freedom of the human soul, and secures his own glory at the same time. Let it be remarked, farther, that the punishment inflicted on the foolish virgins, the slothful servant, and the cursed who are separated from God, was not because of their personal crimes; but because they were not good, and were not useful in the world. Their lives do not appear to have been stained with crimes, - but they were not adorned with virtues. They are sent to hell because they did no good. They were not renewed in the image of God; and hence did not bring forth fruit to his glory. If these harmless people are sent to perdition, what must the end be of the wicked and profligate!

Calvin: Mat 25:15

Mat 25:15.To every one according to his own ability By this term Christ does not distinguish between natural gifts and the gifts of the Spirit; for we have neither power nor skill ⁶⁸⁸ which ought not to be acknowledged as having been received from God; and, therefore, whoever shall determine to give God his share will leave nothing for himself. What then is meant by saying, that the master of the house gives to each person more or less, according to his own ability? It is because God, as he has assigned to every one his place, and has bestowed on him natural gifts, gives him also this or the other injunction, employs him in the management of affairs, raises him to various offices, furnishes him with abundant means of eminent usefulness, and presents to him the opportunity.

It is absurd, however, in the Papists to infer from this, that the gifts of God are conferred on every man according to the measure which he deserves. For, though the old translator, ⁶⁸⁹ employed the word virtus, ⁶⁹⁰ he did not mean that God bestows his gifts, according as men have acquitted themselves well, and obtained the praise of virtue, but only so far as the master of the house has judged them to be suitable. Now we know that no man is found by God to be suitable till He has made him so; and the Greek word δύναμις, (power, ability, ) which Christ employed, is free from all ambiguity.

Calvin: Mat 25:20

20.And he who had received five talents Those who employ usefully whatever God has committed to them are said to be engaged in trading The life of the godly, ⁶⁹¹ is justly compared to trading, for they ought naturally to exchange and barter with each other, in order to maintain intercourse; and the industry with which every mall discharges the office assigned him, the calling itself, the power of acting properly, and other gifts, are reckoned to be so many kinds of merchandise; because the use or object which they have in view is, to promote mutual intercourse among men.

Now the gain which Christ mentions is general usefulness, ⁶⁹² which illustrates the glory of God. For, though God is not enriched, and makes no gain, by our labors, yet when every one is highly profitable to his brethren, and applies advantageously, for their salvation, the gifts which he has received from God, he is said to yield profit, or gain, to God himself. So highly does our heavenly Father value the salvation of men, that whatever contributes to it he chooses to place to his own account. That we may not become weary in doing well, (Gal 6:9,) Christ declares that the labor of those who are faithfully employed in their calling will not be useless.

According to Luke, he says that he who gained five pounds obtains the government of five cities; by which words he informs them, that the glory of his kingdom will be very different at his last coming from what it now appears. For now ⁶⁹³ we have labor and anxiety in managing, as it were, the affairs of an absent master; but then he will have at his command an ample and copious supply of honors, to ennoble and enrich us. The form of expression employed by Matthew is more simple, Enter thou into the joy of thy master; by which he means that faithful servants, whose discharge of duty shall meet with his approbation, will share with himself a blessed abundance of all good things.

But it is asked, What is meant by what is added, Take from him the talent, and give it to him who hath ten talents? For every kind of trading will then be at an end. I reply, We ought to keep in remembrance what I formerly mentioned, that those who insist on explaining, with exactness, every minute phrase, are mistaken. The true meaning is, though slothful and unprofitable servants are now endued with the gifts of the Spirit, yet they will at length be deprived of them all, that their wretched and shameful poverty may redound to the glory of the good. Now these slothful persons, Christ tells us, hide either the talent or the pound in the earth; because, while they consult their own ease and gratifications, they refuse to submit to any uneasiness; as we see very many who, while they are privately devoted to themselves and to their own advantage, avoid all the duties of charity, and have no regard to the general edification. When it is said that the master of the house, after his return, called the servants to account; as this ought to impart courage to the good, when they understand that they do not lose their pains, so the indolent and careless, on the other hand, ought to be struck with no small terror. Let us therefore learn to call ourselves daily to account, before the Lord come, and make a reckoning with us.

Calvin: Mat 25:24

24.I knew thee, that thou art a harsh man This harshness has nothing to do with the substance of the parable; and it is an idle speculation in which those indulge, who reason from this passage, how severely and rigorously God deals with his own people. For Christ did not intend to describe such rigor, any more than to applaud usury, when he represents the master of the house as saying, that the money ought to have been deposited with a banker, that it might, at least, gain interest Christ only means, that there will be no excuse for the indolence of those who both conceal the gifts of God, and waste their time in idleness. Hence also we infer that no manner of life is more praiseworthy in the sight of God, than that which yields some advantage to human society.

Calvin: Mat 25:29

29.To every one that hath shall be given has been explained ⁶⁹⁴ under Mat 13:12

Calvin: Mat 25:30

30.And cast the unprofitable servant into outer darkness We have also explained, ⁶⁹⁵ under Mat 8:12, that outer darkness is contrasted with the light which is within the house; ⁶⁹⁶ for, as banquets were anciently held, for the most part, at night, and were illuminated by numerous torches and lamps, of those who are banished from the kingdom of God, Christ says, that they are cast without into darkness

Calvin: Mat 25:31

Mat 25:31.Now when the Son of man shall come in his glory Christ follows out the same doctrine, and what he formerly described under parables, he now explains clearly and without figures. The sum of what is said is, that believers, in order to encourage themselves to a holy and upright conduct, ought to contemplate with the eyes of faith the heavenly life, which, though it is now concealed, will at length be manifested at the last coming of Christ. For, when he declares that, when he shall come with the angels, then will he sit on the throne of his glory, he contrasts this last revelation with the disorders and agitations of earthly warfare; as if he had said, that he did not appear for the purpose of immediately setting up his kingdom, and therefore that there was need of hope and patience, lest the disciples might be discouraged by long delay. Hence we infer that this was again added, in order that the disciples, being freed from mistake about immediate and sudden happiness, might keep their minds in warfare till Christ’s second coming, and might not give way, or be discouraged, on account of his absence.

This is the reason why he says that he will then assume the title of King; for though he commenced his reign on the earth, and now sits at the right hand of the Father, so as to exercise the supreme government of heaven and earth; yet he has not yet erected before the eyes of men that throne, from which his divine majesty will be far more fully displayed than it now is at the last day; for that, of which we now obtain by faith nothing more than a taste, will then have its full effect. So then Christ now sits on his heavenly throne, as fir as it is necessary that he shall reign for restraining his enemies and protecting the Church; but then he will appear openly, to establish perfect order in heaven and earth, to crush his enemies under his feet, to assemble his believing people to partake of an everlasting and blessed life, to ascend his judgment-seat; and, in a word, there will be a visible manifestation of the reason why the kingdom was given to him by the Father. He says that he will come in his glory; because, while he dwelt in this world as a mortal man, he appeared in the despised form of a servant. And he calls it his glory, though he elsewhere ascribes it to his Father, but the meaning is the same; for he means simply the divine glory, which at that time shone in the Father only, for in himself it was concealed. ¹⁷²

Calvin: Mat 25:32

32.And all nations shall be assembled before him He employs large and splendid titles for extolling his kingdom, that the disciples may learn to expect a different kind of happiness from what they had imagined. For they were satisfied with this single consideration, that their nation was delivered from the miseries with which it was then oppressed, so that it would be manifest that God had not in vain established his covenant with Abraham and his posterity. But Christ extends much farther the benefit of the redemption brought by him, for he will be the Judge of the whole world. Again, in order to persuade believers to holiness of life, he assures them that the good and the bad will not share alike; because he will bring with him the reward which is laid up for both. In short, he declares that his kingdom will be fully established, when the righteous shall have obtained a crown of glory, and when the wicked shall have received the reward which they deserved.

As a shepherd separateth the sheep from the goats When our Lord says that the separation of the sheep from the goats is delayed till that day, he means that the wicked are now mixed with the good and holy, so that they live together in the same flock of God. The comparison appears to be borrowed from Eze 34:18, where the Lord complains of the fierceness of the goats, which attack with their horns the poor sheep, and destroy the pastures, and pollute the water; and where the Lord expressly declares that he will take vengeance. And therefore Christ’s discourse amounts to this, that believers ought not to think their condition too hard, if they are now compelled to live with the goats, and even to sustain many serious attacks and annoyances from them; secondly, that they ought to beware of being themselves infected by the contagion of their vices; and, thirdly, to inform them that in a holy and innocent life their labor is not thrown away, for the difference will one day appear.

Calvin: Mat 25:34

34.Come, you blessed of my Father We must remember Christ’s design; for he bids his disciples rest satisfied now with hope, that they may with patience and tranquillity of mind look for the enjoyment of the heavenly kingdom; and next, he bids them strive earnestly, and not become wearied in the right course. To this latter clause he refers, when he promises the inheritance of the heavens to none but those who by good works aim at the prize of the heavenly calling. But before speaking of the reward of good works, he points out, in passing, that the commencement of salvation flows from a higher source; for by calling them blessed of the Father, he reminds them, that their salvation proceeded from the undeserved favor of God. Among the Hebrews the phrase blessed of God means one who is dear to God, or beloved by God. Besides, this form of expression was not only employed by believers to extol the grace of God towards men, but those who had degenerated from true godliness still held this principle. Enter, thou blessed of God, said Laban to Abraham’s servant, (Gen 24:31.) We see that nature suggested to them this expression, by which they ascribed to God the praise of all that they possessed. There can be no doubt, therefore, that Christ, in describing the salvation of the godly, begins with the undeserved love of God, by which those who, under the guidance of the Spirit in this life, aim at righteousness, were predestined to life.

To this also relates what he says shortly afterwards, that the kingdom, to the possession of which they will be appointed at the last day, had been prepared for them from the beginning of the world. For though it may be easy to object, that the reward was laid up with a view to their future merits, any person who will candidly examine the words must acknowledge that there is an implied commendation of the grace of God. Nay more, Christ does not simply invite believers to possess the kingdom, as if they had obtained it by their merits, but expressly says that it is bestowed on them as heirs.

Yet we must observe another object which our Lord had in view. For though the life of the godly be nothing else than a sad and wretched banishment, so that the earth scarcely bears them; though they groan under hard poverty, and reproaches, and other afflictions; yet, that they may with fortitude and cheerfulness surmount these obstacles, the Lord declares that a kingdom is elsewhere prepared for them. It is no slight persuasive to patience, when men are fully convinced that they do not run in vain; and therefore, lest our minds should be east, down by the pride of the ungodly, in which they give themselves unrestrained indulgences—lest our hope should even be weakened by our own afflictions, let us always remember the inheritance which awaits us in heaven; for it depends on no uncertain event, but was prepared for us by God before we were born, — prepared, I say, for each of the elect, for the persons here addressed by Christ are the blessed of the Father.

When it is here said only that the kingdom was prepared from the beginning of the world, while it is said, in another passage, that it was prepared before the creation of heaven and of earth, (Eph 1:4) this involves no inconsistency. For Christ does not here fix the precise time when the inheritance of eternal life was appointed for the sons of God, but only reminds us of God’s fatherly care, with which he embraced us before we were born; and confirms the certainty of our hope by this consideration, that our life can sustain no injury from the commotions and agitations of the world.

Calvin: Mat 25:35

35.For I was hungry If Christ were now speaking of the cause of our salvation, the Papists could not be blamed for inferring that we merit eternal life by good works; but as Christ had no other design than to exhort his people to holy and upright conduct, it is improper to conclude from his words what is the value of the merits of works. With regard to the stress which they lay on the word for, as if it pointed out the cause, it is a weak argument; for we know that, when eternal life is promised to the righteous, the word for does not always denote a cause, but rather the order of procedure. ¹⁷³ But we have another reply to offer, which is still more clear; for we do not deny that a reward is promised to good works, but maintain that it is a reward of grace, because it depends on adoption. Paul boasts (2Ti 4:8) that a crown of righteousness is laid up for him; but whence did he derive that confidence but because he was a member of Christ, who alone is heir of the heavenly kingdom? He openly avows that the righteous Judge will give to him that crown; but whence did he obtain that prize but because by grace he was adopted, and received that justification of which we are all destitute? We must therefore hold these two principles, first, that believers are called to the possession of the kingdom of heaven, so far as relates to good works, not because they deserved them through the righteousness of works, or because their own minds prompted them to obtain that righteousness, but because God justifies those whom he previously elected, (Rom 8:30.) Secondly, although by the guidance of the Spirit they aim at the practice of righteousness, yet as they never fulfill the law of God, no reward is due to them, but the term reward is applied to that which is bestowed by grace.

Christ does not here specify every thing that belongs to a pious and holy life, but only, by way of example, refers to some of the duties of charity, by which we give evidence that we fear God. For though the worship of God is more important than charity towards men, and though, in like manner, faith and supplication are more valuable than alms, yet Christ had good reasons for bringing forward those evidences of true righteousness which are more obvious. If a man were to take no thought about God, and were only to be beneficent towards men, such compassion would be of no avail to him for appeasing God, who had all the while been defrauded of his right. Accordingly, Christ does not make the chief part of righteousness to consist in alms, but, by means of what may be called more evident signs, shows what it is to live a holy and righteous life; as unquestionably believers not only profess with the mouth, but prove by actual performances, that they serve God.

Most improperly, therefore, do fanatics, under the pretext of this passage, withdraw from hearing the word, and from observing the Holy Supper, and from other spiritual exercises; for with equal plausibility might they set aside faith, and bearing the cross, and prayer, and chastity. But nothing was farther from the design of Christ than to confine to a portion of the second table of the Law that rule of life which is contained in the two tables. The monks and other noisy talkers had as little reason to imagine that there are only six works of mercy, because Christ does not mention any more; as if it were not obvious, even to children, that he commends, by means of a synacdoche, all the duties of charity. For to comfort mourners, to relieve those who are unjustly oppressed, to aid simple-minded men by advice, to deliver wretched persons from the jaws of wolves, are deeds of mercy not less worthy of commendation than to clothe the naked or to feed the hungry.

But while Christ, in recommending to us the exercise of charity, does not exclude those duties which belong to the worship of God, he reminds his disciples that it will be an authentic evidence of a holy life, if they practice charity, agreeably to those words of the prophet,

I choose mercy, and not sacrifice, (Hos 6:6;)

the import of which is, that hypocrites, while they are avaricious, and cruel, and deceitful, and extortioners, and haughty, still counterfeit holiness by an imposing array of ceremonies. Hence also we infer, that if we desire to have our life approved by the Supreme Judge, we must not go astray after our own inventions, but must rather consider what it is that He chiefly requires from us. For all who shall depart from his commandments, though they toil and wear themselves out in works of their own contrivance, will hear it said to them at the last day, Who

hath required those things at your hands? (Isa 1:12.)

Calvin: Mat 25:37

37.Then wilt the righteous answer him Christ represents the righteous as doubting—what they know well—his willingness to form a just estimate of what is done to men. ¹⁷⁴ But as this was not so deeply impressed on their minds as it ought to have been, he holds out to them this lively representation. ¹⁷⁵ For how comes it that we are so slow and reluctant to acts of beneficence, but because that promise is not truly engraven on our hearts, that God will one day repay with usury what we bestow on the poor? The admiration which Christ here expresses is intended to instruct us to rise above the apprehension of our flesh, whenever afflicted brethren ask our confidence and aid, that the aspect of a despised man may not hinder us from treating him with kindness.

Calvin: Mat 25:40

40.Verily I tell you As Christ has just now told us, by a figure, that our senses do not yet comprehend how highly he values deeds of charity, so now he openly declares, that he will reckon as done to himself whatever we have bestowed on his people. We must be prodigiously sluggish, if compassion be not drawn from our bowels by this statement, that Christ is either neglected or honored in the person of those who need our assistance. So then, whenever we are reluctant to assist the poor, let us place before our eyes the Son of God, to whom it would be base sacrilege to refuse any thing. By these words he likewise shows, that he acknowledges those acts of kindness which have been performed gratuitously, and without any expectation of a reward. And certainly, when he enjoins us to do good to the hungry and naked, to strangers and prisoners, from whom nothing can be expected in return, we must look to him, who freely lays himself under obligation to us, and allows us to place to his account what might otherwise appear to have been lost.

So far as you have done it to one of the least of my brethren Believers only are expressly recommended to our notice; not that he bids us altogether despise others, but because the more nearly a man approaches to God, he ought to be the more highly esteemed by us; for though there is a common tie that binds all the children of Adam, there is a still more sacred union among the children of God. So then, as those, who belong to the household of faith ought to be preferred to strangers, Christ makes special mention of them. And though his design was, to encourage those whose wealth and resources are abundant to relieve the poverty of brethren, yet it affords no ordinary consolation to the poor and distressed, that, though shame and contempt follow them in the eyes of the world, yet the Son of God holds them as dear as his own members. And certainly, by calling them brethren, he confers on them inestimable honor.

Calvin: Mat 25:41

41.Depart from me, you cursed He now comes to the reprobate, who are so intoxicated by their fading prosperity, that they imagine they will always be happy. He threatens, therefore, that he will come as their Judge, and that he will make them forget those luxurious enjoyments to which they are now so entirely devoted; not that the coming of Christ will strike them with terror—for they think that they

have made a covenant with death, (Isa 28:15,)

and harden themselves in wicked indifference—but that believers, warned of their dreadful ruin, may not envy their present lot. For as promises are necessary for us, to excite and encourage us to holiness of life, so threatenings are likewise necessary to restrain us by anxiety and fear. We are therefore taught how desirable it is to be united to the Son of God; because everlasting destruction and the torment of the flesh await all those whom he will drive from his presence at the last day. He will then order the wicked to depart from him, because many hypocrites are now mixed with the righteous, as if they were closely allied to Christ.

Into everlasting fire We have stated formerly, that the term fire represents metaphorically that dreadful punishment which our senses are unable to comprehend. It is therefore unnecessary to enter into subtle inquiries, as the sophists do, into the materials or form of this fire; for there would be equally good reason to inquire about the worm, which Isaiah connects with the

fire for their worm shall not die,
either shall their fire be quenched, (Isa 66:24.)

Besides, the same prophet shows plainly enough in another passage that the expression is metaphorical; for he compares the Spirit of God to a blast by which the fire is kindled, and adds a mixture of brimstone, (Isa 30:33.) Under these words, therefore, we ought to represent to our minds the future vengeance of God against the wicked, which, being more grievous than all earthly torments, ought rather to excite horror than a desire to know it. But we must observe the eternity of this fire, as well as of the glory which, a little before, was promised to believers.

Which is prepared for the devil Christ contrasts with himself the devil, as the head of all the reprobate. For though all the devils are apostate angels, yet many passages of Scripture assign thee highest authority to one who assembles under him, as in one body, all the wicked to perdition; in the same manner as believers assemble to life under Christ, and grow under him, till, having reached perfection, they are entirely united by him to God, (Eph 4:13; Col 2:19.) But now Christ says, that hell is prepared for the devil, that wicked men may not entertain the belief that they will be able to escape it, when they hear that they are involved in the same punishment with the devil, who, it is certain, was long ago sentenced and condemned to hell, without any hope of deliverance.

And his angels By the devil's angels some understand wicked men, but it is more probable that Christ speaks only of devils. And so these words convey an indirect reproach, that men, who had been called to the hope of salvation through the Gospel, chose to perish with Satan, and, rejecting the Author of salvation, voluntarily threw themselves into this wretched condition; not that they were not appointed to destruction as well as the devil, but because in their crime is plainly seen the cause of their destruction, when they reject the grace of their calling. And thus, though the reprobate were devoted to death, by a secret judgment of God, before they were born, yet, so long as life is offered to them, they are not reckoned heirs of death or companions of Satan, but their perdition, which had been formerly concealed, is discovered and made evident by their unbelief.

Calvin: Mat 25:44

44.Then shall they also answer him The same kind of striking delineation which Christ had formerly employed is now repeated, in order to inform the reprobate, that their vain excuses, by which they now deceive themselves, will be of no avail to them at the last day. For whence comes the great cruelty of their pride towards the poor, but because they think that they will not be punished for despising them? To destroy this self-complacency, our Lord gives them warning, that they will one day feel—but when it will be too late—what they do not now deign to consider, that those who are now so greatly despised are not less esteemed by Christ than his own members.

Defender: Mat 25:15

The "Parable of the Talents," as it has come to be known, deals not only with true and false Christian believers but also with future rewards in the heavenly kingdom. The Lord evaluates service and gives rewards in relation to the believer's motivation and opportunity, expecting more from those with greater ability and opportunity. He rightly expects something, however, from every true believer, "for we are His workmanship, created in Christ Jesus unto good works" (Eph 2:10). A life with no evidence of good works is not a life of authentic faith in Christ, for "faith without works is dead" (Jam 2:20)."

Defender: Mat 25:23

Note that Mat 25:21 and Mat 25:23 are identical. The two servants receive the same reward, even though one had earned five talents, the other only two. The principle is that rewards are based on quality of work, not quantity, of work."

Defender: Mat 25:24

The slothful servant shows that he did not really know the Lord at all, despite his profession. His unfruitfulness was proof that he was not a true servant at all and thus deserved to be cast out by the Lord (Mat 25:30)."

Defender: Mat 25:32

The description of this judgment does not correlate at all with that of the judgment seat of Christ, where only believers are present to be judged for rewards (1Co 3:12-15); neither can it be the great white throne judgment, where only the lost are judged and cast into the lake of fire (Rev 20:11-15). At this judgment appear both "sheep" and "goats," and the criterion by which they are examined is their treatment of a group called "my brethren" (Mat 25:40). No mention at all is made of a resurrection, the implication being that only those living at this time are being judged. The context has been the second coming (this is the terminating section of Christ's Olivet discourse) and the great tribulation that precedes its final phase. Although multitudes will have been slain during this period - believers by the Antichrist and unbelievers by the great plagues and by Christ at Armageddon - some will survive, and these must be the ones appearing before the Lord for judgment.

Defender: Mat 25:32

The word "nations" is also the word for "Gentiles" and can be rendered either way, depending on context. It will be Gentiles who are judged because the Jews finally will all have recognized and accepted Christ as Savior when they see Him at His second coming (Zechariah 12:10-13:1; Rom 11:26). The nations (the Gentiles) will obviously be judged individually, not as national units."

Defender: Mat 25:34

The "kingdom" here can only be the earthly kingdom, centered in Jerusalem with Messiah as King over all the earth for a thousand years (Rev 20:6). Christ will rule with righteousness and an iron rod (Psa 2:6-9; Rev 19:15). Although the chief nation will be Israel, there will be also at least remnant populations left of the Gentile nations. Some of each of these probably are among the "sheep," (Mat 25:32) and such will all share in Christ's millennial kingdom."

Defender: Mat 25:40

Christ's criterion for recognizing "sheep" (the saved - Mat 25:32) among the living Gentiles at His throne of glory is their treatment of "my brethren" during the terrible tribulation period. The brethren would certainly include the Jews, who were being sought for extermination during this period, the most severe time of persecution ever experienced by the chosen people (Jer 30:7; Dan 12:1; Mat 24:15-21; Rev 12:5, Rev 12:6, Rev 12:13-16). Jesus also indicated that His brethren encompassed all who "do the will of my Father which is in heaven" (Mat 12:50). The Gentiles who are saved during the tribulation period also will have been marked for execution by the Antichrist. Thus all who had tried to befriend and care for these refugees during these seven frightful years will be recognized as "sheep" and allowed to continue their natural physical lives into the millennial kingdom. Those who had not done this, turning the refugees away, and perhaps even reporting them to the authorities, will be sent "away into everlasting punishment" (Mat 25:46). The "sheep" Gentiles would, by their actions, also have been branded as traitors by the authorities and sought for execution. Even though it is not specifically stated, it is implied that these "sheep" Gentiles are at least willing to believe on Christ themselves and have not received the mark of the Beast."

Defender: Mat 25:41

The "goats" (Mat 25:32) will have demonstrated their relentless enmity against God by their attitude toward His suffering "brethren" (Mat 25:40). They probably will have received "the mark of the beast" and so are irretrievably lost (Rev 14:9-11).

Defender: Mat 25:41

Those who are offended by the idea of eternal hell-fire as the abode of the lost must at least reckon with the fact that it was Jesus Christ Himself who set forth this doctrine most emphatically (Mat 5:29, Mat 5:30; Mat 10:28; Mat 13:41, Mat 13:42, Mat 13:50; Mat 18:8, Mat 18:9; Mat 23:33). They should also recall that Christ so loved the world that He suffered the worst pangs of hell Himself when He died on the cross.

Defender: Mat 25:41

The everlasting fires of hell were actually prepared for the devil, so that those who knowingly or carelessly choose Satan instead of Christ (there is no other choice) will exist forever with Satan in the lake of fire (Rev 20:10-15). Since their domain is also called the "outer darkness" (Mat 8:12; Mat 22:13; Mat 25:30; 2Pe 2:17; Jud 1:13), it may well be that the "lake of fire" is a burning star far out in the blackness of the vast universe created by God, with this particular portion of it prepared for Satan and the rebellious angels."

Defender: Mat 25:46

Since no one is "righteous" except those made righteous through Christ (2Co 5:21), and since only these have eternal life (Rom 6:23), we must conclude that these "sheep" (Mat 25:32) either have been or perhaps, by God's election and foreknowledge, will be saved through faith in Christ. That faith has been evidenced by their response to the urgent needs of Christ's "brethren" (Mat 25:40) during the tribulation period, a response surely endangering their own lives as well."

TSK: Mat 25:11

saying : Mat 7:21-23; Heb 12:16, Heb 12:17

TSK: Mat 25:12

I know : Psa 1:6, Psa 5:5; Hab 1:13; Luk 13:26-30; Joh 9:31, Joh 10:27; 1Co 8:3; Gal 4:9; 2Ti 2:19

TSK: Mat 25:13

Mat 24:42-44; Mar 13:33-37; Luk 21:36; Act 20:31; 1Co 16:13; 1Th 5:6; 2Ti 4:5; 1Pe 4:7, 1Pe 5:8; Rev 16:15

TSK: Mat 25:14

as : Mat 21:33; Mar 13:34; Luk 19:12, Luk 19:13, Luk 20:9

and delivered : Luk 16:1-12; Rom 12:6-8; 1Co 3:5, 1Co 4:1, 1Co 4:2, 1Co 12:4, 7-29; Eph 4:11; 1Pe 4:9-11

TSK: Mat 25:15

talents : ""A talent is 187£. 10s.""Mat 18:24; Luk 12:48, Luk 19:13, Luk 19:14

TSK: Mat 25:16

went : 2Sa 7:1-3; 1Ch 13:1-3, 22:1-26:32, 28:2-21, 29:1-17; 2Ch 1:9, 2Ch 1:10; 2Ch 15:8-15, 2Ch 17:3-9, 2Ch 19:4-10, 2Ch 31:20,2Ch 31:21, 2Ch 33:15, 2Ch 33:16, 34:1-35:27; Neh 5:14-19; Isa 23:18, Isa 49:23, Isa 60:5-16; Act 13:36; Rom 15:18, Rom 15:19; 1Co 9:16-23, 1Co 15:10; 1Ti 6:17, 1Ti 6:18; 2Ti 2:6, 2Ti 4:5-8; Phm 1:6, Phm 1:7; 3Jo 1:5-8

TSK: Mat 25:17

he also : Gen 18:19; 2Sa 19:32; 1Ki 18:3, 1Ki 18:4; 2Ki 4:8-10; Job 29:11-17, Job 31:16-22; Pro 3:9, Pro 3:10; Ecc 11:1-6; Mar 14:3-8; Act 9:36-39, Act 10:2, Act 11:29, Act 11:30; 2Co 8:12, 2Co 9:11-14; Gal 6:9, Gal 6:10; Eph 5:16; Col 4:17; 1Ti 5:10; 2Ti 1:16-18; Heb 6:10,Heb 6:11; 1Pe 4:10

TSK: Mat 25:18

and hid : Pro 18:9, Pro 26:13-16; Hag 1:2-4; Mal 1:10; Luk 19:20; Heb 6:12; 2Pe 1:8

TSK: Mat 25:19

a long : Mat 25:5, Mat 24:48

reckoneth : Mat 18:23, Mat 18:24; Luk 16:1, Luk 16:2, Luk 16:19-31; Rom 14:7-12; 1Co 3:12-15; 2Co 5:10; Jam 3:1

TSK: Mat 25:20

behold : Luk 19:16, Luk 19:17; Act 20:24; 1Co 15:10; Col 1:29; 2Ti 4:1-8; Jam 2:18

TSK: Mat 25:21

Well : 2Ch 31:20,2Ch 31:21; Luk 16:10; Rom 2:29; 1Co 4:5; 2Co 5:9, 2Co 10:18; 1Pe 1:7

I will : Mat 25:34-40,Mat 25:46, Mat 10:40-42, Mat 24:47; Luk 12:44, Luk 22:28-30; Rev 2:10,Rev 2:26-28, Rev 3:21; Rev 21:7

enter : Mat 25:23; Psa 16:10,Psa 16:11; Joh 12:26, Joh 14:3, Joh 17:24; Phi 1:23; 2Ti 2:12; Heb 12:2; 1Pe 1:8; Rev 7:17

TSK: Mat 25:22

I have : Luk 19:18, Luk 19:19; Rom 12:6-8; 2Co 8:1-3, 2Co 8:7, 2Co 8:8, 2Co 8:12

TSK: Mat 25:23

Well : Mat 25:21; Mar 12:41-44, Mar 14:8, Mar 14:9

TSK: Mat 25:24

he which : Our Lord placed the example of negligence in him to whom the least was committed, probably to ""intimate""says Doddridge, ""that we are accountable for the smallest advantage with which we are entrusted; but it cannot imply that they who have received much will ordinarily pass their account best; for it is too plain, in fact, that most of those whose dignity, wealth, and genius give them the greatest opportunities of service, seem to forget that they have any Master in heaven to serve, or any future reckoning to expect; and many render themselves much more criminal than this wicked and slothful servant who hid his talents in the earth."

Lord : Mat 7:21; Luk 6:46

I knew : Mat 20:12; Job 21:14, Job 21:15; Isa 58:3; Jer 2:31, Jer 44:16-18; Eze 18:25-29; Mal 1:12, Mal 1:13, Mal 3:14, Mal 3:15; Luk 15:29, Luk 19:20-22; Rom 8:7, Rom 9:20

TSK: Mat 25:25

2Sa 6:9, 2Sa 6:10; Pro 26:13; Isa 57:11; Rom 8:15; 2Ti 1:6, 2Ti 1:7; Rev 21:8

TSK: Mat 25:26

Thou : Mat 18:32; Job 15:5, Job 15:6

TSK: Mat 25:27

oughtest : Luk 19:22, Luk 19:23; Rom 3:19; Jud 1:15

with : Deu 23:19, Deu 23:20

TSK: Mat 25:28

Luk 10:42, Luk 19:24

TSK: Mat 25:29

unto : Mat 13:12; Mar 4:25; Luk 8:18, Luk 16:9-12, Luk 19:25, Luk 19:26; Joh 15:2

shall be taken : Mat 21:41; Lam 2:6; Hos 2:9; Luk 10:42, Luk 12:19-21, Luk 16:1-3, Luk 16:20-25; Joh 11:48; Rev 2:5

TSK: Mat 25:30

cast : Mat 3:10, Mat 5:13; Jer 15:1, Jer 15:2; Eze 15:2-5; Luk 14:34, Luk 14:35; Joh 15:6; Tit 3:14; Heb 6:7, Heb 6:8; Rev 3:15, Rev 3:16

outer : Mat 8:12, Mat 13:42, Mat 13:50, Mat 22:13, Mat 24:51; Luk 13:28; 2Pe 2:17; Jud 1:13; Rev 21:8

TSK: Mat 25:31

the Son : Mat 25:6, Mat 16:27, Mat 19:28, Mat 26:64; Dan 7:13, Dan 7:14; Zec 14:5; Mar 8:38, Mar 14:62; Luk 9:26; Luk 22:69; Joh 1:51, Joh 5:27-29; Act 1:11; 1Th 4:16; 2Th 1:7, 2Th 1:8; Heb 1:8; Jud 1:14; Rev 1:7

then : Psa 9:7; Rev 3:21, Rev 20:11

TSK: Mat 25:32

before : Psa 96:13, Psa 98:9; Act 17:30,Act 17:31; Rom 2:12, Rom 2:16, Rom 14:10-12; 2Co 5:10; Rev 20:12-15

he shall separate : Mat 3:12, Mat 13:42, Mat 13:43, Mat 13:49; Psa 1:5, Psa 50:3-5; Eze 20:38, Eze 34:17-22; Mal 3:18; 1Co 4:5

as : Psa 78:52; Joh 10:14, Joh 10:27

TSK: Mat 25:33

the sheep : Psa 79:13, Psa 95:7, Psa 100:3; Joh 10:26-28, Joh 21:15-17

his : Gen 48:13, Gen 48:14, Gen 48:17-19; Psa 45:9, Psa 110:1; Mar 16:19; Act 2:34, Act 2:35; Eph 1:20; Heb 1:3

TSK: Mat 25:34

the King : Mat 21:5, Mat 22:11-13, Mat 27:37; Psa 2:6, Psa 24:7-10; Isa 9:7, Isa 32:1, Isa 32:2, Isa 33:22; Jer 23:5, Jer 23:6; Eze 37:24, Eze 37:25; Dan 9:25; Zep 3:15; Zec 9:9, Zec 9:10; Luk 1:31-33; Luk 19:38; Joh 1:49, Joh 12:13, Joh 19:15, Joh 19:19-22; Rev 19:16

Come : Mat 25:21, Mat 25:23, Mat 25:41, Mat 5:3-12; Gen 12:2, Gen 12:3; Deu 11:23-28; Psa 115:13-15; Luk 11:28; Act 3:26; Gal 3:13, Gal 3:14; Eph 1:3; 1Th 2:12; 1Pe 1:3

inherit : Luk 12:32; Rom 8:17; 1Co 6:9; Gal 5:21; Eph 5:5; 2Ti 2:12, 2Ti 4:8; Jam 2:5; 1Pe 1:4, 1Pe 1:5, 1Pe 1:9, 1Pe 3:9; Rev 5:10, Rev 21:7

prepared : Mat 20:23; Mar 10:40; Joh 14:2, Joh 14:3; 1Co 2:9; Heb 11:16

from : Act 15:18; Eph 1:4-6; 1Pe 1:19, 1Pe 1:20; Rev 13:8

TSK: Mat 25:35

I was an : Mat 25:40, Mat 10:40-42, Mat 26:11; Deu 15:7-11; Job 29:13-16, Job 31:16-21; Psa 112:5-10; Pro 3:9, Pro 3:10, Pro 11:24, Pro 11:25, Pro 14:21, Pro 14:31, Pro 19:17, Pro 22:9; Ecc 11:1, Ecc 11:2; Isa 58:7-11; Eze 18:7, Eze 18:16; Dan 4:27; Mic 6:8; Mar 14:7; Luk 11:41, Luk 14:12-14; Joh 13:29; Act 4:32, Act 9:36-39, Act 10:31, Act 11:29; 2Co 8:1-4, 2Co 8:7-9, 2Co 9:7-14; Eph 4:28; 1Ti 6:17-19; Phm 1:7; Heb 6:10, Heb 13:16; Jam 1:27; 1Pe 4:9, 1Pe 4:10; 1Jo 3:16-19

thirsty : Mat 25:42; Pro 25:21; Rom 12:20

I was a : Mat 25:43; Gen 18:2-8, Gen 19:1-3; Act 16:15; Rom 12:13, Rom 16:23; 1Ti 5:10; Heb 13:1-3; 1Pe 4:9; 3Jo 1:5-8

TSK: Mat 25:36

Naked : Job 31:19, Job 31:20; Luk 3:11; Jam 2:14-16

was sick : Mat 25:43; Eze 34:4; Act 20:35, Act 28:8, Act 28:9; Jam 1:27, Jam 5:14, Jam 5:15

I was in : Phi 4:10-14; 2Ti 1:16-18; Heb 10:34, Heb 13:3

TSK: Mat 25:37

when : Mat 6:3; 1Ch 29:14; Pro 15:33; Isa 64:6; 1Co 15:10; 1Pe 5:5, 1Pe 5:6

TSK: Mat 25:40

the King : Mat 25:34; Pro 25:6, Pro 25:7

Inasmuch : Mat 10:42; 2Sa 9:1, 2Sa 9:7; Pro 14:31, Pro 19:17; Mar 9:41; Joh 19:26, Joh 19:27, Joh 21:15-17; 1Co 16:21, 1Co 16:22; 2Co 4:5, 2Co 5:14, 2Co 5:15, 2Co 8:7-9; Gal 5:6, Gal 5:13, Gal 5:22; 1Th 4:9, 1Th 4:10; 1Pe 1:22; 1Jo 3:14-19, 1Jo 4:7-12, 1Jo 4:20,1Jo 4:21, 1Jo 5:1, 1Jo 5:2

the least : Mat 12:49, Mat 12:50, Mat 18:5, Mat 18:6, Mat 18:10, Mat 28:10; Mar 3:34, Mar 3:35; Joh 20:17; Heb 2:11-15, Heb 6:10

ye have done it unto me : Act 9:4, Act 9:5; Eph 5:30

TSK: Mat 25:41

them : Mat 25:33

Depart : Mat 7:23; Psa 6:8, Psa 119:115, Psa 139:19; Luk 13:27

ye cursed : Deu 27:15-26, 28:16-68; Psa 119:21; Jer 17:5; Gal 3:10-13; Heb 6:8

everlasting : Mat 25:46, Mat 3:12, Mat 13:40,Mat 13:42, Mat 13:50; Mar 9:43-48; 2Th 1:9; Rev 14:10,Rev 14:11, Rev 20:10-15

prepared : Joh 8:44; Rom 9:22, Rom 9:23; 2Pe 2:4; 1Jo 3:10; Jud 1:6; Rev 12:7-9

TSK: Mat 25:42

Mat 25:35, Mat 10:37, Mat 10:38, Mat 12:30; Amo 6:6; Joh 5:23, Joh 8:42-44, Joh 14:21; 1Co 16:22; 2Th 1:8; Jam 2:15-24; 1Jo 3:14-17, 1Jo 4:20

TSK: Mat 25:44

when : Mat 25:24-27, Mat 7:22; 1Sa 15:13-15, 1Sa 15:20,1Sa 15:21; Jer 2:23, Jer 2:35; Mal 1:6, Mal 2:17, Mal 3:13; Luk 10:29

TSK: Mat 25:45

Inasmuch : Mat 25:40; Gen 12:3; Num 24:9; Psa 105:15; Pro 14:31, Pro 17:5, Pro 21:13; Zec 2:8; Joh 15:18, Joh 15:19; Act 9:5; 1Jo 3:12-20, 1Jo 5:1-3

TSK: Mat 25:46

everlasting : Mat 25:41; Dan 12:2; Mar 9:44, Mar 9:46, Mar 9:48, Mar 9:49; Luk 16:26; Joh 5:29; 2Th 1:9; Rev 14:10,Rev 14:11, Rev 20:10,Rev 20:15, Rev 21:8

the righteous : Mat 13:43; Psa 16:10,Psa 16:11; Joh 3:15, Joh 3:16, Joh 3:36, Joh 10:27, Joh 10:28; Rom 2:7-16, Rom 5:21, Rom 6:23; 1Jo 2:25, 1Jo 5:11, 1Jo 5:12; Jud 1:21

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 25:11

Open unto us - This is not to be understood as implying that any will come after the righteous shall be admitted into the kingdom, and claim admission then. It is a part of the parable to illustrate the general truth inculcated, or to prepare the way for what is afterwards said, and to keep up the narrative and make it consistent.

Barnes: Mat 25:12

I know you not - You were not in the company of those who attended me to the marriage-feast, and are unknown to me. Applied to professing Christians, having only a profession of religion, but no real piety, it means, I do not know or acknowledge you as Christians. I do not approve of you, or delight in you, or admit that you are my friends. The word "know"is often used in the sense of approving, loving, acknowledging as real friends and followers. See Mat 7:23; Psa 1:6; 2Ti 2:19; 1Th 5:12.

Barnes: Mat 25:13

Watch, therefore ... - This is the scope or design of the whole parable. This is the great truth that Christ wished to inculcate, and all parts of the parable are to be interpreted in reference to this admonition. Like the virgins, many are professedly going to meet the Bridegroom - the Lord Jesus Christ. Like the coming of the bridegroom, his advent will be sudden. It will be to many at an unexpected time. Many, even professing Christians, will be engaged in the business of the world; thoughtless about eternity; not expecting his approach, and not prepared. They will only profess to know him, but in works they will deny him. So death will come. All approaches of the Son of God to judge men are sudden, and to many unexpected. So many, when they shall see him coming, at death or the judgment, will begin, like the foolish virgins, to be active, and to prepare to die; but it will be too late. They that are ready will enter in, and heaven will be closed forever against all others. The "coming"of the Saviour is certain. The precise time "when"he will come is not certain. As the virgins should all have watched and been ready, so should we. They who are Christians should be ever watchful; and they who are not should lose no time to be ready, for in such an hour as they think not the Son of man shall come.

The Son of man cometh - This refers, doubtless, to his coming in the day of judgment. The circumstances of the parable do not seem at all to apply to his coming to destroy Jerusalem, but are aptly expressive of his advent to judge the world.

Barnes: Mat 25:14

For the kingdom of heaven ... - The "parable of the talents"was spoken still further to illustrate the manner in which he would deal with people at his return to judgment. The words "the kingdom, of heaven"are not in the original, but are very properly inserted by the translators. The design of the parable is to teach that those who improve their talents or faculties in the cause of religion who improve them to their own salvation and in doing good to others shall be proportionally rewarded; but they who neglect their talents, and who neither secure their own salvation nor do good to others, will be punished. The kingdom of heaven is like such a man - that is, "God deals with people in his government as such a man did."

His own servants - That is, such of them as he judged to be worthy of such a trust. These represent the apostles, Christian ministers, professing Christians, and perhaps all people. The going into a far country may represent the Lord Jesus going into heaven. He has given to all talents to improve, Eph 4:8; Eph 2:12.

His goods - His property representing the offices, abilities, and opportunities for doing good, which he has given to his professed followers.

Barnes: Mat 25:15

Five talents - See the notes at Mat 18:24. The word "talents"here is used to denote indefinitely "a large sum,"and is designed to refer to the endowments conferred on people. We have retained in our language the word "talent"as referring to the abilities or gifts of men.

According to his several ability - According to the ability of each one. According as he saw each one was adapted to improve it. So in the church and the world. God gives people stations which he judges them adapted to fill, and requires them to fill them. He makes "distinctions"among people in regard to abilities, and in the powers and opportunities of usefulness, requiring them only to occupy those stations, and to discharge their duties there, 1Co 4:7.

Barnes: Mat 25:16-17

The two who had received most employed their money in trade, and by honest industry doubled it before their master returned, representing the conduct of those who make a good improvement of their abilities, and employ them in doing good.

Barnes: Mat 25:18

Digged in the earth ... - This represents the conduct of those who neglect the abilities that God has given, and fail to do what he has required. This is done often:

1.    On the plea that they do not occupy a high station.

2.    That they have slender abilities, and can do little good.

3.    As it was in this case, that God had not given them as much as he did others, and they will therefore do nothing.

These pleas are without foundation; because:

1.    God does not require us to do as much as those who have greater abilities; but this is not a reason why we should do nothing, 2Co 8:12.

2.    Any situation is honorable, and may be useful, where God has placed us; and though humble, yet in that we may do much good, 1Co. 12:11-31.

3.    People of slender abilities may often do more good in the world than people of much greater talents. It is rather a warm heart than a strong head which is required to do good. A humble Christian, by his life, example, and conversation, may often do much more good than "is"done by those in more elevated stations and with far greater gifts.

We are not to suppose by this, however, that our Saviour meant to teach that only those of feeble talents neglected their duty. The parable does not require us to do this; and the Fact is, perhaps, that those most highly endowed are the farthest from properly improving their talents.

Barnes: Mat 25:19

After a long time ... - By the return of the lord of those servants to reckon with them is denoted the return of Christ to call people to an account for the manner in which they have improved their talents. See Rom 14:12; 2Co 5:10; 1Th 4:16; Act 1:11; Act 17:31.

Reckon with them - To reckon is to settle accounts. Here it means to inquire into their faithfulness, and to reward or punish them accordingly.

Barnes: Mat 25:20

I have gained - Gained by trading or by honest industry, Mat 25:16.

Barnes: Mat 25:21

Ruler over many things - I will promote thee to greater honors and to more important trusts.

Joy of thy lord - In the meantime share the pleasures and enjoyments of his palace; be his companion, and receive the rewards which he has promised thee. "The joy of his lord"may mean either the festivals and rejoicings at his return, or the rewards which his lord had prepared for his faithful servants. Applied to Christians, it means that they who rightly improve their talents will, at the return of Christ, be promoted to great honors in heaven, and be partakers of the joys of their Lord in the world of glory. See Mat 25:34; also 1Jo 2:28.

Barnes: Mat 25:24

The one talent - The design of this part of the parable is to show that no one is excused for neglecting his duty because he has few talents. God will require of him only according to his ability, 1Co 4:2; Luk 12:48; 2Co 8:12.

A hard man - Of a sordid, griping disposition; taking advantage of the poor, and oppressing them.

Reaping ... - This is indicative of an avaricious and overbearing disposition; compelling the poor to sow for him, and reaping all the benefit himself.

Hast not strawed - The word "straw"means to "scatter"- as people scatter seed in sowing it. It may mean, also, to "ventilate,"or to "fan by ventilating"or winnowing. As "sowing"the seed is mentioned just before, it may be that this refers to gathering grain fanned or winnowed by others, while he did nothing - indicating, also, a hard or sordid disposition.

Barnes: Mat 25:25

I was afraid - I feared lest, by some accident, thy talent would be lost if I put it out to trade, and that I should be severely punished by a hard master. I therefore kept it laid up safely, and hid it where it could not be lost.

That is thine - There is what properly belongs to thee. There is the original talent that thou gavest me, and that is all that can be reasonably required. Observe here:

1.    That this expresses exactly the feelings of all sinners. God, in their view, is hard, cruel, unjust.

2.    All the excuses of sinners are excuses for indolence and sin, and the effect is to cheat themselves out of heaven. The effect of this excuse was that the reward was lost, and such will always be the result of the excuses of sinners for not doing their duty.

3.    Sinners grudge everything to God. They are never willing to be liberal toward him but are stinted and close; and if they give, they do it with hard feelings, and say that that is all that he can claim.

Barnes: Mat 25:26

Slothful - Indolent, lazy, who had done nothing. God will judge people not merely for doing wrong, but for not "doing"right. See Mat 25:45. That servant was "wicked,"because he had such an opinion of his master; he had shown that he was slothful by not making good use of the talent, Mat 25:27.

Thou knewest ... - This should be understood, and might have been translated, as a question. If you knew that I was Such a man you ought to have acted accordingly, so as to have escaped punishment. Didst thou know that I reap, etc.? Then thou shouldst have given my money to the exchangers, etc. This is not intended to "admit"that he was such a man, but to convict the slothful servant of guilt and folly in not having been prepared to meet him.

Barnes: Mat 25:27

The exchangers - The "exchangers"were persons who were in the habit of borrowing money, or receiving it on deposit at a low rate of interest, to be loaned to others at higher interest. They commonly sat by "tables"in the temple, with money ready to exchange or loan. See Mat 21:12. This money was left with the servant, not to exchange, nor to increase it by any such idle means, but by honest industry and merchandise; but since he was too indolent for that, he ought at least to have loaned it to the exchangers, that his master might have received some benefit from it.

With usury - With interest, increase, or gain. The word "usury,"in our language, has a bad signification, meaning unlawful or exorbitant interest. This was contrary to the law, Exo 22:25; Lev 25:36. The original means "gain,"increase, or lawful interest.

Barnes: Mat 25:29

For unto every one that hath shall be given - See the notes at Mat 13:12. This seems to be a proverbial expression. It means, whosoever rightly improves what is committed to him shall receive more, or shall be rewarded; but he that misimproves what is committed to him shall not be rewarded. In pecuniary matters in the literal sense of this parable they who improve their money by industry or merchandise increase it. They who do not who are indolent or vicious lose what they did possess, and it goes into the hands of the faithful and industrious. In the spiritual sense of the parable it means that they who are faithful shall be rewarded - not, however, that anything shall be taken from the unfaithful and given to them; and it means also that the unfaithful and indolent shall be taken away from their privileges and punished.

Barnes: Mat 25:30

And cast ... - See the notes at Mat 8:12. The spiritual meaning of the parable may be thus summed up:

1.    The servants of God are not all endowed with equal gifts and talents.

2.    All, whatever may be their ability, are bound to employ their talents in promoting his honor, and in a proper improvement of them.

3.    By employing their talents in a proper manner, they improve and strengthen them.

4.    They will be judged according to the improvements which they have made.

5.    All sinners look on God as a hard master, and as unreasonable and tyrannical.

6.    People will be judged not merely for "doing wrong, but for neglecting to do right."

7.    If the servant who kept the talent entire without injuring it, and who returned it to his master as he received it, was nevertheless judged, condemned, and cast away, what must they expect who abuse their talents, destroy by drunkenness and lust the noble faculties conferred on them, and squander the property that might be employed in advancing the interests of morals and religion!

Barnes: Mat 25:31

When the Son of man ... - This is in answer to the question which the disciples proposed to Jesus respecting the end of the world, Mat 24:3. That this refers to the last judgment, and not, as some have supposed, to the destruction of Jerusalem, appears:

1.    From the fact that it was in answer to an express inquiry respecting "the end"of the world.

2.    "All nations"were to be assembled, which did not take place at the destruction of Jerusalem.

3.    A separation was to take place between the righteous and the wicked, which was not done at Jerusalem.

4.    The rewards and punishments are declared to be "eternal."

None of these things took place at the destruction of Jerusalem.

In his glory - In his own proper honor. With his glorified body, and as the head and king of the universe, Act 1:11; Eph 1:20-22; 1Th 4:16; 1Co 15:24-25, 1Co 15:52.

The throne of his glory - This means, in the language of the Hebrews, his glorious or splendid throne. It is not to be taken literally, as if there would be a material throne or seat for the King of Zion. It expresses the idea that he will come "as a king and judge"to assemble his subjects before him, and to appoint them their rewards.

Barnes: Mat 25:32

And before him ... - At his coming to judgment the world will be burned up, 2Pe 3:10, 2Pe 3:12; Rev 20:11. The dead in Christ that is, all true Christians - will be raised up from their graves, 1Th 4:16. The living will be changed - i. e., will be made like the glorified bodies of those that are raised from the dead, 1Co 15:52-54; 1Th 4:17. All the wicked will rise and come forth to judgment, Joh 5:28-29; Dan 12:2; Mat 13:41-42; Rev 20:13. Then shall the world be judged, the righteous saved, and the wicked punished.

And he shall separate ... - Shall determine respecting their character, and shall appoint them their doom accordingly.

Barnes: Mat 25:33

Shall set the sheep ... - By "the sheep"are denoted, here, the righteous. The name is given to them because the sheep is an emblem of innocence and harmlessness. See Joh 10:7, Joh 10:14-16, Joh 10:27; Psa 100:3; Psa 74:1; Psa 23:1-6.

On the right hand - The right hand is the place of honor, and denotes the situation of those who are honored, or those who are virtuous. See Ecc 10:2; Eph 1:20; Psa 110:1; Act 2:25, Act 2:33.

The goats - The wicked. See Eze 34:17.

The left - That is, the left hand. This was the place of dishonor, denoting condemnation. See Ecc 10:2.

Barnes: Mat 25:34

The King - That is, the Lord Jesus, the King of Zion and of the universe, now acting as Judge, Luk 19:38; Joh 18:37; Rev 17:14; Rev 19:16.

Blessed of my Father - Made happy or raised to felicity by my Father. See the notes at Mat 5:3.

Inherit the kingdom - Receive "as heirs"the kingdom, or be received there as the sons of God. Christians are often called heirs of God, Rom 8:17; Gal 4:6-7; Heb 1:14; 1Jo 3:2.

Prepared for you ... - That is, "designed"for you, or appointed for you. The phrase "from the foundation of the world"is used to denote that this was appointed for them in the beginning; that God has no new plan; that the rewards which he will now confer on them he always intended to confer. Christ says to the righteous that the kingdom was prepared for "them."Of course, God meant to confer it on "them."They were individuals, and it follows that He intended to bestow His salvation on them as individuals. Accordingly, the salvation of His people is universally represented as the result of the free gift of God, according to His own pleasure, bestowed on individuals, and by a plan which is eternal, Rom 8:29-30; Eph 1:4-5, Eph 1:11-12; 2Th 2:13; 1Pe 1:2; Joh 6:37. This is right and consistent with justice; because:

1.    All people are by nature equally undeserving.

2.    Bestowing favors on one does not do injustice to another, where neither deserves favor. Pardoning one criminal is not injuring another. Bestowing great talents on Locke, Newton, or Paul did not injure me.

3.    If it is right for God to give eternal life to his people, or to admit them to heaven, it was right to "determine"to do it, which is but another way of saying that God resolved from all eternity to "do right."

4.    Those who perish choose the paths which lead to death, and will not be saved by the merits of Jesus. No blame can be charged on God if he does not save them against their will, Joh 5:40; Mar 16:15-16.

Barnes: Mat 25:35-36

I was an hungered - The union between Christ and his people is the most tender and endearing of all connections. It is represented by the closest unions of which we have knowledge, Joh 15:4-6; Eph 5:23-32; 1Co 6:15. This is a union - not physical, but moral; a union of feelings, interests, plans, destiny; or, in other words, he and his people have similar feelings, love the same objects, share the same trials, and inherit the same blessedness, Joh 14:19; Rev 3:5, Rev 3:21; Rom 8:17. Hence, he considers favors shown to his people as shown to himself, and will reward them accordingly, Mat 10:40, Mat 10:42. They show attachment to him, and love to his cause. By showing kindness to the poor, the needy, and the sick, they show that they possess his spirit, for he did it when on earth; they evince attachment to him, for he was poor and needy; and they show that they have the proper spirit to outfit them for heaven, 1Jo 3:14, 1Jo 3:17; Jam 2:1-5; Mar 9:41.

Was a stranger - The word "stranger"means a foreigner or traveler; in our language, one unknown to us. To receive such to the rites of hospitality was, in Eastern countries, where there were few or no public houses, a great virtue. See Gen 18:1-8; Heb 8:2.

Took me in - Into your house. Received me kindly.

Naked - Poorly clothed. Among the Jews they were called "naked"who were clad in poor raiment, or who had on only the "tunic"or inner garment, without any outer garment. See the Mat 5:40 note; also Act 19:16 note; Mar 14:51-52 notes; Job 22:6 note; Isa 58:7 note.

Barnes: Mat 25:37-39

Then shall the righteous ... - This answer is indicative of humility - a deep sense of their being unworthy such commendation. They will feel that their poor acts of kindness have come so far short of what they should have been that they have no claim to praise or reward. It is not, however, to be supposed that in the day of judgment this will be actually "said"by the righteous, but that this would be a proper expression of their feelings.

Barnes: Mat 25:40

One of the least of these - One of the obscurest, the least known, the poorest, the most despised and afflicted.

My brethren - Either those who are Christians, whom he condescends to call brethren, or those who are afflicted, poor, and persecuted, who are his brethren and companions in suffering, and who suffer as he did on earth. See Heb 2:11; Mat 12:50. How great is the condescension and kindness of the Judge of the world, thus to reward our actions, and to consider what we have done to the poor as done to him!

Barnes: Mat 25:41

On the left hand - The wicked.

Ye cursed - That is, you who are devoted to destruction, whose characters deserve everlasting punishment, and who are about to enter into it. "To curse"is the opposite of "to bless."It implies a negation of all the blessings of heaven, and a positive infliction of eternal sufferings.

Everlasting fire - "Fire,"here, is used to denote punishment. The image is employed to express extreme suffering, as a death by burning is one of the most horrible that can be conceived. The image was taken, probably, from the fires burning in the Valley of Hinnom. See the notes at Mat 5:22. It has been asked whether the wicked will be burned in literal fire, and the common impression has been that they will be. Respecting that, however, it is to be observed:

1.\caps1     t\caps0 hat the main truth intended to be taught refers not to the manner of suffering, but to the certainty and intensity of it.

2.\caps1     t\caps0 hat the design, therefore, was to present an image of terrific and appalling suffering - an image well represented by fire

3.\caps1     t\caps0 hat this image was well known to the Jews Isa 66:24, and therefore expressed the idea in a very strong manner.

4.\caps1     t\caps0 hat all the truth that Christ intended to convey appears to be expressed in the certainty, intensity, and eternity of future torment.

5.\caps1     t\caps0 hat there is no distinct affirmation respecting the mode of that punishment, where the mode was the subject of discourse.

6.\caps1     t\caps0 hat to us it is a subject of comparatively little consequence what will be the mode of punishment.

The fact that the wicked will be eternally punished, cursed of God, should awe every spirit, and lead every man to strive most earnestly to secure his salvation. As, however, the "body"will be raised, it is not unreasonable to suppose that a mode of punishment will be adopted suited to the body - perhaps bearing some analogy to suffering here, in its various forms of flames, and racks, and cold, and heat, and disease, and ungratified desire, and remorse - perhaps the concentration of all earthly woes, all that makes man miserable here, poured upon the naked body and spirit of the wicked in hell forever and ever.

Prepared for the devil - The devil is the prince of evil spirits. This place of punishment was suited for him when he rebelled against God, Jud 1:6; Rev 12:8-9.

His angels - His messengers, his servants, or those angels that he drew off from heaven by his rebellion, and whom he has employed as his "messengers"to do evil. The word may extend also to all his followers - fallen angels or people. There is a remarkable difference between the manner in which the righteous will be addressed, and the wicked. Christ will say to the one that the kingdom was prepared for them; to the other, that the fire was not prepared for "them,"but for another race of beings. they will inherit it because they have the same character "as the devil,"and are therefore suited to the same place - not because it was originally "prepared for them."

Barnes: Mat 25:45

Inasmuch as ye did it not ... - By not doing good to the "followers"of Christ, they showed that they had no real love to Him. By not doing good to the poor and needy, to the stranger and the prisoner, they showed that they had not his spirit, and were not like him, and were unfit for his kingdom. Let it be observed here that the public ground of their condemnation is the neglect of duty, or because "they did it not."We are not to suppose that they will not also be condemned for their open and positive sins. See Rom 2:9; Eph 5:5; Col 3:5-6; 1Co 6:9-10; Rev 21:8; Psa 9:17. But their neglect of doing good to him and his people may be the "public"reason of condemning them:

1.    Because he wished to give pre-eminence to those virtues, to excite his followers to do them.

2.    People should be punished for neglect as well as for positive sin. Sin is a violation of the law, or refusing to do what God commands.

3.    Nothing better shows the true state of the heart than the proper performance of those duties, and the true character can be as well tested by neglecting them as by open crimes.

If it is asked how the pagan who never heard of the name of Christ can be justly condemned in this manner, it may be answered:

1.\caps1     t\caps0 hat Christ acknowledges all the poor, and needy, and strangers of every land, as his brethren. See Mat 25:40.

2.\caps1     t\caps0 hat by neglecting the duties of charity they show that they have not his spirit are not like him.

3.\caps1     t\caps0 hat these duties are clearly made known by conscience and by the light of nature, as well as by revelation, and people may therefore be condemned for the neglect of them.

4.\caps1     t\caps0 hat they are not condemned for not believing in Christ, of whom they have not heard, but for a wrong spirit, neglect of duty, open crime; for being unlike Christ, and therefore unfit for heaven.

One of the least of these - These on my right hand. My brethren. Those who are saved.

Barnes: Mat 25:46

And these shall go away - These "persons."Many, holding the doctrine of universal salvation have contended that God would punish sin only. Christ says that "those on his left hand,"shall go away - not "sins,"but "sinners."Besides, sin, as an abstract thing, cannot be punished. Sin is nothing but an "act"- the act of a transgressor, and, to be reached at all, it must be reached by punishing the offender himself.

Into everlasting punishment - The original word translated here as "punishment"means torment, or suffering inflicted for crime. The noun is used but in one other place in the New Testament - 1Jo 4:18; "Fear hath ‘ torment.’ "The verb from which the noun is derived is twice used - Act 4:21; 2Pe 2:9. In all these places it denotes anguish, suffering, punishment. It does not mean simply a "state or condition,"but absolute, positive suffering; and if this word does not teach it, no word "could"express the idea that the wicked would suffer. It has been contended that the sufferings of the wicked will not be eternal or without end. It is not the purpose of these notes to enter into debates of that kind further than to ascertain the meaning of the language used by the sacred writers. In regard to the meaning of the word "everlasting"in this place, it is to be observed:

\caps1 1. t\caps0 hat the literal meaning of the word expresses absolute eternity - "always belong,"Mat 18:8; Mat 19:16; Mar 3:29; Rom 2:7; Heb 5:9.

\caps1 2. t\caps0 hat the obvious and plain interpretation of the word demands this signification in this place. The original word - αἰώνιον aionion - is employed in the New Testament 66 times. Of these, in 51 instances it is used of the happiness of the righteous; in two, of God’ s existence; in six, of the church and the Messiah’ s kingdom; and in the remaining seven, of the future punishment of the wicked. If in these seven instances we attach to the word the idea of limited duration, consistency requires that the same idea of limited duration should be given it in the 51 cases of its application to the future glory of the righteous, and the two instances of its application to God’ s existence, and the six eases of its appropriation to the future reign of the Messiah and the glory and perpetuity of the church. But no one will presume to deny that in these instances it denotes unlimited duration, and therefore, in accordance with the sound laws of interpretation and of language itself, the same sense of unlimited duration must be given it when used of future punishment - Owen, in loc.

\caps1 3. t\caps0 hat, admitting that it was the Saviour’ s design always to teach this doctrine, this would be "the very word"to express it; and if this does not teach it, it could not be taught.

\caps1 4. t\caps0 hat it is not taught in any plainer manner in any confession of faith on the globe; and if this may be explained away, all those may be.

\caps1 5. t\caps0 hat our Saviour knew that this would be so understood by nine-tenths of the world; and if he did not mean to teach it, he has knowingly led them into error, and his honesty cannot be vindicated.

\caps1 6. t\caps0 hat he knew that the doctrine was calculated to produce "fear and terror;"and if he was benevolent, and actually used language calculated to produce this fear and terror, his conduct cannot be vindicated in exciting unnecessary alarms.

\caps1 7. t\caps0 hat the word used here is the same in the original as that used to express the eternal life of the righteous; if one can be proved to be limited in duration, the other can by the same arguments. "The proof that the righteous will be happy forever is precisely the same, and no other, than that the wicked will, be miserable forever."

\caps1 8. t\caps0 hat it is confirmed by many other passages of Scripture, 2Th 1:7-9; Luk 16:26; Rev 14:11; Psa 9:17; Isa 33:14; Mar 16:16; Joh 3:36.

Life eternal - Man by sin has plunged himself into death, temporal, spiritual, eternal. Christ, by coming and dying, has abolished death, and brought life and immortality to light, 2Ti 1:10. "Life"is the opposite of death. It denotes, here, freedom from death, and positive holiness and happiness forever.

Poole: Mat 25:1-13

Ver. 1-13. For the understanding of all parables, I have formerly showed, that parables are similitudes brought from some earthly things, or actions, to illustrate some heavenly doctrine, or spiritual mysteries, and insinuate them into our practice. For the right understanding of all parables, the first and principal thing to be attended to is the scope and main end of the parable. What heavenly doctrine it is which our Saviour by that earthly similitude designs to illustrate, or what practical thing it is which he designs by that parable to press, I have showed. Our Saviour sometimes more particularly showeth this, expressing what he meant by the several things and actions mentioned in the parable. This he did, Mat 13:1-58 , in the parable of the sower, and of the tares of the field. But in most parables he doth not so; but from something going before or coming after gives us light enough to know what his main design was, and leaveth to us by that to interpret the several parts of the parable. Here he hath left us a sufficient light to know his meaning:

From his discourse in the latter end of the foregoing chapter, where he had been pressing the duty and prudence of watchfulness, from the uncertainty of the time of his coming. It is manifest that he is pursuing the same design still, by the epi parabolh , or the saying with which he closes this parable, Mat 25:13 ,

Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh This watchfulness we had interpreted by an opposition to sin, both of omission and commission: taking heed of having our hearts overcharged with surfeiting and drunkenness, and cares of this life, Luk 21:34,36 ; taking heed of smiting our fellow servants, eating and drinking with the drunken; discharging our trusts faithfully, ministers giving to the household of Christ their portion in due season, Mat 24:45,49 ; being ready for the coming of Christ, Mat 24:44 ; praying, Luk 21:36 . This our Lord had pressed there particularly on ministers; he is here in this parable pressing the same duty on all; and in this parable further opens the duty of watchfulness, not only as opposed to slumbering and sleeping, but as comprehending a getting of ourselves ready, as he had said, Mat 24:44 ; and this readiness he also further openeth in this parable, under the notion of having not only lamps, but oil in our lamps.

To these purposes he takes up this parable, which we shall not so well understand without understanding their usual rites and customs at weddings, which were these:

1. Their marriages were ordinarily in the night.

2. They usually had young men that attended the bridegroom, and young virgins that attended the bride at her father’ s house. The young men attended the bridegroom. These were called the children of the bride chamber, or the friends of the bridegroom or bride, Mar 2:19 Joh 3:29 .

The wedding being in the night, there was need of lamps. When the bridegroom came, the bride maids, who were attending the bride, went forth to meet the bridegroom, with lamps lighted, to conduct him and his companions into the house, and to her who was to be the bride.

When they were entered the door was shut, and the marriage proceeded. Our Saviour now, to quicken his auditors to the watchfulness before spoken of, supposes such a marriage, and ten virgins, the usual number at such solemnities. He supposes these ten virgins to have been half of them wise and half foolish: the wisdom of the one he makes to lie in getting their lamps ready and furnishing themselves in time with oil to feed them, that they might not go out, either while they waited for his coming, or in their conduct of him. The folly of the others he makes to lie in their want of this care, so as when the bridegroom came their lamps were out: they would have borrowed oil of the others, but they had none to lend them, so as they were shut out of the door of the bridal house, and though they knocked could obtain no entrance.

It is not hard now to apply the several parts of the parable to the end for which this parable is brought, provided that we do not expect that similitudes should run on four feet, or that every minute circumstance in a parable should be fitted in the explication.

The kingdom of heaven (which in Scripture always signifies that of grace or glory) here signifieth that of grace. The state of the church is likened to ten virgins: these ten virgins are professors; their lamps and their going forth to meet the bridegroom, signify their joint profession of the gospel, and their expectation joyfully to meet Christ, who is the bridegroom here meant. Psa 45:14 Joh 3:29 .

Five of them were wise, and five foolish. This signifieth the difference of professors; some have lamps, make a profession, but have no truth of grace; others have the root of the matter in them, a true faith and love, which feeds men’ s profession.

The bridegroom’ s tarrying signifies Christ’ s delaying to come to judgment. Their slumbering and sleeping signifies the infirmities of the best, who sleep, though their hearts wake; and the deeper security of others in their sinful state. The coming of the bridegroom at midnight signifieth Christ’ s coming in a dark time of troubles and afflictions, or at a time not looked for. The virgins trimming their lamps upon the cry made, signifies the care of pious souls, more especially upon any notices of Christ’ s coming, to prepare themselves for the meeting and reception of him. The foolish virgins late discerning that their lamps were out, and that they wanted oil, lets us know that hypocrites and formal professors will too late know that profession without a root of faith and true regeneration will serve them in no stead. Their asking the wise virgins to lend them some of their oil, with their refusal, because then they should not have enough for themselves, lets us know the woeful shifts that hypocrites will at last be put to, and how vain their hopes are, who hope to be relieved from the grace and good works of others. Their going to buy oil, and their being shut out before they returned, and knocking in vain, and in vain crying, Lord, open to us, lets us know, that as the tree falls so it must lie; that after our buying time in this life, mentioned Isa 55:1,2 , is expired, our state will be determined; that we are concerned to take the counsel of Solomon, Ecc 9:10 , Whatsoever thy hand findeth to do, especially for our souls, to do it with thy might; for here is no work, nor device, nor knowledge, nor wisdom, in the place, whither thou goest.

Therefore we are all concerned to watch, that is, to look that we have not only lamps, but oil to feed our lamps, and to keep our lamps burning, because we know, that the Bridegroom Christ will come, and we do not know at what time he will come, to the general judgment, or our particular judgment; for when we die, we can do no more to make ourselves ready for the great coming of Christ to judge the world, but must appear before him as we go out of this world. No oil after the determination of our lives will be to be bought, no further preparation of ourselves is to be made, as our life leaveth us judgment will find us.

Poole: Mat 25:14-15

Ver. 14,15. There is much the same parable Luk 19:12 , but the difference is so great in the narration, and the time, and circumstances, and scope seem so different, that the best expositors think it another, and spoken at another time, though there be much of this in that: I shall therefore leave the consideration of that in Luke, until I meet with it in him, (though some interpreters do think this the same with that), and only consider this, as it is before us in this evangelist. By

the kingdom of heaven is doubtless here to be understood the economy of God’ s providence in his gospel dispensations. The

man travelling into a far country is Christ ascending up to heaven, who, when he ascended up on high gave gifts unto men, Eph 4:8 . By

the goods which the man is said to have delivered to his servants, are to be understood the gifts which God giveth to men, being himself (as to his glorious presence, and his principal residence, which is in heaven, at a great distance from us) as a man in a far country; for I see no reason to restrain these gifts to such as flow from Christ as Mediator, but rather choose to interpret it generally of all the gifts of God, whether of providence or grace. Whereas it is said, Mat 25:15 , that this man divided his goods to his servants unequally,

to one five talents, to another two, to another one, to every man according to his several ability it signifieth only God’ s unequal distribution of his gifts to the sons of men, according to his own good pleasure; which is true both concerning natural parts, as wit, understanding, judgment, memory, as concerning those which the heathens call good things of fortune, as riches, honours, aud dignities; Christians call them the good things of Providence; under which notion also come all acquired habits, or endowments, such as learning, knowledge, moral habits, &c., which though acquired are yet gifts, because it is the same God who gives us power to get wealth, as Moses speaks, Deu 8:18 , who also gives men power to get knowledge, and upon study and meditation to comprehend the natures and causes of things, and also to govern and bridle our appetites: or the gifts of more special providence, or distinguishing grace. I take all those powers given to men, by which they are enabled to do good, or to excel others, to come under the notion of the goods here mentioned, which God distributeth unequally according to his own good pleasure, and as seemeth best to his heavenly wisdom, for the government of the world, and the ordering of the affairs of his church; of all which God will have all account one day, and reward men according to the improvement, or no improvement, which they have made of them in their several stations.

Poole: Mat 25:16-18

Ver. 16-18. This part in the parable only showeth the different use that men and women make of those gifts, whether of common providence or of grace, especially common grace, which the Lord bestowed on them. Some make a great use of them for the profit of their Master, for the end for which God entrusted them with them, to wit the glory of his holy name, and the salvation of their souls. Others make no use at all of them for those ends.

Poole: Mat 25:19

God, in the day of judgment, will call all men to account for those gifts which he hath given them, how they have used the days of life, the measures of health, their knowledge, wit, memory, understanding, their wealth, estate, honours, dignities, relations, all their natural or acquired habits, all their enjoyments, &c., for the honour of his name, and the advantage of their own souls.

Poole: Mat 25:20-23

Ver. 20-23. This part of the parable teacheth us only these things:

1. That some persons in this world make a very good use and improvement of those gifts and good things which God hath entrusted them with, according to the measure with which God hath entrusted them.

2. That those who do so shall in the day of judgment have a liberal reward in the kingdom of glory, called here

the joy of their Lord

That God doth not expect an equality of service from all, but a service proportionable to those gifts which God hath given men; and those shall go to heaven who have made a due improvement of the gifts with which God hath blessed them, though it be not proportionable to the service which others, of greater parts, and who have had greater advantages and opportunities, have made: if men have but two talents, yet if they gain other two, they shall go to heaven at last, as well as those who have had five, and improved them to the gaining of other five.

We must take heed of concluding from this part of the parable, that those who have most given them ordinarily do make the best improvement of them, for daily experience teacheth us the contrary, neither is the parable brought to instruct us in any such thing.

Poole: Mat 25:24-27

Ver. 24-27. We must remember that we are in a parable, which (as other similitudes) cannot be expected in all things to agree with what it is brought to illustrate. This part of the parable doth chiefly instruct us in these two things:

1. That it is the genius of wicked men to lay the blame of their miscarriages upon others, oft times upon God himself. The unprofitable servant here pretends that the dread of his lord, as a severe man, was that which kept him from labouring, and making an improvement of the talent with which his master had intrusted him. Thus many think that if there be an election of grace, or any thing of special and distinguishing grace, and man hath not a perfect power in his own will, he shall have something to excuse himself by before God hereafter, for his not repenting, and believing God in such a case, condemning men for unbelief and impenitency, should reap where he did not sow, and gather where he did not straw.

2. Men in their excuses which they fancy, instead of excusing will but accuse and condemn themselves. The lord of the unprofitable servant tells him that the fault lay in his own sloth and wickedness, and his dread of his lord’ s security was but a mere frivolous pretence and unreasonable excuse; for if he had dreaded any such thing, he would have done what he could, he would have put out his money to the exchangers, and then he should have received his own with increase.

And shall not God as justly another day reply upon those who think to excuse their lewd and wicked lives, their impenitency and unbelief, from their not being elected, not having a power of themselves to repent and believe, nor receiving his efficacious grace. O you wicked and slothful wretches! Did you suspect or fear you were not elected? Why then did you not give all diligence to make your calling and election sure? Do you plead the want of power in your own wills to repent and believe, and that I did not give you a special, effectual grace? But had you not a power to keep from the taverns and alehouses? To keep from lying, and cursing, and swearing, and open profanation of my sabbaths? Had not you a power to read, to hear, to pray? If you had to your utmost used the talents I gave you, and I had been warning in my further necessary influences of grace, you might indeed have said something; but when you made no use of the talents you had, why should I trust you with more? Faith comes by reading, hearing, praying; you had a power to these things, these talents you had. Why did you not read, hear, pray, that you might believe? If you took me to be so severe a master, why did not you do what was in your power to do, that you might find me otherwise? If you had done what lay in your power to do, in the use of those talents which I gave you for that end, you might then have blamed me if I had not given you more; but you never tried my kindness in such a case. So that you are not ruined by any severity of mine, but by your own sloth, neglect, and wickedness. Thus much this parable teacheth us, that God in the recompences at the last day of judgment will be found just, and sinners will all be found liars, and their damnation will be of themselves.

Poole: Mat 25:28-30

Ver. 28-30. God often in this life deprives men and women of those gifts which he hath given them, and they do not make use of for the glory of his name, and the good of their and others’ souls, the great ends for which he hath entrusted them with them. But this seems not to be here intended, this text referring to the day of judgment: all therefore that we are to understand by this is; That no man’ s gifts, whether of nature or providence, of what advantage soever they have been to him in this life, will be of any profit to him in the day of judgment, unless he hath in this life used them to the ends for which God gave them. In that day he will lose all; and the glory of heaven shall not be the portion of them that have had great talents of learning, wit, riches, honours, spiritual gifts, or any thing of that nature, but of those only who have used these things to the honour and glory of God, and to the advantage of their own and others’ souls. For all those that have been unprofitable, hell will be their portion at last, where their misery will be, as of those that live in extreme darkness, continual weeping and gnashing of teeth. The substance of what is in Mat 25:29 we met with Mat 13:12 ,

To him that hath shall be given & c.; but I think the proverbial speech here is applied differently from the application of it there. There, him that hath seemeth to signify, him that hath an actual possession; for it is said before,

Because it is given unto you to know the mysteries of the kingdom of heaven So that I take that text to contain a promise of the increase of grace to those that have the seed of God; whereas the appearances of it in others shall not last, but vanish away. Here, plainly, him that hath signifieth, him that maketh a good and true use of what he hath; and thus the parable expounds it. So as the sense is, He that hath any talents from God, and maketh use of them, and improves them for the honour and glory of God, shall be rewarded with further gifts of grace or glory. But if a man hath not, that is, hath, but is as if he had not, making no use of what he hath for the glory of God, those gifts and talents which he hath shall be of no profit and advantage, but miserable disadvantage to him at last.

Poole: Mat 25:31-33

Ver. 31-33. Our Saviour having spoken much before of his spiritual kingdom, which he exerciseth in his church, cometh now more plainly to tell them what kind of a kingdom he should further set up and exercise in the end of the world; far different from that which the Jews dreamed of, and his own disciples seemed to have some expectations of.

When the Son of man, he who now appeareth to you in the form of a servant, and only as the Son of man, shall come in his glory, a glorious manifestation of himself; he now appeareth clothed with flesh, but he shall appear in his glory, and all the holy angels with him; he shall come with ten thousand of his saints, Jud 1:14 , with his mighty angels. 2Th 1:7 . Then shall he sit (after the manner of great princes) upon the throne of his glory; he shall appear in great splendour: and before him shall be gathered all nations, that is, all persons that ever were or at that time shall be in the world; the quick and the dead, Act 10:42 2Ti 4:1 1Pe 4:5 . He shall send forth his angels, and say to them, who are his reapers, Mat 13:30 , Gather together first the tares, and bind them in bundles to burn them; but gather the wheat into my barn. He by his angels shall separate them one from another, as a shepherd, who feedeth both sheep and goats together, at night separateth them one from another. So the saints of God, who are like sheep for whiteness, gentleness, innocency, and feed in this world together with stinking and lascivious goats, the wicked of the world, compared to goats for the filthy qualities by which they resemble them; yet at the day of judgment Christ shall separate them.

And he shall set the sheep on his right hand The right hand is the place of honour and dignity, and the place for favourites: then Christ shall exalt his saints to great honour and dignity, and show them his favour.

But the goats on the left wicked men shall rise to shame and contempt. The right hand men of the world shall be at the left hand of Christ. It shall be then seen, that because they are people of no understanding, he that formed them will show them no favour.

Poole: Mat 25:34

The King, that is, he who was before called the Son of man, who shall then sit on the throne of his glory; he shall say to his saints, to those on his right hand, those whom he designs to honour and to favour,

Come, ye blessed of my Father you whom my Father hath blessed with all spiritual blessings in me, who were also blessed in his eternal thoughts: for there was a kingdom prepared for you from the foundation of the world; you have not purchased it by your works; no, it was prepared for you before ever you were. You were blessed in my Father’ s eternal thoughts, so he prepared a kingdom for you; and you have been blessed since with all spiritual blessings through me, so you are now prepared for it. Therefore come and now inherit it, as that which you are foreordained and born unto, as that which is freely given you, not purchased by you.

Poole: Mat 25:35-40

Ver. 35-40. The recompences of the last judgment are according to the tenor of our good works, and the desert of evil works. The King here gives the reason of his gracious rewarding sentence,

For I was an hungred, and ye gave me meat This doth not imply any desert, much less any worthiness of equality between the work and the reward; but that evangelical works, the products of unfeigned faith and love, qualify us by the covenant of grace to receive it. The causes of the reward are either, the original cause, the most free and rich mercy of God, or the meritorious, the most perfect righteousness and sacrifice of Christ; and the good works here recited are infallible signs that the performers of them are the objects of the Divine favour in predestination, and are truly united to Christ. Besides, in the gospel, which is the law of grace, God has established a necessary connection between faith, that works by love, and the blessed reward; and accordingly evangelical works are the condition of our title, that qualifies us to obtain the kingdom of glory, freely promised for Christ’ s sake to obedient believers. And in this respect the dispensing the reward may be said to be an act of justice, namely, in the faithful performance of the promise; as in the forgiving sins, which is an act of pure mercy, God is said to be faithful and just, 1Jo 1:9 . Our Lord here reckons but one species of good works, instead of many, as is usual in Scripture, and he rather chooseth to instance in works of charity than of piety.

1. He knows the hardness of men’ s hearts; and;

2. That the poor they should have always with them, especially such as would live godly, and so be more than others out of favour with the world.

3. He knew how acceptable these were to his Father, and had a mind the world should know it, Isa 58:7 Eze 18:7 Mic 6:8 Mat 9:13 1Jo 3:17 . And hereby declares, that acts of charity to the souls makes us fit subjects for the Divine mercy in the day of judgment, 2Ti 1:18 .

The answer, Mat 25:37 , Then shall the righteous answer him, saying, &c., only teacheth us this, That at the great day the best of men shall blush and be ashamed to hear God speak of any good works they have done, and be swallowed up in the admiration of God’ s free and infinite grace, in rewarding any thing which they have done at so liberal a rate.

And the King shall answer and say unto them, &c This only confirmeth what we had, Mat 10:42 , that Christ looketh upon acts of kindness done to the meanest godly persons, and will reward them, as if they had been done unto himself; so that though our charity must not be limited only there, yet it must be chiefly shown to those of the household of faith: other charity may be showed in obedience to the command of God, and have its reward, but none can so properly be said to be done to Christ, as that which is done to those who are his true members.

Poole: Mat 25:41-45

Ver. 41-45. The great King and Judge of the whole earth had before given sentence for those on his right hand, who are now possessed of their kingdom, and sit with him to judge the world. He now comes to sentence the goats at the left hand, whose judgment is to eternal misery; lying in two things:

1. In a departure from God, so as never more to have any favour from him.

2. In a sense of pain and misery, exceeding that which fire causeth to a body consuming with it.

In this life wicked men are capable of some presence of God with them, and receive several favours from God, in gifts of common providence and common grace; which might serve either as encouragements to allure them, or means to help them, in turning to God: but having abused these, the righteous God in that day will totally depart from them, and they shall receive no more tokens of kindness and favour from him; and whereas, by the advantages they had from such a presence of Divine providence, as God was pleased in this life to allow them, they lived in some degrees of pleasure and liberty, which they were not thankful for, they shall at that day be condemned to eternal torments. Nor shall the justice of God be impeached for disproportioning eternal torments to temporary sinnings; for the infiniteness of the Majesty offended, to which satisfaction is due, is to be considered, and is so amongst men, who think it reasonable to recompense a prince or nobleman for an injury done to them with ten thousand pounds, which they would not recompense to an equal with so many shillings.

Beside that, every sinner hath sinned in suo infinito, to the utmost line of his time, and wanted nothing but more time to have sinned more, for he had a will to have sinned infinitely. This everlasting fire is said to be prepared for the devil and his angels; not because it was not also prepared for men, but the evil angels were condemned to it before man had sinned, so that man comes but into a share with the evil angels; and by this God also lets us know that they are the children of the devil by evil works, Joh 8:44 1Jo 3:8 . Having determined their punishments, and pronounced their sentence, he comes to justify himself in it: For I was an hungred, and ye gave me no meat, &c. For here may be interpreted as a causal; for though none merits his own salvation, yet every sinner’ s destruction is of himself, and he meriteth his condemnation. The mentioning only of sins of omission, and those only as to acts of charity, doth not only teach us that sins of omission are enough to damn us, but that omissions of acts of charity to the distressed members of Christ are such sins, as, if not repented of, and washed off with the blood of Christ, are enough to condemn us to the pit of hell; and such things as God doth keep in mind, and will in a more special manner reckon with men for. I cannot pass by a reflection which I find almost all interpreters make upon this text: If those in the day of judgment shall be sent to hell who do not feed the poor members of Christ, and give them to drink when they are thirsty, what shall be done to those who pluck the bread out of their mouths which they have got in the sweat of their face, and spill the drink which their own labours or others’ liberality hath given them to drink? If those shall have their portion with the devil and his angels who give not entertainment to them when they are banished and strangers, what shall become of them who are instruments of their banishment, and to make them strangers? If it shall go so hard with those that clothe them not when they are naked, what shall become of those who any way help to strip them naked? If those shall not escape the vengeance of God who do not visit them when they are sick, and in prison, where shall they appear who cast them into prisons, and are means of those diseases that shorten their lives, by their barbarous usages of them? Those that smite their fellow servants had need be sure that it be not for well doing. Our Lord here tells us, that the wicked in that day will say, When saw we thee an hungred, &c. they did not deny that they had refused to give bread to the hungry; but they deny that they ever saw Christ an hungred, and did not feed him. Persecutors have always ill names to give the servants of God, pretending still a great reverence for God and Christ. But mark our Lord’ s answer, and that with an oath:

Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me It is no matter what you thought of or called those to whom you showed no mercy; you see they are here at my right hand. You might have known them to be my sheep, you saw them hear my voice, and following me: you, in casting them into prison, cast me; in starving them, you starved me; and in stripping them of their goods, you stripped me. Therefore, go, ye cursed, into everlasting fire, prepared for the devil and his angels.

Poole: Mat 25:46

So then it seems they shall rise as well as the other; though they live in the lands of the Grand Seignior, or the Great Mogul, they shall not (as some filthy dreamers have thought) have such a quiet sleep in the graves, but that the sound of the last trump shall awaken them. Nor are they out of the jurisdiction of him that shall be the Judge both of the quick and the dead. Nor shall they escape a judgment without the law, because they have sinned without the law: For the invisible things of God from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead, Rom 1:20 . They shall perish (as they have sinned) without the law, Rom 2:12 . They shall go into everlasting punishment, not a punishment for a time, as Origen thought.

But the righteous those who shall be so adjudged, being made so in this life by the imputed righteousness of Christ, and accepted as such for their holy and sincere conversation, though in many things imperfect, shall go

into life eternal which doth not signify a mere eternal existence, (for so the worst of men shall live eternally, or else they could not be capable of eternal punishment), but a happy and blessed estate, which shall never have an end: and thus eternal life always signifieth in Scripture, being opposed to eternal death, everlasting fire, the worm that never dieth, &c. Thus endeth Christ’ s kingdom of grace; or rather, thus shall begin his kingdom of glory; all his enemies being put under his feet, and none remaining but this glorious King, and those who shall be his true subjects. Of which kingdom shall be no end.

Lightfoot: Mat 25:15

And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.   

[And unto one he gave five talents, etc.] You have a like and almost the same parable, Luke_19; yet, indeed, not the very same; for, besides that there is mention there of pounds being given, here of talents; -- that parable was spoken by Christ, going up from Jericho to Jerusalem, before the raising up of Lazarus; this; as he was sitting on Mount Olivet, three days before the Passover. That; upon this account, "because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear," Luk 19:11; and that he might shew that it would not be long before Jerusalem should be called to an account for all the privileges and benefits conferred upon it by God (see verses the fourteenth and seventeenth); but this; that he might warn all to be watchful, and provide with their utmost care concerning giving up their accounts at the last judgment.

Lightfoot: Mat 25:27

Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.   

[Thou oughtest therefore to have put my money to the exchangers, etc.] the lord did not deliver the talents to his servants with that intent, that they should receive the increase and profit of them by usury; but that, by merchandise and some honest way of trade, they should increase them. He only returns this answer to the slothful servant, as fitted to what he had alleged; "You take me for a covetous, griping, and sordid man: why then did you not make use of a manner of gain agreeable to these qualities, namely, interest or usury (since you would not apply yourself to any honest traffic), that you might have returned me some increase of my money, rather than nothing at all?" So that our Lord, in these words, doth not so much approve of usury, as upbraid the folly and sloth of his servant.   

Exchangers; answering to the word trapezita very usual among the Talmudists: " An exchanger ( trapezita) sells money; and because a table is always before him, upon which he buys and sells, therefore he is called mensarius;" one that stands at a table.   

Of the same employment was the shopkeeper of whom is as frequent mention among them. He exercised the employment of a usurer in buying and changing of fruits, as the other in money: for in these two especially consisted usury: of which you may see, if you please, the tract Bava Mezia.

Haydock: Mat 25:13

Watch ye. St. Augustine asks, how can we be always watching, it being necessary for each one to give himself sufficient time to sleep and rest from his many labours? He answers the question in these words: We may always keep watching to our hearts by faith, hope, charity, and all other good works. But when we awake, like the five wise virgins, we must arise and trim our lamps, by supplying them with the oil of good works. Then they will not go out, nor will the soothing oil of a good conscience be wanting to us. Then will the bridegroom come and introduce us to his house, where we shall never need sleep or rest; nor will our lamps ever be in danger of going out. Whilst we are in this life, we labour; and our lamps, blown about by the winds of innumerable temptations, are always in danger of being extinguished; but soon their flame shall become more brilliant, and the temptations we have suffered here shall not diminish, but increase its lustre. (St. Augustine, serm. xxiv.)

Haydock: Mat 25:14

But that the apostles and all men might learn how they ought to watch, and to prepare for the last day, he subjoins another instructive parable of the ten talents. It has a great affinity with that mentioned in St. Luke, xix. 11. But this last was spoken at a different time, place, and occasion. It differs also in some points. ---

For even as a man, &c. This passage is to be understood of our divine Redeemer, who ascended to heaven encompassed by his human nature. The proper abode for the flesh is the earth; when, therefore, it is placed in the kingdom of God, it may be said to be gone into a far country. (St. Gregory) ---

But when we speak of his divine nature, we cannot say that he is gone into a far country, but only when we speak of his humanity. (Origen)

Haydock: Mat 25:15

In the parable of the talents, the master is God, talents, graces, &c. (Witham) ---

From this, it appears, we can do no good of ourselves, but only by means of God's grace, though he requires our co-operation; since the servants could only make use of the talents given them to gain others. (A talent is £187 10s.) It is also worthy of remark, that both he who received five and he who received only two talents, received an equal reward of entering into the joy of our Lord; which shews, that only an account will be taken according to what we have received, and that however mean and despicable our abilities may be, we still have an equal facility with the most learned of entering heaven. (Jansenius) ---

The servant to whom this treasure was delivered, is allegorically explained of the faithful adorers of God, in the Jewish law, who departing from it, became followers of Christ, and therefore deserving of a double recompense. ... The servant to whom the two talents were delivered, is understood of the Gentiles, who were justified in the faith and confession of the Father and the Son, and confessed our Lord Jesus Christ, God and man, composed of body and soul; and as the people of the Jews doubled the five talents they received, so the Gentiles, by the duplication of their two talents, merited a double recompense also. ... But the servant who received only one talent, and hid it in the ground, represented such of the Jews as persisted in the observation of the old law, and thus kept their talent buried in the ground, for fear the Gentiles should be converted. (St. Hilary)

Haydock: Mat 25:18

He that had received the one. The man who hid this one talent, represents all those who, having received any good quality, whether mental or corporal, employ it only on earthly things. (St. Gregory) ---

Origen is also of the same sentiment: if you see any one, says he, who has received from God the gift of teaching and instructing others to salvation, yet will not exercise himself in this function, he buries his talent in the ground, like this unworthy servant, and must expect to receive the like reward.

Haydock: Mat 25:19

After a long time. This represents the time that is to intervene between our Saviour's ascension and his last coming. For, as he is the Master, who went into a far country, i.e. to heaven, after he had inculcated the relative duties of each man in his respective state of life; so shall he come at the last day, and reckon with all men, commending those who have employed their talents well, and punishing such as have made a bad use of them. (St. Jerome)

Haydock: Mat 25:20

I have gained other five. Free-will, aided by the grace of God, doth evidently merit as we see here.

Haydock: Mat 25:24

I know that thou art a hard man. This is an insignificant part, that is, an ornament of the parable only; as also when it is said: I should have received mine with usury. ver. 27. (Witham) ---

This seems to have been an adage levelled at avaricious men, who are never pleased but with what increases their hoards. Under this symbol is also depicted the excuse of many, who accuse God of being too severe and unbending, whose service is extremely hard, and who adopts, rejects, and reprobates whom he pleases; who deals out heavier burdens than the weak nature of man is made to support; who denies the grace of obedience, and thus wishes to reap where he has not sown. (Jansenius)

Haydock: Mat 25:26

Thou evil and slothful servant, for thus calumniating thy master; if I wish to reap where I have not sown, how ought you to fear my just indignation, if were I have sown I find nothing by your neglect to reap. Thus our Lord retorts the accusation upon the servant, as in Luke xix. 22. Out of thy own mouth I judge thee, thou wicked servant.

Haydock: Mat 25:29

To every one that hath, &c. That is, who hath, so as to have made good use of, or to have improved, what was committed to his trust and management. See the notes Matthew xiii, ver. 12. (Witham) ---

When those who are gifted with the grace of understanding for the benefit of others, refuse to make a proper use of the gift, that grace is of consequence withdrawn; whereas had they employed it with zeal and diligence, they would have received additional graces. (St. John Chrysostom, hom. lxxix.) ---

This, moreover, shews that God never requires of men more than he has enabled them to perform.

Haydock: Mat 25:30

And the unprofitable servant. Thus not only the rapacious, the unjust, and evil doers, but also all those who neglect to do good, are punished with the greatest severity. Let Christians listen to these words, and while time will permit them, embrace the means of salvation. (St. John Chrysostom, hom. lxxix.) ---

Let no one suffer his talent to lie uncultivated, and, as it were, hidden and buried in this unhappy earth of the world and the flesh, which engages all their thoughts and affections more than the honour and glory of God, or the eternal welfare of their own or their neighbour's souls. ---

The foregoing parables manifestly tend to excite in us great watchfulness, under the just apprehension of the strict account which hereafter we must give of our respective talents. Jesus, therefore, naturally concludes these parables with a description of that awful day which is to succeed the final reckoning, and which will unalterably fix our abode either in eternal happiness, or in eternal misery. In this description we are to remark, 1. the preparations for this awful scene; 2. the sentence pronounced by the judge; 3. the execution of this sentence.

Haydock: Mat 25:34

Shall the king say to them ... on his right hand. By setting forth to all the world the good works of his faithful servants, the Sovereign Judge silences the murmurs of the reprobate, who might otherwise object that they had it not in their power to do good. In the same manner, the conduct of the wise virgins was the condemnation of the foolish ones; the diligence of the faithful servant, of the sloth and drunkenness of the idle one; the zeal of the servants who multiplied the talents entrusted to them, of his that hid his talent in the ground; and the fervour of the observers of the commandments, of the negligence and remissness of those who are ever transgressing them. (St. John Chrysostom, hom. lxxx.) ---

These works of mercy, says St. Augustine, prevail towards life everlasting, and to the blotting out of former sins; in Psalm xlix.

Haydock: Mat 25:35

For I was hungry, &c. We may take notice, that the wicked at the day of judgment, are said to be condemned for having omitted to perform good works. (Witham) ---

St. Augustine, in his 33d sermon, brings a beautiful reason why the kingdom of heaven is bestowed solely upon the works of mercy, and eternal damnation for the neglect of them; viz. because, however just a man may be, still he has failings to atone for, on account of which the kingdom of heaven might be justly denied him: but because he has shewn mercy to his neighbours, he deserves in like manner to have mercy shewn him. But the wicked, not having shewn mercy to their neighbours, nor redeemed their sins by alms-deeds, or the like, are thus delivered up to eternal damnation. (Jansenius, concord.) ---

Jesus Christ only mentions one species of good works, though others may be equally meritorious; for the means of salvation are not precisely the same for all the saints; some are saved by poverty, others by solitude, and each by that virtue which he shall have practiced in the greatest degree of perfection.

Haydock: Mat 25:36

And you visited me. How easy are the things our Saviour requires at our hands! He will not say at the day of judgment: "I was in prison, and you delivered me; I was sick, and you healed me; but only this, you visited me, you came to me." (St. John Chrysostom, hom. lxxx.) ---

This seems particularly addressed to Christians engaged in the cares of the world, whose salvation principally depends on the practice of works of mercy.

Haydock: Mat 25:40

As long as you did it to one of these, my least brethren. Can there be a more forcible motive to charity, than the assurance of revelation that the Son of God will accept all good of offices done to the afflicted, as done to himself. This condescension of the part of Jesus Christ, will fill the elect with sentiments of profound admiration and astonishment. ---

Then with fire in his eyes, and terror in his countenance, he shall say to the wicked: Depart from me, ye cursed, into everlasting fire, which was prepared for the devil and his angels. It was not originally created for rebellious man; for man was created subsequently to the fall and damnation of the rebel angels: and though he imitated their transgression, the sentence of everlasting burning was reversed by Jesus Christ ... By his blood man has been redeemed from eternal punishment. If many, notwithstanding, are yet condemned to never-ending flames, they are punished under the quality of the slaves of the devil: for as they have wilfully followed his rebellious example, they must expect with him to participate in his torments. (Consult. i. John iii. 8.)

Haydock: Mat 25:41

Prepared for the devil. When Christ invited the just to his heavenly kingdom, he calls it a kingdom prepared for them from the foundation of the world; a kingdom of inexpressible happiness, which from all eternity he designed for those who he knew would faithfully serve him. But, when he pronounces the sentence of the reprobate, he speaks in a widely different manner. He calls it an everlasting fire, prepared not for them, but for the devils and wicked spirits, their accomplices. They have chosen to cast themselves into it; they must therefore look upon themselves as the authors of all their miseries and sufferings. (St. John Chrysostom, hom. lxxx.) ---

The pain of loss is here expressed by depart from me, and the pain of sense by eternal fire. (Menochius and Maldonatus)

Haydock: Mat 25:42

Gave me not. Jesus Christ chargeth them not here with a want of faith, but with a want of good works. They certainly believed, but they attended not to good works; as if a dead faith, i.e. a faith not working by charity, could bring them to heaven. (St. Augustine, de fide oper. chap. xv. and ad Dulcit. q. 2. ad 4.) ---

Jesus Christ suffers his members to want, in mercy to them, and to afford others an opportunity of shewing their love for him, and of redeeming their sins by alms-deeds, as was said to the king of the Chaldeans, peccata tua eleemosynis redime. (Daniel iv.)

Haydock: Mat 25:46

Everlasting punishment. The rewards and torments of a future life are declared by Jesus Christ, who is truth itself, to be eternal. Let no one be found to argue hence against the goodness and mercy of God, for punishing sins committed in time with punishments that are eternal. For 1. according to human laws, we see forgery and other crimes punished by death, which is in some measure an eternal exclusion from society. 2. The will of the sinner is such, that he would sin eternally continuing if he could; it is an eternal God, a God of infinite majesty, who is offended. He essentially hates sin; and as, in hell there is no redemption, the sin eternally continuing, the hatred God bears to sin must eternally continue, and with it eternal punishment. The doctrine of those who pretend, with Origen, to question the eternity of the duration of hell's torments; who can say with him, video infernum quasi senescentum, must encourage vice and embolden the sinner; for if the conviction of eternal torments is not capable to restrain his malice, the doctrine of temporal punishment would be a much lest restraint. The present world would not be habitable, were there nothing for the wicked to apprehend after this life. There are many questions often proposed with regard to the situation and nature of hell-fire, &c. &c. &c. but in all these and similar objects of curiosity, it is best to adhere to the sage reflection of St. Augustine: "When we dispute upon a point very obscure, without any clear and certain documents from the holy Scripture, the presumption of man should stop short, and lean not more to one than the other side." (lib. ii. de pecc. meritis et remiss. chap. xxxvi. ep. 190. ad Optat. chap. v. No. 16.) ---

On a recapitulation of this long and most interesting discourse, we may observe, that in the first place, it treats of those wars and persecutions which are to happen in the latter ages of the world; that it next proceeds to describe the heresies and schisms among Christians; the general propagation of the gospel; the great apostacy at the time of the Antichrist; and lastly, the grand and closing scene of the day of judgment. Thus these grand and momentous events are intimately connected with each other, and all materially regard the Church of Christ.

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Gill: Mat 25:11

Afterwards came also the other virgins,.... The "other five virgins", as the Persic version reads. The "other"; that were only virgins in name, not in reality; they were different from the wise, they were foolish ones; they were other than those that were ready, they were unprepared ones; and in another situation than those that entered in; they were without, they were now separated from the company of the wise virgins, with whom they had been so long; and what was worst of all, they were to be so for ever. These "also came"; from buying oil: they went about, and came just as they went without any; they came to the door of the bridechamber, being desirous to be let in, and hoping to partake of the marriage feast, and join in the solemnity: but alas! they came too late, they came "afterwards"; after the bridegroom was come, after they that were ready had entered in, and after the door was shut;

saying, Lord, Lord, open to us. They do not call him their Lord, for they had no interest in him, nor could they claim any; though the Syriac version reads it, "our Lord, our Lord": they give him the title, and the bare title, without having yielded that obedience, which was due unto him. They double the word, to show their importunity, earnestness, sense of danger, and confusion: this title or character is the rather used, because Christ will then appear more clearly to be Lord and God, and every tongue shall confess him to be such: their request to him is, that he would "open" the door unto them, and let them in: they were sensible that the door was shut, and that none but Christ could open it; they did not at once conclude that their case was desperate, but were willing to hope the door might be opened, through their entreaties, and what they had to say for themselves; for though no pleas or arguments are here mentioned, yet, as elsewhere, such as these will be made by the foolish virgins; namely, prophesying in the name of Christ, casting out devils in his name, doing many wonderful works in his name, hearing his word preached, and eating and drinking in his presence; but all in vain, and to no purpose.

Gill: Mat 25:12

But he answered and said,.... The Lord and bridegroom from within, thought fit to give them an answer, but an unexpected and awful one to them:

verily I say unto you, I know you not; which must be understood in consistence with the omniscience of Christ: he knew their persons, conduct, and state; he knew they were foolish virgins, graceless professors, who had made no account of him and his righteousness; but had trusted to, and depended upon, their external profession of religion: they were none of the people whom he foreknew, or knew as his own, and loved with an everlasting love; he never knew them as his father's choice in him, or as this father's gift to him; he never knew them in the everlasting covenant, or as his sheep, for whom he died; he never knew them to believe in him, or love him; nor ever exalt his person, blood and sacrifice, at his table, nor do any good work with a single eye to his glory; he never approved of them, liked their persons, or their conduct; or ever owned them as the true companions, either of his bride, or of himself: which answer implies, that as the door was shut, so it should remain; there was no admittance for them, nor any to be hoped for; and it is all one as if he had said, begone, and depart hence. The Persic version adds such a clause, "begone from my door".

Gill: Mat 25:13

Watch therefore,.... In ordinances, in prayer, public and private, in hearing the word, at the Lord's supper, and in every religious exercise; over the heart, the thoughts and affections of it; over words, actions, life, and conversation; and against all sin and unbelief, Satan's temptations, the world, and its charms and snares, false teachers, and their doctrines, and for the bridegroom's coming. This is the use and application of the whole parable, and shows the general design of it; the reason to enforce watchfulness follows:

for ye know neither the day nor the hour; of death, or of judgment, or of the coming of the son of man, of one or the other; for it is added,

wherein the son of man cometh: that he will come is certain, and that quickly; the time is fixed, but when it will be is unknown; and therefore it becomes us to be our watch and guard. This last clause is not in the Vulgate Latin, nor in the Syriac, Arabic, Persic, and Ethiopic versions, and was wanting in three of Beza's copies, but is in most Greek copies, and in Munster's Hebrew Gospel, and seems to be necessary.

Gill: Mat 25:14

For the kingdom of heaven is as a man travelling,.... Our Lord adds another parable to illustrate the Gospel dispensation, or its visible church state; or the state of things respecting the church of Christ, before, and at his second coming, and during the interval between his ascension and that: for by the man here, is meant Christ, who in the everlasting covenant agreed to become man, was prophesied of as such, frequently appeared in human form, under the Old Testament dispensation; and in the fulness of time, really became man; though he was not a mere man, but was God as well as man; having all the perfections and fulness of the Godhead dwelling bodily in him: this man is said to travel

into a far country; by which heaven is designed, and is so called, not only because of its great distance from the earth, and which is very great indeed; but because the better country and land afar off, is out of sight; and what views we have of it, are very distant ones; and is afar off, in respect of our state of pilgrimage in this world, in which, whilst Christ was here, he was a pilgrim and a stranger too; who might be said to be as a "man travelling", whilst he was in it, and when going out of it, and ascending to heaven: he came from thence, and stayed here a while, walking up and down, and doing good; and when he had finished what he came about, he ascended on high, went to his God and Father, entered into heaven, where he is received until the times of the restitution of all things:

who called his own servants; before he took his journey, to commit some things to their trust and management; and to give them some instructions how to behave during his absence: for, according to the Jewish ^u canons,

"a master that had a mind to go out of the land (of Israel) could not take his servant with him, unless he pleased; and this is a rule at all times, even at this time, that the land is in the hand of the Gentiles.''

And here no mention is made of any going with him, only how they were to be employed whilst he was gone: by "his own servants" are meant, not all mankind; for though they are all in some sense his servants, or ought to be, yet they are not so called in Scripture, much less with such an emphasis, his own servants; and besides, more than what are in the kingdom of heaven, or Gospel church state, cannot be intended; since the parable reaches to, and concerns no other: nor all the elect of God only, or all are not the elect of God that are designed; for though these are the servants of Christ, and his own peculiarly, yet all intrusted with talents, are not such; one of these was wicked, slothful, graceless, and at last was eternally lost, and perished; which is not true of anyone of the elect: but ministers of the word are here meant, who are eminently the servants of Christ, his own, whom he has called, qualified, commissioned, and sent forth; for the ministers of the word, whether faithful or slothful, good or bad, are in a very lively manner described in this parable, which is a distinct one from the former; for whereas that gives an account of the different members of the visible church, this describes the several ministers of it: nor can it be any objection to this sense of it, that these servants are all of them said to be his own servants, and called, commissioned, and gifted by him; since Judas, as well as the rest, was called, ordained, qualified, and sent forth by Christ, as an apostle.

And delivered unto them his goods; the Gospel, that rich treasure of divine truths, the dispensation of it, and gifts to preach it; all which are Christ's goods and his gifts, and not man's; and which was in a very eminent manner done, when Christ ascended on high, and received gifts for, and gave them unto men. Just before it, as he was ready to go, he gathered his disciples together; he renewed and enlarged their commission to preach the Gospel; and quickly after it, gave them greater and larger gifts of the Spirit than before; and has been ever since giving ministerial gifts to men, to some more, others less, and which are signified by the talents following.

Gill: Mat 25:15

And unto one he gave five talents,.... A "talent" with the Jews, if of silver, was, according to Brerewood ^w, of the value of 375 l. of our money; according to Bishop Cumberland, 353 l. 11 s. 10 1/2 d.; and if of gold, was equal to 4500l. and, according to the latter, 5075 l. 15 s. 7 1/2 d.: so that five of these talents, if of silver, were 1875 l. and if of gold, 22,500 l. according to Brerewood; a very large sum for one servant to be intrusted with. The Persic version reads "pounds", as in Luk 19:13. By these talents, special grace is not meant; for the parable speaks not of what was wrought in these servants, but of what was committed to their trust, and of what might lie useless by them, and be taken away from them; whereas special grace is internal, something, implanted in man, and is an incorruptible seed, that can never be lost, or will be taken away; and it is certain, that one of these servants had not special and saving grace, but was wicked, slothful, and unprofitable, and was cast into utter darkness: but outward gifts are designed by the talents; and these not merely the gifts of natural knowledge and riches, the gifts of nature and of providence; nor the external ministry of the word, Gospel ordinances, and opportunities of enjoying them; but ministerial gifts, such as fit and qualify men to be preachers of the Gospel, as appears from their name, "talents": they being the greatest gifts for usefulness and service in the church, as talents were the greatest of weights and coins among the Jews; from the nature of them, being what may be improved or lost, and for which men are accountable; from the persons to whom they were delivered, the servants of Christ; from the time of their delivery, when Christ went into a far country, to heaven, when he ascended on high, and received gifts for men, and gave them to them; and from the unequal distribution of them, being given to some more, and others less; all which perfectly agree with ministerial gifts: for it follows,

to another two, and to another one; and these were given

to every man, according to his several ability, or "according to his own power"; his proper power that belonged to him, as the Lord of these servants: for the sense is, not that he gave these talents, or gifts, according to the different capacities, abilities, stations, and employments of these men; but according to that power and authority which he, as Mediator, had, to dispense these gifts to each as he would; to some more, others less, as he knew would best serve his interest and kingdom:

and straightway took his journey; after he had signified, that all power in heaven and earth was given to him, by virtue of which he ordered them to go into all the world, and preach his Gospel, and administer his ordinances; for which he had, and would abundantly qualify them; with a promise of his presence with them to the end of the world; he took his leave of them, blessed them, and was parted from them, and went up into heaven.

Gill: Mat 25:16

Then he that had received the five talents,.... The largest measure of gifts; an account is first given of him, how he behaved, and conducted in his Lord's absence, and what use he made of the gifts bestowed upon him: this must be understood, not of a single man, but of that sort of the servants of Christ, who have the greatest ministerial gifts: he

went; it denotes immediate application to business, and signifies that such servants went according to their commission, preached the Gospel to every creature, and administered the ordinances to proper subjects; they went directly, as soon as they had their talents; they did not stay to consult with flesh and blood, whether it would be for their interest and credit or not; they did not stick at any difficulties and discouragements, nor were deterred by the cross, reproaches, and persecutions; but went forth with courage and boldness, not in their own name and strength, but in the name and strength of Christ, who sent them, and promised them his presence and assistance, on which they depended:

and traded with the same: with the five talents, or their ministerial gifts. The ministers of the Gospel are traders, not in their own name, nor on their own stock, and for themselves, but for Christ, and for the good of immortal souls: they closely attend unto, and work at, their business and employment; by constant reading, and diligent search into the word of God; by studious meditation on it; by frequent prayer; and continual preaching the Gospel, and administering ordinances; and their success follows:

and made them other five talents; that is, increased in spiritual knowledge; gifts were improved and enlarged; a greater stock of divine things were laid in; and many souls gained to Christ: such are they whom Christ has ordained to go forth, and bear and bring forth fruit in their ministry, and whose fruit remain.

Gill: Mat 25:17

And likewise he that received two,.... Talents, or a lesser measure of ministerial gifts:

he also gained other two; he worked and laboured, and traded, in proportion to the gifts he had received; and his improvements and success, under a divine blessing, were answerable.

Gill: Mat 25:18

But he that received one,.... Talent, or the least degree of gifts, for the ministry of the word:

went and digged in the earth, and hid his Lord's money. The Syriac and Arabic versions read, "silver", and the Ethiopic, "gold"; but whether these talents were silver or gold, is not certain. Where he buried it; that is, he neglected the gift that was in him, he made no use of it, either to his own advantage, or to the good of others, and the interest of his Lord; he either never went into the ministry, or if he did, he left it as Demas did, having too great affection for the world, and the things of it: he minded earth and earthly things, and employed himself in them, and not in his master's work and service. The phrase seems to point out the earthly mindedness of the man, his worldly disposition, and his eager pursuit after the things of life; which were the reason why he disregarded his talent, and made no use of his ministerial gifts: he could not deny worldly self, nor leave all to follow Christ; but rather than drop the world, he chose to bury his talent in it: it was his Lord's money and not his own, and he was accountable to him for it, and should have used it in another manner.

Gill: Mat 25:19

After a long time, the Lord of these servants cometh,.... Either in a providential way, by a fit of illness, or in a time of persecution, and awakens the conscience, and calls them to give an account of their stewardship; or by death, when their trading or working time is over, and they become accountable for their whole conduct, throughout their ministrations; or rather, at the last judgment, when all must appear before the judge of quick and dead, ministers as well as others, and give an account of their gifts, and the use of them, to their Lord, from whom they have received them, and whose servants they profess to be. Which coming of his is after a long time; for seventeen hundred years are now past, and he is not yet come; which is a long time in man's account, though not in God's account, with whom a thousand years are as one day; and in the apprehension of the saints, who love long for, and hasten to, the coming of Christ, are desirous of it, and impatient for it. But though it may seem long, he will certainly come: he stays long, to give time to his laborious ministers to exercise all those gifts he has bestowed upon them, and to leave slothful ones without excuse. It is not to be inferred from his delay, that he will not come: he is not unmindful of his promise, or slack concerning it; though he tarries long, he will not tarry beyond the appointed time; at the end he will come, though it is long first:

and reckoneth with them; what talents they received from him, what they had done with them, and what they had gained by them. The things that ministers of the word are intrusted with, are things of value; the Gospel is a pearl of great price, or rich treasure, that is put into their earthen vessels; it is the unsearchable riches of Christ; gifts to preach it are spiritual, and preferable to gifts of nature, and providence; and the souls of men committed to their care, are of great worth and esteem with Christ; nor are any of these their own, but Christ's, and therefore must give an account of them: this shows both the awfulness and usefulness of the Gospel ministry.

Gill: Mat 25:20

And so he that had received five talents,.... Or the greatest gifts: as this man is the first to whom his Lord gave any talents, and the first that went and traded with them; he is also the first that is reckoned with; who

came and brought other five talents: he came freely and cheerfully, with a holy confidence and intrepidity of mind, and gave in his account very readily, both of what he had received, and of what he had gained;

saying, Lord, thou deliveredst unto me five talents, behold I have gained besides them five talents more. True ministers of the Gospel frankly own, that what gifts they have are delivered to them by Christ; and such are willing that he should have all returned to him, principal and increase: it is not to be imagined that this will be said in so many express words by them, nor will there be any need thereof; for Christ will not be ignorant of what they have been doing, and of what use they have been of; but the sense is, that as all will be manifest to Christ the searcher of hearts, with whom they have to do, so the account will stand fair and open; and it will be seen and known by all, that such and such faithful ministers of Christ have behaved in this agreeable manner, and have been thus and thus serviceable in his interest.

Gill: Mat 25:21

His Lord said unto him, well done,.... Gospel ministers do not say so to themselves; they know they can do nothing well of themselves, and when they have done all they can, they own they are but unprofitable servants; they acknowledge all they do is owing to the grace of God, and strength of Christ, and that no praise is due to them; nor do they expect or seek for such eulogies from men: but this is said, to show how acceptable a diligent laborious ministry is to Christ, and to encourage industry in the preachers of the word, whose works will follow them, though not go before them:

thou good and faithful servant: such may be said to be good, who have the grace of God implanted in them, some good thing in them towards the Lord God; a good work begun in their hearts, without which men can never be good ministers of Christ; and who have good abilities, not only natural and acquired parts, but ministerial gifts; which are the good things committed to them, and that dwell in them, which they are to keep by the Holy Ghost; and who make a good use of them, and freely communicate and impart their spiritual gifts, as good stewards of the manifold grace of God; and who being employed in a good work, as that of the ministry is, do it well, and abide in it: and such may be said to be "faithful", who preach the pure Gospel of Christ, and the whole of it; who neither mix it with the inventions of men, nor keep back any part of it from the saints; who seek not to please men, but their Lord and Master; and not their own honour and applause, but his glory; and who abide by him and his cause, notwithstanding all reproaches, afflictions, and persecutions. In such language as this, the Jews used to praise their servants,

הוי איש טוב ונאמן "O man! good and faithful", and from whose labour one had ^x profit.

Thou hast been faithful over a few things: not as considered in themselves; for the truths of the Gospel which ministers are intrusted with, and in which they are faithful, are neither few, nor inconsiderable; they are the manifold grace of God, and the unsearchable riches of Christ: nor are their gifts mean and despicable; nor are their labours worthless, and of no account; but in comparison of the unseen and eternal things of glory, which are prepared and laid up for them; so that there is no proportion between their works, and the glory that shall be revealed in them:

I will make thee ruler over many things; either on earth, where they shall reign with Christ a thousand years; and when the kingdom, and the dominion, and the greatness of it, will be given to the saints of the Most High; and when they who have turned many to righteousness, shall shine as the stars in that kingdom: or else in heaven, where as kings, they shall inherit the kingdom prepared for them, sit down with Christ in his throne, and wear the never fading crown of glory, life, and righteousness,

enter thou into the joy of our Lord; not their own, or what was of their own procuring, but their Lord's; which Jehovah the Father has prepared for his people, and gives unto them; which the son possesses for them, and will bestow on them; and which the Holy Spirit makes them meet for; and which will chiefly lie in the enjoyment of Christ their Lord: this happiness of theirs is expressed by "joy", which will be full and perfect, and without any interruption or mixture; will be unspeakable and glorious, and continue for ever; for when the saints shall enter into it, as into an house or mansion, they shall take possession of it, and abide in it for ever. It was usual with the Jews to express the, happiness of the world to come by "joy"; not only that which is from the Lord, but that with which he himself rejoices with his people: for they say ^y,

"there is no joy before, or in the presence of the holy blessed God, since the world was created, כאותה שמחה, "like that joy", with which he will rejoice with the righteous, in the world to come.

Gill: Mat 25:22

He also that had received two talents,.... A lesser degree of ministerial gifts; and who as he received next to the other, and was the next, who in proportion to what he had received, had traded and gained, he is mentioned in the next: place, as giving in his account; who

came and said, Lord, thou deliveredst unto me two talents, behold I have gained two other talents besides them: his account, abating the sum and gains, is given in, in the same form as the other.

Gill: Mat 25:23

His Lord said unto him,.... The same words as he did to the other servant,

well done good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord: where the same commendation is made, and the same characters are given, as before; for a man that has lesser gifts, and is of less usefulness, may be as good and as faithful in his service, and as praise worthy, as a man of greater gifts, and more extensive usefulness; and the same happiness is bestowed on one, as the other, which in neither is of merit; but of grace; and whatever difference may be made between the saints, or between one minister and another in the Millennium state, yet in the ultimate glory, their joy, bliss, and happiness, will be alike. It is not to be established from this parable, that man has a power to improve the stock of sufficient grace given him, and by his improvement procure eternal happiness to himself; since such a stock of grace is not designed by the talents; nor is that either gotten or improved, by the industry of man; nor does the parable suggest, that men by their improvement of the talents committed to them, do, or can, procure eternal happiness: "good and faithful" servants are indeed commended by Christ, and he graciously promises great things to them, which are not proportioned to their deserts; for whereas they have been "faithful over a few things", he promises to make them "rulers over many things"; and bids them "enter into the joy of their Lord"; into the joy, which of his grace and goodness, he has provided for them, and not which they have merited and procured for themselves: nor is it to be inferred from hence, that true grace once given, or implanted, may be taken away or lost; for the parable speaks not of what is wrought in men, but of goods and talents bestowed on them, and committed to their trust; which may be lost or taken away, or be wrapped up in a napkin, and lie useless by them; when true grace is the incorruptible seed which never dies, but always remains; that good part which shall never be taken away nor lost, but is inseparably connected with eternal glory.

Gill: Mat 25:24

Then he which had received the one talent came,.... For he that has the least gifts, is accountable for them; and therefore ought to make use of them to the good of his fellow creatures, and the interest of his Lord and Master; though these often lie neglected, and frivolous, and even wicked pretences are formed to excuse such neglect, as here:

and said, Lord, I knew that thou art an hard man; he calls him "Lord", though he had not served him, and pretends he knew him; but if he had, he would have had a true affection for him, faith in him, and would have observed his commands; and he would also have appeared altogether lovely to him, and of an amiable character, and not in such a light as he represents him; which makes it a clear case, that he was ignorant of him, or he would never have said, that he was an hard, severe, or austere man; one very difficult of being pleased, cruel and uncompassionate to his servants, unjustly withholding from them what was due unto them, and rigorously exacting service that could not be performed by them: all which is the reverse of Christ's true character; who accepts of the meanest services of his people: and takes what is done, though ever so little, as even a cup of cold water, given to the least of his disciples, as done to himself; is merciful and compassionate, both to the bodies and souls of men; and is not unrighteous to forget any labour of love, shown to him or his; and makes his strength perfect in the weakness of his servants, and his grace always to be sufficient for them: but this wicked servant goes on to traduce him, and adds,

reaping where thou hast not sown, and gathering where thou hast not strawed: which seem to be proverbial expressions; see Joh 4:37, describing either a covetous man, that is desirous of that which does not belong to him; or an hard master that requires work to be done, and gives neither tools nor matter to work with; like the Egyptian task masters, who demanded the full tale of bricks, but gave no straw: whereas Christ is neither niggardly, nor exacting; he requires nothing that is not his, and gives his grace, and bestows his gifts liberally, and upbraids not; nor does he call any to service, of whatsoever sort, but he gives them grace, strength, and abilities, proportionate to it; and as he has promised, he makes it good, that as their day is, so shall their strength be.

Gill: Mat 25:25

And I was afraid,.... The Persic version adds, "to negotiate with thy money": he was afraid, lest by trading he should not gain what his Lord expected; and most of all, lest he should lose the talent itself; and dreaded his Lord's austerity, should that be the case, fearing that he would have no mercy on him. This was his pretence; but the true causes were sloth and earthly mindedness:

and went and hid thy talent in the earth; that it might not be lost, though it lay useless, and turned to no account. The Arabic version renders it, "and buried thy goods in the earth": he owned the money to be his Lord's, and thought he did very well, and enough, that he preserved it, though he had not improved it; and this he hoped would be a sufficient excuse, and on which he laid the greatest stress:

lo! there thou hast that is thine: he again acknowledges, that the gifts he had were not his own, but his master's; and whereas he had kept them entire, as he had received them, and there was the full sum he was intrusted with, he hoped no more would be required: but it is not sufficient to retain what is given, it must be made use of and improved; for every spiritual gift is given to profit with: and besides, there seems to be a degree of rudeness in these words; he does not bring the talent with him, and return it, but only signifies that he had hid it in the earth, in such a place, and "there" it was, where his Lord might take it, and have it again, if he pleased.

Gill: Mat 25:26

His Lord answered and said unto him,.... Resenting, as he well might, not only his indolence and sloth, his neglect of his duty, and his worldly disposition, but the abusive character he had given of him, in order to cover his own wickedness:

thou wicked and slothful servant; a very just character of him: he was a "wicked" servant; all men in a state of nature are wicked; they lie in wickedness, and are under the power of the wicked one; and there are many wicked men among professors of religion, and many wicked ministers, who, though not openly profane, yet either trusting to their works, or doing the work of the Lord deceitfully, or wholly neglecting it, justly merit this character. This man's wickedness lay in his slothfulness, in not doing the good he might, and had gifts and abilities for; and in entertaining wrong thoughts of, and in bringing false charges against his Lord: and he might be truly said to be "slothful"; since he took no pains to improve in spiritual knowledge; and instead of digging for that, as for silver and hid treasure, dug in the earth, and hid his talent there: he neglected the gift that was in him; did not stir it up, or study to show himself a workman that needeth not to be ashamed; did not give himself up to reading, meditation, and prayer; but trusted to, and depended on what other men had done; stole away his neighbour's words, reaped that for which he had not laboured, and entered into the labours of others; and being afraid of difficulties, indulged himself in ease and pleasure, served his own belly, and not the Lord Jesus; he gratified his worldly lusts, and had no regard to his master's interest,

Thou knowest that I reap where I sowed not, and gather where I have not strawed: not granting that he was such an one, and that his servant knew him to be such, and had given a true character of him; but supposing he was such a person he had wickedly represented him to be; he turns the argument upon him, that therefore he must needs know, that he expected to have had his money improved, and to have received it with an increase; and that upon such a consideration he ought to have been the more diligent and industrious, in using and improving his talent, and not to have indulged sloth, and idleness; and thus he convicts, judges, and condemns him, as a wicked, slothful servant, by his own words.

Gill: Mat 25:27

Thou oughtest therefore to have put my money to the exchangers,.... "Trapezites", or "tablets", the same whom the Jews ^z call שולחנים, and is the same word which is here used in Munster's Hebrew Gospel; who were so called from the table that stood before them, on which they told, and paid their money, and the exchange and use: hence all the Oriental versions here read, "thou shouldest have put my money to, or on the table"; put it into the hand of these bankers, where it would have been not only safe, as in the earth, where it was hid, but also would have made some increase, and would have been returned with profit,

and then at my coming I should have received my own with usury: this is said not so much to encourage usury, though it may be lawful; and it seems to have been a practice in those times to put money out to use upon a reasonable interest; but to reprove the sloth and inactivity of this servant, upon his own reasonings, and the character he had given of his master,

Gill: Mat 25:28

Take therefore the talent from him,.... This shows it was not special grace, which is intended by the talent; for the gift and calling of special grace are without repentance, and are that good part which shall not be taken away: but gifts may fail, cease, and vanish; they may be taken away from men, and men from them; a right arm may be clean dried up, and a right eye be utterly darkened:

and give it unto him which hath ten talents; for to diligent and laborious ministers of the word, more spiritual light and knowledge is given: but this is not to be understood, as though other men's gifts are, properly speaking, taken away from them, and bestowed on them; but that their gifts appear the more illustrious through the slothfulness of others.

Gill: Mat 25:29

For unto everyone that hath shall be given,.... This seems to be a frequent saying of Christ's, or a common maxim of his, which he made use of on different occasions; See Gill on Mat 13:12, and accords with some usual sayings, and proverbial expressions of the Jews; who say ^a, that "the blessed God does not give wisdom, but to him that has wisdom"; and of a man, in other respects, they use this is a common proverb ^b,

"if he adds or increases, they add unto him, and if he lessens, they lessen to him:

and so here; he that has gifts; and talents, shall have an addition to them,

And he shall have abundance of spiritual gifts and knowledge,

but from him that hath not, shall be taken away, even that which he hath. The Vulgate Latin reads, "that which he seemed to have", and so reads Munster's Hebrew Gospel, and so it is read in some Greek copies; though it seems to be taken out of Luk 8:18.

Gill: Mat 25:30

And cast ye the unprofitable servant,.... All the servants of Christ are unprofitable with respect to God; for no man can be profitable to him, as he that is wise may be profitable to himself, or others; or in a way of merit, since when they have done the most and best, they have done but their duty: but this man was unprofitable with respect to himself, having not improved the gift and talent bestowed on him; and with respect to men, being of no use for the conversion of sinners, or the comfort of saints, or the edifying of the body of Christ; and brought no honour to his master, and was of no service for the spreading of his Gospel, and the enlargement of his kingdom and interest; and therefore, as one good for nothing, the ministering angels are bid to take him, and cast him

into outer darkness: there shall be weeping and gnashing of teeth: he shall be turned out of doors into outer darkness, to be a companion of other unhappy creatures; who are also without, bewailing their miserable condition, and reflecting on their past conduct; whilst faithful, diligent, and laborious servants will be within, partaking of a rich entertainment, prepared by their Lord, accompanied with joy unspeakable, and full of glory:

See Gill on Mat 8:12.

Gill: Mat 25:31

When the son of man shall come in his glory,.... What is before signified in the two preceding parables, is here clearly and distinctly represented without a parable: and it should be observed, that as the foregoing parables only regard the Gospel church state, and the ministers and members of it, good and bad, or all sorts of Christian professors; so this account of the last judgment only concerns them; for though all men that ever have been, are, or shall be in every nation under heaven, from Adam to the last man that will be born, will be judged; yet the part or it here described, though it gives a general and lively idea of the whole, only regards the judgment and final state of such who have made a profession of the Christian religion. The judge himself is first described, who is said to be "the son of man"; a name by which Christ is frequently called, and by which he styles himself in his state of humiliation; expressing both the truth of his human nature, and the meanness of it in that state: but as despicable as he appeared then in human nature, in the form of a servant, a man of sorrows, despised by men, and subject to sufferings and death; yet when he comes again, it will be in another guise manner: he will appear "in his glory"; in the glory of the only begotten of the Father, in the glory of his proper deity, in the glory of all the perfections of the divine nature; which glory was, in a great measure, and from most persons, hid in the days of his flesh, though he was in the form of God, and equal with him. He will also come in his mediatorial glory, which he had with the Father before the world was, and with all the honour, power, and authority of the judge of the whole earth, to execute judgment upon men; and in the glory of his human nature, of which his transfiguration on the mount was a pledge and emblem,

And all the holy angels with him; which splendid retinue will add to the glory of his appearance; and who will accompany him not merely, or only as his attendants, to make the solemnity more grand, pompous, and magnificent; but as ministering spirits, who will be employed by him in gathering all before him, separating the wicked the good, and conducting each to their several apartments of bliss or woe: and when he thus appears,

then shall he sit upon the throne of his glory; or glorious throne, upon the clouds of heaven, where he will sit as judge, and be visible to all.

Gill: Mat 25:32

And before him shall be gathered all nations..... That is, all that have professed the Christian religion in all the nations of the world, whether Jews or Gentiles, high or low, rich or poor, wise and foolish, such as have had greater or lesser talents; though it is also true of every individual of mankind of every nation, tribe and family, of every sex, age, and state, that ever has been, is, or will be. Yet Christian professors seem only here intended, as the following distinction of them, their final state, and the reasons of it show. This collection of them before Christ, the righteous judge, will be made by the holy angels, who will come with him for this purpose; and being mighty, as they are, will be able to accomplish great a work; and especially as being under the direction, influence, and authority of so divine, glorious, and illustrious a person, as the son of man will then to all appear to be,

And he shall separate them one from another, as a shepherd divideth his sheep from the goats: they shall be gathered before him, as they were together in their visible church state, as being all under a profession of religion; some wise, some foolish virgins; some sheep, and others goats; some industrious, diligent, faithful, and laborious servants; others wicked, slothful, and unprofitable ones; many of whom pass undistinguished and undiscovered now: but then the judge, who is of quick understanding, will easily discern the one from the other; such as have the oil of grace in the vessels of their hearts, together with their lamps, from such as have only the outward visible lamp of a profession, but destitute of the grace of God; and good and faithful servants, who have made a right use of their gifts, from such who have been negligent, careless, and remiss; and though these have been folded together, sheep and goats, in the sheepfold of the church, where they have all bore the character of the sheep of Christ; yet now when the chief shepherd appears, who knows his own sheep, and calls them by name, he will as easily separate the one from the other, and more so, than any shepherd, among men, can part a flock consisting of sheep and goats. Hypocrites in Zion shall now be no more, nor sinners stand any longer in the congregation of the righteous, nor both together as one body, and on one side in judgment.

Gill: Mat 25:33

And he shall set the sheep on his right hand,.... That is, the elect of God, and true believers, such as have the grace of God truly implanted in them; the sheep the Father gave unto Christ, and made his care and charge, whom he, as the good shepherd, laid down his life for; and who know his voice in effectual calling, and follow him in the way of his ordinances and appointments; and are comparable to sheep for their meekness and innocence, their simplicity and usefulness, and their harmless and inoffensive lives, and conversations: these Christ will set on his right hand, as a token of his affection for them, and a mark of respect and honour shown them, and as a pledge of that exaltation and glory he will be about to raise them to,

But the goats on the left; that is, the foolish virgins, wicked, and slothful servants, graceless professors, who, because of the impurity of their hearts, the filthiness of their lives, and their offensiveness to Christ, are compared to goats: these he will place at his left hand, in token of his disaffection for them, as a brand of disgrace upon them, and as an intimation of that dishonour, and miserable condition they will quickly be in. These different situations plainly pre-signify how things will go with each, that one will be acquitted, and made happy, the other will be condemned, and become miserable. Agreeable to which the Jews say ^c, that there is a right hand and a left hand with the Lord: they that are on the right hand, are such as have done well, and are לזכות, "for absolution"; and they that are on the left hand are criminals, and are לחובה, "for condemnation". Some think the allusion is to the two Scribes in the sanhedrim, who stood before the judges, one on the right hand, and the other on the left, and wrote the sentences; the one of those that were acquitted, and the other of those that were condemned ^d,

Gill: Mat 25:34

Then shall the king say unto them on his right hand,.... Before Christ is called "the son of man", now "the king"; who is not only king of saints, but king of the whole world; the king of kings, and lord of lords, the judge of all the earth; he appearing in glory and majesty, sitting on a throne of glory, being attended with his glorious angels, and all nations gathered before him, waiting for the final sentence to be pronounced upon them by him; and who accordingly begins with those on his right hand, his sheep, the chosen, redeemed, and called of God, saying to them,

come. The Arabic version adds, "to me": by such a phrase he sometimes had invited, and encouraged poor sensible sinners: to come and partake of his grace: and here by it he calls the righteous, and bespeaks them in the most tender and endearing manner, and yet with the majesty of a king, and the authority of a judge, to come near unto him, with intrepidity and confidence, and take possession of a glorious kingdom; bestowing on them this high and illustrious character,

ye blessed of my Father: so called, partly because they were his Father's, not only by creation, but by his choice of them to grace and glory, and therefore most happy and blessed; and partly, because, as such a choice shows, they were dear unto him, highly in his favour, and loved by him with an everlasting love; as also, because they were blessed by him as the Father of Christ, and theirs, with all the spiritual blessings of the everlasting covenant in him; with the pardon of their sins, the justification of their persons, the sanctification of their nature, with adoption, and a right unto, and meetness for the eternal inheritance: hence it follows,

inherit the kingdom prepared for you from the foundation of the world. The happiness of the saints, in the other world, is here expressed by a "kingdom", because of the glory, riches, grandeur, and magnificence of it; as it is sometimes by a crown, for the same reason, suitable to their character and dignity, who are made kings and priests by Christ: and is likewise represented as an "inheritance", as it is elsewhere, being not acquired by industry, or obtained by merit; but is the gift of their heavenly Father, and in right of adoption, as the children of God, being made such by his free grace and favour, and denotes the stability and perpetuity of it: and this is said to be prepared, not only appointed and designed in the council purposes, and decrees of God, but got ready; it is a kingdom erected, an inheritance reserved, and a crown of righteousness laid up in heaven; a glory really provided and secured in an everlasting covenant, and that for you: for some, and not others; for the sheep on the right hand, and not the goats on the left; for the peculiar favourites of God, the objects of his love and choice, the redeemed of the Lamb, and that are born of the Spirit; and that for them,

from the foundation of the world. The place itself, where this happiness is to be enjoyed, was actually made on the first day of the creation, when the heavens were formed, and the foundations of the earth were laid, and the glory itself long before. The Ethiopic version here reads, "before the world"; and the Persic, "before the foundation of the world was laid"; and Grotius himself owns, that the phrase is the same as "before the foundation of the world"; and Dr. Hammond's paraphrase is, "before all eternity": for as early were these persons, the beloved, the chosen, and blessed of the Father: so that this glory must be of free grace, and not merit, or owing to any works of righteousness done by men; since it was not only designed and appointed, but prepared and laid up for persons before they had a being, and had done neither good nor evil. The Jews ^e speak of the law being an inheritance for all Israel, from the six days of the creation; but a much more glorious one is here spoken of: nearer to this is what they say ^f that Bathsheba was appointed to be David's wife from the day that the world was created; and add, but the mystery of the thing is, מלכותא דלעילא, "the kingdom that is above", which is called by her name. So in 2 Esdras, "the kingdom is already prepared for you":

"Go, and ye shall receive: pray for few days unto you, that they may be shortened: the kingdom is already prepared for you: watch.'' (2 Esdras 2:13).

Gill: Mat 25:35

For I was an hungered and ye gave me meat..... This, and the following, are not mentioned as causes of the kingdom being prepared for them, or of their being entitled to it, or of their being put into the possession of it; but as descriptive of their characters, and as testimonies and evidences of the grace of God in them; by which it appeared, that they were the blessed of his Father, having his special grace vouchsafed unto them; and that they were the children of God, to whom the inheritance of the kingdom belonged, and for whom it was prepared: for what was done by them in time, could never be the cause of what was done for them in eternity, or before, or from the foundation of the world; nor is there any proportion between a kingdom, and such services as here mentioned: and besides, this kingdom is by inheritance, and not, merit; is prepared by God, and not procured by men, and was got ready for them before they had a being; and therefore could not be caused by any actions of theirs: what is here, and in the following instances, said to be done to Christ, is not to be understood of him personally, but mystically, of the members of his body, as he himself explains it, Mat 25:40, and the sense is, that when some of the servants of Christ, ministers, or private Christians, were in distress for want of the necessaries of life, these gracious souls supplied them with food; which to do, especially in a time of persecution, showed not only love to Christ, but great faith in him, and that they were not ashamed of him, and their profession of him, nor of his poor ministers and members; for this was done by them, not as the effect of mere humanity to the poor in general, but as an instance of affection to Christ's poor; and was done for his sake, and because they belonged to him, were preachers of his Gospel, and professors of his name; and therefore was considered as if done to himself personally:

I was thirsty, and ye gave me drink; not gall and vinegar, as the Jews did, but a cup of cold water in the name of a disciple, prophet, and righteous person, and because belonging to Christ: this is taken notice of with acceptance by him; and such shall not lose the reward of grace. The Targumist ^g has a passage which may be compared with this:

"Solomon said, by a spirit of prophecy from before the Lord; the Lord of the world shall say to all the righteous in the presence of everyone, go taste, with joy, thy bread which is returned unto thee, for thy bread which thou hast given to the poor and needy, who were hungry; and drink with a good heart the wine which is laid up for thee in paradise, instead of thy wine, which thou hast mingled for the poor and needy, who were thirsty; for, lo! now are thy works accepted before the Lord.

I was a stranger, and ye took me in, or "gathered me": an Hebraism; see 2Sa 11:27, and the Septuagint there. Such servants of Christ as were obliged to quit their habitations through the violence of persecution, and were scattered abroad, or went about preaching the Gospel; such were by these righteous ones taken into their houses, and provided for with food and lodging, and every convenience of life; as they were by Gaius, and others,

Gill: Mat 25:36

Naked, and ye clothed me,.... For in such a condition sometimes are the dear children of God, and members of Christ; see 1Co 4:11, when others, who, Dorcas like, have made coats and garments for them, and clothed them with them; and which will be shown another day, or taken notice of as the fruits, and so evidences of the grace of God in them,

I was sick, and ye visited me, or "looked after me", or "over me": or, as the Persic version renders it, ye had the care of me; and which is the true sense and import of the word: for it not only intends visits paid to sick persons in a Christian manner, relieving them with their substance, giving good advice, or speaking comfortable words to them; but attending them, and waiting on them, and doing such things for them which, in their weak state, they are not capable of doing for themselves. Visiting of the sick was reckoned, by the Jews, a very worthy action: they speak great things of it, and as what will be highly rewarded hereafter,

"Six things, (they say ^h,) a man eats the fruit of them in this world, and there is a stable portion for him in the world to come:

and the two first of them are, הכנסת אורחין "the taking in of travellers", or "strangers", which is mentioned in the preceding verse, and ביקור חולים, "visiting the sick". One of their Rabbins ⁱ says,

"he that does not visit the sick, is as if he shed blood: says another, he that visits the sick is the cause of his living; and he that does not visit the sick, is the cause of his death: and, says a third, whoever visits the sick shall be preserved from the damnation of hell.

I was in prison, and ye came unto me: which has been often the lot of the saints, as it was frequently of the Apostle Paul, who had this respect shown him by many of the people of God, as by the house of Onesiphorus, and by Epaphroditus, who brought him a present from the Philippians, when in bonds; and which will be remembered another day,

Gill: Mat 25:37

Then shall the righteous answer him,.... From whence it appears, that only such shall be at the right hand of Christ, who are righteous persons, who have the righteousness of Christ imputed to them; and, in consequence of which, are created anew unto righteousness and true holiness; and, under the influence of divine grace, live soberly, righteously, and godly: and those, upon hearing such works ascribed unto them, will, with wonder and astonishment, reply,

saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink? which answer arises partly from not attending to, or thoroughly understanding the words of Christ, which they seem to take in such sense, as if he meant these things were personally done to him; whereas the far greater part of them had never seen him in the flesh, and much less in such circumstances as required such things to be done to him; and partly from surprise and astonishment, that he should take notice of such mean actions, and so highly extol them, and graciously reward them; as also from a forgetfulness of them, their left hand not knowing what their right hand had done: which shows, that they had put no confidence in their works, or depended upon them for their justification before God, and acceptance, with him; these were out of sight, and mind; their only trust being in the person, blood, righteousness, and sacrifice of Christ.

Gill: Mat 25:38

When saw we thee a stranger, and took thee in?.... As they had never seen him hungry and thirsty, in his own person, though he was both in the days of his flesh, and were ministered to, both by angels, and by good women out of their substance; so they had never seen him a stranger, and took him into their houses; yet they had, seen him hungry and thirsty, and as a stranger in his members, and had done these good offices to him in them, and to them for his sake:

or naked, and clothed thee? for so Christ in person never was, until stripped of his raiment by the soldiers, and officers; but they had seen many of his poor saints without clothing, and had covered their nakedness.

Gill: Mat 25:39

Or when saw we thee sick, or in prison, and came unto thee? For though he bore the sicknesses of his people, yet we never read of his being sick himself, nor was he ever cast into prison; but this has been the case of many of his servants, as John the Baptist, Peter, and Paul, and multitudes of others, who have been tenderly and affectionately used by their fellow Christians.

Gill: Mat 25:40

And the king shall answer, and say unto them,.... Christ, though a king, and now appearing in great glory and majesty, yet such will be his goodness and condescension, as to return an answer to the queries of his people; blushing and astonished at his notice of their poor services, which they know to be so imperfect, and are always ready to own themselves unprofitable servants; and this he will do in the following manner:

verily I say unto you; a way of speaking often used by him, when here on earth, when he, in the strongest manner, would asseverate anything as truth, and remove all doubt and hesitation about it,

Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me: which is to be understood, not in so limited a sense, as to regard only the apostles, and the least of them, for these were not the only brethren of Christ; nor in so large a sense, as to include all in human nature; but the saints only, the children of God, and household of faith: for though acts of charity and humanity are to be done to all men, yet especially to these; and indeed, these only can be considered as the brethren of Christ, who are born of God, and do the will of Christ; for such he accounts his mother, brethren, and sisters; and who are not only of the same human nature, but in the same covenant with him, and the sons of God, not by nature, as he is the Son of God, but by adoption, and so are heirs of God, and joint-heirs with Christ: now he that does any of the above acts of kindness to these "brethren" of Christ, and because they stand in such a relation to him, even the "least" of them: though he is not an apostle, or a martyr, or a preacher of the Gospel, or has any considerable gifts and abilities for usefulness, but is a weak believer in spiritual things, as well as poor in temporal things; and though it is but to "one" of these opportunity and circumstances not allowing it to be done to more; yet as such is the humility and condescension of this great king, as to account such mean persons his brethren; such also is his grace and goodness, as to reckon every instance of kindness and respect shown to them, as done to himself in person; and will take notice of it, accept and reward it, as if it had been so done.

Gill: Mat 25:41

Then shall he also say unto them on his left hand,.... The goats, the foolish virgins, and slothful and wicked servants,

depart from me: a like expression is used by him to preachers of the word, and professors of religion, that are mere nominal ones. Mat 7:23 and such are intended here, who professed to be on Christ's side, had been in his visible church, and hoped to have been with him for ever; but having nothing but the lamp of a profession, and some external works to trust to, they are bid to be gone from him; they are banished his presence, which is what is commonly called the punishment of loss; the loss of the presence of God, Father, Son, and Spirit, angels, and saints; and is thought to be greater than the punishment of sense, hereafter expressed. The character given of them, which is the reverse of the former, is,

ye cursed; for having sinned against God, and his righteous law, they are cursed by it, which curses everyone that is under its works, as these were, and do not perfectly fulfil whatsoever it requires; and so were justly rejected of God, and hated by him: and therefore are condemned and sent,

into everlasting fire: by which is meant, the wrath of God; and the phrase expresses the intolerable fierceness of it, and its perpetual continuance; the sense of which, without intermission, will ever be felt in the conscience; and is the punishment of sense, the wicked will for ever endure: it may also intend the pit and prison of hell, where these torments will be for ever inflicted; and so hell is called by the Jews ^k, the hell יקידות עלם, "eternal fire", or "everlasting burning": and is here said to be

prepared for the devil and his angels; for Satan, or Beelzebub, the prince of devils, and all his principalities and powers under him: it is not said to be prepared for these persons, though it was, and who were foreordained to this condemnation, but for the devil and his angels; showing, that the same punishment will be inflicted on hypocrites and carnal professors, as on the devils themselves; and it is indeed of such, that the devouring fire, and everlasting burnings are spoken, in Isa 33:14, to which this passage seems to have some respect; for no where else is mention made of this everlasting fire: it is not said neither when it was prepared. It is a notion of the Jews ^l, that the angels were created on the second day; and it should seem by them, that they fell the same day; hence it is a prevailing opinion among them ^m, that hell was made on the second day of the creation; though at, other times, they reckon hell among the seven things which were created before the world was ⁿ, and which may be reconciled together: for as heaven, the place of the saints' happiness, was prepared from the foundation of the world, or on the first day of its creation, though the happiness itself was provided long before; so hell, the place of the torments of the devils and wicked, though it was not made or prepared until the second day of the creation, when, according to this opinion, the angels were made and fell; yet the punishment they were to endure there, was appointed before the world was; and so hell is said to.

מסדרא מן עלמין, "be ordained from eternity", because of their sins ^o,

Gill: Mat 25:42

For I was an hungered, and ye gave me no meat,.... Hence it appears, that these were such as dwelt among Christians, and professed the Christian name, and yet disregarded the poor members of Christ in distress, when it was in the power of their hands to help them; but when they were hungry and ready to starve for want of food, did not communicate to them for Christ's sake; which showed I that they had no true faith in him, and love to him, and therefore are justly condemned by him; whereas such who never knew Christ, nor any of his people, or any obligation they were under to regard any for Christ's sake, these will never be condemned for the non-performance of these things:

I was thirsty, and ye gave me no drink; as not the least morsel of bread to eat, so not so much as a cup of cold water to drink; which with what follows, are manifest tokens and evidences, that they did not belong to Christ, were not true believers in him, nor had they any real love to him: the grace of God was not in them, and therefore had neither right unto, nor meetness for, the kingdom of heaven; but were righteously banished from the presence of the Lord, and sent to dwell among everlasting burnings; for righteous it was, that such as they who would not show any love to him here, should not dwell with him for ever hereafter.

Gill: Mat 25:43

I was a stranger, and ye took me not in,.... Did not take the poor members of Christ into their houses, and take care of them in their families, when they were obliged to flee from their places of abode, or wandered about preaching the Gospel; and who must have perished in the streets, if others, that bore the Christian name; had not been more compassionate than they:

naked, and ye clothed me not: sick and in prison, and ye visited me not: their conduct, behaviour, and character, are just the reverse of the righteous, and therefore it is no wonder that their sentence is different.

Gill: Mat 25:44

Then shall they also answer him,.... As well as the righteous, being likewise astonished at what he had said, but on a different account,

saying, Lord, when saw we thee an hungered or athirst, or a stranger, or naked, or sick, or in prison, and did not minister to thee? Hence it is clear again, that these men were nominal Christians, who had made a profession of Christ: they own him as Lord; and suggest that they had seen him, and known him, though never in such circumstances; for if they had, such was their love to him, and great respect and veneration for him, as they pretend, they would, to be sure, have ministered unto him; and if ever they had seen him in such a case, which they could not call to mind, they could not believe, but they must have supplied him with all things necessary and convenient.

Gill: Mat 25:45

Then shall he answer them,.... With a stern countenance, in great resentment, as one highly offended, and with the authority of a judge:

saying, verily I say unto you, inasmuch as ye did it not to one of the least of these, ye did it not unto me: since they had given no food not to the least of his brethren and friends that stood at his right hand, no not to anyone of them; not so much as the least bit of bread to them when hungry, nor a drop of water to them when thirsty; had not taken them into their houses, nor provided the meanest lodging for them, when they were exposed in the streets to the inclemency of the weather, and insults of men; nor gave them the least rag to cover them, when they were almost naked, and ready to perish; nor did they minister to their wants, either physical, or food, or give attendance, when on sick beds, and in prison houses; therefore he reckoned this neglect of them, and want of compassion to them, all one as if he himself in person had been so treated: and if then judgment will righteously proceed against men for sins of omission, much more for sins of commission; and if such will be dealt with in this manner, who have taken no notice, and shown no respect to the members of Christ; what will the end be of those, who are injurious to them, their persons, and properties, and persecute and kill them?

Gill: Mat 25:46

And these shall go away into everlasting punishment,.... Their excuses will not be regarded, their pleas will be of no avail, their pretensions to interest in Christ, and love to him, will be set aside; the sentence will remain irrevocable, and there will be no appeal from it, for there is no higher tribunal to bring the cause before; judgment having passed, the execution of it immediately follows: these goats, or formal professors, shall be obliged, whether they will or not, to depart from the presence of Christ; the angels will be ordered to take and cast them into everlasting burnings; they will be driven by them into hell, the place appointed for them; where they shall endure עונש נצחי "everlasting punishment", as the Jews ^p also express it; and that both in soul and body, as the just desert of sin; which being committed against an infinite God, cannot be satisfied for by a finite creature; who therefore must ever bear the punishment of it, because its pollution and guilt will always remain:

but the righteous into life eternal; such as are justified by the righteousness of Christ, and who, though they have done works of righteousness under the influence, and by the assistance of the grace of God, yet have not depended upon them, but upon Christ, for life and salvation: these shall go into heaven, the place appointed for them, to enjoy that eternal life in soul and body, which is the free gift of God, through Christ; and will be a life free from all the sorrows of the present one; a life of perfect holiness and knowledge, and inconceivable pleasure; a life of vision of God, and communion with him, and which will continue for ever; and which ascertains the eternity of the punishment of the wicked: for as the happiness of the righteous will be eternal, the punishment of the wicked will be so too; for no reason can be given why the word which is the same in both clauses, should be taken in the one for a limited time, and in the other for an eternal duration. The Jews have a saying ^q which agrees with this last clause, "the world to come is not made but for the righteous",

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 25:11

¹ tn Here δέ (de) has not been translated.

² tn Grk “Open to us.”

NET Notes: Mat 25:12

¹ tn Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.

² tn Grk “Truly (ἀμήν, amhn), I say to you.”

NET Notes: Mat 25:13

¹ tc Most later mss (C³ ˹³ 1424^c Ï) also read here “in which the Son of Man is coming” (ἐν ᾗ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται, en |h Jo Juio" tou anqrwpou ercetai), reproducing almost verbatim the last line of Matt 24:44. The longer reading thus appears to be an explanatory expansion and should not be considered authentic. The earlier and better witnesses ({̳⁵ א A B C* D L W Δ Θ Ë¹ 33 565 892 1424* lat co}) lack this phrase.

NET Notes: Mat 25:14

¹ tn See the note on the word “slave” in 8:9.

NET Notes: Mat 25:15

¹ tn Here καί (kai) has not been translated.

² sn A talent was equal to 6000 denarii. See the note on this term in 18:24.

NET Notes: Mat 25:16

¹ tn Grk “traded with them.”

NET Notes: Mat 25:19

¹ tn Here δέ (de) has not been translated.

NET Notes: Mat 25:20

¹ tn Here καί (kai) has not been translated.

² tn Grk Or “Lord; or “Master” (and so throughout this paragraph).

NET Notes: Mat 25:21

¹ tn Grk “His master said to him.”

NET Notes: Mat 25:22

¹ tn Here δέ (de) has not been translated.

NET Notes: Mat 25:25

¹ tn Here καί (kai) has not been translated.

NET Notes: Mat 25:26

¹ tn Grk “But answering, his master said to him.” This is somewhat redundant and has been simplified in the translation.

NET Notes: Mat 25:27

¹ tn For the translation “deposited my money with the bankers,” see L&N 57.216.

² sn That is, “If you really feared me you should have done a minimum to get what I asked for.”

NET Notes: Mat 25:28

¹ tn Grk “the ten talents.”

NET Notes: Mat 25:29

¹ tn Grk “to everyone who has, he will be given more.”

sn The one who has will be given more. Faithfulness yields great reward (see Matt 13:12; also Mark 4:25; Luke 8:18, 19:26).

² sn The one who has nothing has even what he seems to have taken from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either.

NET Notes: Mat 25:31

¹ tn Here δέ (de) has not been translated.

NET Notes: Mat 25:32

¹ tn Here καί (kai) has not been translated.

NET Notes: Mat 25:33

¹ tn Here καί (kai) has not been translated.

NET Notes: Mat 25:37

¹ tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

NET Notes: Mat 25:38

¹ tn Here δέ (de) has not been translated.

NET Notes: Mat 25:39

¹ tn Here δέ (de) has not been translated.

NET Notes: Mat 25:40

¹ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

² tn Grk “Truly (ἀμήν, amhn), I say to you.”

³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.

NET Notes: Mat 25:41

¹ tn Here καί (kai) has not been translated.

NET Notes: Mat 25:44

¹ tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

NET Notes: Mat 25:45

¹ tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

² tn Grk “Truly (ἀμήν, amhn), I say to you.”

Geneva Bible: Mat 25:14

^{( 2 )} For [the kingdom of heaven is] as a man travelling into a far country, [who] called his own servants, and delivered unto them his goods.

^{( 2 )} Christ witnesses that there will be a long time between his departure to his Father and his coming again to us, but yet notwithstanding that, he will at that day take an account not only of the rebellious and obstinate, how they have made use of that which they received from him, but also of his household servants, who have because of slothfulness not employed those gifts which he bestowed upon them.

Geneva Bible: Mat 25:15

And unto one he gave five talents, to another two, and to another one; to every man according to his several ^{( c )} ability; and straightway took his journey.

^{( c )} According to the wisdom and skill in dealing which was given to them.

Geneva Bible: Mat 25:21

His lord said unto him, Well done, [thou] good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: ^{( d )} enter thou into the joy of thy lord.

^{( d )} Come and receive the fruit of my goodness: now the Lord's joy is doubled; see (Joh 15:11): that my joy may remain in you, and your joy be fulfilled.

Geneva Bible: Mat 25:27

Thou oughtest therefore to have put my money to the ^{( e )} exchangers, and [then] at my coming I should have received mine own with usury.

^{( e )} Bankers who have their shops or tables set up abroad, where they lend money at interest. Usury or loaning money at interest is strictly forbidden by the Bible, (Exo 22:25-27; Deu 23:19-20). Even a rate as low as one per cent interest was disallowed, (Neh 5:11). This servant had already told two lies. First he said the master was an austere or harsh man. This is a lie for the Lord is merciful and gracious. Next he called his master a thief because he reaped where he did not sow. Finally the master said to him sarcastically why did you not add insult to injury and loan the money out at interest so you could call your master a "usurer" too! If the servant had done this, his master would have been responsible for his servant's actions and guilty of usury.

Geneva Bible: Mat 25:31

^{( 3 )} When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:

^{( 3 )} A graphic setting forth of the everlasting judgment which is to come.

Geneva Bible: Mat 25:34

Then shall the King say unto them on his right hand, Come, ye ^{( f )} blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

^{( f )} Blessed and happy, upon whom my Father has most abundantly bestowed his benefits.

Commentary -- Verse Range Notes

TSK Synopsis: Mat 25:1-46

1 The parable of the ten virgins,

14 and of the talents.

31 Also the description of the last judgment.

Maclaren: Mat 25:1-13

The Waiting Maidens

Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. 2. And five of them were wise, and five were foolish. 3. They that were foolish took their lamps, and took no oil with them: 4. But the wise took oil in their vessels with their lamps. 5, While the bridegroom tarried, they all slumbered and slept. 6. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. 7. Then all those virgins arose, and trimmed their lamps. 8. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. 9. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. 10. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut, 11. Afterward came also the other virgins, saying, Lord, Lord, open to us, 12. But he answered and said, Verily I say unto you, I know you not. 13. Watch therefore; for ye know neither the day nor the hour wherein the Son of Man cometh.'--Matt. 25:1-13.

WE shall best understand this beautiful but difficult parable if we look on to its close. Our Lord appends to it the refrain of all this context, the exhortation to watch, based upon our ignorance of the time of His coming. But as in the former little parable of the wise servant it was his faithful, wise dispensing of his lord's goods, and not his watchfulness, which was the point of the eulogium passed on him, so here it is the readiness of the wise virgins to take their places in the wedding march which is commended. That readiness consists in their having their lamps burning and their oil in store. This, then, is the main thing in the parable. It is an exhibition, under another aspect, of what constitutes fitness for entrance into the festal chamber of the bridegroom, which had just been set forth as consisting in faithful stewardship. Here it is presented as being the possession of lamp and oil.

I. The First Consideration, Then, Must Be, What Is The Meaning Of These Emblems?

A great deal of fine-spun ingenuity has been expended on subordinate points in the parable, such as the significance of the number of maidens, the conclusions from the equal division into wise and foolish, the place from which they came to meet the bridegroom, the point in the marriage procession where they are supposed to join it, whether it was at going to fetch the bride, or at coming back with her; whether the feast is held in her house, or in his, and so on. But all these are unimportant questions, and as Christ has left them in the background, we only destroy the perspective by dragging them into the front. In no parable is it more important than in this to restrain the temptation to run out analogies into their last results. The remembrance that the virgins, as the emblem of the whole body of the visible Church, are the same as the bride, who does not appear in the parable, might warn against such an error. They were ten, as being the usual number for such a company, or as being the round number naturally employed when definiteness was not sought. They were divided equally, not because our Lord desired to tell, but because He wished to leave unnoticed, the numerical proportion of the two classes. One set are wise' and the other foolish,' because He wishes to show not only the sin, but the absurdity, of unreadiness, and to teach us that true wisdom is not of the head only, but far more of the heart. The conduct of the two groups of maidens is looked at from the prudent and common-sense standpoint, and the provident action of the one sets in relief the reckless stupidity of the other.

There have been many opinions as to the meaning of the lamps and the oil, which it is needless to repeat. Surely the analogy of scriptural symbolism is our best guide. If we follow it, we get a meaning which perfectly suits the emblems and the whole parable. In the Sermon on the Mount, our Lord uses the same figure of the lamp, and explains it: Let your light shine before men, that they may see your good works.'

II. Note The Sleep Of All The Virgins.

No blame is hinted on account of it. It is not inconsistent with the wisdom of the wise, nor does it interfere with their readiness to meet the bridegroom. It is, then, such a sleep as is compatible with watching. Our Lord's introduction of this point is an example of His merciful allowance for our weakness. There must be a certain slackening of the tension of expectation when the bridegroom tarries. Centuries of delay cannot but modify the attitude of the waiting Church, and Jesus here implies that there will be a long stretch of time before His advent, during which all His people will feel the natural effect of the deferring of hope. But the sleep which He permits, unblamed, is light, and such as one takes by snatches when waiting to be called. He does not ask us always to be on tiptoe of expectation, nor to refuse the teaching of experience; but counts that we have watched aright, if we wake from our light slumbers when the cry is heard, and have our lamps lit, ready for the procession.

III. Then Comes The Midnight Cry And The Waking Of The Maidens.

The hour, of night's black arch the keystone,' suggests the unexpectedness of His coming; the loudness of the cry, its all-awaking effect; the broken words of the true reading,' Behold the bridegroom!' the closeness on the heels of the heralds with which the procession flashes through the darkness. The virgins had gone forth to meet him' at the beginning of the parable, but the going forth to which they are now summoned is not the same. The Christian soul goes forth once when, at the beginning of its Christian life, it forsakes the world to wait for and on Christ, and again, when it leaves the world to pass with Him into the banquet. Life is the slumber from which some are awaked by the voice of death, and some who remain' shall be awaked by the trumpet of judgment. There is no interval between the cry and the appearance of the bridegroom; only a moment to rouse themselves, to look to their lamps, and to speak the hurried words of the foolish and the answer of the wise, and then the procession is upon them. It is all done as in a flash, in a moment, in the twinkling of an eye.' This impression of swiftness, which leaves no time for delayed preparation, is the uniform impression conveyed by all the Scripture references to the coming of the Lord. The swoop of the eagle, the fierce blaze of lightning from one side of the sky to the other, the bursting of the flood, that morning's work at Sodom, not begun till dawn and finished before the sun was risen on the earth,' are its types. Foolish indeed to postpone preparation till that moment when cry and coming are simultaneous, like lightning and thunder right overhead!

The foolish virgins' imploring request and its answer are not to be pressed, as if they meant more than to set forth the hopelessness of then attempting to procure the wanting oil, and especially the hopelessness of attempting to get it from one's fellows. There is a world of suppressed terror and surprise in that cry, Our lamps are going out.' Note that they burned till the bridegroom came, and then, like the magic lamps in old legends, at his approach shivered into darkness. Is not that true of the formal, outward religion, which survives everything but contact with His all-seeing eye and perfect judgment? These foolish maidens were as much astonished as alarmed at seeing their lights flicker down to extinction; and it is possible for professing Christians to live a lifetime, and never to be found out either by themselves or by anybody else. But if there has been no oil in the lamp, it will be quenched when He appears. The atmosphere that surrounds His throne acts like oxygen on the oil-fed flame, and like carbonic acid gas on the other.

The answer of the wise is not selfishness. It is not from our fellows, however bright their lamps, that we can ever get that inward grace. None of them has more than suffices for his own needs, nor can any give it to another. It may be bought, on the same terms as the pearl of great price was bought, without money'; but the market is closed, as on a holiday, on the day of the king's son's marriage. That is not touched upon here, except in so far as it is hinted at in the absence of the foolish when he enters the banqueting chamber, and in their fruitless prayer. They had no time to get the oil before he came, and they had not got it when they returned. The lesson is plain. We can only get the new life of the Spirit, which will make our lives a light, from God; and we can get it now, not then.

IV. We See The Wise Virgins Within And The Foolish Without.

They are, indeed, no longer designated by these adjectives, but as ready' and the others'; for preparedness is fitness, and they who are found of Him in possession of the outward righteousness and of its inward source, His own divine life in them, are prepared. To such the gates of the festal chamber fly open. In that day, place is the outcome of character, and it is equally impossible for the ready' to be shut out, and for the others' to go in, When the bridegroom with his feastful friends passes to bliss at the mid hour of night,' they who have filled their odorous lamps with deeds of light' have surely gained their entrance.' There is silence as to the unspeakable joys of the wedding feast. Some faint sounds of music and dancing, some gleams from the lighted windows, find their way out; but the closed door keeps its secret, and only the guests know the gladness.

That closed door means security, perpetuity, untold blessedness, but it means exclusion too. The piteous reiterated call of the shut-out maidens, roused too late, and so suddenly, from songs and laughter to vain cries, evokes a stern answer, through which shines the awful reality veiled in the parable. We do not need to regard the prayer for entrance, and its refusal, as conveying more than the fruitlessness of wishes for entrance then, when unaccompanied with fitness to enter. Such desire as is expressed in this passionate beating at the closed door, with hoarse entreaties, is not fitness. If it were, the door would open; and the reason why it does not lies in the bridegroom's awful answer, I know you not.' The absence of the qualification prevents his recognising them as his. Surely the unalleviated darkness of a hopeless exclusion settles down on these sad five, standing, huddled together, at the door, with the extinguished lamps hanging in their despairing hands. Too late, too late, ye cannot enter now.' The wedding bell has become a funeral knell. They were not the enemies of the bridegroom, they thought themselves his friends. They let life ebb without securing the one thing needful, and the neglect was irremediable. There is a tragedy underlying many a life of outward religiousness and inward emptiness, and a dreadful discovery will flare in upon such, when they have to say to themselves,

This might have been once,And we missed it, lost it for ever.'

Maclaren: Mat 25:14-30

Traders For The Master

For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods, l5. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. 16. Then he that had received the five talents went and traded with the same, and made them other five talents. 17. And likewise he that had received two, he also gained other two. 18. But he that had received one went and digged in the earth, and hid his lord's money. 19. After a long time the lord of those servants cometh, and reckoneth with them. 20. And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. 21. His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 22. He also that had received two talents came and said, Lord. thou deliveredst unto me two talents: behold, I have gained two other talents beside them. 23. His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things. I will make thee ruler over many things: enter thou into the joy of thy lord. 24. Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: 25. And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. 26. His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: 27. Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. 28. Take therefore the talent from him, and give it unto him which hath ten talents. 29. For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. 30. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.'--Matt. 25:14-30.

THE parable of the Ten Virgins said nothing about their working whilst they waited. This one sets forth that side of the duties of the servants in their master's absence, and so completes the former. It is clearly in its true historical connection here, and is closely knit to both the preceding and following context. It is a strange instance of superficial reading that it should ever have been supposed to be but another version of Luke's parable of the pounds. The very resemblances of the two are meant to give force to their differences, which are fundamental. They are the converse of each other. That of the pounds teaches that men who have the same gifts intrusted to them may make a widely different use of these, and will be rewarded differently, in strictly graduated proportion to their unlike diligence. The lesson of the parable before us, on the other hand, is that men with dissimilar gifts may employ them with equal diligence; and that, if they do, their reward shall be the same, however great the endowments of one, and slender those of another. A reader who has missed that distinction must be very shortsighted, or sworn to make out a case against the Gospels.

I. We May Consider The Lent Capital And The Business Done With It.

Masters nowadays do not give servants their money to trade with, when they leave home; but the incident is true to the old-world relations of master and slave. Our Lord's consciousness of His near departure, which throbs in all this context, comes out emphatically here. He is preparing His disciples for the time when they will have to work without Him, like the managers of some branch house of business whose principal has gone abroad. What are the talents' with which He will start them on their own account? We have taken the word into common language, however little we remember the teaching of the parable as to the hand that gives men of talent' their endowments. But the natural powers usually called by the name are not what Christ means here, though the principles of the parable may be extended to include them. For these powers are the ability' according to which the talents are given. But the talents themselves are the spiritual knowledge and endowments which are properly the gifts of the ascended Lord to His Church. Two important lessons as to these are conveyed. First, that they are distributed in varying measure, and that not arbitrarily, by the mere will of the giver, but according to his discernment of what each servant can profitably administer. The ability' which settles their amount is not more closely defined. It may include natural faculty, for Christ's gifts usually follow the line of that; and the larger the nature, the more of Him it can contain. But it also includes spiritual receptiveness and faithfulness, which increase the absorbing power. The capacity to receive will also be the capacity to administer, and it will be fully filled.

The second lesson taught is that spiritual gifts are given for trading with. In other words, they are here considered not so much as blessings to the possessor as his stock-in-trade, which he can employ for the Master's enrichment. We are all tempted to think of them mostly as given us for our own blessing and joy; and the reminder is never unseasonable that a Christian receives nothing for himself alone. God hath shined into our hearts, that we may give to others the light of the knowledge which has flashed glad day into our darkness. The Master intrusts us with a portion of His wealth, not for expending on ourselves, but for trading with.

A third principle here is that the right use of His gifts increases them in our hands. Money makes money.' The five talents grow to ten, the two to four. The surest way to increase our possession of Christ's grace is to try to impart it. There is no better way of strengthening our own faith than to seek to make others share in it. Christian convictions, spoken, are confirmed, but muffled in silence are weakened. There is that scattereth and yet increaseth.' Seed heaped and locked up in a granary breeds weevils and moths; flung broadcast over the furrows, it multiplies into seed that can be sown again, and bread that feeds the sower. So we have in this part of the parable almost the complete summary of the principles on which, the purposes for which, and the results to faithful use with which, Christ gives His gifts.

The conduct of the slenderly endowed servant who hides his talent will be considered farther on.

II. We Note The Faithful Servants' Balance-Sheet And Reward.

Our Lord again sounds the note of delay--After a long time'--an indefinite phrase which we know carries centuries in its folds, how many more we know not, nor are intended to know. The two faithful servants present their balance-sheet in identical words, and receive the same commendation and reward. Their speech is in sharp contrast with the idle one's excuse, inasmuch as it puts a glad acknowledgment of the lord's giving in the forefront, as if to teach that the thankful recognition of his liberality underlies all joyful and successful service, and deepens while it makes glad the sense of responsibility. The cords of love are silken; and he who begins with setting before himself the largeness of Christ's gifts to him, will not fail in using these so as to increase them. In the light of that day, the servant sees more clearly than when he was at work the results of his work. We do not know what the year's profits have been till stock-taking and balancing-time comes. Here we often say, I have laboured in vain.' There we shall say, I have gained five talents.'

The verbatim repetition of the same words to both servants teaches the great lesson of this parable as contrasted with that of the pounds, that where there has been the same faithful work, with different amounts of capital, there will be the same reward. Our Master does not care about quantity, but about quality and motive. The slave with a few shillings, enough to stock meagrely a little stall, may show as much business capacity, diligence, and fidelity, as if he had millions to work with. Christ rewards not actions, but the graces which are made visible in actions; and these can be as well seen in the tiniest as in the largest deeds. The light that streams through a pin-prick is the same that pours through the widest window. The crystals of a salt present the same facets, flashing back the sun at the same angles, whether they be large or microscopically small. Therefore the judgment of Christ, which is simply the utterance of fact, takes no heed of the extent but only of the kind of service, and puts on the same level of recompense all who, with however widely varying powers, were one in spirit, in diligence, and devotion. The eulogium on the servants is not successful' or brilliant,' but faithful,' and both alike get it.

The words of the lord fall into three parts. First comes his generous and hearty praise,--the brief and emphatic monosyllable Well,' and the characterisation of the servants as good and faithful.' Praise from Christ's lips is praise indeed; and here He pours it out in no grudging or scanty measure, but with warmth and evident delight. His heart glows with pleasure, and His commendation is musical with the utterance of His own joy in His servants. He rejoices over them with singing'; and more gladly than a fond mother speaks honeyed words of approval to her darling, of whose goodness she is proud, does He praise these two. When we are tempted to disparage our slender powers as compared with those of His more conspicuous servants, and to suppose that all which we do is nought, let us think of this merciful and loving estimate of our poor service. For such words from such lips, life itself were wisely flung away; but such words from such lips will be spoken in recognition of many a piece of service less high and heroic than a martyr s. Good and faithful' refers not to the more general notion of goodness, but to the special excellence of a servant, and the latter word seems to define the former. Fidelity is the grace which He praises, manifested in the recognition that the capital was a loan, given to be traded with for Him, and to be brought back increased to Him. He is faithful who ever keeps in view, and acts on, the conditions on which, and the purposes for which, he has received his spiritual wealth; and' he who is faithful in that which is least, is faithful also in much.'

The second part of the lord's words is the appointment to higher office, as the reward of faithfulness. Here on earth, the tools come, in the long run, to the hands that can use them, and the best reward of faithfulness in a narrower sphere is to be lifted to a wider. Promotion means more to do; and if the world were rightly organised, the road to advancement would be diligence; and the higher a man climbed, the wider would be the horizon of his labour. It is so in Christ's kingdom, and should be so in His visible Church. It will be so in heaven. Clearly this saying implies the active theory of the future life, and the continuance in some ministry of love, unknown to us, of the energies which were trained in the small transactions of earth. If five talents are "a few things," how great the "many things" will be!' In the parable of the pounds, the servant is made a ruler; here being set over' seems rather still to point to the place of a steward or servant. The sphere is enlarged, but the office is unaltered. The manager who conducted a small trade rightly will be advanced to the superintendence of a larger business.

We doubt not that for one so trueThere must be other, nobler work to do,'

and that in that work the same law will continue to operate, and faithfulness be crowned with ever-growing capacities and tasks through a dateless eternity.

The last words of the lord pass beyond our poor attempts at commenting. No eye can look undazzled at the sun. When Christ was near the Cross, He left His disciples a strange bequest at such a moment,--His joy; and that is their brightest portion here, even though it be shaded with many sorrows. The enthroned Christ welcomes all who have known the fellowship of His sufferings' into the fulness of His heavenly joy, unshaded, unbroken, unspeakable; and they pass into it as into an encompassing atmosphere, or some broad land of peace and abundance. Sympathy with His purposes leads to such oneness with Him that His joy is ours, both in its occasions and in its rapture. Thou makest them drink of the river of Thy pleasures,' and the lord and the servant drink from the same cup.

III. The Excuse And Punishment Of The Indolent Servant.

His excuse is his reason. He did think hardly of his lord, and, even though he had His gift in his hand to confute him, he slandered Him in his heart as harsh and exacting. To many men the requirements of religion are more prominent than its gifts, and God is thought of as demanding rather than as the giving God.' Such thoughts paralyse action. Fear is barren, love is fruitful. Nothing grows on the mountain of curses, which frowns black over against the sunny slopes of the mountain of blessing with its blushing grapes. The indolence was illogical, for, if the master was such as was thought, the more reason for diligence; but fear is a bad reasoner, and the absurd gap between the premises and the conclusion is matched by one of the very same width in every life that thinks of God as rigidly requiring obedience, which, therefore, it does not give! Still another error is in the indolent servant's words. He flings down the hoarded talent with Lo, thou hast thine own.' He was mistaken. Talents hid are not, when dug up, as heavy as they were when buried. This gold does rust, and a life not devoted to God is never carried back to Him unspoiled.

The lord's answer again falls into three parts, corresponding to that to the faithful servants. First comes the stern characterisation of the man. As with the others' goodness, his badness is defined by the second epithet. It is slothfulness. Is that all? Yes; it does not need active opposition to pull down destruction on one's head. Simple indolence is enough, the negative sin of not doing or being what we ought. Ungirt loins, unlit lamps, unused talents, sink a man like lead. Doing nothing is enough for ruin.

The remarkable answer to the servant's charge seems to teach us that timid souls, conscious of slender endowments, and pressed by the heavy sense of responsibility, and shrinking from Christian enterprises, for fear of incurring heavier condemnation, may yet find means of using their little capital. The bankers, who invest the collective contributions of small capitalists to advantage, may, or may not, be intended to be translated into the Church; but, at any rate, the principle of united service is here recommended to those who feel too weak for independent action. Slim houses in a row hold each other up; and, if we cannot strike out a path for ourselves, let us seek strength and safety in numbers.

The fate of the indolent servant has a double horror. It is loss and suffering. The talent is taken from the slack hands and coward heart that would not use it, and given to the man who had shown he could and would. Gifts unemployed for Christ are stripped off a soul yonder. How much will go from many a richly endowed spirit, which here flashed with unconsecrated genius and force I We do not need to wait for eternity to see that true possession, which is use, increases powers, and that disuse, which is equivalent to not possessing, robs of them. The blacksmith's arm, the scout's eye, the craftsman's delicate finger, the student's intellect, the sensualist's passions, all illustrate the law on its one side; and the dying out of faculties and tastes, and even of intuitions and conscience, by reason of simple disuse, are melancholy instances of it on the other. But the solemn words of this condemnation seem to point to a far more awful energy in its working in the future, when everything that has not been consecrated by employment for Jesus shall be taken away, and the soul, stripped of its garb, shall be found naked.' How far that process of divesting may affect faculties, without touching the life, who can tell? Enough to see with awe that a spirit may be cut, as it were, to the quick, and still exist.

But loss is not all the indolent servant's doom. Once more, like the slow toll of a funeral bell, we hear the dread sentence of ejection to the' mirk midnight' without, where are tears undried and passion unavailing. There is something very awful in the monotonous repetition of that sentence so often in these last discourses of Christ's. The most loving lips that ever spoke, in love, shaped this form of words, so heart-touching in its wailing, but decisive, proclamation of blackness, homelessness, and sorrow, and cannot but toll them over and over again into our ears, in sad knowledge of our forgetfulness and unbelief,--if perchance we may listen and be warned, and, having heard the sound thereof, may never know the reality of that death in life which is the sure end of the indolent who were blind to His gifts, and therefore would not listen to His requirements.

Maclaren: Mat 25:24-25

Why The Talent Was Buried

Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: 25. And I was afraid, and went and hid thy talent in the earth.'--Matt. 25:24-25.

THAT was a strangely insolent excuse for indolence. To charge an angry master to his face with grasping greed and injustice was certainly not the way to conciliate him. Such language is quite unnatural and incongruous until we remember the reality which the parable was meant to shadow--viz., the answers for their deeds which men will give at Christ's judgment bar. Then we can understand how, by some irresistible necessity, this man was compelled, even at the risk of increasing the indignation of the master, to turn himself inside out, and to put into harsh, ugly words the half-conscious thoughts which had guided his life and caused his unfaithfulness. Every one of us shall give account of himself to God.' The unabashed impudence of such an excuse for idleness as this is but putting into vivid and impressive form this truth, that then a man's actions in their true character, and the ugly motives that underlie them, and which he did not always honestly confess to himself, will be clear before him. It will be as much of a surprise to the men themselves, in many cases, as it could be to listeners. Thus it becomes us to look well to the under side of our lives, the unspoken convictions and the unformulated motives which work all the more mightily upon us because, for the most part, they work in the dark. This is Christ's explanation of one very operative and fruitful cause of the refusal to serve Him.

I. I Ask You, Then, To Consider, First, The Slander Here And The Truth That Contradicts It.

I knew thee that thou art an hard man,' says he, reaping where thou hast not sown' (and he was standing with the unused talent in his hand all the while), and gathering where thou hast not strawed.' That is to say, deep down in many a heart that has never said as much to itself, there lies this black drop of gall--a conception of the divine character rather as demanding than as giving, a thought of Him as exacting. What He requires is more considered than what He bestows. So religion is thought to be mainly a matter of doing certain things and rendering up certain sacrifices, instead of being regarded, as it really is, as mainly a matter of receiving from God. Christ's authority makes me bold to say that this error underlies the lives of an immense number of nominal Christians, of people who think themselves very good and religious, as well as the lives of thousands who stand apart from religion altogether. And I want, not to drag down any curtain by my own hand, but to ask you to lift away the veil which hides the ugly thing in your hearts, and to put your own consciousness to the bar of your own conscience, and say whether it is not true that the uppermost thought about God, when you think about Him at all, is, Thou art an hard man, reaping where thou hast not sown.'

It is not difficult to understand why such a thought of God should rise in a heart which has no delight in Him nor in His service. There is a side of the truth as to God's relations to man which gives a colour of plausibility to the slander. Grave and stringent requirements are made by the divine law upon each of us; and our consciences tell us that they have not been kept. Therefore we seek to persuade ourselves that they are too severe. Then, further, we are, by reason of our own selfishness, almost incapable of rising to the conception of God's pure, perfect, disinterested love; and we are far too blind to the benefits that He pours upon us all every day of our lives. And so from all these reasons taken together, and some more besides, it comes about that, for some of us, the blessed sun in the heavens, the God of all mercy and love, has been darkened into a lurid orb shorn of all its beneficent beams, and hangs threatening there in our misty sky. I knew Thee that Thou art an hard man.' Ah! I am sure that if we would go down into the deep places of our own hearts, and ask ourselves what our real thought of God is, many of us would acknowledge that it is something like that.

Now turn to the other side. What is the truth that smites this slander to death? That God is perfect, pure, unmingled, infinite love. And what is love? The infinite desire to impart itself. His nature and property' is to be merciful, and you can no more stop God from giving than you can shut up the rays of the sun within itself. To be and to bestow are for Him one and the same thing. His love is an infinite longing to give, which passes over into perpetual acts of beneficence. He never reaps where He has not sown. Is there any place where He has not sown? Is there any heart on which there have been no seeds of goodness scattered from His rich hand? The calumniator in the text was speaking his slanders with that in his hand which should have stopped his mouth. He who complained that the hard master was asking for fruit of what He had not given would have had nothing at all, if he had not obtained the one talent from His hand. And there is no place in the whole wide universe of God where His love has not scattered its beneficent gifts. There are no fallow fields out of cultivation and unsown, in His great farm. He never asks where He has not given.

He never asks until after He has given. He begins with bestowing, and it is only after the vineyard has been planted on the very fruitful hill, and the hedge built round about it, and the winepress digged, and the sower erected, and miracles of long-suffering mercy and skilful patience have been lavished upon it, that then He looks that it should bring forth grapes. God's gifts precede His requirements. He ever sows before He reaps. More than that, He gives what He asks, helping us to render to Him the hearts that He desires. He, by His own merciful communications, makes it possible that we should lay at His feet the tribute of loving thanks. Just as a parent will give a child some money in order that the child may go and buy the giver a birthday present, so God gives to us hearts, and enriches them with many bestowments. He scatters round about us good from His hand, like drops of a fragrant perfume from a blazing torch, in order that we may catch them up and have some portion of the joy which is especially His own--the joy of giving. It would be a poor affair if our sole relation to God were that of receiving. It would be a tyrannous affair if our sole relation to God were that of rendering up. But both relations are united, and if it be' more blessed to give than to receive,' the Giver of all good does not leave us without the opportunity of entering in even to that superlative blessing. We have to come to Him and say, when we lay the gifts, either of our faculties or of our trust, of our riches or of our virtues, at His feet, All things come of Thee, and of Thine own have we given Thee.'

He asks for our sakes, and not for His own. If I were hungry I would not tell thee, for the cattle upon a thousand hills are Mine. Offer unto God praise, and pay thy vows unto the Most High.' It is blessed to us to render. He is none the richer for all our giving, as He is none the poorer for all His. Yet His giving to us is real, and our giving is real and a joy to Him. That is the truth lifted up against the slander of the natural heart. God is love, pure giving, unlimited and perpetual disposition to bestow. He gives all things before He asks for anything, and when He asks for anything it is that we may be blessed.

But you say, That is all very well--where do you learn all that about God?' My answer is a very simple one. I learn it, and I believe there is no other place to learn it, at the Cross of Jesus Christ. If that be the very apex of the divine love and self-revelation; if, looking upon it, we understand God better than by any other means, then there can be no question but that instead of gathering where He has not strawed, and reaping where He has not sown, God is only, and always, and utterly, and to every man, infinite love that bestows itself. My heart says to me many a time, God's laws are hard, God's judgment is strict. God "requires what you cannot give. Crouch before Him, and be afraid.' And my faith says, Get thee behind me, Satan!' He that spared not His own Son … how shall He not with Him also freely give us all things?' The Cross of Christ is the answer to the slander, and the revelation of the giving God.

II. Secondly, Mark Here The Fear That Dogs Such A Thought, And The Love That Casts Out The Fear.

I was afraid.' Yes, of course. If a man is not a fool, his emotions follow his thoughts, and his thoughts ought to shape his emotions. And wherever there is the twilight of uncertainty upon the great lesson that the Cross of Jesus Christ has taught us, there will be, however masked and however modified by other thoughts, deep in the human heart, a perhaps unspoken, but not therefore ineffectual, dread of God. Just as the misconception of the divine character does influence many a life in which it has never been spoken articulately, and needs some steady observation of ourselves to be detected, so is it with this dread of Him. Carry the task of self-examination a little further, and ask yourselves whether there does not lie coiled in many of your hearts this dread of God, like a sleeping snake, which only needs a little warmth to be awakened to sting. There are all the signs of it. There are many of you who have a distinct indisposition to be brought close up to the thought of Him. There are many of you who have a distinct sense of discomfort when you are pressed against the realities of the Christian religion. There are many of you who, though you cover it over with a shallow confidence, or endeavour to persuade yourselves into speculative doubts about the divine nature, or hide it from yourselves by indifference, yet know that all that is very thin ice, and that there is a great black pool down below--a dread at the heart, of a righteous Judge somewhere, with whom you have somewhat to do, that you cannot shake off. I do not want to appeal to fear, but it goes to one's heart to see the hundreds and thousands of people round about us who, just because they are afraid of God, will not think about Him, put away angrily and impatiently solemn words like these that I am trying to speak, and seek to surround themselves with some kind of a fool's paradise of indifference, and to shut their eyes to facts and realities. You do not confess it to yourselves. What kind of a thought must that be about your relation to God which you are afraid to speak? Some of you remember the awful words in one of Shakespeare's plays: Now I, to comfort him, bid him he should not think of God. I hoped there was no need to trouble himself with any such thoughts yet.' What does that teach us? I knew Thee that Thou art an hard man; and I was afraid.'

Dear friend, there are two religions in this world: there is the religion of fear, and there is the religion of love; and if you have not the one, you must have the other, if you have any at all. The only way to get perfect love that casts out fear is to be quite sure of the Father-love in heaven that begets it. And the only way to be sure of the infinite love in the heavens that kindles some little spark of love in our hearts here, is to go to Christ and learn the lesson that He reveals to us at His Cross. Love will annihilate the fear; or rather, if I may take such a figure, will set a light to the wreathing smoke that rises, and flash it all up into a ruddy flame. For the perfect love that casts out fear sublimes it into reverence and changes it into trust. Have you got that love, and did you get it at Christ's Cross?

III. Lastly, Mark The Torpor Of Fear And The Activity Of Love. I Was Afraid, And I Went And Hid Thy Talent In The Earth.'

Fear paralyses service, cuts the nerve of activity, makes a man refuse obedience to God. It was a very illogical thing of that indolent servant to say, I knew that you were so hard in exacting what was due to you that therefore I determined not to give it to you.' Is it more illogical and more absurd than what hundreds of men and women round about us do to-day, when they say, God's requirements are so great that I do not attempt to fulfil them'? One would have thought that he would have reasoned the other way, and said, Because I knew that Thy requirements were so great and severe, therefore I put myself with all my powers to my work.' Not so. Logical or illogical, the result remains, that that thought of God, that black drop of gall, in many a heart, stops the action of the hand. Fear is barren, or if it produces anything it is nothing to the purpose, and it brings gifts that not even God's love can accept, for there is no love in them. Fear is barren; Love is fruitful--like the two mountains of Samaria, from one of which the rolling burden of the curses of the Law was thundered, and from the other of which the sweet words of promise and of blessing were chanted in musical response. Oil the one side are black rocks, without a blade of grass on them, the Mount of Cursing; on the other side are blushing grapes and vineyards, the Mount of Blessing. Love moves to action, fear paralyses into indolence. And the reason why such hosts of you do nothing for God is because your hearts have never been touched with the thorough conviction that He has done everything for you, and asks you but to love Him back again, and bring Him your hearts. These dark thoughts are like the frost which binds the ground in iron fetters, making all the little flowers that were beginning to push their heads into the light shrink back again. And love, when it comes, will come like the west wind and the sunshine of the Spring; and before its emancipating fingers the earth's fetters will be cast aside, and the white snowdrops and the yellow crocuses will show themselves above the ground. If you want your hearts to bear any fruit of noble living, and holy consecration, and pure deeds, then here is the process--Begin with the knowledge and belief of the love which God hath to us ; learn that at the Cross, and let it silence your doubts, and send them back to their kennels, silenced. Then take the next step, and love Him back again. We love Him because He first loved us.' That love will be the productive principle of all glad obedience, and you will keep His commandments, and here upon earth find, as the faithful servant found, that talents used increase; and yonder will receive the eulogium from His lips whom to please is blessedness, by whom to be praised is heaven's glory,' Well done! good and faithful servant.'

Maclaren: Mat 25:31-46

The King On His Judgment Throne

When the Son of Man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: 32. And before Him shall be gathered all nations: and He shall separate them one from another, as a shepherd divideth his sheep from the goats: 33. And He shall set the sheep on His right hand, but the goats on the left. 34. Then shall the King say unto them on His right hand, Come, ye blessed of My Father, inherit the Kingdom prepared for you from the foundation of the world: 35. For I was an hungred, and ye gave Me meat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in: 36. Naked, and ye clothed Me: I was sick, and ye visited Me: I was in prison, and ye came unto Me. 37. Then shall the righteous answer Him, saying, Lord, when saw we Thee an hungred, and fed Thee? or thirsty, and gave Thee drink? 38. When saw we Thee a stranger, and took Thee in? or naked, and clothed Thee? 39. Or when saw we Thee sick, or in prison, and came unto Thee? 40. And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me. 41. Then shall He say also unto them on the left hand, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels: 42. For I was an hungred, and ye gave Me no meat: I was thirsty, and ye gave Me no drink: 43. I was a stranger, and ye took Me not in: naked, and ye clothed Me not: sick, and in prison, and ye visited Me not. 44. Then shall they also answer Him, saying, Lord, when saw we Thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? 45. Then shall He answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to Me. 46. And these shall go away into everlasting punishment: but the righteous into life eternal.'--Matt. 25:31-46.

THE teachings of that wonderful last day of Christ's ministry, which have occupied so many of our pages, are closed with this tremendous picture of universal judgment. It is one to be gazed upon with silent awe, rather than to be commented on. There is fear lest, in occupying the mind in the study of the details, and trying to pierce the mystery it partly unfolds, we should forget our own individual share in it. Better to burn in on our hearts the thought, I shall be there,' than to lose the solemn impression in efforts to unravel the difficulties of the passage. Difficulties there are, as is to be expected in even Christ's revelation of so unparalleled a scene. Many questions are raised by it which will never be solved till we stand there. Who can tell how much of the parabolic element enters into the description? We, at all events, do not venture to say of one part,' This is merely drapery, the sensuous representation of spiritual reality,' and of another, That is essential truth.' The curtain is the picture, and before we can separate the elements of it in that fashion, we must have lived through it. Let us try to grasp the main lessons, and not lose the spirit in studying the letter.

I. The First Broad Teaching Is That Christ Is The Judge Of All The Earth.

Sitting there, a wearied man on the Mount of Olives, with the valley of Jehoshaphat at His feet, which the Jew regarded as the scene of the final judgment, Jesus declared Himself to be the Judge of the world, in language so unlimited in its claims that the speaker must be either a madman or a god. Calvary was less than three days off, when He spoke thus. The contrast between the vision of the future and the reality of the present is overwhelming. The Son of Man has come in weakness and shame; He will come in His glory, that flashing light of the self-revealing God, of which the symbol was the glory' which shone between the cherubim, and which Jesus Christ here asserts to belong to Him as His glory.' Then, heaven will be emptied of its angels, who shall gather round the enthroned Judge as His handful of sorrowing followers were clustered round Him as He spoke, or as the peasants had surrounded the meek state of His entry yesterday. Then, He will take the place of Judge, and sit,' in token of repose, supremacy, and judgment, on the throne of His glory,' as He now sat on the rocks of Olivet. Then, mankind shall be massed at His feet, and His glance shall part the infinite multitudes, and discern the character of each item in the crowd as easily and swiftly as the shepherd's eye picks out the black goats from among the white sheep. Observe the difference in the representation from those in the previous parables. There, the parting of kinds was either self-acting, as in the case of the foolish maidens; or men gave account of themselves, as in the case of the servants with the talents. Here, the separation is the work of the Judge, and is completed before a word is spoken. All these representations must be included in the complete truth as to the final judgment. It is the effect of men's actions; it is the result of their compelled disclosing of the deepest motives of their lives; it is the act of the perfect discernment of the Judge. Their deeds will judge them; they will judge themselves; Christ will judge.

Singularly enough, every possible interpretation of the extent of the expression all nations' has found advocates. It has been taken in its widest and plainest meaning, as equivalent to the whole race; it has been confined to mankind exclusive of Christians, and it has been confined to Christians exclusive of heathens. There are difficulties in all these explanations, but probably the least are found in the first. It is most natural to suppose that all nations' means all nations, unless that meaning be impossible. The absence of the limitation to the kingdom of heaven,' which distinguishes this section from the preceding ones having reference to judgment, and the position of the present section as the solemn close of Christ's teachings, which would naturally widen out into the declaration of the universal judgment, which forms the only appropriate climax and end to the foregoing teachings, seem to point to the widest meaning of the phrase. His office of universal Judge is unmistakably taught throughout the New Testament, and it seems in the highest degree unnatural to suppose that He did not speak of it in these final words of prophetic warning. We may therefore, with some confidence, see in the magnificent and awful picture hem drawn the vision of universal judgment. Parabolic elements there no doubt are in the picture; but we have no governing revelation, free from these, by which we can check them, and be sure of how much is form and how much substance. This is clear, that we must all appear before the judgment-seat of Christ'; and this is clear, that Jesus Christ put forth, when at the very lowest point of His earthly humiliation, these tremendous claims, and asserted His authority as Judge over every soul of man. We are apt to lose ourselves in the crowd. Let us pause and think that' all' includes me.'

II. Note The Principles Of Christ's Universal Judgment.

It is important to remember that this section closes a series of descriptions of the judgment, and must not be taken as if, when isolated, it set forth all the truth. It is often harped upon by persons who are unfriendly to evangelical teaching, as if it were Christ's only word about judgment, and interpreted as if it meant that, no matter what else a man was, if only he is charitable and benevolent, he will find mercy. But this is to forget all the rest of our Lord's teaching in the context, and to fly in the face of the whole tenor of New Testament doctrine. We have here to do with the principles of judgment which apply equally to those who have, and to those who have not, heard the gospel. The subjects of the kingdom are shown the principles more immediately applicable to them, in the previous parables, and here they are reminded that there is a standard of judgment absolutely universal. All men, whether Christians or not, are judged by' the things done in the body, whether they be good or bad.' So Christ teaches in His closing words of the Sermon on the Mount, and in many another place. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.' The productive source of good works is not in question here; stress is laid on the fruits, rather than on the root. The gospel is as imperative in its requirements of righteousness as the law is, and its conception of the righteousness which it requires is far deeper and wider. The subjects of the kingdom ever need to be reminded of the solemn truth that they have not only, like the wise maidens, to have their lights burning and their oil vessels filled, nor only, like the wise servants, to be using the gifts of the kingdom for their lord, but, as members of the great family of man, have to cultivate the common moralities which all men, heathen and Christian, recognise as binding on all, without which no man shall see the Lord. The special form of righteousness which is selected as the test is charity Obviously it is chosen as representative of all the virtues of the second table of the law. Taken in its bare literality, this would mean that men's relations to God had no effect in the judgment, and that no other virtues but this of charity came into the account. Such a conclusion is so plainly repugnant to all Christ's teaching, that we must suppose that love to one's neighbour is here singled out, just as it is in His summary of the law and the prophets,' as the crown and flower of all relative duties, and as, in a very real sense, being the fulfilling of the law.' The omission of any reference to the love of God sufficiently shows that the view here is rigidly limited to acts, and that all the grounds of judgment are not meant to be set forth.

But the benevolence here spoken of is not the mere natural sentiment, which often exists in great energy in men whose moral nature is, in other respects, so utterly unChristlike that their entrance into the kingdom prepared for the righteous is inconceivable. Many a man has a hundred vices and yet a soft heart.

It is very much a matter of temperament. Does Christ so contradict all the rest of His teaching as to say that such a man is of the sheep,' and' blessed of the Father'? Surely not. Is every piece of kindliness to the distressed, from whatever motive, and by whatsoever kind of person done, regarded by Him as done to Himself? To say so, would be to confound moral distinctions, and to dissolve all righteousness into a sentimental syrup. The deeds which He regards as done to Himself, are done to His' brethren.' That expression carries us into the region of motive, and runs parallel with His other words about receiving a prophet,' and giving a cup of cold water to one of these little ones,' because they are His. Seeing that all nations are at the bar, the expression, My brethren,' cannot be confined to the disciples, for many of those who are being judged have never come in contact with Christians, nor can it be reasonably supposed to include all men, for, however true it is that Christ is every man's brother, the recognition of kindred here must surely be confined to those at the right hand. Whatever be included under the righteous,' that is included under the brethren.' We seem, then, led to recognise in the expression a reference to the motive of the beneficence, and to be brought to the conclusion that what the Judge accepts as done to Himself is such kindly help and sympathy as is extended to these His kindred, with some recognition of their character, and desire after it. To receive a prophet' implies that there is some spiritual affinity with him in the receiver. To give help to His brethren, because they are so, implies some affinity with Him or feeling after likeness to Him and them. Now, if we hold fast by the universality of the judgment here depicted, we shall see that this recognition must necessarily have different degrees in those who have heard of Christ and in those who have not. In the former, it will be equivalent to that faith which is the root of all goodness, and grasps the Christ revealed in the gospel. In the latter, it can be no more than a feeling after Him who is the light that lighteneth every man that cometh into the world.' Surely there are souls amid the darkness of heathenism yearning toward the light, like plants grown in the dark. By ways of His own, Christ can reach such hearts, as the river of the water of life may percolate through underground channels to many a tree which grows far from its banks.

III. Note The Surprises Of The Judgment.

The astonishment of the righteous is not modesty disclaiming praise, but real wonder at the undreamed-of significance of their deeds. In the parable of the talents, the servants unveiled their inmost hearts, and accurately described their lives. Here, the other side of the truth is brought into prominence, that, at that day, we shall be surprised when we hear from His lips what we have really done. True Christian beneficence has consciously for its motive the pleasing of Christ; but still he who most earnestly strove, while here, to do all as unto Jesus, will be full of thankful wonder at the grace which accepts his poor service, and will learn, with fresh marvelling, how closely He associates Himself with His humblest servant. There is an element of mystery hidden from ourselves in all our deeds. Our love to Christ's followers never goes out so plainly to Him that, while here, we can venture to be sure that He takes it as done for Him. We cannot here follow the flight of the arrow, nor know what meaning He will attach to, or what large issues He will evolve from, our poor doings. So heaven will be full of blessed surprises, as we reap the fruit growing in power' of what we sowed in weakness,' and as doleful will be the astonishment which will seize those who see, for the first time, in the lurid light of that day, the true character of their lives, as one long neglect of plain duties, which was all a defrauding the Saviour of His due. Mere doing nothing is enough to condemn, and its victims will be shudderingly amazed at the fatal wound it has inflicted on them.

IV. The Irrevocableness Of The Judgment.

That is an awful contrast between the Come! ye blessed,' and Depart! ye cursed.' That is a more awful parallel between eternal punishment' and eternal life.' It is futile to attempt to alleviate the awfulness by emptying the word eternal' of reference to duration. It no doubt connotes quality, but its first meaning is everduring. There is nothing here to suggest that the one condition is more terminable than the other. Rather, the emphatic repetition of the word brings the unending continuance of each into prominence, as the point in which these two states, so wofully unlike, are the same. In whatever other passages the doctrine of universal restoration may seem to find a foothold, there is not an inch of standing-room for it here. Reverently accepting Christ's words as those of perfect and infallible love, the present writer feels so strongly the difficulty of bringing all the New Testament declarations on this dread question into a harmonious whole, that he abjures for himself dogmatic certainty, and dreads lest, in the eagerness of discussing the duration (which will never be beyond the reach of discussion), the solemn reality of the fact of future retribution should be dimmed, and men should argue about the terror of the Lord' till they cease to feel it.

MHCC: Mat 25:1-13

The circumstances of the parable of the ten virgins were taken from the marriage customs among the Jews, and explain the great day of Christ's coming. See the nature of Christianity. As Christians we profess to attend upon Christ, to honour him, also to be waiting for his coming. Sincere Christians are the wise virgins, and hypocrites the foolish ones. Those are the truly wise or foolish that are so in the affairs of their souls. Many have a lamp of profession in their hands, but have not, in their hearts, sound knowledge and settled resolution, which are needed to carry them through the services and trials of the present state. Their hearts are not stored with holy dispositions, by the new-creating Spirit of God. Our light must shine before men in good works; but this is not likely to be long done, unless there is a fixed, active principle in the heart, of faith in Christ, and love to God and our brethren. They all slumbered and slept. The delay represents the space between the real or apparent conversion of these professors, and the coming of Christ, to take them away by death, or to judge the world. But though Christ tarry past our time, he will not tarry past the due time. The wise virgins kept their lamps burning, but they did not keep themselves awake. Too many real Christians grow remiss, and one degree of carelessness makes way for another. Those that allow themselves to slumber, will scarcely keep from sleeping; therefore dread the beginning of spiritual decays. A startling summons was given. Go ye forth to meet Him, is a call to those prepared. The notice of Christ's approach, and the call to meet him, will awaken. Even those best prepared for death have work to do to get actually ready, 2Pe 3:14. It will be a day of search and inquiry; and it concerns us to think how we shall then be found. Some wanted oil to supply their lamps when going out. Those that take up short of true grace, will certainly find the want of it one time or other. An outward profession may light a man along this world, but the damps of the valley of the shadow of death will put out such a light. Those who care not to live the life, yet would die the death of the righteous. But those that would be saved, must have grace of their own; and those that have most grace, have none to spare. The best need more from Christ. And while the poor alarmed soul addresses itself, upon a sick-bed, to repentance and prayer, in awful confusion, death comes, judgment comes, the work is undone, and the poor sinner is undone for ever. This comes of having oil to buy when we should burn it, grace to get when we should use it. Those, and those only, shall go to heaven hereafter, that are made ready for heaven here. The suddenness of death and of Christ's coming to us then, will not hinder our happiness, if we have been prepared. The door was shut. Many will seek admission into heaven when it is too late. The vain confidence of hypocrites will carry them far in expectations of happiness. The unexpected summons of death may alarm the Christian; but, proceeding without delay to trim his lamp, his graces often shine more bright; while the mere professor's conduct shows that his lamp is going out. Watch therefore, attend to the business of your souls. Be in the fear of the Lord all the day long.

MHCC: Mat 25:14-30

Christ keeps no servants to be idle: they have received their all from him, and have nothing they can call their own but sin. Our receiving from Christ is in order to our working for him. The manifestation of the Spirit is given to every man to profit withal. The day of account comes at last. We must all be reckoned with as to what good we have got to our own souls, and have done to others, by the advantages we have enjoyed. It is not meant that the improving of natural powers can entitle a man to Divine grace. It is the real Christian's liberty and privilege to be employed as his Redeemer's servant, in promoting his glory, and the good of his people: the love of Christ constrains him to live no longer to himself, but to Him that died for him, and rose again. Those who think it impossible to please God, and in vain to serve him, will do nothing to purpose in religion. They complain that He requires of them more than they are capable of, and punishes them for what they cannot help. Whatever they may pretend, the fact is, they dislike the character and work of the Lord. The slothful servant is sentenced to be deprived of his talent. This may be applied to the blessings of this life; but rather to the means of grace. Those who know not the day of their visitation, shall have the things that belong to their peace hid from their eyes. His doom is, to be cast into outer darkness. It is a usual way of expressing the miseries of the damned in hell. Here, as in what was said to the faithful servants, our Saviour goes out of the parable into the thing intended by it, and this serves as a key to the whole. Let us not envy sinners, or covet any of their perishing possessions.

MHCC: Mat 25:31-46

This is a description of the last judgment. It is as an explanation of the former parables. There is a judgment to come, in which every man shall be sentenced to a state of everlasting happiness, or misery. Christ shall come, not only in the glory of his Father, but in his own glory, as Mediator. The wicked and godly here dwell together, in the same cities, churches, families, and are not always to be known the one from the other; such are the weaknesses of saints, such the hypocrisies of sinners; and death takes both: but in that day they will be parted for ever. Jesus Christ is the great Shepherd; he will shortly distinguish between those that are his, and those that are not. All other distinctions will be done away; but the great one between saints and sinners, holy and unholy, will remain for ever. The happiness the saints shall possess is very great. It is a kingdom; the most valuable possession on earth; yet this is but a faint resemblance of the blessed state of the saints in heaven. It is a kingdom prepared. The Father provided it for them in the greatness of his wisdom and power; the Son purchased it for them; and the blessed Spirit, in preparing them for the kingdom, is preparing it for them. It is prepared for them: it is in all points adapted to the new nature of a sanctified soul. It is prepared from the foundation of the world. This happiness was for the saints, and they for it, from all eternity. They shall come and inherit it. What we inherit is not got by ourselves. It is God that makes heirs of heaven. We are not to suppose that acts of bounty will entitle to eternal happiness. Good works done for God's sake, through Jesus Christ, are here noticed as marking the character of believers made holy by the Spirit of Christ, and as the effects of grace bestowed on those who do them. The wicked in this world were often called to come to Christ for life and rest, but they turned from his calls; and justly are those bid to depart from Christ, that would not come to him. Condemned sinners will in vain offer excuses. The punishment of the wicked will be an everlasting punishment; their state cannot be altered. Thus life and death, good and evil, the blessing and the curse, are set before us, that we may choose our way, and as our way so shall our end be.

Matthew Henry: Mat 25:1-13

Here,

I. That in general which is to be illustrated is, the kingdom of heaven, the state of things under the gospel, the external kingdom of Christ, and the administration and success of it. Some of Christ's parables had shown us what it is like now in the present reception of it, as ch. 13. This tells us what it shall be like, when the mystery of God shall be finished, and that kingdom delivered up to the Father. The administration of Christ's government, towards the ready and the unready in the great day, may be illustrated by this similitude; or the kingdom is put for the subjects of the kingdom. The professors of Christianity shall then be likened to these ten virgins, and shall be thus distinguished.

II. That by which it is illustrated, is, a marriage solemnity. It was a custom sometimes used among the Jews on that occasion, that the bridegroom came, attended with his friends, late in the night, to the house of the bride, where she expected him, attended with her bride-maids; who, upon notice given of the bridegrooms' approach, were to go out with lamps in their hands, to light him into the house with ceremony and formality, in order to the celebrating of the nuptials with great mirth. And some think that on these occasions they had usually ten virgins; for the Jews never held a synagogue, circumcised, kept the passover, or contracted marriage, but ten persons at least were present. Boaz, when he married Ruth, had ten witnesses, Rth 4:2. Now in this parable,

1. The Bridegroom is our Lord Jesus Christ; he is so represented in the 45th Psalm, Solomon's Song, and often in the New Testament. It bespeaks his singular and superlative love to, and his faithful and inviolable covenant with, his spouse the church. Believers are now betrothed to Christ (Hos 2:19); but the solemnizing of the marriage is reserved for the great day, when the bride, the Lamb's wife, will have made herself completely ready, Rev 19:7, Rev 19:9.

2. The virgins are the professors of religion, members of the church; but here represented as her companions (Psa 45:14), as elsewhere her children (Isa 54:1), her ornaments, Isa 49:18. They that follow the Lamb, are said to be virgins (Rev 14:4); this denotes their beauty and purity; they are to be presented as chaste virgins to Christ, 2Co 11:2. The bridegroom is a king; so these virgins are maids of honour, virgins without number (Son 6:8), yet here said to be ten.

3. The office of these virgins is to meet the bridegroom, which is as much their happiness as their duty. They come to wait upon the bridegroom when he appears, and in the mean time to wait for him. See here the nature of Christianity. As Christians, we profess ourselves to be, (1.) Attendants upon Christ, to do him honour, as the glorious Bridegroom, to be to him for a name and a praise, especially then when he shall come to be glorified in his saints. We must follow him as honorary servants do their masters, Joh 12:26. Hold up the name, and hold forth the praise of the exalted Jesus; this is our business. (2.) Expectants of Christ, and of his second coming. As Christians, we profess, not only to believe and look for, but to love and long for, the appearing of Christ, and to act in our whole conversation with a regard to it. The second coming of Christ is the centre in which all the lines of our religion meet, and to which the whole of the divine life hath a constant reference and tendency.

4. Their chief concern is to have lights in their hands, when they attend the bridegroom, thus to do him honour and do him service. Note, Christians are children of light. The gospel is light, and they who receive it must not only be enlightened by it themselves, but must shine as lights, must hold it forth, Phi 2:15, Phi 2:16. This in general.

Now concerning these ten virgins, we may observe,

(1.) Their different character, with the proof and evidence of it.

[1.] Their character was that five were wise, and five foolish (Mat 25:2); and wisdom excelleth folly, as far as light excelleth darkness; so saith Solomon, a competent judge, Ecc 2:13. Note, Those of the same profession and denomination among men, may yet be of characters vastly different in the sight of God. Sincere Christians are the wise virgins, and hypocrites the foolish ones, as in another parable they are represented by wise and foolish builders. Note, Those are wise or foolish indeed, that are so in the affairs of their souls. True religion is true wisdom; sin is folly, but especially the sin of hypocrisy, for those are the greatest fools, that are wise in their own conceit, and those the worst of sinners, that feign themselves just men. Some observe from the equal number of the wise and foolish, what a charitable decorum (it is Archbishop Tillotson's expression) Christ observes, as if he would hope that the number of true believers was nearly equal to that of hypocrites, or, at least, would teach us to hope the best concerning those that profess religion, and to think of them with a bias to the charitable side. Though, in judging of ourselves, we ought to remember that the gate is strait, and few find it; yet, in judging of others, we ought to remember that the Captain of our salvation brings many sons to glory.

[2.] The evidence of this character was in the very thing which they were to attend to; by that they are judged of.

First, It was the folly of the foolish virgins, that they took their lamps, and took no oil with them, Mat 25:3. They had just the oil enough to make their lamps burn for the present, to make a show with, as if they intended to meet the bridegroom; but no cruse or bottle of oil with them for a recruit if the bridegroom tarried; thus hypocrites,

1. They have no principle within. They have a lamp of profession in their hands, but have not in their hearts that stock of sound knowledge, rooted dispositions, and settled resolutions, which is necessary to carry them through the services and trials of the present state. They act under the influence of external inducements, but are void of spiritual life; like a tradesman, that sets up without a stock, or the seed on the stony ground, that wanted root.

2. They have no prospect of, nor make provision for, what is to come. They took lamps for a present show, but not oil for after use. This incogitancy is the ruin of many professors; all their care is to recommend themselves to their neighbours, whom they now converse with, not to approve themselves to Christ, whom they must hereafter appear before; as if any thing will serve, provide it will but serve for the present. Tell them of things not seen as yet, and you are like Lot to his sons-in-law, as one that mocked. They do not provide for hereafter, as the ant does, nor lay up for the time to come, 1Ti 6:19.

Secondly, It was the wisdom of the wise virgins, that they took oil in their vessels with their lamps, Mat 25:4. They had a good principle within, which would maintain and keep up their profession. 1. The heart is the vessel, which it is our wisdom to get furnished; for, out of a good treasure there, good things must be brought; but if that root be rottenness, the blossom will be dust. 2. Grace is the oil which we must have in this vessel; in the tabernacle there was constant provision made of oil for the light, Exo 35:14. Our light must shine before men in good works, but this cannot be, or not long, unless there be a fixed active principle in the heart, of faith in Christ, and love to God and our brethren, from which we must act in every thing we do in religion, with an eye to what is before us. They that took oil in their vessels, did it upon supposition that perhaps the bridegroom might tarry. Note, In looking forward it is good to prepare for the worst, to lay in for a long siege. But remember that this oil which keeps the lamps burning, is derived to the candlestick from Jesus Christ, the great and good Olive, by the golden pipes of the ordinances, as it is represented in that vision (Zec 4:2, Zec 4:3, Zec 4:12), which is explained Joh 1:16, Of his fulness have all we received, and grace for grace.

(2.) Their common fault, during the bridegroom's delay; They all slumbered and slept, Mat 25:5. Observe here,

[1.] The bridegroom tarried, that is, he did not come out so soon as they expected. What we look for as certain, we are apt to think is very near; many in the apostles' times imagined that the day of the Lord was at hand, but it is not so. Christ, as to us, seems to tarry, and yet really does not, Hab 2:3. There is good reason for the Bridegroom's tarrying; there are many intermediate counsels and purposes to be accomplished, the elect must all be called in, God's patience must be manifested, and the saints' patience tried, the harvest of the earth must be ripened, and so must the harvest of heaven too. But though Christ tarry past our time, he will not tarry past the due time.

[2.] While he tarried, those that waited for him, grew careless, and forgot what they were attending; They all slumbered and slept; as if they had given over looking for him; for when the Son of man cometh, he will not find faith, Luk 18:8. Those that inferred the suddenness of it from its certainty, when that answered not their expectation, were apt from the delay to infer its uncertainty. The wise virgins slumbered, and the foolish slept; so some distinguish it; however, they were both faulty. The wise virgins kept their lamps burning, but did not keep themselves awake. Note, Too many good Christians, when they have been long in profession, grow remiss in their preparations for Christ's second coming; they intermit their care, abate their zeal, their graces are not lively, nor their works found perfect before God; and though all love be not lost, yet the first love is left. If it was hard to the disciples to watch with Christ an hour, much more to watch with him an age. I sleep, saith the spouse, but my heart wakes, Observe, First, They slumbered, and then they slept. Note, One degree of carelessness and remissness makes way for another. Those that allow themselves in slumbering, will scarcely keep themselves from sleeping; therefore dread the beginning of spiritual decays; Venienti occurrite morbo - Attend to the first symptoms of disease. The ancients generally understood the virgins' slumbering and sleeping of their dying; they all died, wise and foolish (Psa 49:10), before judgment-day. So Ferus, Antequam veniat sponsus omnibus obdormiscendum est, hoc est, moriendum - Before the Bridegroom come, all must sleep, that is, die. So Calvin. But I think it is rather to be taken as we have opened it.

(3.) The surprising summons given them, to attend the bridegroom (Mat 25:6); At midnight there was a cry made, Behold, the bridegroom cometh. Note, [1.] Though Christ tarry long, he will come at last; though he seem slow, he is sure. In his first coming, he was thought long by those that waited for the consolation of Israel; yet in the fulness of time he came; so his second coming, though long deferred, is not forgotten; his enemies shall find, to their cost, that forbearance is no acquittance; and his friends shall find, to their comfort, that the vision is for an appointed time, and at the end it shall speak, and not lie. The year of the redeemed is fixed, and it will come. [2.] Christ's coming will be at our midnight, when we least look for him, and are most disposed to take our rest. His coming for the relief and comfort of his people, often is when the good intended seems to be at the greatest distance; and his coming to reckon with his enemies, is when they put the evil day furthest from them. It was at midnight that the first-born of Egypt were destroyed, and Israel delivered, Exo 12:29. Death often comes when it is least expected; the soul is required this night, Luk 12:20. Christ will come when he pleases, to show his sovereignty, and will not let us know when, to teach us our duty. [3.] When Christ comes, we must go forth to meet him. As Christians we are bound to attend all the motions of the Lord Jesus, and meet him in all his out-goings. When he comes to us at death, we must go forth out of the body, out of the world, to meet him with affections and workings of soul suitable to the discoveries we then expect him to make of himself. Go ye forth to meet him, is a call to those who are habitually prepared, to be actually ready. [4.] The notice given of Christ's approach, and the call to meet him, will be awakening; There was a cry made. His first coming was not with any observation at all, nor did they say, Lo, here is Christ, or Lo, he is there; he was in the world, and the world knew him not; but his second coming will be with the observation of all the world; Every eye shall see him. There will be a cry from heaven, for he shall descend with a shout, Arise, ye dead, and come to judgment; and a cry from the earth too, a cry to rocks and mountains, Rev 6:16.

(4.) The address they all made to answer this summons (Mat 25:7); They all arose, and trimmed their lamps, snuffed them and supplied them with oil and went about with all expedition to put themselves in a posture to receive the bridegroom. Now, [1.] This, in the wise virgins, bespeaks an actual preparation for the Bridegroom's coming. Note, even those that are best prepared for death, have, upon the immediate arrests of it, work to do, to get themselves actually ready, that they may be found in peace (2Pe 3:14), found doing (Mat 24:46), and not found naked, 2Co 5:3. It will be a day of search and enquiry; and it concerns us to think how we shall then be found. When we see the day approaching, we must address ourselves to our dying work with all seriousness, renewing our repentance for sin, our consent to the covenant, our farewells to the world; and our souls must be carried out toward God in suitable breathings. [2.] In the foolish virgins, it denotes a vain confidence, and conceit of the goodness of their state, and their readiness for another world. Note, Even counterfeit graces will serve a man to make a show of when he comes to die, as well as they have done all his life long; the hypocrite's hopes blaze when they are just expiring, like a lightening before death.

(5.) The distress which the foolish virgins were in, for want of oil, Mat 25:8, Mat 25:9. This bespeaks, [1.] The apprehensions which some hypocrites have of the misery of their state, even on this side death, when God opens their eyes to see their folly, and themselves perishing with a lie in their right hand. Or, however, [2.] The real misery of their state on the other side death, and in the judgment; how far their fair, but false, profession of religion will be from availing them any thing in the great day; see what comes of it.

First, Their lamps are gone out. The lamps of hypocrites often go out in this life; when they who have begun in the spirit, end in the flesh, and the hypocrisy breaks out in an open apostasy, 2Pe 2:20. The profession withers, and the credit of it is lost; the hopes fail, and the comfort of them is gone; how often is the candle of the wicked thus put out? Job 21:17. Yet many a hypocrite keeps up his credit, and the comfort of his profession, such as it is, to the last; but what is it when God taketh away his soul? Job 27:8. If his candle be not put out before him, it is put out with him, Job 18:5, Job 18:6. He shall lie down in sorrow, Isa 50:11. The gains of a hypocritical profession will not follow a man to judgment, Mat 7:22, Mat 7:23. The lamps are gone out, when the hypocrite's hope proves like the spider's web (Job 8:11, etc.), and like the giving up of the ghost (Job 11:20), like Absalom's mule that left him in the oak.

Secondly, They wanted oil to supply them when they were going out. Note, Those that take up short of true grace, will certainly find the want of it one time or other. An external profession well humoured may carry a man far, but it will not carry him through; it may light him along this world, but the damps of the valley of the shadow of death will put it out.

Thirdly, They would gladly be beholden to the wise virgins for a supply out of their vessels; Give us of your oil. Note, The day is coming, when carnal hypocrites would gladly be found in the condition of true Christians. Those who now hate the strictness of religion, will, at death and judgment, wish for the solid comforts of it. Those who care not to live the life, yet would die the death, of the righteous. The day is coming when those who now look with contempt upon humble contrite saints, would gladly get an interest in them, and would value those as their best friends and benefactors, whom now they set with the dogs of their flock. Give us of your oil; that is, "Speak a good word for us;"so some; but there is no occasion for vouchers in the great day, the Judge knows what is every man's true character. But is it not well that they are brought to say, Give us of your oil? It is so; but, 1. This request was extorted by sensible necessity. Note, Those will see their need of grace hereafter, when it should save them, who will not see their need of grace now, when it should sanctify and rule them. (2.) It comes too late. God would have given them oil, had they asked in time; but there is no buying when the market is over, no bidding when the inch of candle is dropped.

Fourthly, They were denied a share in their companions' oil. It is a sad presage of a repulse with God, when they were thus repulsed by good people. The wise answered, Not so; that peremptory denial is not in the original, but supplied by the translators: these wise virgins would rather give a reason without a positive refusal, than (as many do) give a positive refusal without a reason. They were well inclined to help their neighbours in distress; but, We must not, we cannot, we dare not, do it, lest there be not enough for us and you; charity begins at home; but go, and buy for yourselves. Note, 1. Those that would be saved, must have grace of their own. Though we have benefit by the communion of saints, and the faith and prayers of others may now redound to our advantage, yet our own sanctification is indispensably necessary to our own salvation. The just shall live by his faith. Every man shall give account of himself, and therefore let every man prove his own work; for he cannot get another to muster for him in that day. 2. Those that have most grace, have none to spare; all we have, is little enough for ourselves to appear before God in. The best have need to borrow from Christ, but they have none to lend to any of their neighbours. The church of Rome, which dreams of works of supererogation and the imputation of the righteousness of saints, forgets that it was the wisdom of the wise virgins to understand that they had but oil enough for themselves, and none for others. But observe, These wise virgins do not upbraid the foolish with their neglect, nor boast of their own forecast, nor torment them with suggestions tending to despair, but give them the best advice the case will bear, Go ye rather to them that sell. Note, Those that deal foolishly in the affairs of their souls, are to be pitied, and not insulted over; for who made thee to differ? When ministers attend such as have been mindless of God and their souls all their days, but are under death-bed convictions; and, because true repentance is never too late, direct them to repent, and turn to God, and close with Christ; yet, because late repentance is seldom true, they do but as these wise virgins did by the foolish, even made the best of bad. They can but tell them what is to be done, if it be not too late, but whether the door may not be shut before it is done, is an unspeakable hazard. It is good advice now, if it be taken in time, Go to them that sell, and buy for yourselves. Note, Those that would have grace, must have recourse to, and attend upon, the means of grace. See Isa 55:1

(6.) The coming of the bridegroom, and the issue of all this different character of the wise and foolish virgins. See what came of it.

[1.] While they went out to buy, the bridegroom came. Note, With regard to those that put off their great work to the last, it is a thousand to one, that they have not time to do it then. Getting grace is a work of time, and cannot be done in a hurry. While the poor awakened soul addresses itself, upon a sick bed, to repentance and prayer, in awful confusion, it scarcely knows which end to begin at, or what to do first; and presently death comes, judgment comes, and the work is undone, and the poor sinner undone for ever. This comes of having oil to buy when we should burn it, and grace to get when we should use it.

The bridegroom came. Note, Our Lord Jesus will come to his people, at the great day, as a Bridegroom; will come in pomp and rich attire, attended with his friends: now that the Bridegroom is taken away from us, we fast (Mat 9:15), but then will be an everlasting feast. Then the Bridegroom will fetch home his bride, to be where he is (Joh 17:24), and will rejoice over his bride, Isa 62:5.

[2.] They that were ready, went in with him to the marriage. Note, First, To be eternally glorified is to go in with Christ to the marriage, to be in his immediate presence, and in the most intimate fellowship and communion with him in a state of eternal rest, joy, and plenty. Secondly, Those, and those only, shall go to heaven hereafter, that are made ready for heaven here, that are wrought to the self-same thing, 2Co 5:5. Thirdly, The suddenness of death, and of Christ's coming to us then, will be no obstruction to our happiness, if we have been habitually prepared.

[3.] The door was shut, as is usual when all the company is come, that are to be admitted. The door was shut, First, To secure those that were within; that, being now made pillars in the house of our God, they may go no more out, Rev 3:12. Adam was put into paradise, but the door was left open and so he went out again; but when glorified saints are put into the heavenly paradise, they are shut in. Secondly, To exclude those that were out. The state of saints and sinners will then be unalterably fixed, and those that are shut out then, will be shut out for ever. Now the gate is strait, yet it is open; but then it will be shut and bolted, and a great gulf fixed. This was like the shutting of the door of the ark when Noah was in; as he was thereby preserved, so all the rest were finally abandoned.

[4.] The foolish virgins came when it was too late (Mat 25:11); Afterward came also the other virgins. Note, First, There are many that will seek admission into heaven when it is too late; as profane Esau, who afterward would have inherited the blessing. God and religion will be glorified by those late solicitations, though sinners will not be saved by them; it is for the honour of Lord, Lord, that, of fervent and importunate prayer, that those who slight it now, will flee to it shortly, and it will not be called whining and canting then. Secondly, The vain confidence of hypocrites will carry them very far in their expectations of happiness. They go to heaven-gate, and demand entrance, and yet are shut out; lifted up to heaven in a fond conceit of the goodness of their state, and yet thrust down to hell.

[5.] They were rejected, as Esau was (Mat 25:12); I know you not. Note, We are all concerned to seek the Lord while he may be found; for there is a time coming when he will not be found. Time was, when, Lord, Lord, open to us, would have sped well, by virtue of that promise, Knock, and it shall be opened to you; but now it comes too late. The sentence is solemnly bound on with, Verily I say unto you, which amounts to no less than swearing in his wrath, that they shall never enter into his rest. It bespeaks him resolved, and them silenced by it.

Lastly, Here is a practical inference drawn from this parable (Mat 25:13); Watch therefore, We had it before (Mat 24:42), and here it is repeated as the most needful caution. Note, 1. Our great duty is to watch, to attend to the business of our souls with the utmost diligence and circumspection. Be awake, and be wakeful. 2. It is a good reason for our watching, that the time of our Lord's coming is very uncertain; we know neither the day nor the hour. Therefore every day and every hour we must be ready, and not off our watch any day in the year, or any hour in the day. Be thou in the fear of the Lord every day and all the day long.

Matthew Henry: Mat 25:14-30

We have here the parable of the talents committed to three servants; this implies that we are in a state of work and business, as the former implies that we are in a state of expectancy. That showed the necessity of habitual preparation, this of actual diligence in our present work and service. In that we were stirred up to do well for our own souls; in this to lay out ourselves for the glory of God and the good of others.

In this parable, 1. The Master is Christ, who is the absolute Owner and Proprietor of all persons and things, and in a special manner of his church; into his hands all things are delivered. 2. The servants are Christians, his own servants, so they are called; born in his house, bought with his money, devoted to his praise, and employed in his work. It is probable that ministers are specially intended here, who are more immediately attending on him, and sent by him. St. Paul often calls himself a servant of Jesus Christ. See 2Ti 2:24.

We have three things, in general, in this parable.

I. The trust committed to these servants; Their master delivered to them his goods: having appointed them to work (for Christ keeps no servants to be idle), he left them something to work upon. Note, 1. Christ's servants have and receive their all from him; for they are of themselves worth nothing, nor have any thing they can call their own but sin. 2. Our receiving from Christ is in order to our working for him. Our privileges are intended to find us with business. The manifestation of the Spirit is given to every man to profit withal. 3. Whatever we receive to be made use of for Christ, still the property is vested in him; we are but tenants upon his land, stewards of his manifold grace, 1Pe 4:10. Now observe here,

(1.) On what occasion this trust was committed to these servants: The master was travelling into a far country. This is explained, Eph 4:8. When he ascended on high, he gave gifts to men. Note, [1.] When Christ went to heaven, he was as a man travelling into a far country; that is, he went with a purpose to be away a great while. [2.] When he went, he took care to furnish his church with all things necessary for it during his personal absence. For, and in consideration of, his departure, he committed to his church truths, laws, promises and powers; these were the parakatathēkē - the great depositum (as it is called, 1Ti 6:20; 2Ti 1:14), the good thing that is committed to us; and he sent his Spirit to enable his servants to teach and profess those truths, to press and observe those laws, to improve and apply those promises, and to exercise and employ those powers, ordinary or extraordinary. Thus Christ, at his ascension, left his goods to his church.

(2.) In what proportion this trust was committed. [1.] He gave talents; a talent of silver is computed to be in our money three hundred and fifty-three pounds eleven shillings and ten pence halfpenny; so the learned Bishop Cumberland. Note, Christ's gifts are rich and valuable, the purchases of his blood inestimable, and none of them mean. [2.] He gave to some more, to others less; to one five talents, to another two, to another one; to every one according to his several ability. When Divine Providence has made a difference in men's ability, as to mind, body, estate, relation, and interest, divine grace dispenses spiritual gifts accordingly, but still the ability itself is from him. Observe, First, Every one had some one talent at least, and that is not a despicable stock for a poor servant to begin with. A soul of our own is the one talent we are every one of us entrusted with, and it will find us with work. Hoc nempe ab homine exigiture, ut prosit hominibus; si fieri potest, multis; si minus, paucis; si minus, proximis, si minus, sibi: nam cum se utilem caeteris efficit, commune agit negotium. Et si quis bene de se meretur, hoc ipso aliis prodest quod aliis profuturum parat - It is the duty of a man to render himself beneficial to those around him; to a great number if possible; but if this is denied him, to a few; to his intimate connections; or, at least, to himself. He that is useful to others, may be reckoned a common good. And whoever entitles himself to his own approbation, is serviceable to others, as forming himself to those habits which will result in their favour. Seneca de Otio Sapient. Secondly, All had not alike, for they had not all alike abilities and opportunities. God is a free Agent, dividing to every man severally as he will; some are cut out for service in one kind, others in another, as the members of the natural body. When the householder had thus settled his affairs, he straightway took his journey. Our Lord Jesus, when he had given commandments to his apostles, as one in haste to be gone, went to heaven.

II. The different management and improvement of this trust, which we have an account of, Mat 25:16-18.

1. Two of the servants did well.

(1.) They were diligent and faithful; They went, and traded; they put the money they were entrusted with, to the use for which it was intended - laid it out in goods, and made returns of it; as soon as ever their master was gone, they immediately applied themselves to their business. Those that have so much work to do, as every Christian has, need to set about it quickly, and lose not time. They went, and traded. Note, A true Christian is a spiritual tradesman. Trades are called mysteries, and without controversy great is the mystery of godliness; it is a manufacture trade; there is something to be done by upon our own hearts, and for the good of others. It is a merchant-trade; things of less value to us are parted with for things of greater value; wisdom's merchandize, Pro 3:15; Mat 13:45. A tradesman is one who, having made his trade his choice, and taken pains to learn it, makes it his business to follow it, lays out all he has for the advancement of it, makes all other affairs bend to it, and lives upon the gain of it. Thus does a true Christian act in the work of religion; we have no stock of our own to trade with, but trade as factors with our master's stock. The endowments of the mind - reason, wit, learning, must be used in subserviency to religion; the enjoyments of the world - estate, credit, interest, power, preferment, must be improved for the honour of Christ. The ordinances of the gospel, and our opportunities of attending them, bibles, ministers, sabbaths, sacraments, must be improved for the end for which they were instituted, and communion with God kept up by them, and the gifts and graces of the Spirit must be exercised; and this is trading with our talents.

(2.) They were successful; they doubled their stock, and in a little time made cent. per cent. of it: he that had five talents, soon made them other five. Trading with our talents is not alway successful with others, but, however, it shall be so to ourselves, Isa 49:4. Note, The hand of the diligent makes rich in graces, and comforts, and treasures of good works. There is a great deal to be got by industry in religion.

Observe, The returns were in proportion to the receivings. [1.] From those to whom God hath given five talents, he expects the improvement of five, and to reap plentifully where he sows plentifully. The greater gifts any have, the more pains they ought to take, as those must that have a large stock to manage. [2.] From those to whom he has given but two talents, he expects only the improvement of two, which may encourage those who are placed in a lower and narrower sphere of usefulness; if they lay out themselves to do good according to the best of their capacity and opportunity, they shall be accepted, though they do not so much good as others.

2. The third did ill (Mat 25:18); He that had received one talent, went, and hid his lord's money. Though the parable represents but one in three unfaithful, yet in a history that answers this parable, we find the disproportion quite the other way, when ten lepers were cleansed, nine of ten hid the talent, and only one returned to give thanks, Luk 17:17, Luk 17:18. The unfaithful servant was he that had but one talent: doubtless there are many that have five talents, and bury them all; great abilities, great advantages, and yet do no good with them: but Christ would hint to us, (1.) That if he that had but one talent, be reckoned with thus for burying that one, much more will they be accounted offenders, that have more, that have many, and bury them. If he that was but of small capacity, was cast into utter darkness because he did not improve what he had as he might have done, of how much sorer punishment, suppose ye, shall he be thought worthy, that tramples underfoot the greatest advantages? (2.) That those who have least to do for God, frequently do least of what they have to do. Some make it an excuse for their laziness, that they have not the opportunities of serving God that others have; and because they have not wherewithal to do what they say they would, they will not do what we are sure they can, and so sit down and do nothing; it is really an aggravation of their sloth, that when they have but one talent to take care about, they neglect that one.

He digged in the earth, and hid the talent, for fear it should be stolen; he did not misspend or misemploy it, did not embezzle it or squander it away, but he hid it. Money is like manure (so my Lord Bacon used to say,) good for nothing in the heap, but it must be spread; yet it is an evil which we have often seen under the sun, treasure heaped together (Jam 5:3; Ecc 6:1, Ecc 6:2), which does good to nobody; and so it is in spiritual gifts; many have them, and make no use of them for the end for which they were given them. Those that have estates, and do not lay them out in works of piety and charity; that have power and interest, and do not with it promote religion in the places where they live; ministers that have capacities and opportunities of doing good, but do not stir up the gift that is in them, are those slothful servants that seek their own things more than Christ's.

He hid his lord's money; had it been his own, he might have done as he pleased; but, whatever abilities and advantages we have, they are not our own, we are but stewards of them, and must give account to our Lord, whose goods they are. It was an aggravation of his slothfulness, that his fellow-servants were busy and successful in trading, and their zeal should have provoked his. Are others active, and shall we be idle?

III. The account of this improvement, Mat 25:19. 1. The account is deferred; it is not till after a long time that they are reckoned with; not that the master neglects his affairs, or that God is slack concerning his promise (2Pe 3:9); no, he is ready to judge (1Pe 4:5); but every thing must be done in its time and order. 2. Yet the day of account comes at last; The lord of those servants reckoneth with them. Note, The stewards of the manifold grace of God must shortly give account of their stewardship. We must all be reckoned with - what good we have got to our own souls, and what good we have done to others by the advantages we have enjoyed. See Rom 14:10, Rom 14:11. Now here is,

(1.) The good account of the faithful servants; and here observe,

[1.] The servants giving up the account (Mat 25:20, Mat 25:22); " Lord, thou deliveredst to me five talents, and to me two; behold, I have gained five talents, and I two talents more. "

First, Christ's faithful servants acknowledge with thankfulness his vouchsafements to them; Lord, thou deliveredst to me such and such things. Note, 1. It is good to keep a particular account of our receivings from God, to remember what we have received, that we may know what is expected from us, and may render according to the benefit. 2. We must never look upon our improvements but with a general mention of God's favour to us, of the honour he has put upon us, in entrusting us with his goods, and of that grace which is the spring and fountain of all the good that is in us or is done by us. For the truth is, the more we do for God, the more we are indebted to him for making use of us, and enabling us, for his service.

Secondly, They produce, as an evidence of their faithfulness, what they have gained. Note, God's good stewards have something to show for their diligence; Show me thy faith by thy works. He that is a good man, let him show it, Jam 3:13. If we be careful in our spiritual trade, it will soon be seen by us, and our works will follow us, Rev 14:13. Not that the saints will in the great day make mention of their own good deeds; no, Christ will do that for them (Mat 25:35); but it intimates that they who faithfully improve their talents, shall have boldness in the day of Christ, 1 Jn. 2:28-4:17. And it is observable that he who had but two talents, gave up his account as cheerfully as he who had five; for our comfort, in the day of account, will be according to our faithfulness, not according to our usefulness; our sincerity, not our success; according to the uprightness of our hearts, not according to the degree of our opportunities.

[2.] The master's acceptance and approbation of their account, Mat 25:21, Mat 25:23.

First, He commended them; Well done, good and faithful servant. Note, The diligence and integrity of those who approve themselves the good and faithful servants of Jesus Christ, will certainly be found to praise, and honour, and glory, at his appearing, 1Pe 1:7. Those that own and honour God now, he will own and honour shortly. 1. Their persons will be accepted; Thou good and faithful servant. He that knows the integrity of his servants now, will witness to it in the great day; and they that are found faithful, shall be called so. Perhaps they were censured by men, as righteous overmuch; but Christ will give them their just characters, of good and faithful. 2. Their performances will be accepted; Well done. Christ will call those, and those only, good servants, that have done well; for it is by patient continuance in well-doing that we seek for this glory and honour; and if we seek, we shall find; if we do that which is good, and do it well, we shall have praise of the same. Some masters are so morose, that they will not commend their servants, though they do their work ever so well; it is thought enough not to chide: but Christ will commend his servants that do well; whether their praise be of men or not, it is of him; and if we have the good word of our Master, the matter is not great what our fellow-servants say of us; if he saith, Well done, we are happy, and it should then be a small thing to us to be judged of men's judgment; as, on the contrary, not he who commendeth himself, or whom his neighbours commend, is approved, but whom the Lord commends.

Secondly, He rewards them. The faithful servants of Christ shall not be put off with bare commendation; no, all their work and labour of love shall be rewarded.

Now this reward is here expressed two ways.

1. In one expression agreeable to the parable; Thou hast been faithful over a few things, I will make thee ruler over many things. It is usual in the courts of princes, and families of great men, to advance those to higher offices, that have been faithful in lower. Note, Christ is a master that will prefer his servants who acquit themselves well. Christ has honour in store for those that honour him - a crown (2Ti 4:8), a throne (Rev 3:21), a kingdom, Mat 25:34. Here they are beggars; in heaven they shall be rulers. The upright shall have dominion: Christ's servants are all princes.

Observe the disproportion between the work and the reward; there are but few things in which the saints are serviceable to the glory of God, but there are many things wherein they shall be glorified with God. What charge we receive from God, what work we do for God in this world, is but little, very little, compared with the joy set before us. Put together all our service, all our sufferings, all our improvements, all the good we do to others, all we get to ourselves, and they are but a few things, next to nothing, not worthy to be compared, not fit to be named the same day with the glory to be revealed.

2. In another expression, which slips out of the parable into the thing signified by it; Enter thou into the joy of thy Lord. Note, (1.) The state of the blessed is a state of joy, not only because all tears shall then be wiped away, but all the springs of comfort shall be opened to them, and the fountains of joy broken up. Where there are the vision and fruition of God, a perfection of holiness, and the society of the blessed, there cannot but be a fulness of joy. (2.) This joy is the joy of their Lord; the joy which he himself has purchased and provided for them; the joy of the redeemed, bought with the sorrow of the Redeemer. It is the joy which he himself is in the possession of, and which he had his eye upon when he endured the cross, and despised the shame, Heb 12:2. It is the joy of which he himself is the fountain and centre. It is the joy of our Lord, for it is joy in the Lord, who is our exceeding joy. Abraham was not willing that the steward of his house, though faithful, should be his heir (Gen 15:3); but Christ admits his faithful stewards into his own joy, to be joint-heirs with him. (3.) Glorified saints shall enter into this joy, shall have a full and complete possession of it, as the heir when he comes of age enters upon his estate, or as they that were ready, went in to the marriage feast. Here the joy of our Lord enters into the saints, in the earnest of the Spirit; shortly they shall enter into it, shall be in it to eternity, as in their element.

(2.) The bad account of the slothful servant. Observe,

[1.] His apology for himself, Mat 25:24, Mat 25:25. Though he had received but one talent, for that one he is called to account. The smallness of our receiving will not excuse us from a reckoning. None shall be called to an account for more than they have received; but for what we have, we must all account.

Observe, First, What he confides in. He comes to the account with a deal of assurance, relying on the plea he had to put in, that he was able to say, " Lo, there thou hast that is thine; if I have not made it more, as the others have done, yet this I can say, I have not made it less."This, he thinks, may serve to bring him off, if not with praise, yet with safety.

Note, Many a one goes very securely to judgment, presuming upon the validity of a plea that will be overruled as vain and frivolous. Slothful professors, that are afraid of doing too much for God, yet hope to come off as well as those that take so much pains in religion. Thus the sluggard is wiser in his own conceit than seven men that can render a reason, Pro 26:16. This servant thought that his account would pass well enough, because he could say, There thou hast that is thine. "Lord, I was no spendthrift of my estate, no prodigal of my time, no profaner of my sabbaths, no opposer of good ministers and good preaching; Lord, I never ridiculed my bible, nor set my wits to work to banter religion, nor abused my power to persecute any good man; I never drowned my parts, nor wasted God's good creatures in drunkenness and gluttony, nor ever to my knowledge did I injury to any body."Many that are called Christians, build great hopes for heaven upon their being able to make such an account; yet all this amounts to no more than there thou hast that is thine; as if no more were required, or could be expected.

Secondly, What he confesses. He owns the burying of his talent; I hid thy talent in the earth. He speaks as if that were no great fault; nay, as if he deserved praise for his prudence in putting it in a safe place, and running no hazards with it. Note, It is common for people to make a very light matter of that which will be their condemnation in the great day. Or, if he was conscious to himself that it was his fault, it intimates how easily slothful servants will be convicted in the judgment; there will need no great search for proof, for their own tongues shall fall upon them.

Thirdly, What he makes his excuse; I knew that thou were a hard man, and I was afraid. Good thought of God would beget love, and that love would make us diligent and faithful; but hard thoughts of God beget fear, and that fear makes us slothful and unfaithful. His excuse bespeaks,

1. The sentiments of an enemy; I knew thee, that thou art a hard man. This was like that wicked saying of the house of Israel, The way of the Lord is not equal, Eze 18:25. Thus his de fence is his of fence. The foolishness of man perverteth his way, and then, as if that would mend the matter, his heart fretteth against the Lord. This is covering the transgression, as Adam, who implicitly laid the fault on God himself; The woman which thou gavest me. Note, Carnal hearts are apt to conceive false and wicked opinions concerning God, and with them to harden themselves in their evil ways. Observe how confidently he speaks; I knew thee to be so. How could he know him to be so? What iniquity have we or our fathers found in him? Jer 2:5. Wherein has he wearied us with his work, or deceived us in his wages? Mic 6:3. Has he been a wilderness to us, or a land of darkness? Thus long God has governed the world, and may ask with more reason than Samuel himself could, Whom have I defrauded? or whom have I oppressed? Does not all the world know the contrary, that he is so far from being a hard master, that the earth is full of his goodness, so far from reaping where he sowed not, that he sows a great deal where he reaps nothing? For he causes the sun to shine, and his rain to fall, upon the evil and unthankful, and fills their hearts with food and gladness who say to the Almighty, Depart from us. This suggestion bespeaks the common reproach which wicked people cast upon God, as if all the blame of their sin and ruin lay at his door, for denying them his grace; whereas it is certain that never any who faithfully improved the common grace they had, perished for want of special grace; nor can any show what could in reason have been done more for an unfruitful vineyard than God has done in it. God does not demand brick, and deny straw; no, whatever is required in the covenant, is promised in the covenant; so that if we perish, it is owing to ourselves.

2. The spirit of a slave; I was afraid, This ill affection toward God arose from his false notions of him; and nothing is more unworthy of God, nor more hinders our duty to him, than slavish fear. This has bondage and torment, and is directly opposite to that entire love which the great commandment requires. Note, Hard thoughts of God drive us fRom. and cramp us in his service. Those who think it impossible to please him, and in vain to serve him, will do nothing to purpose in religion.

[2.] His Lord's answer to this apology. His plea will stand him in no stead, it is overruled, nay, it is made to turn against him, and he is struck speechless with it; for here we have his conviction and his condemnation.

First, His conviction, Mat 25:26, Mat 25:27. Two things he is convicted of.

1. Slothfulness; Thou wicked and slothful servant. Note, Slothful servants are wicked servants, and will be reckoned with as such by their master, for he that is slothful in his work, and neglects the good that God has commanded, is brother to him that is a great waster, by doing the evil that God has forbidden, Pro 18:9. He that is careless in God's work, is near akin to him that is busy in the devil's work. Satis est mali nihil fecisse boni - To do no good is to incur very serious blame. Omissions are sins, and must come into judgment; slothfulness makes way for wickedness; all become filthy, for there is none that doeth good, Psa 14:3. When the house is empty, the unclean spirit takes possession. Those that are idle in the affairs of their souls, are not only idle, but something worse, 1Ti 5:13. When men sleep, the enemy sows tares.

2. Self-contradiction (Mat 25:26, Mat 25:27); Thou knewest that I reap where I sowed not: thou oughtest therefore to have put my money to the exchangers. Note, The hard thoughts which sinners have of God, though false and unjust, will be so far from justifying their wickedness and slothfulness, that they will rather aggravate and add to their guilt. Three ways this may be taken; (1.) "Suppose I had been so hard a master, shouldest not thou therefore have been the more diligent and careful to please me, if not for love, yet for fear, and for that reason oughtest not thou to have minded thy work?"If our God is a consuming fire, in consideration of that let us study how to serve him. Or thus, (2.) "If thou didst think me to be a hard master, and therefore durst not trade with the money thyself, for fear of losing by it, and being made to stand to the loss, yet thou mightest have put it into the hands of the exchangers, or goldsmith, mightest have brought it into the bank, and then at my coming, if I could not have had the greater improvement, by trade and merchandize (as of the other talents), yet I might have had the less improvement, of bare interest, and should have received my own with usury; "which, it seems, was a common practice at that time, and not disallowed by our Saviour. Note, If we could not, or durst not, do what we would, yet that excuse will not serve, when it will be made to appear that we did not do what we could and durst. If we could not find in our hearts to venture upon more difficult and hazardous services, yet will that justify us in shrinking from those that were more safe and easy? Something is better than nothing; if we fail of showing our courage in bold enterprises, yet we must not fail to testify our goodwill in honest endeavours; and our Master will not despise the day of small things. Or thus, (3.) "Suppose I did reap where I sowed not, yet that is nothing to thee, for I had sowed upon thee, and the talent was my money which thou wast entrusted with, not only to keep, but to improve."Note, In the day of account, wicked and slothful servants will be left quite without excuse; frivolous pleas will be overruled, and every mouth will be stopped; and those who now stand so much upon their own justification will not have one word to say for themselves.

Secondly, His condemnation. The slothful servant is sentenced,

1. To be deprived of his talent (Mat 25:28, Mat 25:29); Take therefore the talent from him. The talents were first disposed of by the Master, as an absolute Owner, but this was now disposed of by him as a Judge; he takes it from the unfaithful servant, to punish him, and gives it to him that was eminently faithful, to reward him. And the meaning of this part of the parable we have in the reason of the sentence (Mat 25:29), To every one that hath shall be given. This may be applied, (1.) To the blessings of this life - worldly wealth and possessions. These we are entrusted with, to be used for the glory of God, and the good of those about us. Now he that hath these things, and useth them for these ends, he shall have abundance; perhaps abundance of the things themselves, at least, abundance of comfort in them, and of better things; but from him that hath not, that is, that hath these things as if he had them not, had not power to eat of them, or to do good with ( Avaro deest, tam quod habet, quam quod non habet - The miser may be considered as destitute of what he has, as well as of what he has not ), they shall be taken away. Solomon explains this, Pro 11:24. There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, and it tendeth to poverty. Giving to the poor is trading with what we have, and the returns will be rich; it will multiply the meal in the barrel, and the oil in the cruse: but those that are sordid, and niggardly, and uncharitable, will find that those riches which are so got, perish by evil travail, Ecc 5:13, Ecc 5:14. Sometimes Providence strangely transfers estates from those that do no good with them to those that do; they are gathered for him that will pity the poor, Pro 28:8. See Pro 13:22; Job 27:16, Job 27:17; Ecc 2:26. (2.) We may apply it to the means of grace. They who are diligent in improving the opportunities they have, God will enlarge them, will set before them an open door (Rev 3:8); but they who know not the day of their visitation, shall have the things that belong to their peace hid from their eyes. For proof of this, go see what God did to Shiloh, Jer 7:12. (3.) We may apply it to the common gifts of the Spirit. He that hath these, and doeth good with them, shall have abundance; these gifts improve by exercise, and brighten by being used; the more we do, the more we may do, in religion; but those who stir not up the gift that is in them, who do not exert themselves according to their capacity, their gifts rust, and decay, and go out like a neglected fire. From his that hath not a living principle of grace in his soul, shall be taken away the common gifts which he hath, as the lamps of the foolish virgins went out for want of oil, Jer 7:8. Thus the arm of the idle shepherd, which he had sluggishly folded up in his bosom, comes to be dried up, and his right eye, which he had carelessly or wilfully shut, becomes utterly darkened, as it is threatened, Zec 11:17.

2. He is sentenced to be cast into outer darkness, Mat 25:30. Here,

(1.) His character is that of an unprofitable servant. Note, Slothful servants will be reckoned with as unprofitable servants, who do nothing to the purpose of their coming into the world, nothing to answer the end of their birth or baptism, who are no way serviceable to the glory of God, the good of others, or the salvation of their own souls. A slothful servant is a withered member in the body, a barren tree in the vineyard, an idle drone in the hive, he is good for nothing. In one sense, we are all unprofitable servants (Luk 17:10); we cannot profit God, Job 22:2. But to others, and to ourselves, it is required that we be profitable; if we be not, Christ will not own us as his servants: it is not enough not to do hurt, but we must do good, must bring forth fruit, and though thereby God is not profited, yet he is glorified, Joh 15:8.

(2.) His doom is, to be cast into outer darkness. Here, as in what was said to the faithful servants, our Saviour slides insensibly out of the parable into the thing intended by it, and it serves as a key to the whole; for, outer darkness, where there is weeping and gnashing of teeth, is, in Christ's discourses, the common periphrasis of the miseries of the damned in hell. Their state is, [1.] Very dismal; it is outer darkness. Darkness is uncomfortable and frightful: it was one of the plagues of Egypt. In hell there are chains of darkness, 2Pe 2:4. In the dark no man can work, a fit punishment for a slothful servant. It is outer darkness, out from the light of heaven, out from the joy of their Lord, into which the faithful servants were admitted; out from the feast. Compare Mat 8:12; Mat 22:13. [2.] Very doleful; there is weeping, which bespeaks great sorrow, and gnashing of teeth, which bespeaks great vexation and indignation. This will be the portion of the slothful servant.

Matthew Henry: Mat 25:31-46

We have here a description of the process of the last judgment in the great day. There are some passages in it that are parabolical; as the separating between the sheep and the goats, and the dialogues between the judge and the persons judged: but there is no thread of similitude carried through the discourse, and therefore it is rather to be called a draught or delineation of the final judgment, than a parable; it is, as it were, the explanation of the former parables. And here we have,

I. The placing of the judge upon the judgment-seat (Mat 25:31); When the Son of man shall come. Observe here,

1. That there is a judgment to come, in which every man shall be sentenced to a state of everlasting happiness, or misery, in the world of recompence or retribution, according to what he did in this world of trial and probation, which is to be judged of by the rule of the everlasting gospel.

2. The administration of the judgment of the great day is committed to the Son of man; for by him God will judge the world (Act 17:31), and to him all judgment is committed, and therefore the judgment of that day, which is the centre of all. Here, as elsewhere, when the last judgment is spoken of, Christ is called the son of man, because he is to judge the sons of men (and, being himself of the same nature, he is the more unexceptionable); and because his wonderful condescension to take upon him our nature, and to become the son of man, will be recompensed by this exaltation in that day, and an honour put upon the human nature.

3. Christ's appearing to judge the world will be splendid and glorious. Agrippa and Bernice came to the judgment-seat with great pomp (Act 25:23); but that was (as the original word is) great fancy. Christ will come to the judgment-seat in real glory: the Sun of righteousness shall then shine in his meridian lustre, and the Prince of the kings of the earth shall show the riches of his glorious kingdom, and the honours of his excellent majesty; and all the world shall see what the saints only do now believe - that he is the brightness of his Father's glory. He shall come not only in the glory of his Father, but in his own glory, as mediator: his first coming was under a black cloud of obscurity; his second will be in a bright cloud of glory. The assurance Christ gave his disciples of his future glory, might help to take off the offence of the cross, and his approaching disgrace and suffering.

4. When Christ comes in his glory to judge the world, he will bring all his holy angels with him. This glorious person will have a glorious retinue, his holy myriads, who will be not only his attendants, but ministers of his justice; they shall come with him both for state and service. They must come to call the court (1Th 4:16), to gather the elect (Mat 24:31), to bundle the tares (Mat 13:40), to be witnesses of the saints' glory (Luk 12:8), and of sinners' misery, Rev 14:10.

5. He will then sit upon the throne of his glory. He is now set down with the Father upon his throne; and it is a throne of grace, to which we may come boldly; it is a throne of government, the throne of his father David; he is a priest upon that throne: but then he will sit upon the throne of glory, the throne of judgment. See Dan 7:9, Dan 7:10. Solomon's throne, though there was not its like in any kingdom, was but a dunghill to it. Christ, in the days of his flesh, was arraigned as a prisoner at the bar; but at his second coming, he will sit as a judge upon the bench.

II. The appearing of all the children of men before him (Mat 25:32); Before him shall be gathered all nations. Note, The judgment of the great day will be a general judgment. All must be summoned before Christ's tribunal; all of every age of the world, from the beginning to the end of time; all of every place on earth, even from the remotest corners of the world, most obscure, and distant from each other; all nations, all those nations of men that are made of one blood, to dwell on all the face of the earth.

III. The distinction that will then be made between the precious and the vile; He shall separate them one from another, as the tares and wheat are separated at the harvest, the good fish and the bad at the shore, the corn and chaff in the floor. Wicked and godly here dwell together in the same kingdoms, cities, churches, families, and are not certainly distinguishable one from another; such are the infirmities of saints, such the hypocrisies of sinners, and one event to both: but in that day they will be separated, and parted for ever; Then shall ye return, and discern between the righteous and the wicked, Mal 3:18. They cannot separate themselves one from another in this world (1Co 5:10), nor can any one else separate them (Mat 13:29); but the Lord knows them that are his, and he can separate them. This separation will be so exact, that the most inconsiderable saints shall not be lost in the crowd of sinners, nor the most plausible sinner hid in the crowd of saints (Psa 1:5), but every one shall go to his own place. This is compared to a shepherd's dividing between the sheep and the goats; it is taken from Eze 34:17, Behold, I judge between cattle and cattle. Note, 1. Jesus Christ is the great Shepherd; he now feeds his flock like a shepherd, and will shortly distinguish between those that are his, and those that are not, as Laban divided his sheep from Jacob's, and set three days' journey between them, Gen 30:35, Gen 30:36. 2. The godly are like sheep - innocent, mild, patient, useful: the wicked are like goats, a baser kind of animal, unsavoury and unruly. The sheep and goats are here feeding all day in the same pasture, but will be coted at night in different folds. Being thus divided, he will set the sheep on his right hand, and the goats on his left, Mat 25:33. Christ puts honour upon the godly, as we show respect to those we set on our right hand; but the wicked shall rise to everlasting shame, Dan 12:2. It is not said that he shall put the rich on his right hand, and the poor on his left; the learned and noble on his right hand, and unlearned and despised on his left; but the godly on his right hand, and the wicked on his left. All other divisions and subdivisions will then be abolished; but the great distinction of men into saints and sinners, sanctified and unsanctified, will remain for ever, and men's eternal state will be determined by it. The wicked took up with left-handed blessings, riches and honour, and so shall their doom be.

IV. The process of the judgement concerning each of these.

1. Concerning the godly, on the right hand. Their cause must be first despatched, that they may be assessors with Christ in the judgement of the wicked, whose misery will be aggravated by their seeing Abraham, and Isaac, and Jacob, admitted into the kingdom of heaven, Luk 13:28. Observe here,

(1.) The glory conferred upon them; the sentence by which they shall be not only acquitted, but preferred and rewarded (Mat 25:34); The king shall say unto them. He that was the Shepherd (which bespeaks the care and tenderness wherewith he will make this disquisition), is here the King, which bespeaks the authority wherewith he will then pronounce the sentence: where the word of this King is, there is power. Here are two things in this sentence:

[1.] The acknowledging of the saints to be the blessed of the Lord; Come, ye blessed of my Father. First, He pronounces them blessed; and his saying they are blessed, makes them so. The law curses them for their many discontinuances; but Christ having redeemed them from the curse of the law, and purchased a blessing for them, commands a blessing on them. Secondly, Blessed of his Father; reproached and cursed by the world, but blessed of God. As the Spirit glorifies the Son (Joh 16:14), so the Son glorifies the Father by referring the salvation of the saints to him as the First Cause; all our blessings in heavenly things flow to us from God, as the Father of our Lord Jesus Christ, Eph 1:3. Thirdly, He calls them to come: this come is, in effect, " Welcome, ten thousand welcomes, to the blessings of my father; come to me, come to be for ever with me; you that followed me bearing the cross, now come along with me wearing the crown. The blessed of my Father are the beloved of my soul, that have been too long at a distance from me; come, now, come into my bosom, come into my arms, come into my dearest embraces!"O with what joy will this fill the hearts of the saints in that day! We now come boldly to the throne of grace, but we shall then come boldly to the throne of glory; and this word holds out the golden sceptre, with an assurance that our requests shall be granted to more than the half of the kingdom. Now the Spirit saith, Come, in the word; and the bride saith, Come, in prayer; and the result hereof is a sweet communion: but the perfection of bliss will be, when the King shall say, Come.

[2.] The admission of the saints into the blessedness and kingdom of the Father; Inherit the kingdom prepared for you.

First, the happiness they shall be possessed of is very rich; we are told what it is by him who had reason to know it, having purchased it for them, and possessed it himself.

1. It is a kingdom; which is reckoned the most valuable possession on earth, and includes the greatest wealth and honour. Those that inherit kingdoms, wear all the glories of the crown, enjoy all the pleasures of the court, and command the peculiar treasures of the provinces; yet this is but a faint resemblance of the felicities of the saints in heaven. They that here are beggars, prisoners, accounted as the off-scouring of all things, shall then inherit a kingdom, Psa 113:7; Rev 2:26, Rev 2:27.

2. It is a kingdom prepared: the happiness must needs be great, for it is the product of the divine counsels. Note, There is great preparation made for the entertainment of the saints in the kingdom of glory. The Father designed it for them in his thoughts of love, and provided it for them in the greatness of his wisdom and power. The Son purchased it for them, and is entered as the fore-runner to prepare a place, Joh 14:2. And the blessed Spirit, in preparing them for the kingdom, in effect, is preparing it for them.

3. It is prepared for them. This bespeaks, (1.) The suitableness of this happiness; it is in all points adapted to the nature of a soul, and to the new nature of a a sanctified soul. (2.) Their property and interest in it. It is prepared on purpose for them; not only for such as you, but for you, you by name, you personally and particularly, who were chosen to salvation through sanctification.

4. It is prepared from the foundation of the world. This happiness was designed for the saints, and they for it, before time began, from all eternity, Eph 1:4. The end, which is last in execution, is first in intention. Infinite Wisdom had an eye to the eternal glorification of the saints, from the first founding of the creation: All things are for your sakes, 2Co 4:15. Or, it denotes the preparation of the place of this happiness, which is to be the seat and habitation of the blessed, in the very beginning of the work of creation, Gen 1:1. There in the heaven of heavens the morning stars were singing together, when the foundations of the earth were fastened, Job 38:4-7.

Secondly, The tenure by which they shall hold and possess it is very good, they shall come and inherit it. What we come to by inheritance, is not got by any procurement of our own, but purely, as the lawyers express it, by the act of God. It is God that makes heirs, heirs of heaven. We come to an inheritance by virtue of our sonship, our adoption; if children, then heirs. A title by inheritance is the sweetest and surest title; it alludes to possessions in the land of Canaan, which passed by inheritance, and would not be alienated longer than to the year of Jubilee. Thus is the heavenly inheritance indefeasible, and unalienable. Saints, in this world, are as heirs under age, tutored and governed till the time appointed of the Father (Gal 4:1, Gal 4:2); and then they shall be put in full possession of that which now through grace they have a title to; Come, and inherit it.

(2.) The ground of this (Mat 25:35, Mat 25:36), For I was an hungered, and ye gave me meat. We cannot hence infer that any good words of ours merit the happiness of heaven, by any intrinsic worth or excellency in them: our goodness extends not unto God; but it is plain that Jesus Christ will judge the world by the same rule by which he governs it, and therefore will reward those that have been obedient to that law; and mention will be made of their obedience, not as their title, but as their evidence of an interest in Christ, and his purchase. This happiness will be adjudged to obedient believers, not upon a quantum meruit - an estimate of merit, which supposes a proportion between the work and the reward, but upon the promise of God purchased by Jesus Christ, and the benefit of it secured under certain provisos and limitations; and it is the purchase and promise that give the title, the obedience is only the qualification of the person designed. An estate made by deed or will upon condition, when the condition is performed according to the true intent of the donor or testator, becomes absolute; and then, though the title be built purely upon the deed or will, yet the performing of the condition must be given in evidence: and so it comes in here; for Christ is the Author of eternal salvation to those only that obey him, and who patiently continue in well doing.

Now the good works here mentioned are such as we commonly call works of charity to the poor: not but that many will be found on the right hand who never were in a capacity to feed the hungry, or clothe the naked, but were themselves fed and clothed by the charity of others; but one instance of sincere obedience is put for all the rest, and it teaches us this in general, that faith working by love is all in all in Christianity; Show me thy faith by thy works; and nothing will abound to a good account hereafter, but the fruits of righteousness in a good conversation now. The good works here described imply three things, which must be found in all that are saved.

[1.] Self-denial, and contempt of the world; reckoning the things of the world no further good things, than as we are enabled to do good with them: and those who have not wherewithal to do good, must show the same disposition, by being contentedly and cheerfully poor. Those are fit for heaven that are mortified to the earth.

[2.] Love to our brethren; which is the second great commandment, the fulfilling of the law, and an excellent preparative for the world of everlasting love. We must give proof of this love by our readiness to do good, and to communicate; good wishes are but mockeries without good works, Jam 2:15, Jam 2:16; 1Jo 3:17. Those that have not to give, must show the same disposition some other way.

[3.] A believing regard to Jesus Christ. That which is here rewarded is the relieving of the poor for Christ's sake, out of love to him, and with an eye to him. This puts an excellency upon the good work, when in it we serve the Lord Christ, which those may do that work for their own living, as well as those that help to keep others alive. See Eph 6:5-7. Those good works shall then be accepted which are done in the name of the Lord Jesus, Col 3:17.

I was hungry, that is, my disciples and followers were so, either by the persecutions of enemies for well-doing, or by the common dispensations of Providence; for in these things there is one event to the righteous and wicked: and you gave them meat. Note, First, Providence so variously orders and disposes of the circumstances of his people in this world, as that while some are in a condition to give relief, others need it. It is no new thing for those that are feasted with the dainties of heaven to be hungry and thirsty, and to want daily food; for those that are at home in God, to be strangers in a strange land; for those that have put on Christ, to want clothes to keep them warm; for those that have healthful souls, to have sickly bodies; and for those to be in prison, that Christ has made free. Secondly, Works of charity and beneficence, according as our ability is, are necessary to salvation; and there will be more stress laid upon them in the judgment of the great day, than is commonly imagined; these must be the proofs of our love, and of our professed subjection to the gospel of Christ, 2Co 9:13. But they that show no mercy, shall have judgment without mercy.

Now this reason is modestly excepted against by the righteous, but is explained by the Judge himself.

1. It is questioned by the righteous, Mat 25:37-39. Not as if they were loth to inherit the kingdom, or were ashamed of their good deeds, or had not the testimony of their own consciences concerning them: but, (1.) The expressions are parabolical, designed to introduce and impress these great truths, that Christ has a mighty regard to works of charity, and is especially pleased with kindnesses done to his people for his sake. Or, (2.) They bespeak the humble admiration which glorified saints will be filled with, to find such poor and worthless services, as theirs are, so highly celebrated, and richly rewarded: Lord, when saw we thee an hungered, and fed thee? Note, Gracious souls are apt to think meanly of their own good deeds; especially as unworthy to be compared with the glory that shall be revealed. Far from this is the temper of those who said, Wherefore have we fasted, and thou seest not? Isa 58:3. Saints in heaven will wonder what brought them thither, and that God should so regard them and their services. It even put Nathanael to the blush, to hear Christ's encomium of him: Whence knowest thou me? Joh 1:47, Joh 1:48. See Eph 3:20. " When saw we thee an hungered? We have seen the poor in distress many a time; but when saw we thee?"Note, Christ is more among us than we think he is; surely the Lord is in this place, by his word, his ordinances, his ministers, his Spirit, yea, and his poor, and we know it not: When thou wert under the fig-tree, I saw thee, Joh 1:48.

2. It is explained by the Judge himself (Mat 25:40); Inasmuch as ye have done it to these my brethren, to the least, to one of the least of them, ye have done it unto me. The good works of the saints, when they are produced in the great day, (1.) Shall all be remembered; and not the least, not one of the least, overlooked, no not a cup of cold water. (2.) They shall be interpreted most to their advantage, and the best construction that can be put upon them. As Christ makes the best of their infirmities, so he makes the most of their services.

We see what recompences Christ has for those that feed the hungry, and clothe the naked; but what will become of the godly poor, that had not wherewithal to do so? Must they be shut out? No, [1.] Christ will own them, even the least of them, as his brethren; he will not be ashamed, nor think it any disparagement to him, to call them brethren, Heb 2:11. In the height of his glory, he will not disown his poor relations; Lazarus is there laid in his bosom, as a friend, as a brother. Thus he will confess them, Mat 10:32. [2.] He will take the kindness done to them, as done to himself; Ye have done it unto me; which shows a respect to the poor that were relieved, as well as to the rich that did relieve them. Note, Christ espouses his people's cause, and interests himself in their interests, and reckons himself received, and love, and owned in them. If Christ himself were among us in poverty, how readily would we relieve him? In prison, how frequently would we visit him? We are ready to envy the honour they had, who ministered to him of their substance, Luk 8:3. Wherever poor saints and poor ministers are, there Christ is ready to receive our kindnesses in them, and they shall be put to his account.

2. Here is the process concerning the wicked, those on the left hand. And in that we have,

(1.) The sentence passed upon them, Mat 25:41. It was a disgrace to be set on the left hand; but that is not the worst of it, he shall say to them, Depart from me, ye cursed. Every word has terror in it, like that of the trumpet at mount Sinai, waxing louder and louder, every accent more and more doleful, and exclusive of comfort.

[1.] To be so near to Christ was some satisfaction, though under his frowns; but that will not be allowed, Depart from me. In this world they were often called to come to Christ, to come for life and rest, but they turned a deaf ear to his calls; justly therefore are they bid to depart from Christ, that would not come to him. "Depart from me the Fountain of all good, from me the Saviour, and therefore from all hope of salvation; I will never have any thing more to say to you, or do with you."Here they said to the Almighty, Depart from us; then he will choose their delusions, and say to them, Depart from me. Note, It is the hell of hell to depart from Christ.

[2.] If they must depart, and depart from Christ, might they not be dismissed with a blessing, with one kind and compassionate word at least? No, Depart, ye cursed, They that would not come to Christ, to inherit a blessing, must depart from him under the burthen of a curse, that curse of the law on every one that breaks it, Gal 3:10. As they loved cursing, so it shall come unto them. But observe, The righteous are called the blessed of my Father; for their blessedness is owing purely to the grace of God and his blessing, but the wicked are called only ye cursed, for their damnation is of themselves. Hath God sold them? No, they have sold themselves, have laid themselves under the curse, Isa 50:1.

[3.] If they must depart, and depart with a curse, may they not go into some place of ease and rest? Will it not be misery enough for them to bewail their loss? No, there is a punishment of sense as well as loss; they must depart into fire, into torment as grievous as that of fire is to the body, and much more. This fire is the wrath of the eternal God fastening upon the guilty souls and consciences of sinners that have made themselves fuel for it. Our God is a consuming fire, and sinners fall immediately into his hands, Heb 10:31; Rom 2:8, Rom 2:9.

[4.] If into fire, may it not be some light or gentle fire? No, it is prepared fire; it is a torment ordained of old, Isa 30:33. The damnation of sinners is often spoken of as an act of the divine power; he is able to cast into hell. In the vessels of wrath he makes his power known; it is a destruction from the presence of the Lord, and from the glory of his power. In it shall be seen what a provoked God can do to make a provoking creature miserable.

[5.] If into fire, prepared fire, O let it be but of short continuance, let them but pass through fire; no, the fire of God's wrath will be an everlasting fire; a fire, that, fastening and preying upon immortal souls, can never go out for want of fuel; and, being kindled and kept burning by the wrath of an immortal God, can never go out for want of being blown and stirred up; and, the streams of mercy and grace being for ever excluded, there is nothing to extinguish it. If a drop of water be denied to cool the tongue, buckets of water will never be granted to quench this flame.

[6.] If they must be doomed to such a state of endless misery, yet may they not have some good company there? No, none but the devil and his angels, their sworn enemies, that helped to bring them to this misery, and will triumph over them in it. They served the devil while they lived, and therefore are justly sentenced to be where he is, as those that served Christ, are taken to be with him where he is. It is terrible to lie in a house haunted with devils; what will it be then to be companions with them for ever? Observe here, First, Christ intimates that there is one that is the prince of the devils, the ring-leader of the rebellion, and that the rest are his angels, his messengers, by whose agency he supports his kingdom. Christ and his angels will in that day triumph over the dragon and his, Rev 12:7, Rev 12:8. Secondly, The fire is said to be prepared, not primarily for the wicked, as the kingdom is prepared for the righteous; but it was originally intended for the devil and his angels. If sinners make themselves associates with Satan by indulging their lusts, they may thank themselves if they become sharers in that misery which was prepared for him and his associates. Calvin notes upon this, that therefore the torment of the damned is said to be prepared for the devil and his angels, to cut off all hope of escaping it; the devil and his angels are already made prisoners in the pit, and can worms of the earth think to escape?

(2.) The reason of this sentence assigned. God's judgments are all just, and he will be justified in them. He is Judge himself, and therefore the heavens shall declare his righteousness.

Now, [1.] All that is charged upon them, on which the sentence is grounded, is, omission; as, before, the servant was condemned, not for wasting his talent, but for burying it; so here, he doth not say, "I was hungry and thirsty, for you took my meat and drink from me; I was a stranger, for you banished me; naked, for you stripped me; in prison, for you laid me there:"but, "When I was in these distresses, you were so selfish, so taken up with your own ease and pleasure, made so much of your labour, and were so loth to part with your money, that you did not minister as you might have done to my relief and succour. You were like those epicures that were at ease in Zion, and were not grieved for the affliction of Joseph, "Amo 6:4-6. Note, Omissions are the ruin of thousands.

[2.] It is the omission of works of charity to the poor. They are not sentenced for omitting their sacrifices and burnt-offerings (they abounded in these, Psa 50:8), but for omitting the weightier matter of the law, judgment, mercy, and faith. The Ammonites and Moabites were excluded the sanctuary, because they met not Israel with bread and water, Deu 23:3, Deu 23:4. Note, Uncharitableness to the poor is a damning sin. If we will not be brought to works of charity by the hope of reward, let us be influenced by fear of punishment; for they shall have judgment without mercy, that have showed no mercy. Observe, He doth not say, "I was sick, and you did not cure me; in prison, and you did not release me"(perhaps that was more than they could do); but, "You visited me not, which you might have done."Note, Sinners will be condemned, at the great day, for the omission of that good which it was in the power of their hand to do. But if the doom of the uncharitable be so dreadful, how much more intolerable will the doom of the cruel be, the doom of persecutors! Now this reason of the sentence is.

First, Objected against by the prisoners (Mat 25:44); Lord, when saw we thee an hungered, or athirst? Condemned sinners, though they have no plea that will bear them out, will yet in vain offer at excuses. Now. 1. The manner of their pleading bespeaks their present precipitation. They cut it short, as men in haste; when saw we thee hungry, or thirsty, or naked? They care not to repeat the charge, as conscious to themselves of their own guilt, and unable to bear the terrors of the judgment. Nor will they have time allowed them to insist upon such frivolous pleas; for it is all (as we say) but "trifling with the court."2. The matter of their plea bespeaks their former inconsideration of that which they might have known, but would not till now that it was too late. They that had slighted and persecuted poor Christians, would not own that they had slighted and persecuted Christ: no, they never intended any affront to him, nor expected that so great a matter would have been made of it. They imagined it was only a company of poor, weak, silly, and contemptible people, who made more ado than needed about religion, that they put those slights upon; but they who do so, will be made to know, either in the day of their conversion, as Paul, or of their condemnation, as these here, that it was Jesus whom they persecuted. And, if they say, Behold, we knew it not: doth not he that pondereth the heart consider it? Pro 24:11, Pro 24:12.

Secondly, Justified by the Judge, who will convince all the ungodly of the hard speeches spoken against him in those that are his, Jud 1:15. He goes by this rule (Mat 25:45); Inasmuch as ye did it not to one of the least of these, ye did it not to me. Note, What is done against the faithful disciples and followers of Christ, even the least of them, he takes as done against himself. He is reproached and persecuted in them, for they are reproached and persecuted for his sake, and in all their afflictions he is afflicted. He that touches them, touches him in a part no less tender than the apple of his eye.

Lastly, Here is the execution of both these sentences, Mat 25:46. Execution is the life of the law, and Christ will take care that that be done according to the sentence.

1. The wicked shall go away into everlasting punishment. Sentence will then be executed speedily, and no reprieve granted, nor any time allowed to move in arrest of judgment. The execution of the wicked is first mentioned; for first the tares are gathered and burned. Note, (1.) The punishment of the wicked in the future state will be an everlasting punishment, for that state is an unalterable state. It can neither be thought that sinners should change their own natures, nor that God should give his grace to change them, when in this world the day of grace was misspent, the Spirit of grace resisted, and the means of grace abused and baffled. (2.) The wicked shall be made to go away into that punishment; not that they will go voluntarily, no, they are driven from light into darkness; but it bespeaks an irresistible conviction of guilt, and a final despair of mercy.

2. The righteous shall go away into life eternal; that is, they shall inherit the kingdom, Mat 25:34. Note, (1.) Heaven is life, it is all happiness. The life of the soul results from its union with God by the mediation of Jesus Christ, as that of the body from its union with the soul by the animal spirits. The heavenly life consists in the vision and fruition of God, in a perfect conformity to him, and an immediate uninterrupted communion with him. (2.) It is eternal life. There is no death to put a period to the life itself, nor old age to put a period to the comfort of it, or any sorrow to embitter it. Thus life and death, good and evil, the blessing and the curse, are set before us, that we may choose our way; and so shall our end be. Even the heathen had some notion of these different states of good and bad in the other world. Cicero in his Tusculan Questions, lib. 1, brings in Socrates thus speaking, Duae sunt viae, duplicesque cursus è corpore exeuntium: nam qui se vitiis humanis contaminarunt, et libidinibus se tradiderunt, iis devium quoddam iter est, seclusum à consilio deorum; qui autem se integros castosque servarunt, quibusque fuerit minima cum corporibus contagio, suntque in corporibus humanis vitam imitati deorum, iis ad illos a quibus sunt profecti facile patet reditus - Two paths open before those who depart out of the body. Such as have contaminated themselves with human vices, and yielded to their lusts, occupy a path that conducts them far from the assembly and council of the gods; but the upright and chaste, such as have been least defiled by the flesh, and have imitated, while in the body, the gods, these find it easy to return to the sublime beings from whom they came.

Barclay: Mat 25:1-13

If we look at this parable with western eyes, it may seem an unnatural and a "made-up" story. But, in point of fact, it tells a story which could have happened at any time in a Palestinian village and which could still happen today.

A wedding was a great occasion. The whole village turned out to accompany the couple to their new home, and they went by the longest possible road, in order that they might receive the glad good wishes of as many as possible. "Everyone," runs the Jewish saying, "from six to sixty will follow the marriage drum." The Rabbis agreed that a man might even abandon the study of the law to share in the joy of a wedding feast.

The point of this story lies in a Jewish custom which is very different from anything we know. When a couple married, they did not go away for a honeymoon; they stayed at home; for a week they kept open house; they were treated, and even addressed, as prince and princess; it was the gladdest week in all their lives. To the festivities of that week their chosen friends were admitted; and it was not only the marriage ceremony, it was also that joyous week that the foolish virgins missed, because they were unprepared.

The story of how they missed it all is perfectly true to life. Dr. J. Alexander Findlay tells of what he himself saw in Palestine. "When we were approaching the gates of a Galilaean town," he writes, "I caught a sight of ten maidens gaily clad and playing some kind of musical instrument, as they danced along the road in front of our car; when I asked what they were doing, the dragoman told me that they were going to keep the bride company till her bridegroom arrived. I asked him if there was any chance of seeing the wedding, but he shook his head, saying in effect: 'It might be tonight, or tomorrow night, or in a fortnight's time; nobody ever knows for certain.' Then he went on to explain that one of the great things to do, if you could, at a middle-class wedding in Palestine was to catch the bridal party napping. So the bridegroom comes unexpectedly, and sometimes in the middle of the night; it is true that he is required by public opinion to send a man along the street to shout: 'Behold! the bridegroom is coming!' but that may happen at any time; so the bridal party have to be ready to go out into the street at any time to meet him, whenever he chooses to come. ... Other important points are that no one is allowed on the streets after dark without a lighted lamp, and also that, when the bridegroom has once arrived, and the door has been shut, late-comers to the ceremony are not admitted." There the whole drama of Jesus' parable is re-enacted in the twentieth century. Here is no synthetic story but a slice of life from a village in Palestine.

Like so many of Jesus' parables, this one has an immediate and local meaning, and also a wider and universal meaning.

In its immediate significance it was directed against the Jews. they were the chosen people; their whole history should have been a preparation for the coming of the Son of God; they ought to have been prepared for him when he came. Instead they were quite unprepared and therefore were shut out. Here in dramatic form is the tragedy of the unpreparedness of the Jews.

But the parable has at least two universal warnings.

(i) It warns us that there are certain things which cannot be obtained at the last minute. It is far too late for a student to be preparing when the day of the examination has come. It is too late for a man to acquire a skill, or a character, if he does not already possess it, when some task offers itself to him. Similarly, it is easy to leave things so late that we can no longer prepare ourselves to meet with God. When Mary of Orange was dying, her chaplain sought to tell her of the way of salvation. Her answer was: "I have not left this matter to this hour." To be too late is always tragedy.

(ii) It warns us that there are certain things which cannot be borrowed. The foolish virgins found it impossible to borrow oil, when they discovered they needed it. A man cannot borrow a relationship with God; he must possess it for himself. A man cannot borrow a character; he must be clothed with it. We cannot always be living on the spiritual capital which others have amassed. There are certain things we must win or acquire for ourselves, for we cannot borrow them from others.

Tennyson took this parable and turned it into verse in the song the little novice sang to Guinevere the queen, when Guinevere had too late discovered the cost of sin:

"Late, late so late! and dark the night and chill!

Late, late so late! but we can enter still.

Too late, too late! ye cannot enter now.

No light had we; for that we do repent;

And learning this, the bridegroom will relent.

Too late, too late! ye cannot enter now.

No light: so late! and dark and chill the night!

O let us in, that we may find the light!

Too late, too late: ye cannot enter now.

Have we not heard the bridegroom is so sweet?

O let us in, tho' late, to kiss his feet!

No, no, too late! ye cannot enter now."

There is no knell so laden with regret as the sound of the words too late.

Barclay: Mat 25:14-30

Like the preceding one this parable had an immediate lesson for those who heard it for the first time, and a whole series of permanent lessons for us today. It is always known as the Parable of the Talents; in our translation we have changed the talents into modern currency. The talent was not a coin, it was a weight; and therefore its value obviously depended on whether the coinage involved was copper, gold or sliver. The commonest metal involved was silver; and the value of a talent of silver was about 240 British pounds. It is on that basis that we have made the translations of the various sums.

There can be no doubt that originally in this parable the whole attention is riveted on the useless servant. There can be little doubt that he stands for the Scribes and the Pharisees, and for their attitude to the Law and the truth of God. The useless servant buried his talent in the ground, in order that he might hand it back to his master exactly as it was. The 'Whole aim of the Scribes and Pharisees was to keep the Law exactly as it was. In their own phrase, they sought "to build a fence around the Law." Any change, any development, any alteration, anything new was to them anathema. Their method involved the paralysis of religious truth.

Like the man with the talent, they desired to keep things exactly as they were--and it is for that that they are condemned. In this parable Jesus tells us that there can be no religion without adventure, and that God can find no use for the shut mind. But there is much more in this parable than that.

(i) It tells us that God gives men differing gifts. One man received five talents, another two, and another one. It is not a man's talent, which matters; what matters is how he uses it. God never demands from a man abilities which he has not got; but he does demand that a man should use to the full the abilities which he does possess. Men are not equal in talent; but men can be equal in effort. The parable tells us that whatever talent we have, little or great, we must lay it at the service of God.

(ii) It tells us that the reward of work well done is still more work to do. The two servants who had done well are not told to lean back and rest on their oars because they have done well. They are given greater tasks and greater responsibilities in the work of the master.

(iii) It tells us that the man who is punished is the man who will not try. The man with the one talent did not lose his talent; he simply did nothing with it. Even if he had adventured with it and lost it, it would have been better than to do nothing at all. It is always a temptation for the one talent man to say, "I have so small a talent and I can do so little with it. It is not worth while to try, for all the contribution I can make." The condemnation is for the man who, having even one talent, will not try to use it, and will not risk it for the common good.

(iv) It lays down a rule of life which is universally true. It tells us that to him who has more will be given, and he who has not will lose even what he has. The meaning is this. If a man has a talent and exercises it, he is progressively able to do more with it. But, if he has a talent and fails to exercise it, he will inevitably lose it. If we have some proficiency at a game or an art, if we have some gift for doing something, the more we exercise that proficiency and that gift, the harder the work and the bigger the task we will be able to tackle. Whereas, if we fail to use it, we lose it. That is equally true of playing golf or playing the piano, or singing songs or writing sermons, of carving wood or thinking out ideas. It is the lesson of life that the only way to keep a gift is to use it in the service of God and in the service of our fellow-men.

Barclay: Mat 25:31-46

This is one of the most vivid parables Jesus ever spoke, and the lesson is crystal clear--that God will judge us in accordance with our reaction to human need. His judgment does not depend on the knowledge we have amassed, or the fame that we have acquired, or the fortune that we have gained, but on the help that we have given. And there are certain things which this parable teaches us about the help which we must give.

(i) It must be help in simple things. The things which Jesus picks out--giving a hungry man a meal, or a thirsty man a drink, welcoming a stranger, cheering the sick, visiting the prisoner--are things which anyone can do. It is not a question of giving away thousands of pounds, or of writing our names in the annals of history; it is a case of giving simple help to the people we meet every day. There never was a parable which so opened the way to glory to the simplest people.

(ii) It must be help which is uncalculating. Those who helped did not think that they were helping Christ and thus piling up eternal merit; they helped because they could not stop themselves. It was the natural, instinctive, quite uncalculating reaction of the loving heart. Whereas, on the other hand, the attitude of those who failed to help was; "If we had known it was you we would gladly have helped; but we thought it was only some common man who was not worth helping." It is still true that there are those who will help if they are given praise and thanks and publicity; but to help like that is not to help, it is to pander to self-esteem. Such help is not generosity; it is disguised selfishness. The help which wins the approval of God is that which is given for nothing but the sake of helping.

(iii) Jesus confronts us with the wonderful truth that all such help given is given to himself, and all such help withheld is withheld from himself. How can that be? If we really wish to delight a parent's heart, if we really wish to move him to gratitude the best way to do it is to help his child. God is the great Father; and the way to delight the heart of God is to help his children, our fellow-men.

There were two men who found this parable blessedly true. The one was Francis of Asissi; he was wealthy and high-born and high-spirited. But he was not happy. He felt that life was incomplete. Then one day he was out riding and met a leper, loathsome and repulsive in the ugliness of his disease. Something moved Francis to dismount and fling his arms around this wretched sufferer; and in his arms the face of the leper changed to the face of Christ.

The other was Martin of Tours. He was a Roman soldier and a Christian. One cold winter day, as he was entering a city, a beggar stopped him and asked for alms. Martin had no money; but the beggar was blue and shivering with cold, and Martin gave what he had. He took off his soldier's coat, worn and frayed as it was; he cut it in two and gave half of it to the beggar man. That night he had a dream. In it he saw the heavenly places and all the angels and Jesus in the midst of them; and Jesus was wearing half of a Roman soldier's cloak. One of the angels said to him, "Master, why are you wearing that battered old cloak? Who gave it to you?" And Jesus answered softly, "My servant Martin gave it to me."

When we learn the generosity which without calculation helps men in the simplest things, we too will know the joy of helping Jesus Christ himself.

Constable: Mat 19:3--26:1

VI. The official presentation and rejection of the King 19:3--25:46

This section of the Gospel continues Jesus' instruction of His disciples in preparation for their future (19:3-20:34). Then Jesus presented Himself formally to Israel as her King with His triumphal entry (21:1-17). This resulted in strong rejection by Israel's leaders (21:18-22:46). Consequently Jesus pronounced His rejection of Israel (ch. 23). Finally He revealed to His disciples that He would return to Israel later and establish the kingdom (chs. 24-25).

Throughout this entire section the Jewish leaders' opposition to Jesus continues to mount in intensity, and it becomes more focused on Him. Reconciliation becomes impossible. Jesus revealed increasingly more about Himself and His mission to His disciples and stressed the future inauguration of the kingdom. Between these two poles of opposition and eschatology God's grace emerges even more powerfully than we have seen it so far. Matthew never used the word "grace" (Gr. karis), but its presence is obvious in this Gospel (cf. 19:21-22; 20:1-16).

". . . despite the gross rejection of Jesus, the chronic unbelief of opponents, crowds, and disciples alike, and the judgment that threatens both within history and at the End, grace triumphs and calls out a messianic people who bow to Jesus' lordship and eagerly await his return."⁷⁰⁷

Constable: Mat 24:1--25:46

E. The King's revelations concerning the future chs. 24-25

We now come to the fifth and final major discourse in Matthew's Gospel, the Olivet Discourse. Its theme is the kingdom, specifically events leading up to the establishment of the kingdom.

Constable: Mat 24:32--25:31

6. The responsibilities of the disciples 24:32-25:30

Next Jesus exhorted His disciples on the basis of this revelation concerning the future. He taught them using seven parables.

Constable: Mat 24:45--25:31

The importance of prudence and faithfulness 24:45-25:30

Jesus continued instructing His disciples but now stressed the importance of prudence and faithfulness as He prepared them for His return. There are three parables in this section. All of them refer to two types of disciples, the faithful and the unfaithful.⁹²⁹

Constable: Mat 25:1-13

The parable of the 10 virgins 25:1-13

This parable helps disciples understand what it means to await the King's return with prudence.

25:1 The introductory "then" ties this parable to the subject of the preceding instruction, namely the Second Coming of the Son of Man. The beginning of the kingdom of heaven is in view. It will be similar to what the following story describes.

Jesus probably chose 10 virgins as a good round number that He could later divide into two groups easily. Such a number was also fairly common for marriages of His day. The number probably does not have symbolic significance. Likewise that the women were virgins (Gr. parthenos, cf. 1:23) probably has no other significance than that they were young women who were friends of the bride and groom. Their virginity is not a factor in the parable. The "lamps" (Gr. lampas) could have been either torches or lamps with wicks. "To meet" (Gr. hypantesis) connotes an official welcome of a visiting dignitary.⁹³⁴

Most premillenarian commentators have taken these virgins as representing Jews during the Tribulation. However a few argued that they stand for Christians in the present age.⁹³⁵ The arguments in favor of the second view are primarily what the passage does not contain such as the title "Son of Man," the phrase "times or seasons," and Old Testament quotations. However, arguments from silence are never strong, and they are unconvincing here. The better explanation is that this parable deals with the same time and people as the immediately preceding and following parables do. The ten virgins represent Jewish disciples in the Tribulation waiting for the coming of the King.

Some background information concerning weddings in the ancient Near East is helpful in understanding this parable.⁹³⁶ First, the parents arranged the marriage with the consent of the bride and groom. Second, the couple passed an engagement period of many months in which it would become clear, hopefully, that the bride was a virgin. Third, on the day of the wedding the groom would go to the bride's house to claim his bride from her parents. Friends of his would accompany him. Fourth, the marriage ceremony would take place at the bride's home. Fifth, the evening of the day of the wedding the groom would take his bride home. This involved a nighttime procession through the streets. Sixth, there would be a banquet that would often last as long as seven days. This often took place at the groom's home. Seventh, the bride and groom would consummate their marriage at the groom's home the night of the wedding ceremony.

The scene in this parable is at night as the bride's friends wait to welcome the couple and to enter the groom's house where the banquet would begin shortly. All ten of the virgins knew that the groom's appearing would be soon.

25:2-5 The five prudent (Gr. phronimoi, cf. 7:24; 10:16; 24:45) virgins represent Jewish disciples who not only anticipated Jesus' arrival but also prepared for it (cf. 3:2: 4:17). The five foolish virgins anticipated it but did not prepare for it. Preparedness is what separated the wise from the foolish.

"Perhaps their spiritual condition will be analogous to the Jews at the Lord's first coming. With eyes only for the physical benefits of the kingdom, the foolish Jews fail to prepare themselves spiritually for its coming."⁹³⁷

Both groups fell asleep. This period of delay corresponds to the time between the first signs of Jesus' coming and His appearance. Jesus did not praise or blame the virgins for sleeping. Apparently only the wise virgins had oil with them. The foolish ones evidently just lit their torches or wicks without oil.⁹³⁸ The symbolism of oil is probably significant since it often represents the Holy Spirit in Scripture (e.g., 1 Sam. 16:13). Thus those with oil would be believers and those without oil unbelievers.

25:6-9 Midnight probably also has significance since it is often the time of judgment in Scripture (e.g., Exod. 11:4). When someone announced the arrival of the groom, the virgins all woke up and trimmed their lamps. However the lamps of the foolish soon began to go out (present tense in the Greek text). The preparations of the wise virgins did the unwise no good. The time to prepare had passed.

Though Jesus did not go into this, the bride in the parable must be the church, the bride of Christ (cf. 2 Cor. 11:2). The church will be in heaven with Jesus during the Tribulation having gone there at the Rapture (1 Thess. 4:13-17). Christians will return to earth with Jesus at His second coming and will evidently have some part in the judgment that will begin the kingdom (vv. 31-46; cf. 1 Cor. 6:2).

25:10-12 Shortly after the announcement went out the groom arrived (cf. 24:27, 39, 50). There was not enough time for the foolish virgins to obtain oil then. The wise virgins entered the wedding feast, and someone shut the door into the banquet (cf. vv. 34-40). There was no more opportunity for the foolish to enter. Their pathetic cries were of no avail (cf. 7:21-23; 23:37). The groom's refusal to admit them was not the result of callused rejection in spite of their desire to enter the feast. Rather he refused to admit them because they had failed to prepare adequately.

"The closed door, which to those who were ready meant security and untold bliss, to the others meant banishment and untold gloom."⁹³⁹

These verses picture the judgment of Jews that will happen at the end of the Tribulation and before the establishment of the messianic kingdom.

25:13 This is the lesson the disciples were to learn from this parable. Disciples need to prepare for Messiah's appearing as well as to anticipate that event. Jesus was not calling for alertness in this parable, remaining awake when others sleep, as important as that is. He was calling for preparation. Preparing involves trusting in Jesus as the Messiah. Many Jews in Jesus' day were anticipating the appearance of Messiah and the inauguration of the kingdom. However they did not prepare as John the Baptist, Jesus, and Jesus' disciples urged them to. Those who did became believing disciples of Jesus. Likewise the same two types of Jews will exist during the Tribulation before Messiah appears the second time. The prudent disciple is the one who makes the necessary preparation by trusting in Jesus.

Constable: Mat 25:14-30

The parable of the talents 25:14-30

The other important quality that will make a servant blessed when Jesus returns, in addition to prudence, is faithfulness (cf. 24:45-46). This parable explains what Jesus regards as faithfulness. Essentially it involves using what God has entrusted to one to advance His interests in the world. It involves making a spiritual profit with the deposit God has entrusted to each disciple (cf. James 2:14-26). The parable of the ten virgins speaks of salvation, but this one emphasizes the importance of rewards and judgment.

25:14 "For" links the following parable with the lesson expressed in verse 13. The antecedent of "it" is the kingdom of heaven (v. 1).

"Probably this parable is so tightly associated with the last one as to share its introduction . . ."⁹⁴⁰

Thus the point of the parable of the 10 virgins and the parable of the talents is the same. The difference is a matter of emphasis. The emphasis of the first one is the importance of spiritual preparation whereas the emphasis of the second is the importance of spiritual service. The second parable deals with the period of waiting that the first parable only mentioned in passing. Both parables deal primarily with the judgment of Jews at the end of the Tribulation though both apply to Christians today as does the whole Olivet Discourse.

Some slaves (Gr. doulos) in the ancient biblical world enjoyed considerable responsibility and authority. In the parable the man taking the journey turned over his money to three of his slaves. They understood that they could share in the profits if they managed what they had received well.

25:15 In New Testament times a talent (Gr. talanton) was a unit of exchange. Its value depended on the type of metal that was in view--gold, silver, or copper. The talents in this parable may have been silver, though this is not important.⁹⁴¹ Originally a talent was a measure of weight, between 58 and 80 pounds.⁹⁴² Many translators and commentators use 75 pounds as a convenient working amount. Later the talent was a coin worth about 6,000 denarii. The earning power of a talent coin was therefore the equivalent of about 16 1/2 years wages for a working man or a foot soldier. By any reckoning the worth of the talents entrusted to the slaves in this parable was vast. Five talents might amount to more than a lifetime of earnings.

This master distributed his resources according to his evaluation of the ability of each slave. As always, greater privilege brings greater responsibility.

Probably we should understand the talents to represent all the working capital that God entrusts to His disciples. To limit the talents to spiritual gifts, natural abilities, the gospel, opportunities for service, money, or whatever, limits the scope of what Jesus probably intended. All of these things constitute what God has given His servants to use for His glory.

These slaves represent Jews living during the Tribulation, not Christians living in the church age, though this parable is applicable to us. They will have unparalleled opportunities to serve Jesus Christ then. The opportunity to herald the gospel to the ends of the earth will be one of these great privileges. Many disciples then will probably have the opportunity to present the gospel to thousands and perhaps millions of individuals using the technology of their day.

25:16-18 Immediately the slaves entrusted with five and three talents began to put their money to use for their master. This shows their faithfulness to their duty to make money for him. They traded with the money in some way, so they made a profit. The other slave, however, was unwilling to work and to risk. By burying the money he showed that he valued safety above all else. Burying his talent was even much safer than putting it in a savings account.

The slaves of God who have a heart for God and His coming kingdom will sense their privilege, seize their opportunities, and serve God to the maximum extent of their ability in the Tribulation. Those who have no real concern about preparing people for the coming King will do nothing with their opportunities. Their own safety will be more important to them than working to prepare for the arrival of the King.

25:19-23 Jesus' mention of a long time passing probably suggests the time between His ascension and His second coming (cf. 24:48; 25:5). Thus while the slaves in view are those living during the Tribulation, with which the whole Olivet Discourse deals, the parable has meaning for all Jesus' disciples who anticipate the kingdom.

The first slave received a verbal commendation from his master, increased responsibility under his master, and joy with his master (v. 21; cf. 24:46; John 15:11). He would exercise his increased responsibility and enjoy his joy in the kingdom and, I assume, beyond it when the earthly messianic kingdom moves to new heavens and a new earth (Rev. 21:1-22:5). The second slave received the same verbal commendation as the first slave, and he received increased responsibility and joy commensurate with his God-given capacity (v. 23).

25:24-25 When the third slave said his master was a "hard" (Gr. skleros) man, he meant that he exploited the labor of others, namely himself and his other slaves (cf. John 6:60; Acts 26:14; James 3:4; Jude 15). This slave evidently felt that his master would not share many of the rewards of his labor with him if he proved successful but would punish him severely if he failed. The fact that he had received less than the other slaves should not have made him resentful, if it did, since even he had a great opportunity. He ignored his responsibility to his master and his obligation to discharge his duty. Moreover he showed no love for his master whom he blamed attempting to cover up his own failure.⁹⁴³

"Grace never condones irresponsibility; even those given less are obligated to use and develop what they have."⁹⁴⁴

25:26-27 Rather than commending this slave, his master gave him a scathing condemnation. Instead of being good and faithful he was wicked and lazy. To be lazy is to be unfaithful. The master used the slave's own words to condemn him (vv. 24-25). If the master really was hard and grasping, the slave should have known he was in for trouble if he proved unfaithful. At least he should have put his master's money in a savings account. That would have been a safe and easy way to manage it, and it would have earned some interest just by being there. The Jews were not to charge fellow Jews interest on loans, but they could charge Gentiles interest (Deut. 23:19-20).

25:28-30 Rather than giving this servant increased responsibility the master took back the talent he had entrusted to him. Rather than blessing him with the joy of fellowship with the master the slave had to depart from his master's presence. Verse 29 expresses a kingdom principle that Jesus had formerly explained (13:12; cf. 21:43). The master removed the slave's opportunity to serve him further. He declared him "worthless" (v. 30) because he had failed to do his master's will with what the master gave him to use. This resulted in the loss of his resources, rejection by the master, banishment from his presence, tears, and gnashing of teeth.

Does the unfaithful slave represent a believing or an unbelieving Jew in the Tribulation? In view of the punishment he received he must be an unbeliever (cf. 13:12).⁹⁴⁵ Everywhere else in Matthew's Gospel where the phrase "weeping and gnashing of teeth" occurs it refers to the final condition of unbelievers (8:12; 13:42, 50; 22:13; 24:51). The darkness outside (v. 30) contrasts with the joy inside the messianic banquet and kingdom (vv. 21, 23).

"The last three parables give practical instructions in the light of the King's coming to judge and to reign. The principle which underlies each is the same one which was given in the Sermon on the Mount (Matthew 7:16-21). The fruit of faithfulness and preparedness would indicate the character of those living in the days before His coming. In each parable, character is manifested by works. This thought forms the key to the following passage which deals with the judgment of the nations (Matthew 25:31-46)."⁹⁴⁶

This concludes the section of the Olivet Discourse in which Jesus taught His disciples their responsibilities in view of His coming and the end of the present age (24:32-25:30). He stressed the importance of vigilance with four parables (24:32-44) and the importance of prudence and faithfulness with three parables (24:43-25:30).

Constable: Mat 25:31-46

7. The King's judgment of the nations 25:31-46

Jesus concluded the Olivet Discourse with further revelation about the judgment that will take place at the end of the present age when He returns. He had referred to it often in the discourse, but now He made it a special subject of explanation. This judgment will occur when the King returns to earth at the end of the Tribulation to set up His kingdom.

As we have seen, Matthew stressed judgment in his Gospel (3:12; 6:2, 5, 16; 7:24-27; 13:30, 48-49; 18:23-34; 20:1-16; 21:33-41; 22:1-14; 24:45-51; 25:1-12, 14-30). This is not unusual since the Old Testament predicted that judgment would precede the messianic kingdom, and Matthew stressed the kingdom. It is not surprising, therefore, that Jesus concluded this discourse that reveals events leading up to the inauguration of the kingdom by explaining the judgment that will precede it.

The New Testament teaches that there will be two distinct judgments relative to the kingdom.⁹⁴⁷ One will occur just before the messianic kingdom begins and another will follow at its end. The one at the end is the great white throne judgment when God will send all unbelievers to hell (Rev. 20:11-15). Notice some differences between these two judgments that indicate their distinctness. First, the first will not involve a resurrection of unbelievers but will deal with unbelievers alive then on the earth, but the second will involve a resurrection of unbelievers. The word "nations" (i.e., Gentiles, Gr. ethne) never refers to the dead elsewhere in Scripture.⁹⁴⁸ Second, the first judgment will involve three different kinds of people--the sheep, the goats, and Jesus' brethren--whereas the second will involve only the wicked (Rev. 20:13-15). Third, the first will result in some inheriting the kingdom and others getting eternal punishment, but the second will result in everyone judged going into the lake of fire. Fourth, the first happens at the beginning of the messianic (millennial) kingdom, but the second happens at its end.⁹⁴⁹

This pericope rounds off Jesus' instructions about the future in a way similar to how 10:40-42 completes Jesus' charge concerning His apostles' mission in Israel (10:5-42). It is the parable of the sheep and the goats.⁹⁵⁰

25:31 This verse fixes the time of the judgment described in the following verses at the beginning of Jesus' messianic reign (cf. Dan. 7:9-14, 22-27). Nowhere in this discourse did Jesus explicitly identify Himself as the Son of Man. However since He used that title in answer to the disciples' questions in verse 3, the inference is inescapable (cf. Zech. 14:5; Joel 3:1-12). Jesus becomes the eschatological Judge that the Old Testament identified as God. Jesus again referred to His coming with heavenly glory (16:27; 24:30; cf. 1 Thess. 4:16; 2 Thess. 1:8). Jesus will sit on His earthly throne as Judge and King (cf. 28:18; 1 Cor. 15:25; Heb. 12:2).

25:32-33 Usually "the nations" (Gr. ta ethne) refers to Gentiles distinguished from Jews (e.g., Luke 21:24; Acts 14:16).⁹⁵¹ However the phrase "all the nations" is often more inclusive referring to all people including the Jews (cf. Rom. 16:26; Rev. 15:4). Here it probably refers to all people living on earth when Jesus establishes His kingdom (cf. 28:19; Mark 13:10). Everyone will have heard the gospel of the kingdom preached during the Tribulation (24:14). In Jesus' day, shepherds separated the sheep from the goats in their flocks for various reasons at various times. Also, sheep and goats in the Middle East look more alike than they do in some other places.⁹⁵²

25:34 The identification of the King with the Son of Man (v. 31) recalls Daniel 7:13-14 where the Son of Man approaches the Ancient of Days (God the Father) to receive a kingdom. The purpose of Jesus separating humanity into two groups at the beginning of the kingdom is to determine whom He will admit to the kingdom and whom He will exclude (cf. vv. 41, 46). The Father blesses (Gr. eulogemenoi, cf. 21:9; 23:39) some by allowing them to enter the kingdom. They now enter into their inheritance, a term that presupposes relationship with the Father. The inheritance involves the blessings God will give them in the kingdom that will vary depending on their service during the Tribulation (cf. vv. 14-23, 28-29).

Jesus' description of the kingdom as what God had prepared from the foundation of the world is significant. The rule of Messiah on the earth over all humankind has been part of God's plan since creation. This shows its central place in God's program for humanity. Its establishment will be the fulfillment of many promises and covenants that God gave to Adam and Eve (Gen. 3:15), to Abraham (Gen. 12; 15; 17; 21), to David (2 Sam. 7:12-16), and to the nation of Israel (Ezek. 34:20-31; Jer. 31:31-40; Zech. 10:5-12).⁹⁵³

25:35-40 Jesus clarified the basis for judgment then. It would be reception or rejection of the King as seen in people's reception or rejection of the King's brothers. The King's brothers are probably His faithful disciple slaves who fulfill His will by preaching the gospel of the kingdom during the Tribulation (cf. 12:48-49; 28:10; Isa. 58:7). Most of these will be Jews, including the 144,000, though some may be Gentile converts as well (cf. Rev. 7:1-8; 14:1-5). They will have become believers following the Rapture since all believers alive on the earth when the Rapture happens will go to be with Jesus then.⁹⁵⁴ Other interpreters have identified these brethren as all the needy of the world,⁹⁵⁵ all Jews,⁹⁵⁶ or Christian apostles and missionaries.⁹⁵⁷

"Those described here are people who have lived through the great tribulation, a time of unparalleled anti-Semitism, when the majority of Jews in the land will be killed. Under these circumstances, if a Gentile befriends a Jew to the extent of feeding and clothing and visiting him, it could only mean that he is a believer in Jesus Christ and recognizes the Jews as the chosen people."⁹⁵⁸

25:41-45 Jesus will banish the goats and send them into eternal fire (cf. 13:24-30, 31-43, 47-50; Rev. 14:11; 19:15). Jesus' descriptions of hell were familiar to the Jews of His day (cf. 3:12; 5:22; 18:8; Jude 7; Rev. 20:10-15). Only the righteous will enter the kingdom (v. 34). The fact that the goats will address Jesus as "Lord" (v. 44) does not show they are believers since everyone will acknowledge Him as Lord then (cf. Phil. 2:11).

The sheep and the goats will not express surprise because they anticipated a different fate. They will express surprise because of the evidence by which Jesus will judge their condition, namely their treatment of His brethren. Normally a person's works demonstrate his faith or lack of it.

"The King's messengers, immediately before He appears in glory, will go forth preaching the gospel of the kingdom everywhere; and when the King takes His throne, those that received the gospel of the kingdom among the nations are recognized as sheep,' and the despisers perish as goats.'"⁹⁵⁹

25:46 The goats (unbelievers) will go into eternal punishment in hell eventually instead of entering the messianic kingdom (cf. 7:21-23; 13:40-43).⁹⁶⁰ Immediately they will enter Hades, the place of departed spirits, until God resurrects them at the end of the millennium and sends them to hell (cf. Rev. 20:11-15). The sheep (believers) will enter the kingdom that will be the first stage of their ceaseless life with God. Whereas eternal life begins when a person trusts Jesus Christ, the first stage of life in the King's presence for these believers will be the messianic kingdom. Elsewhere God revealed that there are degrees of happiness and responsibility in the kingdom (vv. 14-30; cf. 1 Cor. 3:10-15) and degrees of punishment in hell (11:22; Luke 12:47-48).

Jesus described the sheep as "righteous."

"This whole discourse again reflects the Lord's emphasis on righteousness [cf. the Sermon on the Mount]. It is a righteousness founded in faith in God which in turn, by God's grace, empowers the whole man to live a new and righteous life."⁹⁶¹

Does this passage (25:31-46) teach us anything about the time of the Rapture?

"Although the question of whether Christ will come for His church before the tribulation (the pretribulational view) or at the time of His second coming to earth (the posttribulational view) is not dealt with in this passage, the implications are clearly in favor of the pretribulational view. If the rapture and translation of the church occur while Christ is coming from heaven to earth in His second coming to set up His kingdom, and the church meets the Lord in the air, it is obvious that this very act would separate all the saved from the unsaved. Under these circumstances, no judgment of the nations would be necessary subsequent to the second coming of Christ, because the sheep and the goats would already be separated."⁹⁶²

Thus ends the Olivet Discourse.

"Taken as a whole, the Olivet discourse is one of the great prophetic utterances of Scripture and provides facts nowhere else given in quite the same way. In it, Christ, the greatest of the prophets and the master Teacher, described the end of the age as the climax of the troubles of earth in a great tribulation. The time of unprecedented trouble will be terminated by the second coming of Christ. The saved and the unsaved will be separated, and only the saved will enter the millennial kingdom. This is the final word, which Matthew brings in answer to the leading question of this first gospel, concerning the fulfillment of the prophecies of the Old Testament of a glorious kingdom on earth. Matthew states clearly that while Christ, in His first coming, suffered and died and was rejected as both King and Saviour by His own people, He will come again and, in triumph, will bring in the prophesied kingdom literally, just as the Old Testament prophecies had anticipated. There is postponement but not annulment of the great prophecies of the kingdom on earth."⁹⁶³

In one sense 25:46 is the climax of Matthew's argument in this Gospel.⁹⁶⁴

"He has at this point accomplished his main purposes in presenting the credentials of the King and the kingdom program of the Jews. The King has shown Himself by His words and His works to be Israel's Messiah. Because Israel refused to accept Him as their King, the kingdom is taken from them and given to a nation bringing forth fruit worthy of repentance. However, this situation will exist only until the son of Man comes in His glory. At that time, all unrighteousness will be vindicated and Christ shall reign as Israel's King over the nations of the earth."⁹⁶⁵

College: Mat 25:1-46

MATTHEW 25

The Ten Virgins (25:1-13)

¹" At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. ² Five of them were foolish and five were wise. ³ The foolish ones took their lamps but did not take any oil with them. ⁴ The wise, however, took oil in jars along with their lamps. ⁵ The bridegroom was a long time in coming, and they all became drowsy and fell asleep.

⁶" At midnight the cry rang out: 'Here's the bridegroom! Come out to meet him!'

⁷" Then all the virgins woke up and trimmed their lamps. ⁸ The foolish ones said to the wise, 'Give us some of your oil; our lamps are going out.'

⁹" 'No,' they replied, 'there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves.'

¹⁰" But while they were on their way to buy the oil, the bridegroom arrived. The virgins who were ready went in with him to the wedding banquet. And the door was shut.

¹¹" Later the others also came. 'Sir! Sir!' they said. 'Open the door for us!'

¹²" But he replied, 'I tell you the truth, I don't know you.'

¹³" Therefore keep watch, because you do not know the day or the hour.

25:1-4. Jesus continues the theme of the importance of preparedness, this time, however, the problem is not the surprisingly sudden return of the Master, but rather his delay. The imagery changes from master/servants to bridegroom/virgins. The parable is introduced by likening the kingdom of God not to the virgins, but to what happens during the wedding ceremony. The " virgins" are unmarried young women who attend to the bride and form a procession escorting the bride and groom from the home of the bride's father to the groom's own house. The marriage proceedings would last well into the night, and therefore the bridemaidens needed to be prepared to lead the procession by means of torches that had been soaked with olive oil. While five of the virgins were wise in that they brought sufficient oil in case the bridegroom's arrival was delayed, five others are called " foolish" because they were shortsighted in not anticipating the need for extra oil to replenish their torches.

25:5-7. With the prolonged delay in the arrival of the bridegroom all the virgins fall asleep. They are stirred from their sleep in the middle of the night by the announcement that the groom is coming. With the passing of time their burning torches would have grown dim. All the virgins make haste to rekindle the flame, which necessitates trimming of the burnt parts and reapplying oil so that the flame will burn steadily and with maximum brightness. It is at this point that the difference between the wise and foolish virgins becomes obvious.

25:8-12. The foolish ones now realize that their torches are growing dim and will soon be out (sbevnnontai, sbennontai , the present tense indicates that their torches are getting very dim). They beseech the others to share their oil with them, but there is simply not enough oil to go around. The only recourse is to rush out and purchase more, which would not be easy in the middle of the night. The refusal of the wise virgins to share their resources is not intended as an endorsement of selfishness, but simply an indictment of the foolish women for their lack of preparation. While the women are away the groom arrives and the procession leaves with the wedding guests to the feast prepared at the groom's house. The symbolism of the " shut door" indicates that only those prepared participate in the festivities, while others are excluded. Even when the others , who had evidently secured oil, arrived for the celebration they are refused entry. In fact, the sting of their rejection is underscored with the words, I don't know you (cf. 7:23). Of course the words are not intended to imply that the bridegroom was totally unfamiliar with these women (cf. Luke 13:25), but rather they function as " a decisive formula of rejection." It should also be remembered that parables illustrate a spiritual truth and are not intended to be a realistic account of an actual event.

25:13. The lesson to be learned is the necessity of constant vigilance in view of the fact that the time of the Lord's coming cannot be known with any degree of certainty. The only recourse for the coming crisis is an alertness that takes seriously the " coming of God" in judgment. As the next two parables illustrate, spiritual alertness is best expressed " in service for Christ in the world."

Parable of the Talents (25:14-30)

¹⁴" Again, it will be like a man going on a journey, who called his servants and entrusted his property to them. ¹⁵ To one he gave five talents ^a of money, to another two talents, and to another one talent, each according to his ability. Then he went on his journey. ¹⁶ The man who had received the five talents went at once and put his money to work and gained five more. ¹⁷ So also, the one with the two talents gained two more. ¹⁸ But the man who had received the one talent went off, dug a hole in the ground and hid his master's money.

¹⁹" After a long time the master of those servants returned and settled accounts with them. ²⁰ The man who had received the five talents brought the other five. 'Master,' he said, 'you entrusted me with five talents. See, I have gained five more.'

²¹" His master replied, 'Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master's happiness!'

²²" The man with the two talents also came. 'Master,' he said, 'you entrusted me with two talents; see, I have gained two more.'

²³" His master replied, 'Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master's happiness!'

²⁴" Then the man who had received the one talent came. 'Master,' he said, 'I knew that you are a hard man, harvesting where you have not sown and gathering where you have not scattered seed. ²⁵ So I was afraid and went out and hid your talent in the ground. See, here is what belongs to you.'

²⁶" His master replied, 'You wicked, lazy servant! So you knew that I harvest where I have not sown and gather where I have not scattered seed? ²⁷ Well then, you should have put my money on deposit with the bankers, so that when I returned I would have received it back with interest.

²⁸" 'Take the talent from him and give it to the one who has the ten talents. ²⁹ For everyone who has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken from him. ³⁰ And throw that worthless servant outside, into the darkness, where there will be weeping and gnashing of teeth.'

^a 15 A talent was worth more than a thousand dollars.

Like the preceding parable (note gar , v. 14), this parable is intended to reinforce the necessity of watchfulness in view of the coming judgment (cf. Luke 19:12-27). As with the other crisis-parables, this parable was probably originally understood in terms of Israel's national crisis and not in terms of the end of the world (cf. Luke 19:12, 27). Israel's king is coming, and the kingdom of the Most High has appeared, but it will mean judgment, not a blessing for Israel. In the interim, between promise and fulfillment, faithful servants are expected not to be idle, but to use their allotted " talents" in a productive manner.

25:14-15. In this parable an obviously wealthy man departs on a journey and puts his servants in charge of his possessions (cf. 24:45), defined as a sum of money called " talents" (vv. 15-17; cf. Luke 19:13, " mina," about 600 times less than a " talent" ). Even though a " talent" originally was a measure of weight, by the NT era " all the weight units . . . are monetary in nature." Since we cannot be certain what weight was assigned a " talent," or what currency (i.e., gold, silver, copper) the term refers to, it is difficult to be precise concerning the amounts assigned to each servant. Nevertheless, it can be affirmed that the sums entrusted to them were quite substantial, and were proportioned out according to their individual abilities. Hence, one servant received five talents , another two talents , and a third servant one talent . After distributing his resources the man departs on his journey. The focus of the story is upon how each servant discharges his responsibilities during their master's absence.

25:16-18. Although there is no explicit indication that the master told his servants what to do with the money put in their charge, it becomes obvious that he does expect them to use their own initiative to wisely put to use the money assigned them. Two of the servants do just that, and are able to double their original capital. The third servant, who was assigned one talent, opted for the safe course, one with no risk, and buried the money for safekeeping, thereby assuring that when the time came, the money could be recovered. While this may appear to be a prudent move, assuring that at least the money entrusted to him could be returned to his master, this servant will soon learn that his master values productivity over mere preservation.

25:19-23. Eventually, after a long time , the master returns for the purpose of " settling accounts" (sunaivrw, synairô). The language may indicate that the master had certain expectations, and the servants knew their accountability. The two servants that had received the five and two talents respectively, both had doubled their original sum. The master is delighted with their productivity and assures them that their faithfulness with a few things will be rewarded by being put in charge of many things (cf. 24:47). Hence, the proper use of resources and opportunities results in even greater opportunities to use one's abilities. In spite of the different allotments assigned the two servants, the master's commendation is the same. Both servants are invited to share in their master's joy, perhaps by enjoying some of the blessings of his prosperity. The key factor is the necessity of faithful service according to the abilities and opportunities given.

25:24-25. When the master comes to the third servant, who was assigned one talent, rather than joyfully displaying the results of his labor, this servant began to make excuses for his lack of productivity. Apparently, the servant was driven by fear to bury his talent because he thought his master to be a hard man (sklhrov", sklçros, " severe and demanding" ). He further describes his master as one who profits from the labor of others. In other words, he perceives his master as a shrewd businessman who has a knack for turning a profit. Therefore, he imagined that the loss of his master's money in a risky business venture would be severely punished. So by burying the money he could at least assure the return of the amount he had been entrusted.

25:26-27. The master is not impressed with the servant's excuse. He chides the servant as wicked and lazy (cf. " good and faithful servant," vv. 21, 23). Such an indictment seriously undermines any claim of purity of motives. This servant simply did not have the inclination to use his resources for productive service on behalf of his master. If he totally believed his master was a shrewd businessman, who fully expected to profit from the sum entrusted to his servants, why did he not at least put the money in the bank so that it might accrue interest? Instead, this servant, driven by fear, put it in the ground, with the result that it profited no one. He failed to realize that once he had received the talent he obligated himself to use it wisely.

25:28-30. The failure to use his talent responsibly results in its being taken from him and given to the one having ten talents. This illustrates the principle of verse 29 (cf. 17:12), summarized by Schweizer: " where God's gift has already borne fruit, God gives in superabundance; where it has remained fruitless, it is lost completely. This means that God's gift can never be passively possessed; it is like a muscle: it must be worked and stretched or it withers." Ultimately, the fate of such a worthless servant is complete banishment, followed by severe punishment (cf. 8:12; 13:42, 50). This parable, like the previous, calls for a committed resolve to be diligent in service while the master is away.

Judgment of the Son of Man (25:31-46)

³¹" When the Son of Man comes in his glory, and all the angels with him, he will sit on his throne in heavenly glory. ³² All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. ³³ He will put the sheep on his right and the goats on his left.

³⁴" Then the King will say to those on his right, 'Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. ³⁵ For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, ³⁶ I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.'

³⁷" Then the righteous will answer him, 'Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? ³⁸ When did we see you a stranger and invite you in, or needing clothes and clothe you? ³⁹ When did we see you sick or in prison and go to visit you?'

⁴⁰" The King will reply, 'I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me.'

⁴¹" Then he will say to those on his left, 'Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. ⁴² For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, ⁴³ I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me.'

As noted earlier, it can be disputed whether the climactic scene depicting the judgment of the nations is a parable. It may be, as suggested by several, that it should be regarded as an apocalyptic vision, having much in common with similar material in the OT and later Jewish literature (cf. Joel 3:2-3; 4 Ezra 7:37; 1 Enoch 38, 62). However, while the theme of the judgment of the nations is a typical apocalyptic motif, the prominent role assigned the Son of Man in Jesus' discourse is exceptional. In this instance, it is the Son of Man, not Yahweh, before whom the nations are held accountable.

Several elements in this concluding scene of judgment have posed notoriously difficult exegetical problems for interpreters. A recent history of the interpretation of Matthew 25:31-46 has documented some thirty-two different positions and slants on the meaning and significance of the various sayings found in this the closing section of Jesus' discourse. Three important questions must be addressed if an interpretation is to be given credibility: (a) Who are " the nations" gathered before the Son of Man?; (b) Who are the " least of these brothers of mine" ?; and (c) Who are the needy people described as hungry, thirsty, strangers, needing clothes, sick, and in prison? In the comments to follow these and other exegetical issues will be addressed.

25:31-33. The scene opens with the enthroned Son of Man sitting in heavenly glory to execute judgment over all the nations. The imagery is reminiscent of earlier descriptions of the Son of Man coming with his angels (16:27-28), and sitting on his glorious throne (19:28). The scene depicts the consummation of all that Daniel 7:13-14 predicted concerning the ultimate vindication and glorification of the Son of Man, who represents the " saints of the Most High." Now the enthroned Son of Man exercises his authority and kingly power (v. 34) over all the nations (cf. 24:9, 14, 30). Now there is to be a dramatic reversal of fortunes, where the nations who persecuted and hated the people of God, will now be held accountable for their treatment of the saints of God. Accordingly, all the nations does not refer to Christians, or the Christianized nations, but rather to the entirety of the non-Christian world. This seems consistent with the way that the phrase " all the nations" (pavnta taΙ e[qnh, panta ta ethnç) is used in Matthew (cf. 24:9, 14; 28:18-20; see also 13:13; 10:22). Like a Palestinian shepherd who in the evening separates the sheep from the goats (cf. Ezek 34:17-19), even so the people comprising the nations will be divided into two groups. Since sheep are more valued than goats they are extended a place of greater comfort and honor (" right hand," cf 20:23; 23:14). The goats on the other hand are herded to a place less favorable. With this brief metaphorical summary, the specifics of judgment are now articulated in verses 34-46.

25:34. The majestic figure earlier described as Son of Man (v. 31) is now identified as King (cf. 2:2; 27:37, 42). Since Daniel's " Son of Man" figure was to receive a kingdom (7:14, 27), the depiction of the Son of Man as King indicates that the ultimate vindication and destiny of the Son of Man has been consummated. The scene assumes that the " good news of the kingdom" has been proclaimed throughout the nations (see 24:13), and now Jesus reigns over the nations as their sovereign Judge (cf. Ps 110:1). The reader now learns that the sheep who were separated to the right were representative of those individuals blessed by God to enjoy the consummation of the blessings of the kingdom. To " inherit the kingdom" is to share in the blessings of God's reign. The expression since the creation of the world , indicates that such blessings were no mere afterthought, but were always part of God's infinite will. Therefore, their participation (i.e., people from " all the nations" ) in the kingdom has always been part of God's eternal purpose.

25:35-36. The basis for their inclusion in the kingdom is their positive response to six different situations when Jesus was in need: When hungry and thirsty you were compassionate and gave me food and water. Though friendless and without shelter you extended hospitality. When I needed clothes you were responsive to my plight and provided clothes. Even in my sickness you did not turn away in revulsion, but demonstrated your concern by visiting me. When I faced the horror of prison you lifted my spirit by your visit. In short, you provided the basics of human need: food, water, shelter, and companionship.

25:37-39. Then those on the right, now called the righteous express surprise at the King's recounting of their treatment of him. They simply cannot recall any circumstances in which they saw the Lord in such dire need and ministered to him. Hence, they inquire when such events may have taken place.

25:40. The King responds by pointing to their compassionate regard for the least of these brothers of mine as equivalent to deeds of mercy done to him. Most commonly the reference to " brother" has been understood in one of two ways: generally , to refer to anyone in need, or more specifically , to the plight of Jesus' disciples. Probably the latter is the way that Jesus intended his words to be understood. As Stanton observes, " Matthew's use of both oiJ ejlavcistoi [ hoi elachistoi , " the least," cf. 10:42; 18:6, 10, 14] and oiJ ajdelfoiΙ [ hoi adelphoi , " brothers," cf. 12:48-50; 28:10] as terms of Christian disciples is firmly established." Furthermore, in Matthew's Gospel there is an emphasis on the solidarity between Jesus and his disciples. Jesus as Immanuel mediates the presence of God with his people (1:23), and he assures them that he will be with them to the end of the age (28:20). Jesus' identification with his disciples is forcefully articulated in 10:40-42: " He who receives you receives me . . ." It seems clear, therefore, that any act of kindness shown to even the most unassuming of Jesus' disciples is service that is rendered to Jesus. It is most remarkable that at least one standard to which the nations will be held accountable involve the manner in which they respond to the plight of Jesus' followers (cf. Acts 22:7). Jesus has in effect applied basic Jewish hopes and expectations of Yahweh's vindication of Israel before the nations, to his own disciples, who form the core of the new Israel (cf. 19:28).

Although this text does not lend itself to a general " humanitarian ethic," since the focus is upon how the nations treat Jesus' disciples, there are plenty of other texts that clearly enjoin an active concern for the needy and the marginalized of society. How we behave toward the world's oppressed and those who are suffering must reflect the benevolent care and teachings of Jesus.

25:41-46. The King then addresses those on his left (earlier called " goats," v. 33), and unlike the righteous who are invited to " come" (v. 34), those " on the left" are banished from his presence (cf. 7:23). They are doomed to suffer the " curse" of eternal destruction, formerly reserved only for the devil and his angels (v. 41; cf. 18:8; 3:12). The reason they suffer such a fate is their failure to be sensitive to the sufferings and hardship endured by the Lord. Like the perplexity of the " righteous," these people protest the notion that they had ever refused Jesus benevolent care. The King's answer parallels verse 40, except now the neglect of compassion for the least of these becomes a basis for their condemnation. Their neglect of Jesus' followers is therefore indicative of their rejection of him. Jesus thus offers comfort to his people, the new Israel, that one day all the nations will be held accountable for their treatment of his lowly disciples. While Israel expected the nations to be judged according to how they have treated Israel (see, e.g., Ps.Sol. 17:23f.; 2 Bar. 72: IQSb 5:23-29; also Ps 2, 18, 104, 110), Jesus will hold the nations accountable for the way they treat Jesus' humble followers who are sent forth to represent him. Therefore this final vision offers " consolation to a persecuted community sent out on a mission fraught with danger in a hostile world." There will ultimately be a great separation, and those who reject the cause of Jesus will be forever banished, while the righteous will enjoy a renewed quality of life with Jesus in the eternal kingdom.

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 25:1-46

CXV.
CONCLUSION OF OUR LORD'S DISCOURSE. PARABLES OF
VIRGINS AND TALENTS. THE FINAL JUDGMENT.
(Mount of Olives. Tuesday, April 4, A. D. 30.)
^aMATT. XXV. 1-46.

   ^a1 Then [i. e., at the time of the Lord's coming. Jesus is still emphasizing the lesson of watchfulness, and proceeds to enforce it by two parables] shall the kingdom of heaven be likened unto ten [probably the usual number on such occasions] virgins, who took their lamps [small earthenware vessels, with flax wicks, and without glass chimneys], and went forth to meet the bridegroom. [The Oriental wedding began with a feast in the house of the bride's father. After this the bridegroom led the bride to his own home, and it was the duty of his servants and household (of whom the ten virgins in this case were part) to honor him and the bride with an enthusiastic welcome.]  2 And five of them were foolish, and five were wise.  3 For the foolish, when they took their lamps, took no oil with them:  4 but the wise took oil in their vessels with their lamps. [The foolish showed their folly in failing to provide for their lord's delay. The oil in their lamps would only burn till about midnight. But the wise had provided an additional supply to burn from then till daylight.]  5 Now while the bridegroom tarried, they all slumbered and slept. [Rather, "nodded and slept." They did not lie down to regular slumber, but took such innocent rest as their office permitted. Others were on the lookout, and would give the warning; so these were permitted to sleep, but only in such a posture that they would be ready to arise and go at once when apprised of their lord's approach.]  6 But at midnight there is a cry, Behold, the bridegroom! Come ye forth to meet him.  7 Then all those virgins arose, and trimmed their lamps. [635]  8 And the foolish said unto the wise, Give us of your oil; for our lamps are going out. [The signal-call roused all ten, and each group of five prepared by trimming the lamps, etc. But then became apparent the difference between them. All had made some preparation, but that of the foolish five had been insufficient. Their glory began to depart, and their light waned into darkness at the approach of the bridegroom.]  9 But the wise answered, saying, Peradventure there will not be enough for us and you: go ye rather to them that sell, and buy for yourselves. [There will be no borrowed righteousness on the day of the Lord's coming, for no one will have any to spare. The Roman Catholic confidence in saints, and the trust of some Protestants in pious parents, are alike unavailing: each soul must see to its own lamp. Those who had the oil to sell are merely part of the drapery of the parable, put in to bring out the point that it was then too late to secure any oil. The oil of God's grace is given without money and without price, but in the hour of the Lord's appearing it will be too late to seek for it.]  10 And while they went away to buy, the bridegroom came; and they that were ready went in with him to the marriage feast: and the door was shut. [The feast in the bridegroom's house was considered the most important part of the marriage, and certainly for those of the lord's own household it was the only feast. To be shut out from it was to be deprived of all participation in the marriage joy. All the wisdom and shrewdness of Universalism can never open this shut door.]  11 Afterward came also the other virgins, saying, Lord, Lord, open to us.  12 But he answered and said, Verily I say unto you, I know you not. [The verb "know" is here used, according to the Jewish idiom, for favorable knowledge (Mat 7:23). It signified that these virgins, on account of their remissness, were no longer counted even as acquaintances, much less as part of the household.]  13 Watch therefore, for ye know not the day nor the hour. [Thus Jesus makes his own application of the parable.]  14 For it is as when a man, going into [636] another country, called his own servants, and delivered unto them his goods.  15 And unto one he gave five talents, to another two, to another one; to each according to his several ability; and he went on his journey.  16 Straightway he that received the five talents went and traded with them, and made other five talents. [The parable of the virgins represented watchfulness displaying itself in waiting for the Lord, while it is here displayed in working for him. There it was inward spiritual life, here it is external activity.]  17 In like manner he also that received the two gained other two.  18 But he that received the one went away and digged in the earth, and hid his lord's money.  19 Now after a long time the lord of those servants cometh, and maketh a reckoning with them. [We have here one of the Lord's intimations that the day of judgment would not come at once. The word for servants is douloi, which means slaves. They were the property of the master and he might dispose of them as he pleased. The reckoning is as sure as the trust; judgment is as sure as life. A man who had entrusted a talent (from $1,600 to $1,800) would surely not forget to ask a settlement, nor will God fail to demand an accounting from all those to whom he had entrusted the riches and privileges of this wonderful human life which he has given us, though many of us may lightly esteem it.]  20 And he that received the five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: lo, I have gained other five talents.  21 His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord. [The joy of the lord was doubtless some festival in celebration of his return, and it stands for the joy of Christ in the Father's house.]  22 And he also that received the two talents came and said, Lord, thou deliveredst unto me two talents: lo, I have gained other two talents.  23 His lord said unto him, Well done, [637] good and faithful servant: thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord. [The second servant, having done well proportionately as the first, received the like precious commendation.]  24 And he also that had received the one talent came and said, Lord, I knew thee that thou art a hard man, reaping where thou didst not sow, and gathering where thou didst not scatter;  25 and I was afraid, and went away and hid thy talent in the earth: lo, thou hast thine own.  26 But his lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I did not scatter;  27 thou oughtest therefore to have put my money to the bankers, and at my coming I should have received back mine own with interest.  28 Take ye away therefore the talent from him, and give it unto him that hath the ten talents.  29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not, even that which he hath shall be taken away.  30 And cast ye out the unprofitable servant into the outer darkness: there shall be the weeping and the gnashing of teeth. [See Eph 1:9-14), and we may conceive of it as in process of preparation ever since -- Joh 14:2]:  35 for I was hungry, and ye gave me to eat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in;  36 naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. [The acts here enumerated indicate more than a mere outlay of money. They are not such are the offspring of impulse, but such as call for the sacrifice of time, strength, sympathy, etc., and clearly demonstrate the fullness of the Christian life. Moreover, Jesus does not mean to teach that mere works of benevolence are a sufficient ground for salvation. The meaning is that none can be saved without these fruits of faith and love. The passage must be construed in the light of other Scriptures which teach the further necessity of forgiveness on the part of God and of obedience on the part of man.]  37 Then shall the righteous answer him, saying, Lord, when saw we thee hungry, and fed thee? or athirst, and gave thee [639] drink?  38 And when saw we thee a stranger, and took thee in? or naked, and clothed thee?  39 And when saw we thee sick, or in prison, and came unto thee?  40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye did it unto one of these my brethren, even these least, ye did it unto me. [This conversation is the drapery of the narrative. Such words will not be actually spoken at the judgment, but they are introduced for the twofold purpose of illustrating the beautiful unconsciousness of merit and which characterizes the noblest of deeds and the more important fact that anything done for his sake is the same as done for his person -- Mat 10:42, Mar 9:41.]  41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels [The two preparations stand in contrast. God prepared a kingdom of joy and designed that man should be with him in it. He also prepared a place for punishment for Satan and his angels, and man can cast his lot there and share that punishment if he wills to do so]:  42 for I was hungry, and ye did not give me to eat; I was thirsty, and ye gave me no drink;  43 I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not.  44 Then shall they also answer, saying, Lord, when saw we thee hungry, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?  45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not unto one of these least, ye did it not unto me. [The neglect or abuse of Christ's disciples is a direct affront to his person -- Act 9:4.]  46 And these shall go away into eternal punishment: but the righteous into eternal life. [This verse contains two important truths: 1. That the doom of the wicked is as durable as the reward of the righteous. 2. That the doom of the wicked is a punishment. The word "punishment" expresses misery and suffering purposely inflicted.] [640]

[FFG 635-640]

Lapide: Mat 25:1-40

1-40

CHAPTER 25

Then . . . which went out to meet the bridegroom and the bride (Vulg.) . And the bride is not found in the Greek, nor in S. Chrysostom. It is the reading of the Latin and the Syriac versions, and of Origen, Hilary, and S. Augustine ( Epist. 120).

Then : when Christ shall return unexpectedly to judgment.

The Kingdom of heaven : that is, the Church militant, which shall then be about to triumph. The meaning is, At that time shall it be with members of the Church as if ten virgins were preparing themselves for a marriage feast. For although the damned, as being already in hell, are no longer members of the Church, yet because they were members of it in this life, they are brought to hear the sentence of the judge. There is no mention of unbelievers here, because, as S. John says, "He that believeth not is judged already."

Observe, that formerly, as now, youths were assigned to the bridegroom, to do him honour, and virgins to the bride; and these last were often ten in number. Moreover, they were accustomed to celebrate weddings at night. Then the bridegroom came about evening to the house of the bride. There he was honourably and joyfully received in the house of the parents of the bride. From thence he conducted his bride to his own house, or, if it proved too small, to the larger mansion of the nuptial feast: and there he kept his wedding. Both the youths and the virgins, carrying torches, most frequently made of white thorn, and five in number, went out to meet the bride and bridegroom, to do them honour. So Plutarch testifies ( in Problem.). The Jews do not seem, anciently, to have made use of wax-lights or torches, but of oil lamps. This is why there is constant mention in Scripture of lamps and lanterns, never of candles. Even in the candlestick in the Temple there were lamps with oil, not candles made of wax or fat.

As to the particular application of the parable, Christ is the Bridegroom, the Church the Bride, whose espousals take place in this life, but the eternal Marriage shall be in the future glory of the Resurrection. The virgins are all believers or all Christians. They are called virgins because they are sound in the faith.

S. Chrysostom, Theophylact, S. Augustine, and S. Gregory understood by virgins only those and all who are literally so. But this is too narrow and restricted an interpretation. Rightly, nevertheless, does the Church in the Divine Office apply the words to Virgins, because they bear a literal application to them above others. So Jansen, Maldonatus, and others. So B. Anatolia, betrothed to Aurelian, beheld an angel, who cried aloud to her, "0 virginity, which shall not be overcome of death! 0 virginity, who art not occupied in the works of darkness, but art ever in the light! Virginity is the royal purple, which whoso putteth on, is more glorious than others. Virginity is a precious jewel. Virginity is the immense treasure of the King. For it thieves are lying in wait. Do thou watch, and guard it carefully. Forasmuch as thou knowest thou hast more, so much the more keep it, lest thou lose it." So Ado in Martyrolog., Dec. 21

Ten virgins are spoken of, because the number ten is the symbol of totality.

"They took their nuptial lamps, kindled," says Origen; "but for so great a journey to go out to meet the Bridegroom, they took no oil to keep them alight." "For when they complain," says S. Jerome, "that their lamps were going out, they show that they were partly alight."

Moreover, in Scripture, lappidim, lamps, mean torches, such as are used at weddings and for other purposes. These nuptial torches are wont to be carried at night before a bridegroom and bride, because they will stand against the wind, when lamps would be immediately extinguished. Those, however, spoken of in the parable where lambs, properly so called, because mention is made of oil. They belonged to virgins, as torches to men. Thus Virgil says in the 4th Eclogue,

"Cut, 0 Mopsas, new torches: it is your wedding day."

And Pliny says, "The thorn, most auspicious for wedding torches, is an accompaniment of the same rites, because the shepherds, who carried off the Sabine maids, made use of them for that purpose" ( lib. 16 , c. 18).

Five of them were foolish, and five were prudent (Vulg.) . Foolish, because they acted foolishly and imprudently; for when they went out to meet the Bridegroom with burning lamps, they neglected to take the necessary oil for keeping the lamps alight.

But the prudent, &c. In the first place, SS. Jerome and Hilary by the virgins understand all mankind; by the foolish, Jews and heretics; by the prudent, Christians.

2d On the contrary, S. Chrysostom and others already cited consider that virgins only are to be understood; of whom the prudent are they who, with virginity, have the oil of charity; the foolish, they who are without it.

3d Lyra says, "The prudent virgins are Contemplatives and Religious, who have the oil of charity and a right disposition. The foolish are those who lack the oil, and who hunt for the vain praise and glory of men."

4th and last. The virgins are all believers. The prudent are those who have faith together with works of mercy, charity, and other virtues: the foolish, who have faith alone without good works. So Origen, Hilary, Auctor Imperfecti.

Thus their lamps are dying out, yea, as the Syriac hath it, they have been extinguished ; according to the words of S. James, "Faith without works is dead." The lamp, therefore, is the faithful mind, or faith itself. The oil is good works, without which faith is dead, and, as it were, extinct; but with them, alive and burning. The light, or flame of the lamps, is charity. For this is fed by zeal for good works, just as the flame of a lamp is fed with oil. The vessel is conscience, or the believing soul. And this is the reason why we place a lighted candle in the hands of dying persons, denoting, or at least praying, that they may have faith with works, that like brides with burning lamps, they may worthily meet Christ the Lord, as it were their Bridegroom.

But while the Bridegroom tarried, &c.; Gr. χζονίζοντος. Whilst Christ the Bridegroom delays to come, is the opportunity for repentance and good works, which He grants to every one in this life. Therefore does He delay the time of death and judgment. To slumber is to die. To sleep is to be dead. The meaning is, Whilst Christ defers the Day of Judgment, meanwhile the faithful begin to die one after another, and at length all are dead. Thus S. Hilary, "The delay of the Bridegroom is the time of repentance. The sleep of them that wait is the rest of believers. And in the time of repentance is the temporal death of all men."

And at midnight, &c. The Arabic is, " It was midnight, and a voice cried out. This was the voice of the companions of the Bridegroom, who went before him, as he was bringing his bride from her house, and drawing nigh his own. This cry denotes the archangel's trump, which awakes the dead, of which I have spoken in the previous chapter.

It was to this S. Laurence Justinian, the first patriarch of Venice, was alluding, when he said in dying, "Up till now, children, all has been jest: now it is earnest indeed. The Bridegroom is at hand; we must go to meet Him." Then lifting up his eyes to Heaven, he said, "I come to Thee, 0 good Jesu. This day have I ever had before mine eyes. Thou, Lord, knowest." Then, with joyful countenance, he rendered up his pure soul to God, going to meet Christ in Heaven.

From this which is here said, that this cry is made at midnight, SS. Chrysostom, Jerome, and Euthymius think it probable that the second Advent of Christ will take place at midnight, and come upon men sleeping and unawares. S. Jerome says that this was an Apostolic tradition, and that this was the reason why formerly at Easter the people were not allowed to depart out of Church before midnight; because, as in the olden time, Christ came into Egypt at midnight to destroy the first-born, and deliver the Hebrews; so it was believed that Christ would come at the same time to judge all men. But this is a doubtful matter. For others, with equal, or even greater probability, think that Christ will come in the morning. For He is the Father of light, and He will execute His judgment openly in the light before the whole world, so that there shall be no place of darkness in which to take refuge. What is meant therefore by midnight is, that Christ the Judge shall come when men are not thinking of it, when they are, as it were, sleeping.

Ver. 7. Then all those virgins, &c. At the sound of the Archangel's trumpet, all Christians shall rise, and shall be anxious with what mind and conscience they shall go to the Judge. As Auctor Imperfecti says, "They shall examine their faith, they shall consider their works, they shall interrogate their conscience." "For," as S. Augustine says ( Serm. 23, de Verbis Dom.), "they began to trim their lamps, means nothing else but to prepare to render an account of their works to God." But S. Hilary says, "The taking up the lamps is the return of the soul to the body; the light is a bright conscience of good works, which is, as it were, contained in the vessel of the body."

S. Montanus and his fellow-martyrs, disciples of S. Cyprian, received in a vision a warning from God of their martyrdom by means of lamps. "One of them, whose name was Reno, saw them, in his sleep, led out one by one. As they came forth, lamps were given to each. And no one came forth without a lamp going before him. And when we had come forth with our lamps, he awoke, and related to us the dream. Then were we glad, trusting that we should walk with Christ, who is a lantern to our feet, and the Word of God. Immediately afterwards we were dragged before the procurator." (See their Acta in Surias, Feb. 4.)

Ver. 8. But the foolish, &c. This belongs to the emblema of the parable. For, with reference to what is signified by it, the reprobate in the Day of Judgment will not ask for the oil of good works from the elect; for they will know that they will neither give nor be able to give it to them. For then shall every one be judged by the works which he hath done in this life before death. This emblema, then, is introduced to express that the repentance of the reprobate will be too late, when, after death, they behold the dreadful judgment of God hanging over them. Too late will they grieve that they in this life neglected goodness. Too late will they wish that they had loved virtue. But it will be in vain. They will not be able to procure either the works or the help of the elect. For there will be neither time for working, nor the help and prayers of the Saints. Yea, in that terrible judgment, there will be no one who will appear to have any confidence in himself, or in good works.

Our lamps are gone out. In truth they were extinguished, because they had died in a state of mortal sin. Yet they say, are going our ( extinguuntur ), because in this life their souls seemed, through their common profession of the true faith, and through participation of the Sacraments, to be alive. But then, that is, in death and judgment, when all those things are vanishing away, they will see that they are extinct. S. Augustine says ( Serm. 23, de Verb. Domini ), "Before those virgins slept, it is not said that their lamps were being extinguished. Wherefore, then, were they alight? It was because they did not lack the praise of men. But in the presence of the Bridegroom, that is, Christ the Judge, they will be extinguished, because Christ will illuminate the hidden things of darkness, and then shall every one have praise of God (1 Cor 4:5), not of men." For to the slothful and reprobate will be confusion.

The words are gone out signify that charity, which is the flame of the lamps, that is, of souls, is nourished by good works, as by oil. When, therefore, they are withdrawn, it is extinguished. This is because many virtuous works are commanded by God, such as are all those which are commanded in the Decalogue. If, therefore, any one does not fulfil what God has commanded, he loses the grace and love of God. For charity, without the exercise of good works, fades and languishes. And then, when any temptation attacks him, a man easily glides into mortal sin, by which charity is extinguished. Dost thou wish then to secure the grace of God, yea, to grow in the friendship and love of God? Be thou very earnest in all good works. For by these charity is constantly nourished and strengthened. It grows and increases.

Ver. 9. The wise answered, &c. The Arabic is, we have not enough. S. Augustine says of these words of the prudent virgins, "This is not the answer of persons giving advice, but of those who decide. For they were not wise of themselves, but the wisdom in them was that of which it is written ( Pro 1: 24), 'Because I called, and ye refused . . . I also will laugh at your calamity; I will mock when your fear cometh, when that whereof ye were afraid cometh upon you.'" And as S. Jerome says upon this passage, "In the Day of Judgment no one's virtues will be able to give any assistance to other men's faults." And the Interlinear Gloss adds, "The wise say this not from covetousness, but from fear. For in that day the testimony of each shall scarcely suffice for himself, much less for himself and his neighbour also." S. Gregory adds, "The sellers of oil are flatterers. For they who, when any favour has been received, offer with their vain praises the brightness of glory, sell, as it were, oil. This is the oil of which the Psalmist says, 'Let not the oil of the sinner make fat my head'" (Vulg.).

But whilst they were going . . . with him to the marriage. Syr. to the house of the choir, because at weddings there were choirs of singers and dancers. This, too, is a figure of speech, signifying that in this life is the time for repentance and good works. And this time is ended by death. "For," says S. Augustine, "after judgment there is no place open for prayers or merits." And Origen says, "They who, when they ought to have learned what was profitable, neglected to do so, at the close of life, when they wish to learn, are seized by death." He adds that they who sell are Teachers; buying is receiving: the price is perseverance. Moreover, because marriage joy is, among men, the chief of all, the celestial happiness of the elect is here likened to it. Wherefore S. Hilary says, "Marriage is the putting on of immortality, when the soul is united to the Word of God as her Bridegroom."

Hear what S. Adelinus relates of S. Opportuna, the Abbess. "When S. Opportuna was very sick, there came to her SS. Cecilia and Lucy. 'Hail, Cecilia and Lucy, my sisters,' she cried; 'what does the Virgin Mary, the Queen of all, bid her handmaid do?' 'She is awaiting,' they answer, 'your presence in Heaven, that you may be united to her Son. Therefore you must be decked with a crown of glory, and meet, with burning lamp, the Bridegroom and the Bride.' When, therefore, she beheld the Virgin coming to her, and, as it were, embracing her, she gave up her spirit into her hands, to be beatified with everlasting glory."

But, last of all, come the other virgins, &c. (Vulg.). "But what does it profit," says S. Jerome, "to invoke with your voice Him whom you deny by your works?" It means, then, that the reprobate will, at that time, be struck with the utmost anxiety and terror, and turn themselves in every direction, now with prayers imploring mercy of the Judge, now deploring the negligence of their life past, now giving up hope of salvation. As Auctor Imperfecti says, "There will be no profit in the confession, forced by necessity, of him who never once voluntarily confessed." Read the pathetic wailings of the reprobate, graphically depicted by the wise man ( Wisdom 5:1, &c.).

Ver. 12. But He answered, &c. "I do not acknowledge you as mine. Because ye, in your day, would not acknowledge Me as your Lord and your God, neither will I, in this My day, acknowledge you as My faithful sons and servants. Ye have served the devil in pleasure, now serve him in hell." Hear S. Chrysostom: "When He shall say, 'I know you not,' nothing is left but hell and intolerable torment. Yea, verily that word is more dreadful than hell." For whom God knows not, Heaven knows not, the Angels and the Blessed know not; but the devil knows him, death knows him, hell knows him. Consider that Christ, in the Day of Judgment, will show so terrible a countenance to the reprobate that ( Rev 6:16-17) they will say "to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the Throne, and from the wrath of the Lamb. For the great day of His wrath is come; and who shall be able to stand?"

Watch ye therefore, &c. These words give the scope or aim and application of the parable, namely, that its object is to stimulate all the faithful to watchfulness and zeal for good works, by means of which they may prepare themselves for the day of death and judgment, which is at once imminent and uncertain. As S. Gregory says, "Forasmuch as ye know not the day of judgment, prepare the light of good works. For He who has guaranteed pardon to the penitent has not promised to-morrow to the sinner" ( Hom. 12, in Evang.).

Wisely says R. Achabia ( in Pirke Avoth ), "Consider three things that thou mayest not sin. First, from whence thou comest. Second, whither thou goest. Third, to whom thou shalt render an account of thy life. From whence comest thou? From fetid matter. Whither goest thou? To the place of ashes and worms. To whom shalt thou render an account? To the King of kings, the Holy and the Blessed." Still more wisely says S. Augustine, "God has promised thee that in the day thou art converted, He will forget thy past sins; but He has never promised thee a to-morrow. God hath wisely made the day of death uncertain. Let every man, for his profit, think upon his last day. It is of the mercy of God that man knoweth not when he shall die. The last day lies hid, that all days may be watched." Mark well this last sentence of S. Augustine.

Ver. 14. For as a man going into a far country, &c. (Vulg.). Supply from what precedes, So shall be the coming of the Son of Man to judgment. The word for denotes the scope of the parable. By it Christ would prove what He said in the verse before, Watch ye therefore, for ye know neither the day nor the hour.

The object of the parable is to show how exact an account Christ will require from the slothful in the Day of Judgment; and how great will be the reward which He will give to the diligent, who have carefully used His gifts to the glory of God. The parable is similar to that which Luke records (Luk 19:11), but with some differences. For they were spoken by Christ at different times, and with different objects. The parable in Luke was spoken before Palm Sunday; but this in S. Matthew after it, on the Tuesday before Good Friday. Hence S. Chrysostom, Euthymius, Jansen, and others think they are different parables, or rather, the same parable told in different ways. For instead of talents, Luke has minæ

Now the man here spoken of is Christ. For Christ went a long journey when He ascended into Heaven, being about to be absent a long time from earth and His Church. So Origen, Jerome, Bede. Others think that Christ's going far off ( peregre ) means His transference of the preaching of the gospel from the Jews to the Gentiles by means of the Apostles, and His founding the kingdom of His Church amongst them. And this applies well to the relation of the parable by S. Luke, where it is introduced with reference to Zacchæus, a publican, and, as it were, a Gentile, to whose house Christ, leaving the Jews, brought salvation. But in such a case the whole parable of the servants and the talents would have to be restricted to the Jews. For the Master is here said to have distributed His talents before He went His long journey,-that is to say, to the Gentiles. Wherefore the former explanation is of wider scope, and so more true. By the servants all the faithful are to he understood, whether Jews or Gentiles. Talents are goods, either because the Master, like merchants and chapmen, had all His goods in money-in talents of gold and silver; or else because revenues and estates are called talents, which were valued, some at one talent, some at two, some at five talents. In like manner, in Latin, whatever is bought or valued for money is called money.

And to one he gave, &c. Instead of talents, Luke has mnas, or minas. Mna in Hebrew signifies numbered or defined, with reference to value, or weight of gold or silver. The root is mana, he numbered. It is the word used in Daniel 5: 25, mene. The Hebrew mna was equal to about 2½ pounds. A Hebrew talent was equivalent to sixty Hebrew mnas.

By talents understand all the gifts of God, without which we can do nothing. These gifts are, I say—1st Of grace, both making grateful,¹ such as faith, hope, charity, virginity, and all the other virtues, as well as those of grace given gratis— such as the power of working miracles, the Apostolate, the Priesthood, the gift of tongues, prophecy, &c. 2d Natural gifts, such as a keen intellect, a sound judgment, a sound constitution, prudence, industry, learning, eloquence. 3d External goods and gifts, as honours, riches, rank, &c. So S. Chrysostom. For all these things God distributes unequally, according to His good pleasure. And with this end in view, that each should use them for God's glory, and the good of himself and others. For so He will increase them, both by Himself (for all habits grow by use and exercise) and also in merit and reward. For to that man there will be added crowns and coronets celestial, as of virginity, martyrdom. Moreover, there is no man who hath not received one, ay, several of these gifts of God, though one hath more, another less. For, as S. Gregory saith ( Hom. 5, in Evang. ), "There is no man who can say with truth, 'I have not received a single talent. There is nothing of which I must give an account.' For to every poor man even this shall be reckoned as a talent, that he hath received but a very little." For to many it is a greater gift of God, and more conducive to their salvation, that they have poverty rather than wealth, sickness and not health, a humble station instead of an exalted one. Let us take as instances S. Paul, S. Timothy, S. Onesimus. S. Paul received, as it were, five talents or gifts from God,-as the gift of tongues, miracles, the apostolate, zeal for souls, power in preaching. Timothy received, as it were, two,-knowledge of the Scriptures, and the bishopric of Ephesus. But Onesimus one, that is to say, zeal to minister to Paul in prison at Rome. By means of this he merited many others, as the bishopric of Colosse, the conversion of many, and martyrdom.

You will ask, in what manner does God distribute these His gifts according to every one's ability (Gr. δύναμιν ), power, strength? I answer, this is partly an emblema pertaining only to the adornment of the parable. For so among men, prudent masters are wont to entrust their goods to servants in such a manner that they trust more to him who possesses greater prudence and industry, less to him who has less. For it is certain, in opposition to the Pelagians, that primary grace is not given according to natural powers and merits, yea, that there is no natural disposition to grace.

But, in part, this pertains to the meaning of the parable. For favours and stations given gratis, such as magistracies, the episcopate, priesthood, &c., God often confers in accordance with natural powers, and does not raise any one to such a condition unless he be either suited to it by nature, or unless He Himself makes him fit. Men do the same when they choose any one for a shepherd, a bishop, a prelate. Indeed, when God determines to bestow any permanent gift whatsoever upon any one, He first gives him the capacity, or natural or supernatural proportional disposition or merit, by means of which he becomes suitable for the bestowment of this gift, or may make himself fitted for it. Thus God gave to Moses a zeal on behalf of his nation, that He might thereby dispose him to deliver them out of Egypt. So also He gave S. Paul a zeal for the Mosaic law, that He might make use of him when he was purified for the propagation of the Law of Christ. So He instilled into SS. Mary Magdalene and Peter an immense contrition for sin, that He might, through it, dispose them to an immense sanctity. So it is with those whom God chooses and destines to virginity, the religious life, martyrdom, mission work in India. He first infuses into them a vehement desire, by which they fit and prepare themselves for what they have to do.

Lastly, S. Thomas (1 p. quæst. 62, art. 6) teaches that God has distributed to the angels His gifts of grace and glory, according to their natural gifts. Those who are more lofty by nature are also higher in grace and glory, And he adds, that God deals in like fashion with men. For he says, "This also happens among men, that in proportion to the fervour of their conversion to God, greater grace and glory are given them." Often, indeed, God acts in a way the reverse of this, and gives greater gifts of grace to persons of weak intellect-to the ignorant and despised-than He does to the learned, the witty, and the honourable. Thus He did to S. Francis, S. Catherine of Sienna, S. Simeon Stylites, and many others. After a like fashion God distributes His gifts of grace, freely given, in accordance with His own hidden counsels. For many are set in high station who are by no means worthy of it; many are the Priests who are unfit for the Priesthood. And yet, in no persons whatsoever are nature and natural endowments a merit, or a disposition to grace.

Wherefore it does not follow from these words of Christ that "the gifts of God are conferred upon every man, according to the measure of his merit," according to the charge which Calvin calumniously brings against the Catholics. For it is one thing to be by nature capable of receiving the gifts of God; it is another thing to merit those gifts. It is one thing to be able to possess charity; it is another thing to possess it. This is Prosper's teaching ( lib. 2, de Vocatione Gentium, c. 2).

And straightway took his journey. Luke adds, that Christ, before He went away, after dividing the pounds, or talents, amongst His servants, said, Make merchandise until I come. He meant, "Increase these My talents by labouring diligently all your life long, and bring Me what you have gained when I return to judgment." By and by he adds, But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. The citizens of Christ are the Jews, who rejected Him, who would not acknowledge Him as their King and Messiah, who said, " We have no king but Cæsar," as they cried before Pilate when they asked that Christ might be crucified. And again, after His resurrection, they persecuted the Apostles and Christians who preached and spread the kingdom of Christ. Wherefore concerning the righteous chastisement which came upon the Jews, Luke subjoins that Christ said, " But those mine enemies, who would not that I should reign, bring them hither, and slay them before me." Christ did this when He slew the Jews by the hands of Titus. He will do it yet more in the Day of Judgment, when He will punish them with death eternal.

Ver. 16. Then he . . . five talents, &c. To gain talents is to increase the gifts of God by using and increasing them, especially by means of good works, and helping our neighbour to increase and multiply the grace of God in ourselves and others. This parable intimates that every one ought to co-operate with the grace of God with all his might. For example, he who has, as it were, five degrees of charity, ought to exercise charity in a corresponding degree of intensity. By this means he will gain from God five degrees more. Again, by exercising charity thus increased as ten degrees, in acts of corresponding intensity, he may gain other ten decrees, and possess, as it were, twenty degrees. And so on, marvellously doubling, and multiplying the gain of his talents, that is to say, the degrees of his charity. Let it be, therefore, that a man by his charity should gain few or none to Christ by preaching, yet will he have the same merit and reward of his charity and preaching as if he had converted multitudes. The conversion of others is not often in our power, but the merit of doing so is always in our power.

Moraliter : S. Gregory says ( Hom. 9, in Evang.), "This passage of the Gospel admonishes us anxiously to beware lest we, who seem to have received somewhat more than others in this world, should, for that reason, be judged more severely by the Maker of the world. For in proportion as gifts are increased, so is the account to be rendered of the gifts."

And likewise he that had received two, &c. This man also, by diligently and correspondingly using his talent, that is, co-operating with grace, doubled it.

Ver. 18. But he that had received one . . . hid his lord's money ; Arab. buried his lord's silver. To bury a talent is, through negligence and sloth, not to use or exercise the grace bestowed upon one. Here observe, that this burying of his talent is ascribed to him who only received one talent. This is not because others, who have received more, do not often do the same, but in order that we may understand that if he, who had only misused his one talent, was thus severely punished by his master, far sharper will be the Lord's censure and punishment of those who have misused more and greater talents. Wherefore Paul says, "We exhort you, that ye receive not the grace of God in vain" (2 Cor. vi. 11). And again, "His grace in me was not in vain, but I laboured more abundantly than they all" (1 Cor 15: 10); and, "Woe is me, if I preach not the Gospel."

Let those who do not use genius, learning, prudence, or other gifts of God, for their own or others' benefits, on account of sloth, or fear of sinning, or for any similar reason, note this. For of them will Christ demand an exact account of these gifts in the Day of Judgment. Observe also, that those who have received few talents, often, through sloth, leave them idle, and, as it were, bury them; whilst those who have received more are stimulated by them, and either use them rightly and meritoriously, or else abuse them to vanity. And these last are punished not so much for letting their talents lie idle, as for misusing them! Thus we commonly see that those who have great powers of intellect, if they do not employ them for good purposes, do so for bad.

Ver. 19 . After a long time, &c. This reckoning Christ makes with every one severally at death, and the particular judgment. He will make it publicly in the general Judgment.

Ver. 20. And he that had received five talents came near, &c. Hear how pathetically S. Gregory depicts this scene: "In that great examination the whole multitude of the elect and the reprobate will be led forth, and it will be shown what each hath done. Then Peter will take his stand, with Judæa converted at his side. There Paul, with, I might almost say, a converted world. There will be Andrew with Achaia, John with Asia, Thomas with India, which they will bring into the presence of the Judge. There will appear all the rams of the Lord's flock, with the souls which were given them for their hire. When, therefore, so many shepherds with their flocks shall come before the eyes of the Eternal Pastor, what shall we, miserable ones, be able to say, if we return before the Lord empty, we who have the name of pastors, but have no sheep, which we have fed, to present?"

Ver. 21. His lord said unto him, Well done, &c. Luke has (Luk 19:19), Be thou over five cities. The parable is taken from the idea of a king, who is accustomed to reward his faithful servants by setting them over many cities. It signifies also that the Saints, who use diligently the grace that God gives them, will be sharers in the glory and joy of His kingdom, but in greater or less degrees according to the labour and merit of each.

Our Salmeron is of opinion that it is here intimated, and tacitly promised, that the Saints in Heaven shall be set by God to preside over the places in which they laboured while on earth, so that in those places they may heal diseases and work miracles, because they have deserved this by their labours. That thus S. James works miracles at Compostella and in Spain; S. Dionysius at Paris and in Gaul; S. Ambrose at Milan; S. Boniface in Germany.

Vers. 22, 23. He also that had received two talents, &c. The Arab. has, And these are the five² talents which I have gained, as though the servant showed them, and offered them to his master. The same thing is said as in vers. 20 and 21, save that there were five talents, here there are two. For, as S. Jerome says, "The Lord does not regard so much the greatness of the gain, as the good-will and the desire. And it is possible that he who receives two talents, by trading diligently with them, may merit more than he who receives five, and uses them in a lukewarm manner." Thus S. Nicolas Tolentinus passed his life in constant prayer and the practice of austerities. He used to fast on Mondays, Wednesdays, Fridays, and Saturdays on bread and water, in honour of the Blessed Virgin, and used to punish himself by means of an iron chain. Six months before his death he heard daily at vespers angelic songs, which invited him to the marriage feast of the Lamb in Heaven. Just before his death he was filled with a marvellous joy. Being asked the reason, he said, "My Lord Jesus Christ, leaning upon His mother and our father Augustine, is saying to me, Well done, good and faithful servant, enter into the joy of thy Lord." Presently joining and lifting up his hands, and raising his eyes to the Cross, he said, "Into Thy hands, 0 Lord, I commend my spirit." And thus with joyful countenance he resigned his soul to God, A.D. 1306, on the 10th of September.

Vers. 24, 25. Then he which had received the one talent, &c. There is an emblem here which only pertains to the embellishment of the parable. For this, says Frank Lucas, is the way in which lazy servants excuse their idleness, throwing it upon the severity of their masters. As if they said, "You are not willing to lose, but always want to gain. And if gain is not brought you, you take away the property of your poor servants for any reason, or none."

It is to be observed that the reprobate in the Day of Judgment, when they behold the Saints thus rewarded by Christ and themselves sentenced to Gehenna, will, out of despair and madness, inveigh against Christ the Judge, and will shamelessly reproach Him for His too great severity, and will impiously and blasphemously throw the blame of their damnation upon Him. And thus they, in hell, being driven to madness by the severity and eternal duration of their torments, will continually blaspheme God, and Christ, and the Saints, as though they were the authors of their sufferings, directly or indirectly.

Vers. 26, 27. His lord answered and said unto him, &c. This likewise is an emblem, and only signifies how we ought by all means to increase the grace of God. Observe that they are called money-changers, who make gain by exchange, and by lending and borrowing. This gain is lawful in the way of exchange and merchandise. It is unlawful in the way of lending upon interest, and is the sin of usury. Wherefore the Lord in this place does not speak so much according to the abstract right of the matter, as parabolically, partly because of the common practice of nations (for usury was allowed in many nations, especially among the Jews, who think that God permitted them to exact it from the Gentiles, in Deut. xxiii. 19), partly as a deduction from the words of the slothful servant, who attributed to his master the avarice of extorting money, by fair means or foul, from himself or others. This passage may, however, be accommodated to what is signified by the parable in the following manner-that God requires of us interest, as it were, for His gifts and graces, but that He will render us far greater interest of glory in Heaven. Hence the saying, "If thou wilt lend, lend unto God." Also it is said in Prov. (Pro 19:17), "He that hath mercy upon the poor lendeth unto the Lord; and what he layeth out it shall be paid him again."

Ver. 28. Take from him the talent, &c. This, too, is only an emblem. The Lord throws back the charge of avarice, with which the slothful servant accused him. It is as if he said, "Thou seest, 0 thou slothful servant, that I do not covetously seek this gain for myself, but for my servants. When I take back the talent which I gave to thee, I do not put it away in a chest for myself. I bestow it upon him who used his five talents so well, that he gained five other talents with them. He therefore deserves this talent of yours, or rather mine, as a recompense of his labour and merit."

But besides the emblematic character of these words, they are also partly applicable to the thing signified by the parable. For, in the Day of Judgment, God will actually take away His graces from the reprobate, who have misused them. He often does the same thing even in this life. Indeed, He always takes away from a man the grace which makes him pleasing in the eyes of God, when that man sins mortally, as when, for instance, he, through sloth, neglects to perform some commandment of Gad, which is binding under the penalty of mortal sin. But this which is added, Give it to him that hath ten talents, is an emblem. It tacitly intimates,—1st That the Saints, who diligently use the grace of God, are worthy of greater grace; and that as to the grace which the unworthy and the slothful possess, it is not seldom, even in this life, transferred from them to the former. Thus it is said in Rev 3:11, "Hold fast that thou hast, that no man take thy crown." 2d That the Saints in Heaven will rejoice, both on account of their own talents, as well as those of the reprobate. 3d Because God, in Heaven, will bestow all gifts, all endowments and graces, even those which the reprobate have possessed in this world, upon the Blessed. For Beatitude is a state which is perfect by reason of the aggregation of all good, as Boetius says. Understand that these gifts are here spoken of, not as to their number, but as to their kind.

Ver. 29. For unto every one that hath, &c. The Arab. is, Unto him that hath shall be given, and shall be added; and from him that hath not shall be taken away that which is with him.

To every one that hath. S. Chrysostom and S. Augustine explain this to mean, all who rightly use their talents. For he, in truth, possesses a talent who rightly uses it. For the idle person, who does not make use of it, does not appear really to have it.

But he who hath not, that is to say, the gain of the talents and the grace acquired by him; or, he who has not, in the sense that he does not use his talent, as I have said, even that which he seemeth to have, that is, the talent which he has suffered to lie idle, so that he has not so much had it, as seemed to have it, shall be taken away from him. After a like fashion saith the comic poet, "The covetous man lacks that which he hath as much as if he had it not." He hides it in his chest, so that it is the chest which hath it, not himself. The covetous man does not so much possess his gold, as he is possessed and owned by his gold. He is its slave.

From this passage Theologians derive the maxim, that "God is never wanting to him who does his best." Nor does He refuse to add even more and more grace to him who heartily co-operates with it, even to the final gift of perseverance and glory. How this is to be understood, see Suarez, Vasquez, Bellarmine, and others in their works on Grace.

Ver. 31. But when the Son of Man, &c. ... upon the seat of His majesty, as Judge of all, sitting upon a glorious cloud. Here Christ graphically sets forth the manner and idea of the Last Judgment, that all may imprint it on their minds, and so by the constant remembrance of it, stir themselves up to purity of life and zeal for good works.

The majesty of Christ will appear. 1st By the previous sounding of the awful trumpet of the Archangel, which will be heard throughout all the world. 2d By the previous lightnings and thunderings, tempest and hail, according to the words in Ps. xcvii. 3.  3d Because Christ shall appear in His glorious body, brighter than the sun, as it is said in Isaiah, "Then shall the moon be ashamed and the sun be confounded, when the Lord of Hosts shall reign," taken in the mystical sense. For there is another and literal interpretation of these words, as I have shown in commenting upon the passage. 4th Because He shall descend from Heaven accompanied by innumerable legions of angels. 5th Because there shall stand before Him in judgment all emperors, pontiffs, kings, prelates, princes, philosophers, orators, and all men and nations whatsoever. 6th. Because He shall judge them not as belonging to others, but as His own Servants. For all men and angels are the Servants of Christ not only as He is God, by the right of creation, but also as He is man, by virtue of the Hypostatic Union with the WORD, and by right of merit. For Christ merited this by His lowly obedience even to the death of the Cross, according to what the Apostle says ( Phil 2: 7-8), "He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted Him, and given Him a Name which is above every name; that at the Name of Jesus every knee should bow, of things in Heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Though men, indeed, are the servants of Christ by the peculiar right of redemption. For Christ hath redeemed them from death and hell, and bought them with the costly price of His own Blood.

And all the angels with Him. Therefore in the Day of Judgment not one angel shall remain in Heaven, but all shall descend at the same time with Christ. They shall accompany Him to do Him honour, as God, and Lord, and Saviour, that they may surround and minister to Him as He is Man. Moreover, it is probable that the angels shall then assume bodies of condensed air, and in them shall appear in glory. For otherwise this glory and power of Christ, as encompassed by the angels, would not be beheld by the wicked, on whose account chiefly it will then be manifested. Nor would that army of angels increase His outward majesty, which is what Christ is here describing. When, therefore, there shall be that innumerable multitude of angels, their many thousands of thousands will fill the higher regions of the air, far and wide, in every direction, yea, the very sky itself, affording the appearance of an infinite army.

It is also exceedingly probable that the devils also will assume bodies, and appear in them, but bodies that are foul, dreadful, and horrible.

And there shall be gathered together before Him all nations, i.e., all men sprung from Adam, from the first even unto the last, of every family and nation, however fierce and barbarous. Also little ones and infants, although the case and judgment of infants is not here properly treated of, but only that of adults, who by their good or bad works have deserved Heaven or hell Wherefore there will be there very many millions of men, so that the valley of Josaphat could not contain them all. Wherefore God shall at that time turn the Mount of Olives and the other mountains into a plain, that there may be space to hold so many myriads of men. For all the reprobate shall stand upon the earth. But the Saints, especially the more eminent ones, such as the Apostles, shall be raised up into the air, where they shall sit as assessors with Christ.

That little children will appear in the Day of Judgment is exceedingly probable, though Durandus denies this (2, disp. 33, quæst. 3). The reasons that make it probable are:—1st Because Christ is the Judge of all men whatsoever, therefore also of infants. 2d Because infants shall rise again as well as adults, and that "in a perfect man," as the Apostle says ( Eph 4: 13), that is, adult age and stature. They will see therefore and know that all men are rising with them, to stand and be judged at the tribunal of Christ. 3d Because many infants have been made Saints and Martyrs by Baptism or martyrdom. Such were the infants who were slain by Herod. These therefore, as well as adults, shall hear from Christ the words, Come, ye blessed of My Father. 4th Because the infants who have died in original sin among all nations, for so many thousands of years, will be very many. Lessius thinks that their number will be a thousand millions ( de Perfect. Divin. cap. 22, num. 143). And these cannot be hid; but rising again, they will appear upon earth. And these too, being separated one from another, shall receive their sentences from Christ. They shall neither be condemned, like the adult reprobate, to the fire of hell; neither shall they be adjudged to Heaven to see God, as the adult elect.

And He shall separate them. He compares the elect to sheep, because of their innocence, modesty, humility, obedience, and patience; the reprobate to goats, because this creature has a fetid smell. It is fierce, immodest, lascivious. It walks in precipitous places. And it is quarrelsome. Such are the wicked. Wherefore under the Old Law goats were wont to be offered as sin-offerings.

There was a type of their separation in the case of those who blessed on Mount Gerizim, and those who cursed on Mount Ebal ( Deut. 27).

And He shall set the sheep, &c. For the right hand is the symbol of felicity, glory, and victory. The left, of unhappiness and disgrace.

Then shall the King say to those on the right hand, &c. "Come from darkness to light, from slavery to the liberty of the children of God, from labour to perpetual rest, from death unto life, from the society of wicked men to the company of angels, from contest to triumph, from the billows of temptation to the light of glory, and the Heaven of eternal happiness."

In a moving manner does S. Hippolytus, the Martyr, enlarge upon these words ( Tract. de Consummat. Sæculi ), speaking of the different Orders of the Saints. "Come, ye Prophets, who were banished for My Name's sake. Come, ye Patriarchs, who were obedient unto Me before I came into the world, and who deserved My Kingdom. Come, ye Apostles, partakers of My sufferings, for the sake of the Gospel, when I lived amongst men. Come, ye Martyrs, who confessed Me before tyrants, and endured great torments and sufferings. Come, ye Priests, who offered pure sacrifices unto Me day and night, and immolated day by day My precious Body and Blood. Come, ye Saints, who practised self-denial in mountains, and in dens and caves of the earth, who by continence and prayers did service to My Name. Come, ye Virgins, who chose Me for your Bridegroom, and loved not another besides Me, who by martyrdom, and the diligent practice of religion, were united to Me, your immortal and incorruptible Spouse. Come, ye who love the poor and strangers. Come, ye who kept My love, who am Love. Come, ye friends of peace, for I am peace."

Christ judges and rewards the elect before He punishes the reprobate; for it is natural to Christ to reward; it is His strange work to punish.

The King. Christ the judge has on His thigh a name written, "King of kings and Lord of lords" ( Rev 19: 16).

Blessed of My Father. Those whom My Father, whose special attributes are omnipotence, empire, and predestination, "hath blessed with all spiritual benediction in heavenly things" ( Eph 1:3),—that is, "whom He loved and predestinated from eternity, justified in time, and now will glorify: to whom He gave grace and perseverance in good works until the end of their lives, and therefore He has now, through Me, given them for their merits the reward of celestial glory." Come therefore, ye Blessed, thrice and again Blessed, whom God loved and predestinated before the world, cleansed and sanctified in the world, and now will magnify after the world, as S. Augustine says in his Soliloquy.

Observe: the judgment of Christ will not be performed in a moment of time, as will be the case with the general Resurrection (1 Cor. xv. 52), but will occupy some considerable period. For there will be an examination and opening of the conscience of each person, in which Christ will lay open to every man his own and others' deeds by an inward illumination, and will pronounce His own sentence upon each, according to his deserts. And He will cause all to see that this sentence is just and right; and He will not give any opportunity for taking exception or for prevarication. "It will be," says S. Augustine ( de Civit. xx. 14), "an effect of the Divine power, that every one will have recalled to their memory their deeds, both good and bad. And by a glance of the mind they will be perceived with a marvellous swiftness, so that this knowledge will either accuse or excuse their consciousness." All this will occupy time, though but a very short time. After this will Christ pronounce, as it seems, the general award of eternal felicity, with an audible voice, to all the Saints, when He says, " Come, ye blessed of My Father," &c ; and then will pass sentence upon the reprobate, saying, " Depart, ye cursed."

Possess ye (Vulg.); Gr. κληζονομήσατε, inherit (Eng. vers.). "For if ye are sons, then heirs, heirs of God, and joint heirs with Christ" ( Rom. viii.). "0 of what great glory, of what great blessedness, are those words! He does not say, Receive ye; but, Inherit ye, as though it were your own, your Father's; as though it were your very own, belonging to you from the beginning."

The Kingdom : the highest Heaven, with all its goods, such as the vision and fruition of God, the society of Saints and Angels.

From the constitution of the world ; Arab. before the constitution of the world. That is to say , from eternity. It means that the whole universe was created by God for the sake of the Blessed, that they may be eternally blessed in Him. Moreover, this glory of the Saints had been prepared and predestinated-1. From eternity. For God from eternity determined to create the Saints and the world, that He might bless them in it, and cause them to share in all His goods. 2. From the creation of the world. For God created the empyrean and the world for this end, that it might be the seat and kingdom of the Blessed. As S. Chrysostom says ( Hom. 1, in Epist. ad Titum ), "Herein is manifested our dignity, that not just now merely, but from of old, from the very beginning, have we been loved." And ( Hom. 34, in Gen. ), "Behold the excellence of the goodness of God; how great is the mercy which He hath extended to our race, that before the foundations of the world were laid, He deigned to prepare for us the fruition of the Kingdom of Heaven."

0 how sweetly will this voice of Christ fall upon the ears of the elect! What thanks will they render Him! How will they exult! We cannot doubt but that with the utmost reverence they will prostrate themselves before Him, and gladly confess that it is by His Blood and merits they have been brought to such great felicity. This is plain from the Apocalypse ( chaps. v. and vii.), where we may hear their doxologies and songs of victory, which in full chorus they sing to God and Christ.

Ver. 35. For I was an hungered, &c . . . a stranger, and ye collected Me (Vulg.), i e., into your houses or other hospices. Observe here that Christ puts one sort of good works, by which the Saints will merit the eternal glory decreed to them by Christ in the judgment, instead of every kind of good works. He only speaks of works of mercy, both because they are, as it were, natural and everywhere at hand, and have to do with every one. For there are very many everywhere who are wretched. As also because the common people make most account of these works, since they themselves are less capable of giving themselves to fasting, prayers, and other lofty things. Further, no one can excuse himself from the performance of them; and, as S. Augustine says, they are most profitable for obtaining the grace of God. Hear S. Basil ( Conc. 4, de Eleemosyn.), "That bread, which thou holdest back, belongs to the hungry; the naked claims that garment which thou art keeping in thy chest. That shoe which is mouldering away at home is his who is shoeless. Thus thou art wronging just as many as thou dost not help with thy goods whilst thou mayest." "Blessed," says David, "is the man that is merciful and lendeth; he guideth his words with discretion" ( Ps 112:5); or, as S. Chrysostom reads, "he renders his accounts." As much as to say, "He will render a most excellent account of his life; he will plead successfully his cause before the Supreme Judge." "And indeed," says the same S. Chrysostom, "it must needs be that the soul which is rich in mercy can never be overwhelmed with heavy troubles of the mind." And again, "Uselessly will sins accuse him whom the poor man excuses. And he cannot be excused whom the poor man's hunger accuses. He will witness a terrible day who shall enter into the judgment without the intercession of the poor. He who lends to a poor man makes the Judge Himself his debtor" ( S. Peter Chrysolog. Serm. 40).

Moreover, we cannot doubt that many will be saved or condemned because of other virtues and sins of greater importance. For there are numbers who can scarcely practise works of mercy, as paupers, children, Religious, who do and practise greater things, as chastity, obedience, evangelical poverty, contemplation, conversion of others, on account of which they shall obtain greater rewards from Christ, according to His words, "Blessed are the poor in spirit, for theirs is the kingdom of Heaven," &c.

Wherefore it does not appear that Christ will pronounce these words with an audible voice, as He will the sentence itself of salvation or condemnation; but He will reveal them to the heart of each by a sort of spiritual instinct. From this it is plain that the elect are chosen, and have Heaven awarded to them because of their good works. Therefore good works deserve Heaven and heavenly glory. Therefore this glory is given by Christ to the Saints for an inheritance, as it were, as unto sons, and at the same time as a reward, as to those who merit it and are worthy of it. For God does not give the Kingdom to sons whether they be worthy or unworthy, as is often the case among men.

There are six principal corporal works of mercy which Christ here speaks of, viz., to feed the hungry, to give drink to the thirsty, to take in strangers, to clothe the naked, to visit the sick, to comfort and redeem captives, to which may be added a seventh, to bury the dead, which is commanded in Tobit. There are as many spiritual works of mercy, which Christ here would have us understand under the corporal works. They are as much superior to the corporal works as the soul is superior to the body. They are-to correct sinners, to teach the ignorant, to give good advice to the perplexed, to pray to God for the salvation of our neighbours, to comfort the sorrowful, to bear injuries patiently, and to forgive injuries. Concerning these, see Peter Canisius in 0pere Catechistico.

Naked, &c. This is what Christ said (ix. 13), "I will have mercy and not sacrifice." For mercy is a covering, and, as it were, redeems the faults and miseries of the merciful. Hear S. Augustine ( Serm. 33, de Divers.), "It is written, as water extinguishes fire, so doth alms extinguish sin. Surely to those whom He is about to crown will He attribute alms alone; as though He said, 'It were difficult that, if I should examine and weigh you, and most carefully scrutinise your deeds, I should not find something to condemn you; but go ye into My Kingdom, for I was hungry, and ye fed Me. Ye go into My Kingdom, not because ye have not sinned, but because ye have redeemed your sins by alms.'"

Vers. 37-39. Then shall the righteous say, expressing their wonder at Christ's liberality towards them, not so much with their lips as in their hearts. When saw we. By this word when is expressed at once the profound humility and the exultation of the Saints in that they hear their few and poor works made so much of by Christ, as that He should count them as done to Himself, because they were done to the poor for love of Christ.

And the King shall answer, &c.... one of the least of these. The word these strictly denotes the Apostles, and Religious and Apostolic men similar to them, who shall sit as assessors with Christ as judge. In this world they were accounted the least and most abject. And to themselves in their humility they seemed to be the very least of all. Inasmuch as they voluntarily embraced poverty of spirit, they gave themselves up altogether to the cross of Christ and to the preaching of the faith. But in the second place, all poor Christians who, having been born again in baptism, have been by grace made children of God, and therefore brethren of Christ, are denoted by the word these. Observe that infidels and the reprobate, though they may have been once brothers of Christ, are not here counted worthy of the name. Still He does not forbid giving them alms. Well says S. Cyprian in his Treatise on Almsgiving, "What more could Christ declare unto us? How could He do more to provoke to works of justice and mercy, than by pronouncing that whatever is done to the poor and needy is done to Himself? That he who is not moved by the consideration of his brother in the Church may be moved at least by considering Christ. And that he who does not think of his fellow-servant in labour and need, may at least think of his Master, who stands in the place of him whom he despises."

This was the reason why S. Louis, king of France, was accustomed to distribute food with his own hands to two hundred poor persons on all vigils and festivals, and to wash their feet on Saturdays. He also daily entertained at his own table three poor old men, and afterwards ate what they left. When some persons objected that this was derogatory to the majesty of a king, he made answer, "I revere Christ in the poor, Christ who said, 'What ye do unto the least of Mine, ye do unto Me.'" And he was wont to add, "The poor prepare Heaven for themselves by patience, but the rich by alms and reverence, whereby they love and venerate the poor as the members of Christ." 0 wise and holy king! Would that kings and princes would follow in his steps!

From these words of Christ S. Francis was wont to encourage his Friars freely to solicit alms. He himself was wont to beg upon the great Festivals. He said that the words of the Psalmist, "Man did eat angels' food," were fulfilled in holy paupers. For that, he said, was angelic food which was asked for the love of God, which, at the suggestion of the angels, was bestowed for the love of God, and which holy poverty collected from door to door.

Ver. 41. Then shall He say to those on the left, &c. Note the antithesis: Christ says to the elect, "Come to Me and to My glory." But to the reprobate, "Depart from Me, to the devil and hell, because in life ye clave to the devil, and not to Me." The word depart denotes the pain of loss ( pœna damni ), which is the deprivation of the glory of Heaven for ever. But the word fire denotes the pain of sense ; for the fire of hell burns continually, not only the bodies, but the souls of the wicked, and yet does not consume them. This punishment is very dreadful. For to be banished from God, f

Lapide: Mat 25:41-46

Ver. 41. Then shall He say to those on the left, &c. Note the antithesis: Christ says to the elect, "Come to Me and to My glory." But to the reprobate, "Depart from Me, to the devil and hell, because in life ye clave to the devil, and not to Me." The word depart denotes the pain of loss ( pœna damni ), which is the deprivation of the glory of Heaven for ever. But the word fire denotes the pain of sense ; for the fire of hell burns continually, not only the bodies, but the souls of the wicked, and yet does not consume them. This punishment is very dreadful. For to be banished from God, from Christ, from Heaven, from the Saints, from everything that is good, is horrible torment. Wherefore S. Chrysostom ( Paræn. 1, ad Theodor. lapsum ) thinks that the deprivation of the vision of God is a greater torment to the damned than the fire of hell. Others entertain the opposite opinion. Isaiah says, "The wicked shall not behold the glory of the Lord" (xxvi. 10). Cursed, those whom God will curse as His enemies. Into the fire, therefore there is real fire in hell, and that far fiercer and of a different nature and quality from earthly fire. This is the teaching of S. Ambrose ( in cap. 14, S. Luc. ), S. Jerome ( in Isa. chaps. 65., 66), Damascene (lib. 4, cap. ult.).

Moreover, this fire is fed by sulphur, which also God will preserve for ever, that it may continually burn the wicked. This is the fire with which Moses threatened the Jews in Deu 32:22, "A fire is kindled in My fury, and it shall burn unto the lowest hell." Hear what S. Chrysostom says, "They shall be thrust into the river and the sea of fire, a sea which can never be crossed, in which the waves of fire rise mountains high. Fire, I say, but not earthly fire, but far more terrible than any here, whose flames fill the great abyss, so that on every hand the fire seems ready to overwhelm, like some immense wild beast. If we cannot describe in language the most bitter torments of that fire and those flames, what shall we say of them? especially when we consider that a man placed for one moment in earthly fire would die; but there they are burnt and suffer, and never will that which is burnt be consumed" ( Hom. 44 in loc. )

Everlasting. Origen, therefore, is in error in thinking that the pains of hell shall cease, and that the wicked shall be delivered out of them on the completion of the Platonic year, that is, after several thousands of years. For the eternity of punishment in hell is here expressed. So Bede, Theophylact, and others passim. This will be the awful punishment, which will drive the damned to despair, fury, madness, to blaspheming God, their parents, comrades, and all creatures, because so long as Heaven shall last, so long will there be a hell. It shall last as long as God Himself and the universe shall endure. So long shall the reprobate endure, "and shall be tormented day and night for ages of ages" ( Rev 20: 10). Think of this fire when lust, or ambition, or any other temptation entice thee, and say to thyself, "I will not purchase everlasting fire at the price of a little pleasure."

S. Hippolytus the Martyr enlarges upon these words of Christ in a very moving manner in his Treatise on the End of the World. He introduces Christ as reproaching the wicked for their abuse of His benefits, "It was I who formed you, and ye clave to another. I created the earth, the sea, and all things for your sakes, and you misused them to My dishonour. Depart from Me, ye workers of iniquity, I know you not. Ye have become the workmen of another master, even the devil. With him possess darkness, and the fire which shall not be quenched, and the worm which sleepeth not, and the gnashing of teeth." After an interval he adds, "I formed your ears that you should hear the Scriptures, and you applied them to songs of devils, to harps, and jokes. I created your eyes that ye might behold the light of My commandments, and follow them; but ye opened them for adultery, and immodesty, and all uncleanness. I ordained your mouth for the praise and glory of God, and to sing psalms and spiritual songs; but ye applied it for the utterance of revilings, perjuries, and blasphemies. I made your hands, that you should lift them up in prayers and supplications; ye have stretched them out in thefts and murders." And thus he proceeds.

After He has pronounced this sentence, Christ will drive them from Him by means of the demons into hell. Yea, all the elements, together with the heavens, shall rise against them. For, as it is said in Wisdom (Wis 6:18), "He shall arm the creatures to take vengeance upon His enemies, and the whole world shall fight for Him against the foolish ones. The right aiming thunderbolts shall go forth. The water of the sea shall race against them, and the rivers shall flow together upon them. A spirit of strength shall stand against them, and like a whirlwind shall divide them."

Prepared for the devil and his angels, that is, for their chief prince and his armies, Arab. From hence it is plain that the fire of hell was primarily, and per se, prepared by God for the demons, but as a consequence was prepared for men who imitate the disobedience of the devils. Moreover, this fire was prepared by God from everlasting, after the foreseen sin of Lucifer and the demons. For their God decreed to form it for their punishment. But it was actually made, in time, by God at the commencement of the universe, before the creation of man.

The Syr. instead of devil has accuser, which is the meaning of the Gr. διάβολος, for such is Lucifer, who accuses holy men, and even their just works, before God. Hence in the Acts of S. Montanus and his companions, martyrs, the accuser and criminator of the martyrs is called diabolus, because he acted his part before the tribunal of the heathen judges.

Vers. 42, 43. For I was an hungered, &c. The word for gives the reason why they are condemned to the fire prepared for the devil, because, that is, they imitated his mercilessness. "For," as Theophylact says, "they who are without compassion are devils." These men are condemned for the omission of the works of mercy, both because every one is bound to the performance of these works when he sees his neighbour in need, as well as because they neglected to expiate their other sins by almsdeeds, according to the saying of Daniel to Nebuchadnezzar, "Redeem thy sins by almsgiving, and thy iniquities by mercy to the poor" ( Dan 4:24, Vulg.). Whence S. Augustine asserts that some men cannot be saved without almsgiving. Now, if he who is convicted of not having given alms shall suffer so great a punishment, says S. Gregory, what shall be the penalty of him who has committed murder or adultery, or who has blasphemed God and His saints?

Every word is emphatic, and reproaches the reprobate with peculiar ingratitude. I was an hungered, I, who am your God, your Lord, and your Redeemer, and ye gave not unto Me, that which I had given you, to eat, not partridges and capons, which ye ate yourselves, but simply bread. "Each circumstance," says S. Chrysostom, "suffices for their condemnation; as the simple nature of the request and the power to grant it: for bread is asked; then there is the misery of the petitioner, poor and a beggar : the greatness of the reward to be obtained, for a kingdom is promised: the dread of the punishment, for hell is threatened: the dignity of the receiver, for God receives, through the hands of the poor: the right which there is to bestow, for it is the highest form of justice to render unto God His own. Yet from all these things they were held back by covetousness."

Ver. 45. Then He shall answer them, saying, &c. Learn from hence how greatly to be esteemed are the mean and poor, especially Saints and Religious, whom Christ here calls His own property, as it were. Wherefore S. Francis sharply rebuked one of his Friars for finding fault with a certain beggar, and saying that, perchance, he was proud in his mind, and ordered him to ask his pardon on his knees. And he gave his reason. "My son," he said, "thou hast not sinned against the beggar so much as against Christ. Forasmuch as Christ is offered to us in the person of the poor, as it were in a glass. As often therefore as the poor and infirm meet thee, think of and humbly venerate the poverty and infirmities which Christ deigned to endure for us."

Ver. 46. And these shall go ; Gr. shall go away, &c... punishment, that is, of fire and burning. Whence S. Augustine reads ( Tract. 21, in Joan.), into burning. It means, they shall be burnt in hell, but not burnt up, nor consumed, so as to he annihilated, which the lost will desire.

Everlasting, because they have most grievously offended the Eternal God. For mortal sin, because it is an injury against the Infinite God, has in it an infinite wickedness, therefore it deserves an infinite punishment. But, forasmuch as punishment infinite in intensity can neither be given nor yet endured by man, there shall be given to the reprobate a punishment of infinite duration which shall last for ever and ever. The author of the book on the Spirit and the Soul, in the works of S. Augustine, forcibly depicts the dreadfulness of this punishment. He says, there is to these miserable beings death without death, end without end, consumption without being consumed. For death also shall always live, and the end shall always be beginning. Death shall destroy, and not annihilate. Pain shall torment, and not put fear to flight. The flame shall burn, but shall not disperse the darkness. For there shall be darkness in the fire, fear in the darkness, and pain in the burning. Thus shall the reprobate be tormented without hope of pardon or mercy, which is the misery of miseries. For if, after as many thousands of years as they had hairs upon their heads, they might hope for an end of their punishment, they would sustain it with far greater ease; but because they neither have nor will have any hope, they will fall into despair, and will have no strength to support their torments. Hence S. Cyprian ( Lib. de Laud. Martyr. cap. 5), "Paradise flourishes by the witness of God; hell embraces, the eternal fire consumes those who deny it. It is a dreadful place whose name is hell, with a great murmuring and groaning of those that wail, and with flames bursting out through the horrible night of thick darkness."

From what has been said, we may consider and imagine how bitter and how sad must be the future everlasting separation between the lost and the saved,—when the one shall ascend up into Heaven to everlasting, happiness, and the others shall go down into hell to everlasting fire. Never again, to all eternity, shall they behold the Saints—not even their friends, their brothers, or their parents. For there is a great gulf fixed between the two, as Abraham said to the rich glutton. Thou, therefore, who art wise, ascend daily into Heaven, and descend into hell, that from thence thou mayest gain incentives to flee from vice and pursue virtue. Truly does S. Chrysostom say ( Hom. 2 in Epist. 2 ad Thessal. ), "No one who has hell before his eyes will ever fall into hell. No one who despises hell will escape it." We may say with S. Diethelmus, in Ven. Bede's History of the English, "I have seen worse and more dreadful things in hell." By this means we shall bravely sustain and overcome all temptations, persecutions, infirmities, and tribulations through fear of the judgment and of hell.

Life eternal. By these words is meant the receiving of all health, all strength, all honour, all glory, all pleasure, all joy, and everything that is good. For these are the things which those enjoy who truly live; for to live in hunger, thirst, disease, ignominy, pain, is not so much to live as to die continually.

 

1 Gratum facientis. But for a criticism in the Tablet, I should have thought it unnecessary to observe that, in translating gratum by grateful, I use the word in the classical and theological sense. (Backto the place).

2  This would seem to be a mistake for two. (Backto the place).

Commentary -- Other

Evidence: Mat 25:12

False converts. The foolish virgins called Him "Lord," but He said, "I know you not." They were false converts. Jesus warned, "Not every one that says to me, Lord, Lord, shall enter the kingdom of heaven, but he that does the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in your name? and in your name have cast out devils? and in your name done many wonderful works? And then will I profess to them, I never knew you: depart from me, you that work iniquity" ( Mat 7:21-23 ). This is why we must forsake traditional quick-fix evangelism and do all things according to the pattern given to us in Scripture. For the key to biblical evangelism, see Luk 11:52 footnote.

"The vast majority of people who are members of churches in America today are not Christians. I say that without the slightest fear of contradiction. I base it on empirical evidence of twenty-four years of examining thousands of people." Dr. D. James Kennedy

Evidence: Mat 25:31

Second coming of Jesus : See Mat 26:64 .

Evidence: Mat 25:32

Judgment Day : For verses that warn of its reality, see Joh 5:28-29 .

Evidence: Mat 25:41

Hell : For verses warning of its reality, see Mar 9:43-48 .

Introduction / Outline

Robertson: Matthew (Book Introduction)

THE GOSPEL ACCORDING TO MATTHEW

By Way of Introduction

The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias records, as quoted by Eusebius, that Matthew wrote the Logia of Jesus in Hebrew (Aramaic). Is our present Matthew a translation of the Aramaic Logia along with Mark and other sources as most modern scholars think? If so, was the writer the Apostle Matthew or some other disciple? There is at present no way to reach a clear decision in the light of the known facts. There is no real reason why the Apostle Matthew could not have written both the Aramaic Logia and our Greek Matthew, unless one is unwilling to believe that he would make use of Mark’s work on a par with his own. But Mark’s book rests primarily on the preaching of Simon Peter. Scholfield has recently (1927) published An Old Hebrew Text of St. Matthew’s Gospel . We know quite too little of the origin of the Synoptic Gospels to say dogmatically that the Apostle Matthew was not in any real sense the author.

If the book is genuine, as I believe, the date becomes a matter of interest. Here again there is nothing absolutely decisive save that it is later than the Gospel according to Mark which it apparently uses. If Mark is given an early date, between a.d. 50 to 60, then Matthew’s book may be between 60 and 70, though many would place it between 70 and 80. It is not certain whether Luke wrote after Matthew or not, though that is quite possible. There is no definite use of Matthew by Luke that has been shown. One guess is as good as another and each decides by his own predilections. My own guess is that a.d. 60 is as good as any.

In the Gospel itself we find Matthew the publican (Mat_9:9; Mat_10:3) though Mark (Mar_2:14) and Luke (Luk_5:27) call him Levi the publican. Evidently therefore he had two names like John Mark. It is significant that Jesus called this man from so disreputable a business to follow him. He was apparently not a disciple of John the Baptist. He was specially chosen by Jesus to be one of the Twelve Apostles, a business man called into the ministry as was true of the fishermen James and John, Andrew and Simon. In the lists of the Apostles he comes either seventh or eighth. There is nothing definite told about him in the Gospels apart from the circle of the Twelve after the feast which he gave to his fellow publicans in honor of Jesus.

Matthew was in the habit of keeping accounts and it is quite possible that he took notes of the sayings of Jesus as he heard them. At any rate he gives much attention to the teachings of Jesus as, for instance, the Sermon on the Mount in chapters Matthew 5-7, the parables in Matthew 13, the denunciation of the Pharisees in Matthew 23, the great eschatological discourse in Matthew 24 and 25. As a publican in Galilee he was not a narrow Jew and so we do not expect a book prejudiced in favor of the Jews and against the Gentiles. He does seem to show that Jesus is the Messiah of Jewish expectation and hope and so makes frequent quotations from the Old Testament by way of confirmation and illustration. There is no narrow nationalism in Matthew. Jesus is both the Messiah of the Jews and the Saviour of the world.

There are ten parables in Matthew not in the other Gospels: The Tares, the Hid Treasure, the Net, the Pearl of Great Price, the Unmerciful Servant, the Labourers in the Vineyard, the Two Sons, the Marriage of the King’s Son, the Ten Virgins, the Talents. The only miracles in Matthew alone are the Two Blind Men, the Coin in the Mouth of the Fish. But Matthew gives the narrative of the Birth of Jesus from the standpoint of Joseph while Luke tells that wonderful story from the standpoint of Mary. There are details of the Death and Resurrection given by Matthew alone.

The book follows the same general chronological plan as that in Mark, but with various groups like the miracles in Matthew 8 and 9, the parables in Matthew 13.

The style is free from Hebraisms and has few individual peculiarities. The author is fond of the phrase the kingdom of heaven and pictures Jesus as the Son of man, but also as the Son of God. He sometimes abbreviates Mark’s statements and sometimes expands them to be more precise.

Plummer shows the broad general plan of both Mark and Matthew to be the same as follows:

Introduction to the Gospel Mar_1:1-13 Matthew 3:1-4:11. Ministry in Galilee Mark 1:14-6:13 Matthew 4:12-13:58. Ministry in the Neighborhood Mark 6:14-9:50 Matthew 14:1-18:35. Journey through Perea to Jerusalem Mark 10:1-52 Matthew 19:1-20:34. Last week in Jerusalem Mark 11:1-16:8 Matthew 21:1-28:8. The Gospel of Matthew comes first in the New Testament, though it is not so in all the Greek manuscripts. Because of its position it is the book most widely read in the New Testament and has exerted the greatest influence on the world. The book deserves this influence though it is later in date than Mark, not so beautiful as Luke, nor so profound as John. Yet it is a wonderful book and gives a just and adequate portraiture of the life and teachings of Jesus Christ as Lord and Saviour. The author probably wrote primarily to persuade Jews that Jesus is the fulfilment of their Messianic hopes as pictured in the Old Testament. It is thus a proper introduction to the New Testament story in comparison with the Old Testament prophecy.

The Title

The Textus Receptus has " The Holy Gospel according to Matthew" ( to kata Matthaion hagion Euaggelion ), though the Elzevirs omit " holy," not agreeing here with Stephanus, Griesbach, and Scholz. Only minuscules (cursive Greek manuscripts) and all late have the adjective. Other minuscules and nine uncials including W (the Washington Codex of the fifth century), C of the fifth century (the palimpsest manuscript) and Delta of the ninth together with most Latin manuscripts have simply " Gospel according to Matthew" ( Euaggelion kata Matthaion ). But Aleph and B the two oldest and best Greek uncials of the fourth century have only " According to Matthew" ( Kata Maththaion ) (note double th) and the Greek uncial D of the fifth or sixth century follows Aleph and B as do some of the earliest Old Latin manuscripts and the Curetonian Syriac. It is clear, therefore, that the earliest form of the title was simply " According to Matthew." It may be doubted if Matthew (or the author, if not Matthew) had any title at all. The use of " according to" makes it plain that the meaning is not " the Gospel of Matthew," but the Gospel as given by Matthew, secundum Matthaeum , to distinguish the report by Matthew from that by Mark, by Luke, by John. Least of all is there any authority in the manuscripts for saying " Saint Matthew," a Roman Catholic practice observed by some Protestants.

The word Gospel ( Euaggelion ) comes to mean good news in Greek, though originally a reward for good tidings as in Homer’s Odyssey XIV. 152 and in 2Ki_4:10. In the New Testament it is the good news of salvation through Christ. The English word Gospel probably comes from the Anglo-Saxon Godspell, story or narrative of God, the life of Christ. It was early confused with the Anglo-Saxon godspell, good story, which seems like a translation of the Greek euaggelion . But primarily the English word means the God story as seen in Christ which is the best news that the world has ever had. One thinks at once of the use of " word" ( Logos ) in Joh_1:1, Joh_1:14. So then it is, according to the Greek, not the Good News of Matthew, but the Good News of God, brought to us in Christ the Word, the Son of God, the Image of the Father, the Message of the Father. We are to study this story first as presented by Matthew. The message is God’s and it is as fresh to us today in Matthew’s record as when he first wrote it.

JFB: Matthew (Book Introduction)

THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with the "Levi" of the second and third Gospels, and other particulars, see on Mat 9:9. Hardly anything is known of his apostolic labors. That, after preaching to his countrymen in Palestine, he went to the East, is the general testimony of antiquity; but the precise scene or scenes of his ministry cannot be determined. That he died a natural death may be concluded from the belief of the best-informed of the Fathers--that of the apostles only three, James the Greater, Peter, and Paul, suffered martyrdom. That the first Gospel was written by this apostle is the testimony of all antiquity.

For the date of this Gospel we have only internal evidence, and that far from decisive. Accordingly, opinion is much divided. That it was the first issued of all the Gospels was universally believed. Hence, although in the order of the Gospels, those by the two apostles were placed first in the oldest manuscripts of the Old Latin version, while in all the Greek manuscripts, with scarcely an exception, the order is the same as in our Bibles, the Gospel according to Matthew is "in every case" placed first. And as this Gospel is of all the four the one which bears the most evident marks of having been prepared and constructed with a special view to the Jews--who certainly first required a written Gospel, and would be the first to make use of it--there can be no doubt that it was issued before any of the others. That it was written before the destruction of Jerusalem is equally certain; for as HUG observes [Introduction to the New Testament, p. 316, FOSDICK'S translation], when he reports our Lord's prophecy of that awful event, on coming to the warning about "the abomination of desolation" which they should "see standing in the holy place," he interposes (contrary to his invariable practice, which is to relate without remark) a call to his readers to read intelligently--"Whoso readeth, let him understand" (Mat 24:15) --a call to attend to the divine signal for flight which could be intended only for those who lived before the event. But how long before that event this Gospel was written is not so clear. Some internal evidences seem to imply a very early date. Since the Jewish Christians were, for five or six years, exposed to persecution from their own countrymen--until the Jews, being persecuted by the Romans, had to look to themselves--it is not likely (it is argued) that they should be left so long without some written Gospel to reassure and sustain them, and Matthew's Gospel was eminently fitted for that purpose. But the digests to which Luke refers in his Introduction (see on Luk 1:1) would be sufficient for a time, especially as the living voice of the "eye-witnesses and ministers of the Word" was yet sounding abroad. Other considerations in favor of a very early date--such as the tender way in which the author seems studiously to speak of Herod Antipas, as if still reigning, and his writing of Pilate apparently as if still in power--seem to have no foundation in fact, and cannot therefore be made the ground of reasoning as to the date of this Gospel. Its Hebraic structure and hue, though they prove, as we think, that this Gospel must have been published at a period considerably anterior to the destruction of Jerusalem, are no evidence in favor of so early a date as A.D. 37 or 38--according to some of the Fathers, and, of the moderns, TILLEMONT, TOWNSON, OWEN, BIRKS, TREGELLES. On the other hand, the date suggested by the statement of IRENÆUS [Against Heresies, 3.1], that Matthew put forth his Gospel while Peter and Paul were at Rome preaching and founding the Church--or after A.D. 60--though probably the majority of critics are in favor of it, would seem rather too late, especially as the second and third Gospels, which were doubtless published, as well as this one, before the destruction of Jerusalem, had still to be issued. Certainly, such statements as the following, "Wherefore that field is called the field of blood unto this day" (Mat 27:8); "And this saying is commonly reported among the Jews until this day" (Mat 28:15), bespeak a date considerably later than the events recorded. We incline, therefore, to a date intermediate between the earlier and the later dates assigned to this Gospel, without pretending to greater precision.

We have adverted to the strikingly Jewish character and coloring of this Gospel. The facts which it selects, the points to which it gives prominence, the cast of thought and phraseology, all bespeak the Jewish point of view from which it was written and to which it was directed. This has been noticed from the beginning, and is universally acknowledged. It is of the greatest consequence to the right interpretation of it; but the tendency among some even of the best of the Germans to infer, from this special design of the first Gospel, a certain laxity on the part of the Evangelist in the treatment of his facts, must be guarded against.

But by far the most interesting and important point connected with this Gospel is the language in which it was written. It is believed by a formidable number of critics that this Gospel was originally written in what is loosely called Hebrew, but more correctly Aramaic, or Syro-Chaldaic, the native tongue of the country at the time of our Lord; and that the Greek Matthew which we now possess is a translation of that work, either by the Evangelist himself or some unknown hand. The evidence on which this opinion is grounded is wholly external, but it has been deemed conclusive by GROTIUS, MICHAELIS (and his translator), MARSH, TOWNSON, CAMPBELL, OLSHAUSEN, CRESWELL, MEYER, EBRARD, LANGE, DAVIDSON, CURETON, TREGELLES, WEBSTER and WILKINSON, &c. The evidence referred to cannot be given here, but will be found, with remarks on its unsatisfactory character, in the Introduction to the Gospels prefixed to our larger Commentary, pp. 28-31.

But how stand the facts as to our Greek Gospel? We have not a title of historical evidence that it is a translation, either by Matthew himself or anyone else. All antiquity refers to it as the work of Matthew the publican and apostle, just as the other Gospels are ascribed to their respective authors. This Greek Gospel was from the first received by the Church as an integral part of the one quadriform Gospel. And while the Fathers often advert to the two Gospels which we have from apostles, and the two which we have from men not apostles--in order to show that as that of Mark leans so entirely on Peter, and that of Luke on Paul, these are really no less apostolical than the other two--though we attach less weight to this circumstance than they did, we cannot but think it striking that, in thus speaking, they never drop a hint that the full apostolic authority of the Greek Matthew had ever been questioned on the ground of its not being the original. Further, not a trace can be discovered in this Gospel itself of its being a translation. MICHAELIS tried to detect, and fancied that he had succeeded in detecting, one or two such. Other Germans since, and DAVIDSON and CURETON among ourselves, have made the same attempt. But the entire failure of all such attempts is now generally admitted, and candid advocates of a Hebrew original are quite ready to own that none such are to be found, and that but for external testimony no one would have imagined that the Greek was not the original. This they regard as showing how perfectly the translation has been executed; but those who know best what translating from one language into another is will be the readiest to own that this is tantamount to giving up the question. This Gospel proclaims its own originality in a number of striking points; such as its manner of quoting from the Old Testament, and its phraseology in some peculiar cases. But the close verbal coincidences of our Greek Matthew with the next two Gospels must not be quite passed over. There are but two possible ways of explaining this. Either the translator, sacrificing verbal fidelity in his version, intentionally conformed certain parts of his author's work to the second and third Gospels--in which case it can hardly be called Matthew's Gospel at all--or our Greek Matthew is itself the original.

Moved by these considerations, some advocates of a Hebrew original have adopted the theory of a double original; the external testimony, they think, requiring us to believe in a Hebrew original, while internal evidence is decisive in favor of the originality of the Greek. This theory is espoused by GUERICKS, OLSHAUSEN, THIERSCH, TOWNSON, TREGELLES, &c. But, besides that this looks too like an artificial theory, invented to solve a difficulty, it is utterly void of historical support. There is not a vestige of testimony to support it in Christian antiquity. This ought to be decisive against it.

It remains, then, that our Greek Matthew is the original of that Gospel, and that no other original ever existed. It is greatly to the credit of DEAN ALFORD, that after maintaining, in the first edition of his Greek Testament the theory of a Hebrew original, he thus expresses himself in the second and subsequent editions: "On the whole, then, I find myself constrained to abandon the view maintained in my first edition, and to adopt that of a Greek original."

One argument has been adduced on the other side, on which not a little reliance has been placed; but the determination of the main question does not, in our opinion, depend upon the point which it raises. It has been very confidently affirmed that the Greek language was not sufficiently understood by the Jews of Palestine when Matthew published his Gospel to make it at all probable that he would write a Gospel, for their benefit in the first instance, in that language. Now, as this merely alleges the improbability of a Greek original, it is enough to place against it the evidence already adduced, which is positive, in favor of the sole originality of our Greek Matthew. It is indeed a question how far the Greek language was understood in Palestine at the time referred to. But we advise the reader not to be drawn into that question as essential to the settlement of the other one. It is an element in it, no doubt, but not an essential element. There are extremes on both sides of it. The old idea, that our Lord hardly ever spoke anything but Syro-Chaldaic, is now pretty nearly exploded. Many, however, will not go the length, on the other side, of HUG (in his Introduction to the New Testament, pp. 326, &c.) and ROBERTS ("Discussions of the Gospels," &c., pp. 25, &c.). For ourselves, though we believe that our Lord, in all the more public scenes of His ministry, spoke in Greek, all we think it necessary here to say is that there is no ground to believe that Greek was so little understood in Palestine as to make it improbable that Matthew would write his Gospel exclusively in that language--so improbable as to outweigh the evidence that he did so. And when we think of the number of digests or short narratives of the principal facts of our Lord's history which we know from Luke (Luk 1:1-4) were floating about for some time before he wrote his Gospel, of which he speaks by no means disrespectfully, and nearly all of which would be in the mother tongue, we can have no doubt that the Jewish Christians and the Jews of Palestine generally would have from the first reliable written matter sufficient to supply every necessary requirement until the publican-apostle should leisurely draw up the first of the four Gospels in a language to them not a strange tongue, while to the rest of the world it was the language in which the entire quadriform Gospel was to be for all time enshrined. The following among others hold to this view of the sole originality of the Greek Matthew: ERASMUS, CALVIN, BEZA, LIGHTFOOT, WETSTEIN, LARDNER, HUG, FRITZSCHE, CREDNER, DE WETTE, STUART, DA COSTA, FAIRBAIRN, ROBERTS.

On two other questions regarding this Gospel it would have been desirable to say something, had not our available space been already exhausted: The characteristics, both in language and matter, by which it is distinguished from the other three, and its relation to the second and third Gospels. On the latter of these topics--whether one or more of the Evangelists made use of the materials of the other Gospels, and, if so, which of the Evangelists drew from which--the opinions are just as numerous as the possibilities of the case, every conceivable way of it having one or more who plead for it. The most popular opinion until recently--and perhaps the most popular still--is that the second Evangelist availed himself more or less of the materials of the first Gospel, and the third of the materials of both the first and second Gospels. Here we can but state our own belief, that each of the first three Evangelists wrote independently of both the others; while the fourth, familiar with the first three, wrote to supplement them, and, even where he travels along the same line, wrote quite independently of them. This judgment we express, with all deference for those who think otherwise, as the result of a close study of each of the Gospels in immediate juxtaposition and comparison with the others. On the former of the two topics noticed, the linguistic peculiarities of each of the Gospels have been handled most closely and ably by CREDNER [Einleitung (Introduction to the New Testament)], of whose results a good summary will be found in DAVIDSON'S Introduction to the New Testament. The other peculiarities of the Gospels have been most felicitously and beautifully brought out by DA COSTA in his Four Witnesses, to which we must simply refer the reader, though it contains a few things in which we cannot concur.

JFB: Matthew (Outline)

• GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17)
• BIRTH OF CHRIST. (Mat 1:18-25)
• VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12)
• THE FLIGHT INTO EGYPT--THE MASSACRE AT BETHLEHEM--THE RETURN OF JOSEPH AND MARY WITH THE BABE, AFTER HEROD'S DEATH, AND THEIR SETTLEMENT AT NAZARETH. ( = Luk 2:39). (Mat 2:13-23)
• PREACHING AND MINISTRY OF JOHN. ( = Mar 1:1-8; Luke 3:1-18). (Mat 3:1-12)
• BAPTISM OF CHRIST AND DESCENT OF THE SPIRIT UPON HIM IMMEDIATELY THEREAFTER. ( = Mar 1:9-11; Luk 3:21-22; Joh 1:31-34). (Mat 3:13-17)
• TEMPTATION OF CHRIST. ( = Mar 1:12-13; Luk 4:1-13). (Mat 4:1-11)
• CHRIST BEGINS HIS GALILEAN MINISTRY--CALLING OF PETER AND ANDREW, JAMES AND JOHN--HIS FIRST GALILEAN CIRCUIT. ( = Mar 1:14-20, Mar 1:35-39; Luk 4:14-15). (Mat 4:12-25)
• THE BEATITUDES, AND THEIR BEARING UPON THE WORLD. (Mat. 5:1-16)
• IDENTITY OF THESE PRINCIPLES WITH THOSE OF THE ANCIENT ECONOMY; IN CONTRAST WITH THE REIGNING TRADITIONAL TEACHING. (Mat. 5:17-48)
• FURTHER ILLUSTRATION OF THE RIGHTEOUSNESS OF THE KINGDOM--ITS UNOSTENTATIOUSNESS. (Mat. 6:1-18)
• CONCLUDING ILLUSTRATIONS OF THE RIGHTEOUSNESS OF THE KINGDOM--HEAVENLY-MINDEDNESS AND FILIAL CONFIDENCE. (Mat. 6:19-34)
• MISCELLANEOUS SUPPLEMENTARY COUNSELS. (Mat 7:1-12)
• CONCLUSION AND EFFECT OF THE SERMON ON THE MOUNT. (Mat. 7:13-29)
• HEALING OF A LEPER. ( = Mar 1:40-45; Luk 5:12-16). (Mat 8:1-4) When he was come down from the mountain, great multitudes followed him.
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. ( = Luk 9:57-62). (Mat 8:18-22) And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
• MATTHEW'S CALL AND FEAST. ( = Mar 2:14-17; Luk 5:27-32). (Mat 9:9-13)
• TWO BLIND MEN AND A DUMB DEMONIAC HEALED. (Mat 9:27-34)
• THIRD GALILEAN CIRCUIT--MISSION OF THE TWELVE APOSTLES. (Mat. 9:35-10:5)
• MISSION OF THE TWELVE APOSTLES. ( = Mar 6:7-13; Luk 9:1-6). (Mat 10:1-5)
• THE TWELVE RECEIVE THEIR INSTRUCTIONS. (Mat. 10:5-42)
• THE IMPRISONED BAPTIST'S MESSAGE TO HIS MASTER--THE REPLY, AND DISCOURSE, ON THE DEPARTURE OF THE MESSENGERS, REGARDING JOHN AND HIS MISSION. ( = Luke 7:18-35). (Mat. 11:1-19)
• OUTBURST OF FEELING SUGGESTED TO THE MIND OF JESUS BY THE RESULT OF HIS LABORS IN GALILEE. (Mat 11:20-30) Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not.
• PLUCKING CORN EARS ON THE SABBATH DAY. ( = Mar 2:23-28; Luk 6:1-5). (Mat 12:1-8)
• THE HEALING OF A WITHERED HAND ON THE SABBATH DAY AND RETIREMENT OF JESUS TO AVOID DANGER. ( = Mar 3:1-12; Luk 6:6-11). (Mat 12:9-21)
• A BLIND AND DUMB DEMONIAC HEALED AND REPLY TO THE MALIGNANT EXPLANATION PUT UPON IT. ( = Mar 3:20-30; Luk 11:14-23). (Mat. 12:22-37)
• A SIGN DEMANDED AND THE REPLY--HIS MOTHER AND BRETHREN SEEK TO SPEAK WITH HIM, AND THE ANSWER. ( = Luk 11:16, Luk 11:24-36; Mar 3:31-35; Luk 8:19-21). (Mat 12:38-50)
• JESUS TEACHES BY PARABLES. ( = Mark 4:1-34; Luk 8:4-18; Luk 13:18-20). (Mat. 13:1-52) The same day went Jesus out of the house, and sat by the seaside.
• HOW JESUS WAS REGARDED BY HIS RELATIVES. ( = Mar 6:1-6; Luk 4:16-30). (Mat 13:53-58) And it came to pass, that, when Jesus had finished these parables, he departed thence.
• HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS IMPRISONMENT AND DEATH. ( = Mark 6:14-29; Luk 9:7-9). (Mat 14:1-12)
• JESUS CROSSES TO THE WESTERN SIDE OF THE LAKE WALKING ON THE SEA--INCIDENTS ON LANDING. ( = Mar 6:45; Joh 6:15-24). (Mat 14:22-26)
• DISCOURSE ON CEREMONIAL POLLUTION. ( = Mar 7:1, Mar 7:23). (Mat. 15:1-20)
• THE WOMAN OF CANAAN AND HER DAUGHTER. (Mat 15:21-28)
• PETER'S NOBLE CONFESSION OF CHRIST AND THE BENEDICTION PRONOUNCED UPON HIM--CHRIST'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--HIS REBUKE OF PETER AND WARNING TO ALL THE TWELVE. ( = Mar 8:27; Mar 9:1; Luk 9:18-27). (Mat. 16:13-28)
• HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT BY OUR LORD OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mark 9:14-32; Luk 9:37-45). (Mat 17:14-23)
• THE TRIBUTE MONEY. (Mat 17:24-27)
• FURTHER TEACHING ON THE SAME SUBJECT INCLUDING THE PARABLE OF THE UNMERCIFUL DEBTOR. (Mat. 18:10-35)
• FINAL DEPARTURE FROM GALILEE--DIVORCE. ( = Mar 10:1-12; Luk 9:51). (Mat 19:1-12)
• PARABLE OF THE LABORERS IN THE VINEYARD. (Mat. 20:1-16)
• THE AUTHORITY OF JESUS QUESTIONED AND THE REPLY--THE PARABLES OF THE TWO SONS, AND OF THE WICKED HUSBANDMAN. ( = Mark 11:27-12:12; Luke 20:1-19). (Mat. 21:23-46)
• PARABLE OF THE MARRIAGE OF THE KING'S SON. (Mat 22:1-14)
• DENUNCIATION OF THE SCRIBES AND PHARISEES--LAMENTATION OVER JERUSALEM, AND FAREWELL TO THE TEMPLE. ( = Mar 12:38-40; Luk 20:45-47). (Mat. 23:1-39)
• PARABLE OF THE TEN VIRGINS. (Mat 25:1-13)
• PARABLE OF THE TALENTS. (Mat. 25:14-30)
• THE LAST JUDGMENT. (Mat. 25:31-46)
• JESUS LED AWAY TO PILATE--REMORSE AND SUICIDE OF JUDAS. ( = Mar 15:1; Luk 23:1; Joh 18:28). (Mat 27:1-10)
• GLORIOUS ANGELIC ANNOUNCEMENT ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCE TO THE WOMEN--THE GUARDS BRIBED TO GIVE A FALSE ACCOUNT OF THE RESURRECTION. ( = Mar 16:1-8; Luk 24:1-8; Joh 20:1). (Mat 28:1-15)
• JESUS MEETS WITH THE DISCIPLES ON A MOUNTAIN IN GALILEE AND GIVES FORTH THE GREAT COMMISSION. (Mat 28:16-20)
• SIGNS AND CIRCUMSTANCES FOLLOWING THE DEATH OF THE LORD JESUS--HE IS TAKEN DOWN FROM THE CROSS, AND BURIED--THE SEPULCHRE IS GUARDED. ( = Mar 15:38-47; Luk 23:47-56; Joh 19:31-42). (Mat. 27:51-66)

TSK: Matthew (Book Introduction)

Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was perfectly well qualified to write fully the history of his life. He relates what he saw and heard. " He is eminently distinguished for the distinctness and particularity with which he has related many of our Lord’s discourses and moral instructions. Of these his sermon on the mount, his charge to the apostles, his illustrations of the nature of his kingdom, and his prophecy on mount Olivet, are examples. He has also wonderfully united simplicity and energy in relating the replies of his Master to the cavils of his adversaries." " There is not," as Dr. A. Clarke justly remarks, " one truth or doctrine, in the whole oracles of God, which is not taught in this Evangelist. The outlines of the whole spiritual system are here correctly laid down. even Paul himself has added nothing. He has amplified and illustrated the truths contained in this Gospel - under the inspiration of the Holy Ghost, neither he, nor any of the other apostles, have brought to light one truth, the prototype of which has not been found in the words and acts of our blessed Lord as related by Matthew."

TSK: Matthew 25 (Chapter Introduction)

Overview

Mat 25:1, The parable of the ten virgins, Mat 25:14. and of the talents; Mat 25:31, Also the description of the last judgment.

Poole: Matthew 25 (Chapter Introduction)

CHAPER 25

Mat 25:1-13 The parable of the ten virgins,

Mat 25:14-30 and of the talents, which a king distributed among

his servants, to be improved by them.

Mat 25:31-46 A description of the last judgment.

See Poole on "Mat 25:13" .

MHCC: Matthew (Book Introduction)

Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written his Gospel before any other of the evangelists. The contents of this Gospel, and the evidence of ancient writers, show that it was written primarily for the use of the Jewish nation. The fulfilment of prophecy was regarded by the Jews as strong evidence, therefore this is especially dwelt upon by St. Matthew. Here are particularly selected such parts of our Saviour's history and discourses as were best suited to awaken the Jewish nation to a sense of their sins; to remove their erroneous expectations of an earthly kingdom; to abate their pride and self-conceit; to teach them the spiritual nature and extent of the gospel; and to prepare them for the admission of the Gentiles into the church.

MHCC: Matthew 25 (Chapter Introduction)

(Mat 25:1-13) The parable of the ten virgins.

(v. 14-30) The parable of the talents.

(v. 31-46) The judgment.

Matthew Henry: Matthew (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Matthew

We have now before us, I. The New Testament of our Lord and Savior Jesus Christ; so this second part of the holy Bible is entitled: The new covenant; so it might as well be rendered; the word signifies both. But, when it is (as here) spoken of as Christ's act and deed, it is most properly rendered a testament, for he is the testator, and it becomes of force by his death (Heb 9:16, Heb 9:17); nor is there, as in covenants, a previous treaty between the parties, but what is granted, though an estate upon condition, is owing to the will, the free-will, the good-will, of the Testator. All the grace contained in this book is owing to Jesus Christ as our Lord and Saviour; and, unless we consent to him as our Lord, we cannot expect any benefit by him as our Saviour. This is called a new testament, to distinguish it from that which was given by Moses, and was not antiquated; and to signify that it should be always new, and should never wax old, and grow out of date. These books contain, not only a full discovery of that grace which has appeared to all men, bringing salvation, but a legal instrument by which it is conveyed to, and settled upon, all believers. How carefully do we preserve, and with what attention and pleasure do we read, the last will and testament of a friend, who has therein left us a fair estate, and, with it, high expressions of his love to us! How precious then should this testament of our blessed Saviour be to us, which secures to us all his unsearchable riches! It is his testament; for though, as is usual, it was written by others (we have nothing upon record that was of Christ's own writing), yet he dictated it; and the night before he died, in the institution of his supper, he signed, sealed, and published it, in the presence of twelve witnesses. For, though these books were not written for some years after, for the benefit of posterity, in perpetuam rei memoriam - as a perpetual memorial, yet the New Testament of our Lord Jesus was settled, confirmed, and declared, from the time of his death, as a nuncupative will, with which these records exactly agree. The things which St. Luke wrote were things which were most surely believed, and therefore well known, before he wrote them; but, when they were written, the oral tradition was superseded and set aside, and these writings were the repository of that New Testament. This is intimated by the title which is prefixed to many Greek Copies, Tē kainēs Diathēkēs Hapanta - The whole of the New Testament, or all the things of it. In it is declared the whole counsel of God concerning our salvation, Act 20:27. As the law of the Lord is perfect, so is the gospel of Christ, and nothing is to be added to it. We have it all, and are to look for no more.

II. We have before us The Four Gospels. Gospel signifies good news, or glad tidings; and this history of Christ's coming into the world to save sinners is, without doubt, the best news that ever came from heaven to earth; the angel gave it this title (Luk 2:10), Euagnelizomai humin - I bring you good tidings; I bring the gospel to you. And the prophet foretold it, Isa 52:7; Isa 61:1. It is there foretold that in the days of the messiah good tidings should be preached. Gospel is an old Saxon word; it is God's spell or word; and God is so called because he is good, Deus optimus - God most excellent, and therefore it may be a good spell, or word. If we take spell in its more proper signification for a charm ( carmen ), and take that in a good sense, for what is moving and affecting, which is apt lenire dolorem - to calm the spirits, or to raise them in admiration or love, as that which is very amiable we call charming, it is applicable to the gospel; for in it the charmer charmeth wisely, though to deaf adders, Psa 58:4, Psa 58:5. Nor (one would think) can any charms be so powerful as those of the beauty and love of our Redeemer. The whole New Testament is the gospel. St. Paul calls it his gospel, because he was one of the preachers of it. Oh that we may each of us make it ours by our cordial acceptance of it and subjection to it! But the four books which contain the history of the Redeemer we commonly call the four gospels, and the inspired penmen of them evangelists, or gospel-writers; not, however, very properly, because that title belongs to a particular order of ministers, that were assistants to the apostles (Eph 4:11): He gave some apostles, and some evangelists. It was requisite that the doctrine of Christ should be interwoven with, and founded upon, the narrative of his birth, life, miracles, death, and resurrection; for then it appears in its clearest and strongest light. As in nature, so in grace, the most happy discoveries are those which take rise from the certain representations of matters of fact. Natural history is the best philosophy; and so is the sacred history, both of the Old and New Testament, the most proper and grateful vehicle of sacred truth. These four gospels were early and constantly received by the primitive church, and read in Christian assemblies, as appears by the writings of Justin Martyr and Irenaeus, who lived little more than a hundred years after the ascension of Christ; they declared that neither more nor fewer than four were received by the church. A Harmony of these four evangelists was compiled by Tatian about that time, which he called, To dia tessarōn - The Gospel out of the four. In the third and fourth centuries there were gospels forged by divers sects, and published, one under the name of St. Peter, another of St. Thomas, another of St. Philip, etc. But they were never owned by the church, nor was any credit given to them, as the learned Dr. Whitby shows. And he gives this good reason why we should adhere to these written records, because, whatever the pretences of tradition may be, it is not sufficient to preserve things with any certainty, as appears by experience. For, whereas Christ said and did many memorable things, which were not written (Joh 20:30; Joh 21:25), tradition has not preserved any one of them to us, but all is lost except what was written; that therefore is what we must abide by; and blessed by God that we have it to abide by; it is the sure word of history.

III. We have before us the Gospel according to St. Matthew. The penman was by birth a Jew, by calling a publican, till Christ commanded his attendance, and then he left the receipt of custom, to follow him, and was one of those that accompanied him all the time that the Lord Jesus went in and out, beginning from the baptism of John unto the day that he was taken up, Act 1:21, Act 1:22. He was therefore a competent witness of what he has here recorded. He is said to have written this history about eight years after Christ's ascension. Many of the ancients say that he wrote it in the Hebrew or Syriac language; but the tradition is sufficiently disproved by Dr. Whitby. Doubtless, it was written in Greek, as the other parts of the New Testament were; not in that language which was peculiar to the Jews, whose church and state were near a period, but in that which was common to the world, and in which the knowledge of Christ would be most effectually transmitted to the nations of the earth; yet it is probable that there might be an edition of it in Hebrew, published by St. Matthew himself, at the same time that he wrote it in Greek; the former for the Jews, the latter for the Gentiles, when he left Judea, to preach among the Gentiles. Let us bless God that we have it, and have it in a language we understand.

Matthew Henry: Matthew 25 (Chapter Introduction)

This chapter continues and concludes our Saviour's discourse, which began in the foregoing chapter, concerning his second coming and the end of the world. This was his farewell sermon of caution, as that, Joh 14:15, Joh 14:16, was of comfort to his disciples; and they had need of both in a world of so much temptation and trouble as this is. The application of that discourse, was, Watch therefore, and be ye also ready. Now, in prosecution of these serious awakening cautions, in this chapter we have three parables, the scope of which is the same - to quicken us all with the utmost care and diligence to get ready for Christ's second coming, which, in all his farewells to his church, mention was made of, as in that before he died (Joh 14:2), in that at his ascension (Act 1:11), and in that at the shutting up of the canon of the scriptures, Rev 22:20. Now it concerns us to prepare for Christ's coming; I. That we may then be ready to attend upon him; and this is shown in the parable of the ten virgins (Mat 25:1-13). II. That we may then be ready to give u our account to him; and this is shown in the parable of the three servants (v. 14-30). III. That we may then be ready to receive from him our final sentence, and that it may be to eternal life; and this is shown in a more plain description of the process of the last judgment (v. 31-46). These are things of awful consideration, because of everlasting concern to every one of us.

Barclay: Matthew (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW

The Synoptic Gospels

Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synoptic comes from two Greek words which mean to see together and literally means able to be seen together. The reason for that name is this. These three gospels each give an account of the same events in Jesusife. There are in each of them additions and omissions; but broadly speaking their material is the same and their arrangement is the same. It is therefore possible to set them down in parallel columns, and so to compare the one with the other.

When that is done, it is quite clear that there is the closest possible relationship between them. If we, for instance, compare the story of the feeding of the five thousand (Mat_14:12-21; Mar_6:30-44; Luk_9:10-17) we find exactly the same story told in almost exactly the same words.

Another instance is the story of the healing of the man who was sick with the palsy (Mat_9:1-8; Mar_2:1-12; Luk_5:17-26). These three accounts are so similar that even a little parenthesis--"he then said to the paralytic"--occurs in all three as a parenthesis in exactly the same place. The correspondence between the three gospels is so close that we are bound to come to the conclusion either that all three are drawing their material from a common source, or that two of them must be based on the third.

The Earliest Gospel

When we examine the matter more closely we see that there is every reason for believing that Mark must have been the first of the gospels to be written, and that the other two, Matthew and Luke, are using Mark as a basis.

Mark can be divided into 105 sections. Of these sections 93 occur in Matthew and 81 in Luke. Of Mark105 sections there are only 4 which do not occur either in Matthew or in Luke.

Mark has 661 verses: Matthew has 1,068 verses: Luke has 1,149 verses. Matthew reproduces no fewer than 606 of Markverses; and Luke reproduces 320. Of the 55 verses of Mark which Matthew does not reproduce Luke reproduces 31; so there are only 24 verses in the whole of Mark which are not reproduced somewhere in Matthew or Luke.

It is not only the substance of the verses which is reproduced; the very words are reproduced. Matthew uses 51 per cent of Markwords; and Luke uses 53 per cent.

Both Matthew and Luke as a general rule follow Markorder of events. Occasionally either Matthew or Luke differs from Mark; but they never both differ against him; always at least one of them follows Markorder.

Improvements On Mark

Since Matthew and Luke are both much longer than Mark, it might just possibly be suggested that Mark is a summary of Matthew and Luke; but there is one other set of facts which show that Mark is earlier. It is the custom of Matthew and Luke to improve and to polish Mark, if we may put it so. Let us take some instances.

Sometimes Mark seems to limit the power of Jesus; at least an ill-disposed critic might try to prove that he was doing so. Here are three accounts of the same incident:

Mar_1:34: And he healed many who were sick with various

diseases, and cast out many demons;

Mat_8:16: And he cast out the spirits with a word, and

healed all who were sick;

Luk_4:40: And he laid his hands on every one of them, and

healed them.

Let us take other three similar examples:

Mar_3:10: For he had healed many;

Mat_12:15: And he healed them all;

Luk_6:19: and healed them all.

Matthew and Luke both change Markmany into all so that there may be no suggestion of any limitation of the power of Jesus Christ.

There is a very similar change in the account of the events of Jesusisit to Nazareth. Let us compare the account of Mark and of Matthew.

Mk 6:5-6: And he could do no mighty work there... and

he marvelled because of their unbelief;

Mat_13:58: And he did not do many mighty works there,

because of their unbelief.

Matthew shrinks from saying that Jesus could not do any mighty works; and changes the form of the expression accordingly.

Sometimes Matthew and Luke leave out little touches in Mark in case they could be taken to belittle Jesus. Matthew and Luke omit three statements in Mark.

Mar_3:5: "He looked around at them with anger, grieved

at their hardness of heart."

Mar_3:21: And when his friends heard it, they went out to

seize him: for they said, He is beside himself;

Mar_10:14: He was indignant.

Matthew and Luke hesitate to attribute human emotions of anger and grief to Jesus, and shudder to think that anyone should even have suggested that Jesus was mad.

Sometimes Matthew and Luke slightly alter things in Mark to get rid of statements which might seem to show the apostles in a bad light. We take but one instance, from the occasion on which James and John sought to ensure themselves of the highest places in the coming Kingdom. Let us compare the introduction to that story in Mark and in Matthew.

Mar_10:35: James and John, the sons of Zebedee, came

forward to him, and said to him...

Mat_20:20: Then the mother of the sons of Zebedee came

up to him, with her sons, and kneeling before him,

she asked him for something.

Matthew hesitates to ascribe motives of ambition directly to the two apostles, and so he ascribes them to their mother.

All this makes it clear that Mark is the earliest of the gospels. Mark gives a simple, vivid, direct narrative; but Matthew and Luke have already begun to be affected by doctrinal and theological considerations which make them much more careful of what they say.

The Teaching Of Jesus

We have seen that Matthew has 1,068 verses; and that Luke has 1,149 verses; and that between them they reproduce 582 of Markverses. That means that in Matthew and Luke there is much more material than Mark supplies. When we examine that material we find that more than 200 verses of it are almost identical. For instance such passages as Luk_6:41-42 and Mat_7:1, Mat_7:5; Luk_10:21-22 and Mat_11:25-27; Luk_3:7-9 and Mat_3:7-10 are almost exactly the same.

But here we notice a difference. The material which Matthew and Luke drew from Mark was almost entirely material dealing with the events of Jesusife; but these 200 additional verses common to Matthew and Luke tell us, not what Jesus did, but what Jesus said. Clearly in these verses Matthew and Luke are drawing from a common source-book of the sayings of Jesus.

That book does not now exist; but to it scholars have given the letter Q which stands for Quelle, which is the German word for "source." In its day it must have been an extraordinarily important book, for it was the first handbook of the teaching of Jesus.

MatthewPlace In The Gospel Tradition

It is here that we come to Matthew the apostle. Scholars are agreed that the first gospel as it stands does not come directly from the hand of Matthew. One who had himself been an eye-witness of the life of Christ would not have needed to use Mark as a source-book for the life of Jesus in the way Matthew does. But one of the earliest Church historians, a man called Papias, gives us this intensely important piece of information:

"Matthew collected the sayings of Jesus in the Hebrew tongue."

So, then, we can believe that it was none other than Matthew who wrote that book which was the source from which all men must draw, if they wished to know what Jesus taught. And it was because so much of that source-book is incorporated in the first gospel that Matthewname was attached to it. We must be for ever grateful to Matthew, when we remember that it is to him that we owe the Sermon on the Mount and nearly all we know about the teaching of Jesus. Broadly speaking, to Mark we owe our knowledge of the events of Jesusife; to Matthew we owe our knowledge of the substance of Jesuseaching.

Matthew The Taxgatherer

About Matthew himself we know very little. We read of his call in Mat_9:9. We know that he was a taxgatherer and that he must therefore have been a bitterly hated man, for the Jews hated the members of their own race who had entered the civil service of their conquerors. Matthew would be regarded as nothing better than a quisling.

But there was one gift which Matthew would possess. Most of the disciples were fishermen. They would have little skill and little practice in putting words together on paper; but Matthew would be an expert in that. When Jesus called Matthew, as he sat at the receipt of custom, Matthew rose up and followed him and left everything behind him except one thing--his pen. And Matthew nobly used his literary skill to become the first man ever to compile an account of the teaching of Jesus.

The Gospel Of The Jews

Let us now look at the chief characteristics of Matthewgospel so that we may watch for them as we read it.

First and foremost, Matthew is the gospel which was written for the Jews. It was written by a Jew in order to convince Jews.

One of the great objects of Matthew is to demonstrate that all the prophecies of the Old Testament are fulfilled in Jesus, and that, therefore, he must be the Messiah. It has one phrase which runs through it like an ever-recurring theme--"This was to fulfil what the Lord had spoken by the prophet." That phrase occurs in the gospel as often as 16 times. Jesusirth and Jesusame are the fulfillment of prophecy (Mat_1:21-23); so are the flight to Egypt (Mat_2:14-15); the slaughter of the children (Mat_2:16-18); Josephsettlement in Nazareth and Jesuspbringing there (Mat_2:23); Jesusse of parables (Mat_13:34-35); the triumphal entry (Mat_21:3-5); the betrayal for thirty pieces of silver (Mat_27:9); the casting of lots for Jesusarments as he hung on the Cross (Mat_27:35). It is Matthewprimary and deliberate purpose to show how the Old Testament prophecies received their fulfillment in Jesus; how every detail of Jesusife was foreshadowed in the prophets; and thus to compel the Jews to admit that Jesus was the Messiah.

The main interest of Matthew is in the Jews. Their conversion is especially near and dear to the heart of its writer. When the Syro-Phoenician woman seeks his help, Jesusirst answer is: "I was sent only to the lost sheep of the house of Israel" (Mat_15:24). When Jesus sends out the Twelve on the task of evangelization, his instruction is: "Go nowhere among the Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel" (Mat_10:5-6). Yet it is not to be thought that this gospel by any means excludes the Gentiles. Many are to come from the east and the west to sit down in the kingdom of God (Mat_8:11). The gospel is to be preached to the whole world (Mat_24:14). And it is Matthew which gives us the marching orders of the Church: "Go therefore and make disciples of all nations" (Mat_28:19). It is clear that Matthewfirst interest is in the Jews, but that it foresees the day when an nations will be gathered in.

The Jewishness of Matthew is also seen in its attitude to the Law. Jesus did not come to destroy, but to fulfil the Law. The least part of the Law will not pass away. Men must not be taught to break the Law. The righteousness of the Christian must exceed the righteousness of the Scribes and Pharisees (Mat_5:17-20). Matthew was written by one who knew and loved the Law, and who saw that even the Law has its place in the Christian economy.

Once again there is an apparent paradox in the attitude of Matthew to the Scribes and Pharisees. They are given a very special authority: "The Scribes and the Pharisees sit on Moseseat; so practice and observe whatever they tell you" (Mat_23:2). But at the same time there is no gospel which so sternly and consistently condemns them.

Right at the beginning there is John the Baptistsavage denunciation of them as a brood of vipers (Mat_3:7-12). They complain that Jesus eats with tax collectors and sinners (Mat_9:11). They ascribe the power of Jesus, not to God, but to the prince of devils (Mat_12:24). They plot to destroy him (Mat_12:14). The disciples are warned against the leaven, the evil teaching, of the Scribes and Pharisees (Mat_16:12). They are like evil plants doomed to be rooted up (Mat_15:13). They are quite unable to read the signs of the times (Mat_16:3). They are the murderers of the prophets (Mat_21:41). There is no chapter of condemnation in the whole New Testament like Matt 23 , which is condemnation not of what the Scribes and the Pharisees teach, but of what they are. He condemns them for falling so far short of their own teaching, and far below the ideal of what they ought to be.

There are certain other special interests in Matthew. Matthew is especially interested in the Church. It is in fact the only one of the Synoptic Gospels which uses the word Church at all. Only Matthew introduces the passage about the Church after Peterconfession at Caesarea Philippi (Mat_16:13-23; compare Mar_8:27-33; Luk_9:18-22). Only Matthew says that disputes are to be settled by the Church (Mat_18:17). By the time Matthew came to be written the Church had become a great organization and institution; and indeed the dominant factor in the life of the Christian.

Matthew has a specially strong apocalyptic interest. That is to say, Matthew has a specially strong interest in all that Jesus said about his own Second Coming, about the end of the world, and about the judgment. Matt 24 gives us a fuller account of Jesus pocalyptic discourse than any of the other gospels. Matthew alone has the parables of the talents (Mat_25:14-30); the wise and the foolish virgins (Mat_25:1-13); and the sheep and the goats (Mat_25:31-46). Matthew has a special interest in the last things and in judgment.

But we have not yet come to the greatest of all the characteristics of Matthew. It is supremely the teaching gospel.

We have already seen that the apostle Matthew was responsible for the first collection and the first handbook of the teaching of Jesus. Matthew was the great systematizer. It was his habit to gather together in one place all that he knew about the teaching of Jesus on any given subject. The result is that in Matthew we find five great blocks in which the teaching of Jesus is collected and systematized. All these sections have to do with the Kingdom of God. They are as follows:

(a) The Sermon on the Mount, or The Law of the Kingdom (Matt 5-7).

(b) The Duties of the Leaders of the Kingdom (Matt 10 )

(c) The Parables of the Kingdom (Matt 13 ).

(d) Greatness and Forgiveness in the Kingdom (Matt 18 ).

(e) The Coming of the King (Matt 24-25).

Matthew does more than collect and systematize. It must be remembered that Matthew was writing in an age when printing had not been invented, when books were few and far between because they had to be hand-written. In an age like that, comparatively few people could possess a book; and, therefore, if they wished to know and to use the teaching and the story of Jesus, they had to carry them in their memories.

Matthew therefore always arranges things in a way that is easy for the reader to memorize. He arranges things in threes and sevens. There are three messages to Joseph; three denials of Peter; three questions of Pilate; seven parables of the Kingdom in Matt 13; seven woes to the Scribes and Pharisees in Matt 23.

The genealogy of Jesus with which the gospel begins is a good example of this. The genealogy is to prove that Jesus is the Son of David. In Hebrew there are no figures; when figures are necessary the letters of the alphabet stand for the figures. In Hebrew there are no written vowels. The Hebrew letters for David are D-W-D; if these letters be taken as figures and not as letters, they add up to 14; and the genealogy consists of three groups of names, and in each group there are 14 names. Matthew does everything possible to arrange the teaching of Jesus in such a way that people will be able to assimilate and to remember it.

Every teacher owes a debt of gratitude to Matthew, for Matthew wrote what is above all the teachergospel.

Matthew has one final characteristic. Matthewdominating idea is that of Jesus as King. He writes to demonstrate the royalty of Jesus.

Right at the beginning the genealogy is to prove that Jesus is the Son of David (Mat_1:1-17). The title, Son of David, is used oftener in Matthew than in any other gospel (Mat_15:22; Mat_21:9; Mat_21:15). The wise men come looking for him who is King of the Jews (Mat_2:2). The triumphal entry is a deliberately dramatized claim to be King (Mat_21:1-11). Before Pilate, Jesus deliberately accepts the name of King (Mat_27:11). Even on the Cross the title of King is affixed, even if it be in mockery, over his head (Mat_27:37). In the Sermon on the Mount, Matthew shows us Jesus quoting the Law and five times abrogating it with a regal: "But I say to you..." (Mat_5:21, Mat_5:27, Mat_5:34, Mat_5:38, Mat_5:43). The final claim of Jesus is: "All authority has been given to me" (Mat_28:18).

Matthewpicture of Jesus is of the man born to be King. Jesus walks through his pages as if in the purple and gold of royalty.

FURTHER READING

W. C. Allen, St. Matthew (ICC; G)

J. C. Fenton, The Gospel of St. Matthew (PC; E)

F. V. Filson, The Gospel According to St. Matthew (ACB; E)

A. H. McNeile, St Matthew (MmC; G)

A. Plummer, An Exegetical Commentary on the Gospel According to St. Matthew (E)

T. H. Robinson, The Gospel of Matthew (MC; E)

R. V. G. Tasker, The Gospel According to St. Matthew (TC; E)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

PC: Pelican New Testament Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Matthew 25 (Chapter Introduction)

The Fate Of The Unprepared (Mat_25:1-13)

The Condemnation Of The Buried Talent (Mat_25:14-30)

God's Standard Of Judgment (Mat_25:31-46)

Constable: Matthew (Book Introduction)

Introduction

The Synoptic Problem

The synoptic problem is intrinsic to all study of the Gospels, especially the first three. The word "synoptic" comes from two Greek words, syn and opsesthai, meaning "to see together." Essentially the synoptic problem involves all the difficulties that arise because of the similarities and differences between the Gospel accounts. Matthew, Mark, and Luke have received the title "Synoptic Gospels" because they present the life and ministry of Jesus Christ similarly. The content and purpose of John's Gospel are sufficiently distinct to put it in a class by itself. It is not one of the so-called Synoptic Gospels.

Part of the synoptic problem is the sources the Holy Spirit led the evangelists to use in producing their Gospels. There is internal evidence (within the individual Gospels themselves) that the writers used source materials as they wrote. The most obvious example of this is the Old Testament passages to which each one referred directly or indirectly. Since Matthew and John were disciples of Jesus Christ many of their statements represent eyewitness accounts of what happened. Likewise Mark had close connections with Peter, and Luke was an intimate associate of Paul as well as a careful historian (Luke 1:1-4). Information that the writers obtained verbally (oral tradition) and in writing (documents) undoubtedly played a part in what they wrote. Perhaps the evangelists also received special revelations from the Lord before and or when they wrote their Gospels.

Some scholars have devoted much time and attention to the study of the other sources the evangelists may have used. They are the "source critics" and their work constitutes "source criticism." Because source criticism and its development are so crucial to Gospel studies, a brief introduction to this subject follows.

In 1776 and 1779 two posthumously published essays by A. E. Lessing became known in which he argued for a single written source for the Synoptic Gospels. He called this source the Gospel of the Nazarenes, and he believed its writer had composed it in the Aramaic language. To him one original source best explained the parallels and differences between the Synoptics. This idea of an original source or primal Gospel caught the interest of many other scholars. Some of them believed there was a written source, but others held it was an oral source.

As one might expect, the idea of two or more sources occurred to some scholars as the best solution to the synoptic problem.¹ Some favored the view that Mark was one of the primal sources because over 90% of the material in Mark also appears in Matthew and or Luke. Some posited another primary source "Q," an abbreviation of the German word for source, quelle. It supposedly contained the material in Matthew and Luke that does not appear in Mark.

Gradually source criticism gave way to form criticism. The form critics concentrated on the process involved in transmitting what Jesus said and did to the primary sources. They assumed that the process of transmitting this information followed patterns of oral communication that are typical in primitive societies.² Typically oral communication has certain characteristic effects on stories. It tends to shorten narratives, to retain names, to balance teaching, and to elaborate on stories about miracles, to name a few results. The critics also adopted other criteria from secular philology to assess the accuracy of statements in the Gospels. For example, they viewed as distinctive to Jesus only what was dissimilar to what Palestinian Jews or early Christians might have said. Given the critics' view of inspiration it is easy to see how most of them concluded that the Gospels in their present form do not accurately represent what Jesus said and did. However some conservative scholars used the same literary method but held a much higher view of the Gospels.³

The next wave of critical opinion, redaction criticism, hit the Christian world shortly after World War II.⁴ Redaction critics generally accept the tenets of source and form criticism. However they also believe that the Gospel evangelists altered the traditions they received to make their own theological emphases. They viewed the writers not simply as compilers of the church's oral traditions but as theologians who adapted the material for their own purposes. They viewed the present Gospels as containing both traditional material and edited material. Obviously there is a good aspect and a bad aspect to this view. Positively it recognizes the individual evangelist's distinctive purpose for writing. Negatively it permits an interpretation of the Gospel that allows for historical error and even deliberate distortion. Redaction scholars have been more or less liberal depending on their view of Scripture generally. Redaction critics also characteristically show more interest in the early Christian community out of which the Gospels came and the beliefs of that community than they do in Jesus' historical context. Their interpretations of the early Christian community vary greatly as one would expect. In recent years the trend in critical scholarship has been conservative, to recognize more rather than less Gospel material as having a historical basis.

Some knowledge of the history of Gospel criticism is helpful to the serious student who wants to understand the text. Questions of the historical background out of which the evangelists wrote, their individual purposes, and what they simply recorded and what they commented on all affect interpretation. Consequently the conservative expositor can profit somewhat from the studies of scholars who concern themselves with these questions primarily.⁵

Most critics have concluded that one source the writers used was one or more of the other Gospels. Currently most source critics believe that Matthew and Luke drew information from Mark's Gospel. Mark's accounts are generally longer than those of Matthew and Luke suggesting that Matthew and Luke condensed Mark. To them it seems more probable that they condensed him than that he elaborated on them. There is no direct evidence, however, that one evangelist used another as a source. Since they were either personally disciples of Christ or very close to eyewitnesses of His activities, they may not have needed to consult an earlier Gospel.

Most source critics also believe that the unique material in each Gospel goes back to Q. This may initially appear to be a document constructed out of thin air. However the early church father Papias (80-155 A.D.) may have referred to the existence of such a source. Eusebius, the fourth century church historian, wrote that Papias had written, "Matthew composed the logia [sayings? Gospel?] in the hebraidi [Hebrew? Aramaic?] dialekto [dialect? language? style?]."⁶ This is an important statement for several reasons, but here note that Papias referred to Matthew's logia. This may be a reference to Matthew's Gospel, but many source critics believe it refers to a primal document that became a source for one or more of our Gospels. Most of them do not believe Matthew wrote Q. They see in Papias' statement support for the idea that primal documents such as Matthew's logia were available as sources, and they conclude that Q was the most important one.

Another major aspect of the synoptic problem is the order in which the Gospels appeared as finished products. This issue has obvious connections with the question of the sources the Gospel writers may have used.

Until after the Reformation, almost all Christians believed that Matthew wrote his Gospel before Mark and Luke wrote theirs; they held Matthean priority. From studying the similarities and differences between the Synoptics, some source critics concluded that Matthew and Luke came into existence before Mark. They viewed Mark as a condensation of the other two.⁷ However the majority of source critics today believe that Mark was the first Gospel and that Matthew and Luke wrote later. As explained above, they hold this view because they believe it is more probable that Matthew and Luke drew from and condensed Mark than that Mark expanded on Matthew and Luke.

Since source criticism is highly speculative many conservative expositors today continue to lean toward Matthean priority. We do so because there is no solid evidence to contradict this traditional view that Christians held almost consistently for the church's first 17 centuries.

While the game of deducing which Gospel came first and who drew from whom appeals to many students, these issues are essentially academic ones. They have little to do with the meaning of the text. Consequently I do not plan to discuss them further but will refer interested student to the vast body of literature that is available. I will, however, deal with problems involving the harmonization of the Gospel accounts at the appropriate places in the exposition that follows. The Bible expositor's basic concern is not the nature and history of the stories in the text but their primary significance in their contexts.

". . . it is this writer's opinion that there is no evidence to postulate a tradition of literary dependence among the Gospels. The dependence is rather a parallel dependence on the actual events which occurred."⁸

A much more helpful critical approach to the study of the Bible is literary criticism, the current wave of interest. This approach analyses the text in terms of its literary structure, emphases, and unique features. It seeks to understand the text as a piece of literature by examining how the writer wrote it.

Writer

External evidence strongly supports the Matthean authorship of the first Gospel. The earliest copies of the Gospel we have begin "KATA MATTHAION" ("according to Matthew"). Several early church fathers referred to Matthew as the writer including Clement of Rome, Polycarp, Justin Martyr, Clement of Alexandria, Tertullian, and Origen.⁹ Papias' use of the term logia to describe Matthew's work, cited above, is not a clear attestation to Matthean authorship of the first Gospel. Since Matthew was a disciple of Jesus and one of the 12 Apostles, his work carried great influence and enjoyed much prestige from its first appearance. We might expect a more prominent disciple such as Peter or James to have written it. The fact that the early church accepted it as from Matthew further strengthens the likelihood that he indeed wrote it.

Internal evidence of Matthean authorship is also strong. As a tax collector for Rome, Matthew would have had to be able to write capably. His profession forced him to keep accurate and detailed records which skill he put to good use in composing his Gospel. There are more references to money and to more different kinds of money in this Gospel than in any of the others.¹⁰ Matthew humbly referred to himself as a tax collector, a profession with objectionable connotations in his culture, whereas the other Gospel writers simply called him Matthew. Matthew called his feast for Jesus a dinner (Matt. 9:9-10), but Luke referred to it as a great banquet (Luke 5:29). All these details confirm the testimony of the early church fathers.

Language

Papias' statement, cited above, refers to a writing by Matthew in the hebraidi dialekto (the Hebrew or possibly Aramaic language or dialect). This may not be a reference to Matthew's Gospel. Four other church fathers mentioned that Matthew wrote in Aramaic and that translations followed in Greek: Irenaeus (130-202 A.D.), Origen (185-254 A.D.), Eusebius (4th century), and Jerome (6th century).¹¹ However they may have been referring to something other than our first Gospel. These references have led many scholars to conclude that Matthew composed his Gospel in Aramaic and that someone else, or he himself, later translated it into Greek. This is the normal meaning of the fathers' statements. If Matthew originally wrote his Gospel in Aramaic, it is difficult to explain why he sometimes, but not always, quoted from a Greek translation of the Old Testament, the Septuagint. The Hebrew Old Testament would have been the normal text for a Hebrew or Aramaic author to use. A Greek translator might have used the LXX (Septuagint) to save himself some work, but if he did so why did he not use it consistently? Matthew's Greek Gospel contains many Aramaic words. This solution also raises some questions concerning the reliability and inerrancy of the Greek Gospel that has come down to us.

There are several possible solutions to the problem of the language of Matthew's Gospel.¹² The best seems to be that Matthew wrote a Hebrew document that God did not inspire that is no longer extant. He also composed an inspired Greek Gospel that has come down to us in the New Testament. Many competent scholars believe that Matthew originally wrote his Gospel in Greek. They do so mainly because of his Greek.¹³

Date and Place of Composition

Dating Matthew's Gospel is difficult for many reasons even if one believes in Matthean priority. The first extra-biblical reference to it occurs in the writings of Ignatius (c. 110-115 A.D.).¹⁴ However Matthew's references to Jerusalem and the Sadducees point to a date of compositions before 70 A.D. when the Romans destroyed Jerusalem. His references to Jerusalem assume its existence (e.g., 4:5; 27:53). Matthew recorded more warnings about the Sadducees than all the other New Testament writers combined, but after 70 A.D. they no longer existed as a significant authority in Israel.¹⁵ Consequently Matthew probably wrote before 70 A.D.

References in the text to the customs of the Jews continuing "to this day" (27:8; 28:15) imply that some time had elapsed between the crucifixion of Jesus Christ and the composition of the Gospel. Since Jesus died in 33 A.D. Matthew may have composed his Gospel perhaps a decade or more later. A date between 40 and 70 A.D. is very probable.¹⁶

Since Matthew lived and worked in Palestine we would assume that he wrote while living there. There is no evidence that excludes this possibility. Nevertheless scholars love to speculate. Other sites they have suggested include Antioch of Syria (because Ignatius was bishop of Antioch), Alexandria, Edessa, Syria, Tyre, and Caesarea Maratima. These are all guesses.

Distinctive Features

Compared with the other Gospels Matthew's is distinctively Jewish. He used parallelism as did many to the Old Testament writers, and his thought patterns and general style are typically Hebrew.¹⁷ Matthew's vocabulary (e.g., kingdom of heaven, holy city, righteousness, etc.) and subject matter (the Law, defilement, the sabbath, Messiah, etc.) are also distinctively Jewish. Matthew referred to the Old Testament 129 times, more than any other evangelist.¹⁸ Usually he did so to prove a point to his readers. The genealogy in chapter 1 traces Jesus' ancestry back to Abraham, the father of the Jewish race. Matthew gave prominent attention to Peter, the apostle to the Jews.¹⁹ The writer also referred to many Jewish customs without explaining them evidently because he believed most of his original readers would not need an explanation.

Another distinctive emphasis in Matthew is Jesus' teaching ministry. No other Gospel contains as many of Jesus' discourses and instructions. These include the Sermon on the Mount, the instruction of the disciples, the parables of the kingdom, the denunciation of Israel's leaders, and the Olivet Discourse.²⁰

Audience and Purposes

Several church fathers (i.e., Irenaeus, Origen, and Eusebius) stated what we might suppose from the distinctively Jewish emphases of this book, namely that Matthew wrote his Gospel primarily for his fellow Jews.²¹

He wrote, under the inspiration of the Holy Spirit, for a specific purpose or, more accurately, specific purposes. He did not state these purposes concisely as John did in his Gospel (John 20:30-31). Nevertheless they are clear from his content and his emphases.

"Matthew has a twofold purpose in writing his Gospel. Primarily he penned this Gospel to prove Jesus is the Messiah, but he also wrote it to explain God's kingdom program to his readers. One goal directly involves the other. Nevertheless, they are distinct."²²

"Matthew's purpose obviously was to demonstrate that Jesus Christ was the promised Messiah of the Old Testament, that He fulfilled the requirements of being the promised King who would be a descendant of David, and that His life and ministry fully support the conclusion that He is the prophesied Messiah of Israel. . . .

"As a whole, the gospel is not properly designated as only an apologetic for the Christian faith. Rather, it was designed to explain to the Jews, who had expected the Messiah when He came to be a conquering king, why instead Christ suffered and died, and why there was the resulting postponement of His triumph to His second coming."²³

Matthew presented three aspects to God's kingdom program. First, Jesus presented Himself to the Jews as the king that God had promised in the Old Testament. Second, Israel's leaders rejected Jesus as their king. This resulted in the postponement, not the cancellation, of the messianic kingdom that God had promised Israel. Third, because of Israel's rejection Jesus is now building His church in anticipation of His return to establish the promised messianic kingdom on the earth.

There are at least three wider purposes that Matthew undoubtedly hoped to fulfill with his Gospel. First, he wanted to instruct Christians and non-Christians concerning the person and work of Jesus.²⁴ Second, he wanted to provide an apologetic to aid his Jewish brethren in witnessing to other Jews about Christ. Third, he wanted to encourage all Christians to witness for Christ boldly and faithfully. It is interesting that Matthew is the only Gospel writer to use the Greek verb matheteuo, "to disciple" (13:52; 27:57; 28:19; cf. Acts 14:21 for its only other occurrence in the New Testament). This fact shows his concern for making disciples of Christ.²⁵

Carson identified nine major themes in Matthew. They are Christology, prophecy and fulfillment, law, church, eschatology, Jewish leaders, mission, miracles, and the disciples' understanding and faith.²⁶

Plan and Structure

Matthew often grouped his material into sections so that three, five, six, or seven events, miracles, sayings, or parables appear together.²⁷ Jewish writers typically did this to help their readers remember what they had written. The presence of this technique reveals Matthew's didactic (instructional) intent. Furthermore it indicates that his arrangement of material was somewhat topical rather than strictly chronological. Generally chapters 1-4 are in chronological order, chapters 5-13 are topical, and chapters 14-28 are again chronological.²⁸

Not only Matthew but the other Gospel writers as well present the life of Jesus Christ in three major stages. These stages are His presentation to the people, their consideration of His claims, and their rejection and its consequences.

A key phrase in Matthew's Gospel enables us to note the major movements in the writer's thought. It is the phrase "and it came about that when Jesus had finished" (7:28; 11:1; 13:53; 19:1; 26:1). This phrase always occurs at the end of one of Jesus' addresses. An address therefore concludes each major section of the Gospel, and it is climactic. Matthew evidently used the narrative sections to introduce Jesus' discourses, which he regarded as specially important in his book. Mark, on the other hand, gave more detailed information concerning the narrative material in his Gospel. In addition to each major section, there is a prologue and an epilogue to the Gospel according to Matthew.

Message²⁹

The four Gospels are foundational to Christianity because they record the life of Jesus Christ and His teachings. Each of the four Gospels fulfills a unique purpose. They are not simply four versions of the life of Jesus. If one wants to study the life of Jesus Christ, the best way to do that is with a harmony of the Gospels that correlates all the data chronologically. However if one wants to study only one of the Gospel accounts, then one needs to pay attention to the uniqueness of that Gospel. The unique material, what the writer included and excluded, reveals the purpose for which he wrote and the points he wanted to stress.

What is the unique message of Matthew's Gospel? How does it differ from the other three Gospels? What specific emphasis was Matthew wanting his readers to gain as they read his record of Jesus' life and ministry? I would put it this way.

Matthew wanted his readers to do what John the Baptist and Jesus called the people of their day to do, namely "Repent, for the kingdom of heaven is at hand." This was the message of the King to His people and the message of the King's herald as he called the King's people to prepare for the King's coming.

This is not the final message of Christianity, but it is the message that Matthew wanted us to understand. When John the Baptist and Jesus originally issued this call, they faced a situation that is different from the situation we face today. They called the people of their day to trust in and follow Jesus because the messianic kingdom was immediately at hand. If the Jews had responded, Jesus would have established His kingdom immediately. He would have died on the cross, risen from the dead, ascended into heaven, ushered in the Tribulation, returned, and established His kingdom.

The messianic kingdom is at hand for you and me in a different sense. Jesus Christ has died and risen from the dead. The Tribulation is still future, but following those seven years Jesus will return and establish His messianic kingdom on earth. The commission that Jesus has given us as His disciples is essentially to prepare people for the King's return. To do this we must go into all the world and herald the gospel to everyone. We must call them to trust in and follow the King as His disciples.

Essentially the message of Matthew is "the kingdom of heaven is at hand." The proper response to this message is, "Repent." Let us look first at the message and then at the proper response. Note three things about the message.

First, "the kingdom of heaven is at hand" is the statement of a fact. The subject of this statement is the kingdom. The kingdom is the theme of Matthew's Gospel. The word "kingdom" occurs about 50 times in Matthew. Since "kingdom" is such a prominent theme it is not surprising to discover that this Gospel presents Jesus as the great King.

Matthew presents the kingship of Jesus. Kingship involves the fact that Jesus is the great King that the Old Testament prophets predicted would come and rule over all the earth in Israel's golden age. It points to the universal sovereignty of God's Son who would rule over all mankind. He was to be a Son of David who would also rule over Israel. The second smaller sphere of sovereignty lies within the first larger sphere.

The word "kingdom" refers to the realm over which the King reigns. This is usually what we think of when we think of Jesus' messianic kingdom, the sphere over which He will rule. However, it is important that we not stress the sphere to the detriment of the sovereignty with which He will rule. Both ideas are essential to the concept of the kingdom that Matthew presents, sphere and sovereignty.

The little used phrase in Matthew's Gospel "kingdom of God" stresses the fact that it is God who rules. The King is God, and He will reign over all of His creation eventually. The kingdom belongs to God and it will extend over all that God sovereignly controls.

Matthew of all the Gospel evangelists was the only one to use the phrase "kingdom of heaven." John the Baptist nor Jesus ever explained this phrase. Their audiences knew what they meant by it. Ever since God gave His great promises to Abraham the Jews knew what the kingdom of heaven meant. It meant God's rule over His people who lived on the earth. As time passed, God gave the Israelites more information about His rule over them. He told them that He would provide a descendant of David who would be their King. This king would rule over the Israelites who would live in the Promised Land. His rule would include the whole earth, however, and the Gentiles too would live under His authority. The kingdom of heaven that the Old Testament predicted was an earthly kingdom over which God would rule through His Son. It would not just be God's rule over His people from heaven. When the Jews in Jesus' day heard John the Baptist and Jesus calling them to repent for the kingdom of heaven was at hand, what did they think? They understood that the earthly messianic kingdom predicted in the Old Testament was very near. They needed to get ready for it by making some changes.

The simple meaning of "kingdom of heaven" then is God's establishment of heaven's order on earth. Every created being and every human authority would be in subjection to God. God would overturn everyone and everything that did not recognize His authority. It is the establishment of divine order on earth. It is the supremacy of God's will over human affairs. The establishment of the kingdom of heaven on earth then is the hope of humanity, and it will only transpire as people submit to God's King. It is impossible for people to bring in this kingdom. Only God can bring it in. People just need to get ready because it is coming.

Second, Matthew's Gospel interprets the kingdom. It does not just affirm the coming of the kingdom, but it also explains the order of the kingdom. Specifically it reveals the principle of the kingdom, the practice of the kingdom, and the purpose of the kingdom.

The principle of the kingdom is righteousness. This is one of the major themes in Matthew. Righteousness in Matthew refers to righteous conduct, righteousness in practice rather than positional righteousness. Righteousness is necessary to enter the kingdom and to serve in the kingdom under the King. The words of the King in Matthew constitute the law of the kingdom. They proclaim the principle of righteousness.

The practice of the kingdom is peace. Peace is another major theme in Matthew. When you think of the Sermon on the Mount you may think of these two major themes: righteousness and peace. The kingdom would come not by going to war with Rome and defeating it. It would come by peaceful submission to the King, Jesus. These two approaches to inaugurating the kingdom contrast starkly as we think of Jesus hanging on the cross between two insurrectionists. They tried to establish the kingdom the way most people in Israel thought it would come, by violence. Jesus, on the other hand, submitted to His Father's will, and even though He died He ratified the covenant by which the kingdom will come by dying. He secured the kingdom. Jesus' example of peaceful submission to God's will is to be the model for His disciples. Greatness in the kingdom does not come by self-assertion but by self-sacrifice. The greatest in the kingdom will be the servant of all. The works of the King in Matthew demonstrate the powers of the kingdom moving toward peace.

The purpose of the kingdom is joy. God will establish His kingdom on earth to bring great joy to mankind. This will be the time of greatest fruitfulness and abundance in earth's history. God's will has always been to bless mankind. It is by rebelling against God that man loses his joy. The essence of joy is intimate fellowship with God. This intimate fellowship will be a reality during the kingdom to a greater extent than ever before in history. The will of the King in Matthew is to bless mankind. The Beatitudes express this purpose very clearly (cf. 5:3-12).

Third, Matthew's Gospel stresses the method by which the King will administer the kingdom. It is a three-fold method.

In the first five books of the Old Testament, the Law or Torah, God revealed the need for a high priest to offer a final sacrifice for mankind to God. The last part of Matthew's Gospel, the passion narrative, presents Jesus as the Great High Priest who offered that perfect sacrifice.

In the second part of the Old Testament, the historical books, the great need and expectation is a king who will rule over Israel and the nations in righteousness. The first part of Matthew's Gospel presents Jesus as that long expected King, Messiah.

In the last part of the Old Testament, the prophets, we see the great need for a prophet who could bring God's complete revelation to mankind. The middle part of Matthew's Gospel presents Jesus as the prophet who would surpass Moses and bring God's final revelation to mankind.

God will administer His kingdom on earth through this Person who as King has all authority, as Prophet reveals God's final word of truth, and as Priest has dealt with sin finally. God's administration of His kingdom is in the hands of a King who is the great High Priest and the completely faithful Prophet.

The central teaching of Matthew's Gospel then concerns the kingdom of heaven. The needed response to this Gospel is, "Repent."

In our day Christians differ in their understanding of the meaning of repentance. This difference arises because there are two Greek verbs each of which means, "to repent." One of these is metamelomai. When it occurs, it usually describes an active change. The other word is metanoeo. When it occurs, it usually describes a contemplative change. Consequently when we read "repent" or "repentance" in our English Bibles, we have to ask ourselves whether a change of behavior is in view primarily or a change of mind. Historically the Roman Catholic Church has favored an active interpretation of the nature of repentance whereas Protestants have favored a contemplative interpretation. Catholics say repentance involves a change of behavior while Protestants say it involves a change of thinking essentially. One interpretation stresses the need for a sense of sorrow, and the other stresses the need for a sense of awareness.

The word John the Baptist and Jesus used when they called their hearers to repentance was metanoeo. We could translate it, "Think again." They were calling their hearers to consider the implications of the imminency of the messianic kingdom.

Consideration that the kingdom of heaven was at hand would result in a conviction of sin and a sense of sorrow. These are the inevitable consequences of considering these things. Conviction of a need to change is the consequence of genuine repentance.

Consideration leads to conviction, and conviction leads to conversion. Conversion describes turning from rebellion to submission, from self to the Savior. In relation to the coming kingdom it involves becoming humble and childlike rather than proud and independent. It involves placing confidence in Jesus rather than in self for salvation.

To summarize, we can think of the kind of repenting that John the Baptist, Jesus, and later Jesus' disciples were calling on their hearers to demonstrate as involving consideration, conviction, and conversion. Repentance begins with consideration of the facts. Awareness of these facts brings conviction of personal need. Feeling these personal needs leads to conversion or a turning from what is bad to what is good.

Now let us combine "repent" with "the kingdom of heaven is at hand." Matthew's Gospel calls the reader to consider the kingdom and the King. This should produce the conviction that one is not ready for such a kingdom nor is one ready to face such a King. Then we should submit our lives to the rule of the King and the standards of the kingdom.

Matthew's Gospel proclaims the kingdom. It interprets the kingdom as righteousness, peace, and joy. It reveals that a perfect King who is a perfect prophet and a perfect priest will administer the kingdom. It finally appeals to mankind to repent in view of these realities: to consider, to feel conviction, and to turn in conversion. As readers of this Gospel, we need to get ready, to think again, because the kingdom of heaven is coming.

The church now has the task of calling the world to repent for the kingdom of heaven is at hand. The church is Jesus' disciples collectively. The King is coming back to rule and to reign. People need to prepare for that reality. The church's job is to spread the good news of the King and the kingdom to those who have very different ideas about the ultimate ruler and the real utopia. We face the same problem that Jesus did in His day. Therefore Matthew's Gospel is a great resource for us as we seek to carry out the commission that the King has given us.

Individually we have a responsibility to consider the King and the kingdom, to gain conviction by what we consider, and to change our behavior. Our repentance should involve submission to the King's authority and preparation for kingdom service. We submit to the King's authority as we observe all that He has commanded us. We prepare for kingdom service as we faithfully persevere in the work He has given us to do rather than pursuing our own personal agendas. We can do this joyfully because we have the promise of the King's presence with us and the enablement of His authority behind us (28:18, 20).

Constable: Matthew (Outline)

Outline

I. The introduction of the King 1:1-4:11

A. The King's genealogy 1:1-17

B. The King's birth 1:18-25

C. The King's childhood 2:1-23

1. The prophecy about Bethlehem 2:1-12

2. The prophecies about Egypt 2:13-18

3. The prophecies about Nazareth 2:19-23

D. The King's preparation 3:1-4:11

1. Jesus' forerunner 3:1-12

2. Jesus' baptism 3:13-17

3. Jesus' temptation 4:1-11

II. The authority of the King 4:12-7:29

A. The beginning of Jesus' ministry 4:12-25

1. The setting of Jesus' ministry 4:12-16

2. Jesus' essential message 4:17

3. The call of four disciples 4:18-22

4. A summary of Jesus' ministry 4:23-25

B. Jesus' revelations concerning participation in His kingdom 5:1-7:29

1. The setting of the Sermon on the Mount 5:1-2

2. The subjects of Jesus' kingdom 5:3-16

3. The importance of true righteousness 5:17-7:12

4. The false alternatives 7:13-27

5. The response of the audience 7:28-29

III. The manifestation of the King 8:1-11:1

A. Demonstrations of the King's power 8:1-9:34

1. Jesus' ability to heal 8:1-17

2. Jesus' authority over His disciples 8:18-22

3. Jesus' supernatural power 8:23-9:8

4. Jesus' authority over His critics 9:9-17

5. Jesus' ability to restore 9:18-34

B. Declarations of the King's presence 9:35-11:1

1. Jesus' compassion 9:35-38

2. Jesus' commissioning of 12 disciples 10:1-4

3. Jesus' charge concerning His apostles' mission 10:5-42

4. Jesus' continuation of His work 11:1

IV. The opposition to the King 11:2-13:53

A. Evidences of Israel's opposition to Jesus 11:2-30

1. Questions from the King's forerunner 11:2-19

2. Indifference to the King's message 11:20-24

3. The King's invitation to the repentant 11:25-30

B. Specific instances of Israel's rejection of Jesus ch. 12

1. Conflict over Sabbath observance 12:1-21

2. Conflict over Jesus' power 12:22-37

3. Conflict over Jesus' sign 12:38-45

4. Conflict over Jesus' kin 12:46-50

C. Adaptations because of Israel's rejection of Jesus 13:1-53

1. The setting 13:1-3a

2. Parables addressed to the multitudes 13:3b-33

3. The function of these parables 13:34-43

4. Parables addressed to the disciples 13:44-52

5. The departure 13:53

V. The reactions of the King 13:54-19:2

A. Opposition, instruction, and healing 13:54-16:12

1. The opposition of the Nazarenes and Romans 13:54-14:12

2. The withdrawal to Bethsaida 14:13-33

3. The public ministry at Gennesaret 14:34-36

4. The opposition of the Pharisees and scribes 15:1-20

5. The withdrawal to Tyre and Sidon 15:21-28

6. The public ministry to Gentiles 15:29-39

7. The opposition of the Pharisees and Sadducees 16:1-12

B. Jesus' instruction of His disciples around Galilee 16:13-19:2

1. Instruction about the King's person 16:13-17

2. Instruction about the King's program 16:18-17:13

3. Instruction about the King's principles 17:14-27

4. Instruction about the King's personal representatives ch. 18

5. The transition from Galilee to Judea 19:1-2

VI. The official presentation and rejection of the King 19:3-25:46

A. Jesus' instruction of His disciples around Judea 19:3-20:34

1. Instruction about marriage 19:3-12

2. Instruction about childlikeness 19:13-15

3. Instruction about wealth 19:16-20:16

4. Instruction about Jesus' passion 20:17-19

5. Instruction about serving 20:20-28

6. An illustration of illumination 20:29-34

B. Jesus' presentation of Himself to Israel as her King 21:1-17

1. Jesus' preparation for the presentation 21:1-7

2. Jesus' entrance into Jerusalem 21:8-11

3. Jesus' entrance into the temple 21:12-17

C. Israel's rejection of her King 21:18-22:46

1. The sign of Jesus' rejection of Israel 21:18-22

2. Rejection by the chief priests and the elders 21:23-22:14

3. Rejection by the Pharisees and the Herodians 22:15-22

4. Rejection by the Sadducees 22:23-33

5. Rejection by the Pharisees 22:34-46

D. The King's rejection of Israel ch. 23

1. Jesus' admonition of the multitudes and His disciples 23:1-12

2. Jesus' indictment of the scribes and the Pharisees 23:13-36

3. Jesus' lamentation over Jerusalem 23:37-39

E. The King's revelations concerning the future chs. 24-25

1. The setting of the Olivet Discourse 24:1-3

2. Jesus' warning about deception 24:4-6

3. Jesus' general description of the future 24:7-14

4. The abomination of desolation 24:15-22

5. The second coming of the King 24:23-31

6. The responsibilities of disciples 24:32-25:30

7. The King's judgment of the nations 25:31-46

VII. The crucifixion and resurrection of the King chs. 26-28

A. The King's crucifixion chs. 26-27

1. Preparations for Jesus' crucifixion 26:1-46

2. The arrest of Jesus 26:47-56

3. The trials of Jesus 26:57-27:26

4. The crucifixion of Jesus 27:27-56

5. The burial of Jesus 27:57-66

B. The King's resurrection ch. 28

1. The empty tomb 28:1-7

2. Jesus' appearance to the women 28:8-10

3. The attempted cover-up 28:11-15

4. The King's final instructions to His disciples 28:16-20

Constable: Matthew

Matthew

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_____. "A Theology of Matthew." In A Biblical Theology of the New Testament, pp. 19-63. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

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_____. "Dispensational Approaches to the Sermon on the Mount." In Essays in Honor of J. Dwight Pentecost, pp. 35-48. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

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Copyright 2003 by Thomas L. Constable

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Haydock: Matthew (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MATTHEW

INTRODUCTION.

THIS and other titles, with the names of those that wrote the Gospels, are not the words of the Evangelists themselves. The Scripture itself nowhere teacheth us, which books or writings are to be received as true and canonical Scriptures. It is only by the channel of unwritten traditions , and by the testimony and authority of the Catholic Church, that we know and believe that this gospel, for example of St. Matthew, with all contained in it, and that the other books and parts of the Old or New Testament, are of divine authority, or written by divine inspiration; which made St. Augustine say, I should not believe the gospel, were I not moved thereunto by the authority of the Catholic Church: Ego evangelio non crederem, nisi me Ecclesiæ Catholicæ commoveret auctoritas. ( Lib. con. Epist. Manichæi, quam vocant fundamenti. tom. viii. chap. 5, p. 154. A. Ed. Ben.) (Witham)

S. MATTHEW, author of the gospel that we have under his name, was a Galilean, the son of Alpheus, a Jew, and a tax-gatherer; he was known also by the name of Levi. His vocation happened in the second year of the public ministry of Christ; who, soon after forming the college of his apostles, adopted him into that holy family of the spiritual princes and founders of his Church. Before his departure from Judea, to preach the gospel to distant countries, he yielded to the solicitations of the faithful; and about the eighth year after our Saviour's resurrection, the forty-first of the vulgar era, he began to write his gospel: i.e., the good tidings of salvation to man, through Christ Jesus, our Lord. Of the hagiographers, St. Matthew was the first in the New, as Moses was the first in the Old Testament. And as Moses opened his work with the generation of the heavens and the earth, so St. Matthew begins with the generation of Him, who, in the fullness of time, took upon himself our human nature, to free us from the curse we had brought upon ourselves, and under which the whole creation was groaning. (Haydock) ---This holy apostle, after having reaped a great harvest of souls in Judea, preached the faith to the barbarous nations of the East. He was much devoted to heavenly contemplation, and led an austere life; for he eat no flesh, satisfying nature with herbs, roots, seeds, and berries, as Clement of Alexanderia assures us, Pædag. lib. ii. chap. 1. St. Ambrose says, that God opened to him the country of the Persians. Rufinus and Socrates tell us, that he carried the gospel into Ethiopia, meaning probably the southern or eastern parts of Asia. St. Paulinus informs us, that he ended his course in Parthia; and Venantius Fortunatus says, by martyrdom.--- See Butler's Saints' Lives, Sept. 21 st.

Gill: Matthew (Book Introduction)

INTRODUCTION TO MATTHEW

The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελιον signifies a joyful message, good news, glad tidings of good things; such as Christ was anointed to preach, the Angels brought to the shepherds, and the Evangelists, Apostles, and Ministers of Christ published to the world. Isa 61:1. And such is the account given by this inspired writer, of the incarnation, life, actions, ministry, miracles, sufferings, and death of Jesus Christ; whereby peace and reconciliation, pardon and righteousness, atonement and redemption, life and salvation, are obtained for lost, perishing sinners. The Jews, to whom the message of grace was first sent, and among whom the Gospel was first preached, having despised and rejected it; they and their posterity, in allusion to the word "Evangelion", most wickedly and blasphemously call the whole New Testament, און גליון or וצן גליון "Aven Gilion" ^a, a "revelation", or "volume of iniquity and vanity"; but "blessed are the people that know the joyful sound", see Psa 89:15. The writer of this Gospel, Matthew, who also was called Levi in Luk 5:27 was by occupation a publican, or tax-gatherer, and was in his employ when Christ called him by his grace. He was one of the twelve Apostles sent forth by Christ to preach the Gospel of the kingdom, Mat 10:3 and was honoured to be the first of the writers of the New Testament, and to be the first publisher therein of the good news of the incarnate Saviour; and was a wonderful instance of the rich and sovereign grace of God. Though he was employed in collecting the Roman tax, yet he was of Jewish extract; as appears from his being called the son of Alphaeus, Mar 2:14 and from his name Matthew Levi; for as the latter, so the former is an Hebrew name. The Jews say ^b one of the disciples of Jesus was called yatm, Matthai or Matthew: his name signifies a "gift" or "given"; he was one of those the Father had given to Christ, and was kept by him, when the son of perdition was lost, Joh 17:6. It may not be improper to inquire in what language this Gospel was written. The ancient Christian writers were generally of opinion, that Matthew wrote it in Hebrew; Papias and ^c Pantaenus were of this mind, as also Irenaeus ^d, Origen ^e Eusebius ^f, Athanasius ^g, Epiphanius ^h, and Jerom ⁱ; and it is asserted in the titles of the Arabic and Persic versions, and at the end of the Syriac version of this Gospel, that it was written in that language; and this opinion is espoused by Grotius and Hammond, though justly exploded by others; for what has been published by Munster, Mercer, Hutter, and Robertson, are translations, made by themselves or others, and of no antiquity: and since Hebrew and Syriac words are interpreted in this Gospel, see Mat 1:23 which would not have been done, had it been written in either language; and since Matthew generally follows the Septuagint version in the passages cited by him out of the Old Testament; and since the Hebrew language was not generally known at that time to the common people, only to the learned; for the law and the prophets, when read in the synagogues in that language, required an interpreter; and since the Greek tongue was the language more commonly spoken, and the rest of the Evangelists wrote in Greek, and the Gospel was designed for the Gentiles as well as the Jews; it is most reasonable to conclude that this Gospel also was wrote in Greek; whereby that ancient prophecy was fulfilled, at least in part, "God shall enlarge" or "persuade Japheth, and he shall dwell in the tents of Shem", Gen 9:27 the Gospel being published in the language of Japheth, the Greek language, which the Jews, the posterity of Shem, now understood; agreeably to which the Palmudic writers interpret the prophecy; says ^k Bar Kaphra, mentioning the above words,

"They shall speak tpy lv wnwvlb in the language of Japheth, in the tents of Shem;''

or,

"the words of the law shall be spoken in the language of Japheth, in the midst of the tents of Shem ^l.''

R. Jochanan ^m explains them thus:

"tpy lv wyrbr "the words of Japheth" shall be in the tents of Shem; and says R. Chiya ben Aba, the sense of it is, The beauty of Japheth shall be in the tents of Shem.''

Which the gloss interprets thus:

"The beauty of Japheth is the language of Javan, or the Greek language, which language is more beautiful than that of any other of the sons of Japheth.''

The time when this Gospel was written is said ⁿ by some to be in the eighth or ninth, by others, in the fifteenth year after the ascension of Christ, when the Evangelist had received the extraordinary gifts of the Spirit, among which was the gift of tongues; and when the promise of Christ had been made good to him, Joh 14:26.

College: Matthew (Book Introduction)

INTRODUCTION

HISTORY OF INTERPRETATION

It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's Gospel prevailed as the most popular of the Gospel accounts. Not only was Matthew's text the most frequently quoted NT book among second century Christians, in virtually all textual witnesses and canonical lists Matthew is placed first.

Several factors may have contributed to the premier position assigned Matthew's Gospel. Certainly its comprehensive detail and the systematic structuring of ethical and pastoral material contributed to the Gospel's favored place in the church. In addition, the Gospel's popularity was undoubtedly based upon its explicit Jewish tendencies that enabled the church to affirm its Jewish roots while at the same time distancing the Christian movement from the synagogue. In short, both in form and content, Matthew's Gospel provided second century Christianity with an eminently practical and useful compendium of what was foundational to the Christian faith.

The priority and dominance extended Matthew's Gospel prevailed as the consensus for roughly 1700 years, until the early decades of the nineteenth century. With the development of an historical consciousness, and the refinement of literary methodology, questions of historical reliability and Synoptic relationships dominated post-Enlightenment Gospel research. While the chronological priority of Matthew was not immediately challenged, the privileged position given Matthew began to erode as scholarship presupposed that Gospel composition demanded a movement from the "more primitive" to the "more advanced." Mark's size, inferior quality, and seemingly "primitive theology," suggested to many that it was Mark not Matthew that should be regarded as the oldest Gospel, and hence the most reliable for a reconstruction of the life and teachings of Jesus. As a result, Matthew was gradually dismissed by many (esp. German scholarship), as a secondary development, being permeated by late and legendary additions (e.g., birth and infancy stories), representing more church tradition than a factual record of the life and teachings of Jesus.

The emerging nineteenth century consensus of the secondary character of Matthew received its most substantial endorsement in 1863 from H.J. Holtzmann, who argued that Mark wrote first and was used independently by Matthew and Luke. While subsequent defenders of Marcan priority have supplemented the theory with additional sources (e.g., Q, L, and M) to explain Synoptic relationships, the hypothesis that Mark is the earliest of the Gospel narratives has remained the dominant scholarly opinion for the past 100 years.

The initial result of the emergence of Mark as the pivotal document to explain Synoptic relationships was a decline of interest in Matthew in the early decades of this century. It was to Mark, rather than Matthew that scholarship turned either to find raw materials from which to reconstruct the life and teachings of Jesus, or to penetrate to the earliest form of the tradition in order to elucidate the possible factors within the Christian communities that generated the rise and preservation of certain text-forms (Form Criticism). As long as the scholarly agenda was preoccupied with penetrating behind the Gospels to isolate sources or to reconstruct early Christian communities, Matthew's Gospel would remain only of secondary interest.

Graham Stanton singles out the date of 1945 as marking a new phase in Matthean studies. The first two decades after 1945 witness a number of studies addressing Matthean themes or sections of the Gospel that begin to call attention to the editorial skills and theological concerns of the Gospel's author. The shift to an emphasis on the role of the evangelist in his selection, arrangement, and modification of the material he received, brought renewed interest in Matthew as an effective communicator and sophisticated theologian (Redaction Criticism). However, such an assessment was ultimately grounded in the hypothesis of Marcan priority and the subsequent evaluation of how Matthew used Mark as his primary literary source. The result has been an exegetical method overly preoccupied with slight literary deviations from Mark, with little sensitivity to the interconnected sequence of events, and their contribution to the whole Gospel.

Recent years have witnessed a resurgence of studies on Matthew, with many books and articles concerned to elucidate Matthew's Gospel as a "unified narrative" or "story" told by a competent story-teller who organizes his thought into a coherent sequence of events. The new concern for the Gospels as literary masterpieces demands that the reader be attentive to how Matthew develops his themes and focuses his account on a retelling of the story of Jesus in a way that does not merely rehearse the past, but speaks meaningfully as a guide for Christian discipleship.

Rather than reading Matthew through the lens of other Gospels or a hypothetical reconstruction of the evangelist's sources, priority has shifted to the whole Gospel as a unified coherent narrative. It follows that whatever written or oral sources the evangelist may have had access to, the writer has so shaped his composition that it has a life of its own, discernable only by attention to the structure of the parts and their contribution to the whole.

In order to read and appreciate Matthew's story of Jesus one must be attentive to the codes and conventions that govern the literary and social context of the first century. A coherent reading of any document demands an awareness of the literary rules that govern the various types of literature. Knowing the general category of literary genre of a text enables the reader to know what types of questions can legitimately be asked of the material. For example, if one is reading poetry, questions of factual accuracy or scientific precision may not be the most relevant inquiry for ascertaining a text's meaning. Knowing the genre of a writing enables one's understanding to be informed by the features and intentions that characterize the writing, and not by our modern expectations and concerns we may impose upon the text.

While Matthew's Gospel has certain affinities with the literary genres of biography and historiography, the Gospel is not strictly an historical biography. No Gospel writer was driven by an impulse simply to record the facts of what happened with strict chronological precision. In fact, one need only to read the Gospels side by side to see the freedom and creative manner with which each writer communicated his message. The authors have selected, arranged, and interpreted events, characters, and settings in the best way to communicate with their respective audiences. The result is four unique accounts of Jesus' life and teachings told from a particular "point of view," informed both by the primary events and the theological concerns and needs of the expanding church.

Matthew's Gospel builds reflectively upon the primary events to capture the significance of what happened in story form. An appreciation of the literary and communicative skills of the author enables one to recognize in the dramatic sequence of events a carefully constructed "plot." In this way the storyteller communicates his values and theological commitment and seeks to persuade the reader to accept his perspective.

COMPOSITION OF THE GOSPEL

Some issues and questions that may be extremely important for understanding one category of literature may contribute little to the understanding of another. For example, an informed interpretation of Paul's letters necessitates a reconstruction of the world that produced the text. The modern reader would need to know as much as possible about the author, destination of the letter, and the factors that gave rise to the text. The letter itself will constitute a prime source for acquiring such information.

However, when one approaches Gospel narratives with the same concerns the matter is complicated by the lack of information afforded by the text. The anonymity of the Gospels, alongside their silence concerning the place, time, and circumstances that may have generated their writings, necessitates that such historical inquiries be answered in terms of probability. What this means is that there is no direct access, via the text, to the historical author or primary recipients of his document. The difficulty is centered in the fact that the text is not primarily designed to function as a "window" through which to gain access into the mind and environment of the author and original readers. The author does not purport to tell his own story or that of his readers, but the story of Jesus of Nazareth. Fortunately, following the sequential development and sense of Matthew's story of Jesus does not depend on identifying with certainty the author or the historical and social matrix that may have prompted his writing.

In what follows, traditional introductory questions will be briefly discussed, alongside important insights afforded by literary theorists who focus on the Gospels as narratives.

A. AUTHORSHIP

The anonymity of the canonical Gospels necessitates heavy reliance on external evidence as a point of departure to establish Gospel authorship. The external testimony from the second century is virtually unanimous that Matthew the tax collector authored the Gospel attributed to him. Even before explicit patristic testimony regarding Gospel authorship there is convincing evidence that no Gospel ever circulated without an appropriate heading or title (e.g., KATA MAQQAION, "according to Matthew"), identifying the person thought to be the author. The common assumption that the Gospels circulated anonymously until the mid-second century when titles were finally affixed to them has been seriously challenged by Martin Hengel. While certain details of Hengel's theory regarding the origins of Gospel headings have been challenged, the lack of variation in the second-century tradition regarding Matthean authorship could well owe its origin to the time when the Gospels first began to circulate among the Christian communities.

The earliest patristic source addressing Gospel authorship comes from Papias, the Bishop of Hierapolis (ca. 60-130), whose comments are available only in quotations preserved by Eusebius, Bishop of Caesarea (ca. 260-340, H.E. 3.39.14-16). Eusebius' citation of Papias regarding Matthean authorship has been subject to various interpretations dependent upon the translation of key terms. The citation reads:

Matthew collected (sunetavxato, synetaxato , "composed," "compiled," "arranged") the oracles (taÉ lovgia, ta logia , "sayings," "gospel") in the Hebrew language (dialevktw/, dialektô, "Hebrew or Aramaic language," "Semitic style") and each interpreted (hJrmhvneusen, hçrmçneusen, "interpreted," "translated," "transmitted") them as best he could (Eusebius, H.E. 3.39.16).

It appears that patristic testimony subsequent to Papias was dependent upon his testimony and thus perpetuated the tradition of Matthean authorship alongside the notion of an original Semitic version. The testimonies of Irenaeus ( Adv. Haer. 3.1.1), Pantaenus (quoted in H.E. 5.10.3), Origen (quoted in H.E. 6.25.4), Eusebius himself ( H.E. 3.24.6), Epiphanius (quoted in Adv. Haer. 29.l9.4; 30.3.7), Cyril of Jerusalem ( Catecheses 14.15), Jerome ( DeVir. III.3), as well as Gregory of Nazianzus (329-389), Chrysostom (347-407), Augustine (354-430), and Syrian and Coptic authorities are all unanimous in affirming that Matthew authored the first Gospel originally in a Semitic language. However, since the tradition seems ultimately to rest upon the view of Papias, as cited by Eusebius, the accumulated evidence of patristic testimony, in the view of some, has very little independent worth. Especially since the idea of an original Semitic Matthew, from which our Greek Matthew has been translated has been challenged on textual and linguistic grounds. Matthew simply does not read like translated Greek. These and other difficulties with the view of Papias have resulted in many dismissing all patristic testimony concerning Matthean authorship.

While much critical opinion has assumed that Papias' errant view of an original Semitic Matthew discounts his testimony about Matthew being the author, in recent times the evidence afforded by the testimony of Papias has been reassessed. On the one hand, some scholars have argued that the terms Ebrai?di dialevktw/ (Ebraidi dialektô), do not refer to the Hebrew or Aramaic language, but rather to a Jewish style or literary form. In this view, Papias would be referring to Matthew's penchant for Semitic themes and devices, not an original Semitic Gospel. Others have rejected such an interpretation as an unnatural way to read the passage from Papias, and prefer to acknowledge that Papias was simply wrong when he claimed that Matthew was originally written in a Semitic language. However, such an admission does not warrant the complete dismissal of the testimony of Papias concerning the authorship of Matthew. One must still explain how Matthew's name became attached to the first Gospel. The obscurity and relative lack of prominence of the Apostle Matthew argues against the view that the early church would pseudonymously attribute the Gospel to Matthew. Surely, patristic tradition had some basis for attributing the Gospel to Matthew. Therefore, as noted by Davies and Allison, "the simplistic understanding of Papias which dismisses him out of hand must be questioned if not abandoned."

There is nothing inherent in the Gospel itself that convincingly argues against Matthean authorship. Contrary to the view of a few, the decided Jewish flavor of the Gospel argues decisively for the author of the first Gospel being a Jew. Other scholars have noted that Matthew's background and training as a "tax collector" along with other professional skills offers a plausible explanation for the Gospel's sophisticated literary form and attention to detail. Certainly the combined weight of external and internal considerations make the traditional view of Matthean authorship a reasonable, if not a most plausible position. However, in the words of R.T. France there is "an inevitable element of subjectivity in such judgments." Not only is hard data difficult to come by to establish the authorship of any of the Gospels, what is available is often subject to diverse but equally credible explanations. It follows that while the issue of authorship is an intriguing historical problem, it is extremely doubtful that any consensus will ever emerge given the nature of the available evidence.

The question must be raised whether the veracity of the first Gospel or its interpretation are ultimately dependent upon one's verdict concerning authorship. While one's theological bias concerning authorship may influence how the text is evaluated, the two issues are not integrally connected. Since the first Gospel offers very little (if any) insight into the identity of its historical author, recreating the figure behind the Gospel is neither relevant or particularly important for understanding Matthew's story of Jesus. Thus, while I see no compelling reason to abandon the traditional attribution of Matthean authorship to the first Gospel, no significant exegetical or theological concern hangs on the issue.

B. NARRATION OF THE STORY

Of much greater importance than deciding the identity of the author, is an evaluation of the way the author has decided to present his story of Jesus. In literary terms the way a story gets told is called "point of view." A storyteller may tell his story in the first person (i.e., "I"), and portray himself as one of the characters in the story. From a first person point of view the storyteller would necessarily be limited to what he personally has experienced or learned from other characters. Matthew's story is told in a third person narration, wherein the storyteller is not a participant in the story, but refers to characters within the story as "he," "she," or "they." From such a vantage point the Matthean narrator provides the reader with an informational advantage over story characters, and thereby, situates the reader in an advantageous position for evaluating events and characters in the story.

Perhaps the most prominent characteristic of a third person narration is the storyteller's ability to provide the reader with insights which are not normally available to one in real life. His ability to move inside his characters to reveal their innermost thoughts, feelings, emotions, and motivations, enables the reader to use these insights to form evaluations and opinions about characters and events within the story. For example, the narrator reveals when the disciples are amazed (8:29; 21:20), fearful (14:30; 17:6), sorrowful (26:22), filled with grief (17:23), and indignant (26:8). He knows when they understand (16:12; 17:13), and when they doubt (28:17). The overall impact of these insights enables the reader to better evaluate the traits exhibited by the disciples.

Similar insights are provided into the thoughts, emotions, and motivations of minor characters in the story. The inner thoughts of Joseph (1:19), Herod (2:3), the crowds (7:28; 22:33; 9:8; 12:13; 15:31), the woman (9:21), Herod the tetrarch (14:59), Judas (27:3), Pilate (27:14,18), the centurion (27:54), and the reaction of the women at the tomb (28:4,8) are all accessible to the Matthean narrator. The narrator even supplies the reader with inside information about the thoughts and motivations of the Jewish leaders (2:3; 9:3; 12:14; 21:45-46; 26:3-5; 12:10; 16:1; 19:3; 22:15). These insights function to establish in the mind of the reader the antagonist of the story.

The Matthean narrator is also not bound by time or space in his coverage of the story. Matthew provides the reader access to private conversations between Herod and the Magi (2:3-8), John and Jesus (3:13-15), Jesus and Satan (4:1-11), the disciples (16:7), Peter and Jesus (16:23), Judas and the chief priest (26:14-16; 26:40), and Pilate and the chief priest (27:62-64). He makes known to the reader the private decisions made by the chief priest and the Sanhedrin (26:59-60), and the plan of the chief priest and elders concerning the disappearance of the body (28:12-15). The narrator is present when Jesus prays alone, while at the same time he knows the difficulties of the disciples on the sea (14:22-24). He easily takes the reader from the courtroom of Pilate to the courtyard of Peter's denial (26:70f.), and eventually to the scene at the cross (27:45). For the most part, the narrator in Matthew's story stays close to Jesus, and views events and characters in terms of how they affect his main character.

Whoever the actual historical author may be, it is clear that the Matthean storyteller narrates his Gospel in a way to reliably guide his readers through the story so as to properly evaluate events and characters. On occasion the narrator will interrupt the flow of the story in order to provide the reader with an explicit comment or explanation. These intrusions may take the form of various types of descriptions (e.g., 3:4; 17:2; 28:3-4; 27:28-31), summaries (e.g., 4:23-25; 9:35-38; 12:15-16; 14:14; 15:29-31), or explicit interpretive commentary (1:22-23, 2:15, 17-18, 23; 4:15-16; 8:17; 12:17-21; 13:35; 21:4-5; 27:9-10). Detecting the narrator's voice in the story enables the reader to be sensitive to the manner in which Matthew instructs, leads, and encourages the reader to adopt a particular point of view.

SETTING OF THE GOSPEL

Traditional approaches to Gospel introduction usually treat under the heading of "setting" such issues as the date and place of the Gospel's writing, alongside the identity and problems confronting the community addressed. It is important to remember that practically speaking our exclusive source for information about the time and circumstantial factors generating the Gospel's production come only from the Gospel itself. No explicit outside information speaks directly to the issue of the social and historical conditions of the Gospel's primary readers. Essentially, scholarly efforts to establish a life-setting for the writing of the Gospel must search the Gospel for possible clues that hint at the time and circumstances of the writing. The fact that, although reading the same evidence, scholarly proposals for the setting of Matthew's Gospel have resulted in reconstructions that are opposed to one another should give one caution about dogmatic claims in such areas.

A. DATE

Efforts to recover the environmental setting that best explains the form and content of Matthew's Gospel have not resulted in a scholarly consensus. Concerning the date of the Gospel's composition scholars are divided into two broad proposals. The majority view is that Matthew was written after Mark sometime between the dates of A.D. 80-100. However, the arguments adduced to establish such a dating scheme are largely based upon prior judgments concerning the order of Gospel composition or hypothetical reconstructions of developments in the first century. Pivotal to the post-70 dating of Matthew is the contention that Matthew knew and used Mark as a major source for the writing of his Gospel. Since the consensus of scholarly judgment dates Mark in the 60s, it is therefore likely that Matthew composed his Gospel sometime after A.D. 70. Of course, if one rejects Marcan priority or the suggested date for Marcan composition, the argument fails to be convincing.

A post-70 date has also been assumed based upon Matthew's explicit language concerning the destruction of Jerusalem and his references to the "church" (16:18; 18:17). Such language is thought to be anachronistic and therefore indicative of a post-70 composition. The reference to a "king" in the parable of the wedding feast who "sent his army and destroyed those murderers and burned their city" (22:7), appears to reflect historical knowledge of Jerusalem's destruction retrojected into Jesus' ministry as prophecy. However, apart from the fact of whether Jesus could predict Jerusalem's fall, the wording of 22:7, as France observes, "is precisely the sort of language one might expect in a genuine prediction of political annihilation in the Jewish context, and does not depend on a specific knowledge of how things in fact turned out in A.D. 70." There also is no need to read a developed ecclesiology into Jesus' references to the "church." The term ejkklhsiva (ekklçsia) in Matthew says nothing about church order, and with the communal imagery attached to the term in Jewish circles (cf. Qumran), it becomes entirely credible that Jesus could speak of his disciples as constituting an ekklçsia.

Perhaps the most heavily relied upon argument for dating Matthew in the last decades of the first century is the decided Jewish polemic that seemingly dominates the first Gospel. It is thought that formative Judaism in the post-70 period provides the most suitable background for Matthew's portrayal of the Jewish leaders and his underlying view of Israel. After the destruction of the temple in A.D. 70 it was the Pharisaic movement that emerged as the normative form of Judaism. Pharisaism was particularly suited to bring stability and a renewed sense of Jewish identity after the tragedy of A.D. 70. The Pharisees saw themselves as "the most accurate interpreters of the law" (see Josephus, JW 1.5.1; 2.8.14; Life 38.191), and definers of both the social and cultic boundaries delimiting the covenanted people of God. The community addressed by Matthew's Gospel is thought to be a rival to a post-70 formative Judaism, having endured severe hostility and rejection by official Judaism.

However, the evidence does not warrant the supposition that Matthew's community has severed all contact with the Jewish community. Furthermore, not enough is known about pre-70 Pharisaism to emphatically deny a setting for Matthew's Gospel before Jerusalem's destruction. Indeed, an impressive list of scholars have cogently argued for a pre-70 dating of Matthew. Not only does such a view have solid patristic evidence, some passages in Matthew may be intended to imply that the temple was still standing at the time of the Gospel's writing (cf. Matt 5:23-29; 12:5-7; 17:23; 16:22; 26:60-61). It appears that the evidence is not sufficiently decisive so as to completely discredit all competitive views. Fortunately, understanding Matthew's story of Jesus is not dependent upon reconstructing the historical context from which the Gospel emerged.

B. PLACE OF ORIGIN

Even less important for a competent reading of the first Gospel involves the effort to decide the Gospel's precise place of origin. Because of its large Jewish community and strategic role in the Gentile mission most Matthean scholars have opted for Antioch of Syria as the Gospel's place of origin. Other proposals have included Jerusalem, Alexandria, Caesarea, Phoenicia, and simply "east of the Jordan." While certain evidence may tend to weigh in favor of one provenance over another, in the final analysis we cannot be certain where Matthew's Gospel was composed. Nevertheless, as observed by France, deciding "the geographical location in which the Gospel originated is probably the least significant for a sound understanding of the text." Much more relevant to the interpretation of the gospel is the dimension given the discussion of "setting" by a literary reading of the first Gospel.

C. NARRATIVE WORLD

In literary terms the discussion of "setting" does not involve the delineation of factors generating the text, but rather the descriptive context or background in which the action of the story transpires. Settings, as described by the narrator, are like stage props in a theatrical production. Oftentimes, the narrator's description of the place, time, or social conditions in which action takes place is charged with subtle nuances that may generate a certain atmosphere with important symbolic significance. For example, early in Matthew's story the narrator relates places and events to create a distinct atmosphere from which to evaluate his central character, Jesus. The story opens with a series of events that are calculated to evoke memories of Israel's past, and thereby to highlight the significance of the times inaugurated by Jesus. By means of a genealogy, cosmic signs, dream-revelations, the appearance of the "angel of the Lord," and the repeated reference to prophetic fulfillment, the narrator highlights God's renewed involvement with his people and the climactic nature of the times realized in Jesus. The locations of Jerusalem, Bethlehem, and Egypt evoke feelings of continuity between Jesus' history and that of Israel's. Other locations such as the "desert" and "mountain" function to create a certain aura around events and characters in the story. Later in the story specific locations such as "synagogue," the "sea," and the "temple" all contribute to a distinct atmosphere from which to evaluate the course of events. While real-life settings of the author and his readers can only be reproduced in terms of probability, the temporal and spatial settings established in the story provide an integral context for interpreting Matthew's story.

THE LITERARY CHARACTER OF MATTHEW

A. LITERARY AND RHETORICAL SKILL

Since Matthew's text would have been handwritten without systematic punctuation or modern techniques for delineating structural features such as bold print, underlining, paragraph indention, or chapter headings, any clues for discerning the structure and nature of the composition is dependent upon "verbal clues" within the narrative itself. Within both Hebrew and classical traditions communication on a literary level assumed a level of competency in conventional communicative techniques. While NT authors may not have been formally trained in rhetoric, an effective exchange of ideas demands some awareness of conventional patterns for communication. A study of Matthew's literary style puts emphasis on the literary devices he employs to lead the reader to experience his story in a certain way.

Reading Matthew's story (whether orally before an audience, or in private), would have demanded that the reader attend to the various structural features which might illumine the meaning and flow of the narrative. Some of these literary strategies function on a broader structural level providing the text with a sense of progression and cohesion (e.g., Matt see the formulaic phrases in 7:28; 11:1; 13:53; 19:1; 26:1; and 4:17; 16:21). However, most structural features primarily contribute to a sense of cohesion within smaller textual units. These features may highlight or bracket unifying themes by opening and closing distinct units with similar words or phrases (see, e.g., 4:23-24 and 9:35); build anticipation by foreshadowing subsequent events (e.g., ch. 2 foreshadows the passion narrative); or stimulate reflection and a sense of development in the story by verbal repetition and episodic similarities (cf. 8:23-27/14:22-33; 9:27-31/20:29-34; 9:32-34/12:22-34; 14:13-21/15:32-38). These elements along with Matthew's fondness for grouping materials according to a thematic or even numerical scheme, are indicative of an environment largely educated through oral proclamation not the written word. Matthew's compositional scheme greatly facilitated learning by providing the listener (or reader) with a coherent and orderly presentation that aided comprehension and memorization.

The meticulous structural concerns, both in the whole and the smaller details of Matthew, have been widely recognized by scholarship. However, as we shall see in the next section, there is great diversity with respect to the overall structural pattern of the first Gospel. The difficulty lies with going from clearly delineated structural features in the smaller units of text, to the use of the same devices to explain the total composition. Often the analysis seems forced and unable to fit the details into a single coherent pattern. It may not always be easy to identify the precise contribution that a particular literary device makes to the overall composition of a literary work, and certainly there always exists the danger of reading too much into a text by artificially imposing symmetrical patterns where none exist. However, these problems are overcome by a greater sensitivity to the nature and function of literary devices, and not by ignoring these features of a text. The question remains concerning what features might provide clues to the overall structure of Matthew's Gospel.

B. STRUCTURAL-PLOT

Consideration of Matthew's skill in the smaller portions of his text has stimulated numerous efforts to locate structural indications that may provide the organizing pattern for the entire Gospel. Structural appraisals of Matthew's Gospel usually begin with the discovery of a literary device or formulaic expression that appears to be unique to the evangelist. However, while scholars may agree on the existence of a literary device or formula, they may diverge widely concerning the function or theological significance of a literary feature. For example, although the expressions kaiÉ ejgevneto o{te ejtevlesen oJ =Ihsou'" (kai egeneto hote etelesen ho Içsous, "and when Jesus had finished;" 7:28; 11:1; 13:53; 19:1; 26:1), and ajpoÉ tovte h[rxato oJ =Ihsou'" (apo tote erxato ho Içsous, "from that time Jesus began," 4:17; 16:21) are recognized to be structurally significant, it is difficult to establish that Matthew consciously adopted these expressions as the organizational key to his entire Gospel. As helpful as these phrases are for marking off the major discourses of Jesus or highlighting major new developments in the story, neat structural schemes based upon repeated formulae cannot do justice to the subtle twists and turns of the dramatic flow of Matthew's story.

Several scholars have centered on Matthew's use of Mark to determine the structure of his Gospel. Attention has been called to the peculiar Matthean organization of 4:12-13:58 in contrast to the faithful following of Marcan order in 14:1-28:20. Certainly a source-critical study of Matthew must account for the seemingly independent structural form and sequence in the first half of the Gospel as opposed to the latter half. However, it is doubtful that Matthew intended his readers to compare his Gospel with Mark in order to understand his structural scheme. If Matthew could clearly structure patterns on a smaller scale, independent of Mark, why not on a larger scale? Furthermore, there are too many structural peculiarities even in the second half of the Gospel to assume that Matthew merely succumbed to a slavish reproduction of Mark in the second half of his Gospel.

More recent investigations have delineated the Gospel's structure in terms of how the individual events or episodes connect sequentially to form a discernable plot. It is the organizing principle of plot which determines the incidents selected, their arrangement, and how the sequence of events or episodes are to impact the reader. Given the episodic and thematic flavor of Matthew's narrative, his plot development does not exhibit a linear tightness or the flair for the dramatic found in other narratives (cf. Mark). Nevertheless, Matthew does tell a story, and thus the various episodes are carefully interrelated by causal and thematic developments. There are definite major and minor story lines and character development, with certain episodes marking key turning points in the unfolding drama. An analysis of plot has the advantage of moving the discussion away from isolated literary devices or contrived symmetrical patterns, to a consideration of how the sequence of events and portrayal of characters connect meaningfully to tell a continuous and coherent story.

Matthew's story is organized around several narrative blocks comprised of events that are interconnected according to a particular emphasis or theme. The unifying factor giving coherence to the overall sequence of events is the explicit and implicit presence of the central character Jesus in virtually every episode. Within this story-form events of similar nature are often clustered or repeated for their accumulative impact, as various themes are reinforced and developed. An analysis of the sequence and function of Matthew's major narrative blocks enables the reader to discern an overall progression of events according to a consciously constructed plot. The following seven narrative blocks provide the story with a clear sense of dramatic progression:

1:1-4:16 Establishing the identity and role of Jesus, the protagonist of the story.

4:17-11:1 Jesus embarks upon a ministry of teaching and healing to manifest God's saving presence in Israel.

11:2-16:20 While faulty interpretations of Jesus' ministry lead to misunderstanding and repudiation, the disciples, through divine revelation, are provided special insight into Jesus' person and mission.

16:21-20:34 During Jesus' journey to Jerusalem he engages his disciples in explicit discussion concerning the ultimate values, priorities, and intentions of his messianic mission.

21:1-25:46 Upon entering Jerusalem Jesus' actions and teachings lead to conflict and rejection by the Jewish authorities.

26:1-27:50 While hostility and misunderstanding coalesce in betrayal, desertion, and death, Jesus is resolved to consciously and voluntarily fulfill the divine plan.

27:51-28:20 God ultimately vindicates his Son as evidenced by cosmic signs and by raising him from the dead and giving him authority to commission his disciples to a worldwide mission.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

SELECTED COMMENTARIES:

Albright, W.F. and C.S. Mann. Matthew . AB. Garden City: Doubleday, 1971.

Beare, Francis Wright. The Gospel According to Matthew . San Francisco: Harper and Row, 1981.

Blomberg, Craig L. Matthew. New American Commentary 22. Nashville: Broadman, 1992.

Carson, D.A. "Matthew." In The Expositor's Bible Commentary , 8:3-599. Edited by Frank Gaebelein. 12 vols. Grand Rapids: Zondervan, 1984.

Davies, Margaret. Matthew Readings: A New Biblical Commentary . Sheffield, U.K.: JSOT Press/Sheffield Academic Press, 1993.

Davies, W.D. and Dale C. Allison. Introduction and Commentary on the Gospel According to Saint Matthew I-VII . Vol. 1 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew. International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1988.

. Introduction and Commentary on Matthew VIII-XVIII . Vol. 2 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew . International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1991.

France, R.T. Matthew. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1985.

Gardner, Richard B. Matthew. Believers Church Bible Commentary. Scottdale, PA: Herald Press, 1991.

Garland, David. Reading Matthew: A Literary and Theological Commentary on the First Gospel . New York: Crossroad, 1993.

Gundry, Robert. Matthew: A Commentary on His Literary and Theological Art . Grand Rapids: Eerdmans, 1982.

Hagner, Donald. Matthew 1-13 . Word Biblical Commentary 33A. Dallas: Word, 1993.

. Matthew 14-28. Word Biblical Commentary 33B. Dallas: Word, 1995.

Harrington, D.J. The Gospel of Matthew . Sacra Pagina 1. Collegeville, MN: Liturgical, 1991.

Hill, David. The Gospel of Matthew . New Century Bible. Grand Rapids: Eerdmans, 1972.

Keener, Craig S. Matthew . The IVP New Testament Commentary Series. Ed. Grant R. Osborne. Downers Grove, IL: InterVarsity Press, 1997.

Luz, U. Matthew 1-7 . Minneapolis: Fortress, 1989.

Malina, Bruce J. and Richard L. Rohrbaugh. Social Science Commentary on the Synoptic Gospels . Minneapolis: Augsburg Fortress, 1992.

Meier, J.P. The Vision of Matthew . New York: Crossroad, 1979, 1991.

Morris, Leon. The Gospel According to Matthew . Grand Rapids: Eerdmans, 1992.

Patte, Daniel. The Gospel According to Matthew: A Structural Commentary on Matthew's Faith . Philadelphia: Fortress, 1987.

Schweizer, Eduard. The Good News According to Matthew . Translated by David E. Green. Atlanta: John Knox Press, 1975.

SELECTED STUDIES:

Allison, Dale C. The New Moses: A Matthean Typology . Minneapolis: Fortress, 1993.

Bauer, D.R. The Structure of Matthew's Gospel: A Study in Literary Design . JSNTSup 31. Sheffield: Almond, 1988.

Borg, Marcus. Conflict, Holiness, and Politics in the Teachings of Jesus . New York: Edwin Mellen Press, 1984.

France, R.T. Matthew: Evangelist and Teacher . Grand Rapids: Zondervan, 1989.

Hill, David. "Son and Servant: An Essay on Matthean Christology." JSNT 6 (1980) 2-16.

Kingsbury, Jack D. Matthew As Story. 2d ed. Philadelphia: Fortress, 1988.

Lohr, C. "Oral Techniques in the Gospel of Matthew." CBQ 23 (1961): 339-352.

Luz, U. The Theology of the Gospel of Matthew . Translated by J. Bradford Robinson. Cambridge: Cambridge University Press, 1995.

Matera, Frank. "The Plot of Matthew's Gospel." CBQ 49 (1987): 233-253.

. Passion Narratives and Gospel Theologies . New York: Paulist, 1986.

Powell, M.A. God With Us: A Pastoral Theology of Matthew's Gospel . Minneapolis: Fortress, 1995.

Senior, D. The Passion of Jesus in the Gospel of Matthew . Wilmington: Michael Glazier, 1985.

. What Are They Saying About Matthew? Revised and Expanded Edition. New York: Paulist Press, 1996.

Stanton, Graham. A Gospel For a New People: Studies in Matthew . Edinburgh: T&T Clark, 1992.

. "The Origin and Purpose of Matthew's Gospel: Matthean Scholarship from 1945 to 1980." In ANRW II.25.3. Edited by W.Haase. Pages 1889-1895. Berlin and New York: Walter de Gruyter, 1985.

Verseput, Donald J. "The Title Son of God in Matthew's Gospel." NTS 33 (1987): 532-556.

Westerholm, Stephen. Jesus and Scribal Authority . ConNT 10. Lund, Sweden: CWK Gleerup, 1978.

Wilkens, M.J. The Concept of Discipleship in Matthew's Gsopel as Reflected in the Use of the Term Mathçtçs. Leiden: E.J. Brill, 1988.

Witherup, Ronald D. "The Death of Jesus and the Rising of the Saints: Matthew 27:51-54 in Context." SBLASP. Pages 574-585. Atlanta: Scholars Press, 1987.

Wright, N.T. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.

. The New Testament and the People of God . Minneapolis: Fortress Press, 1992.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

AnBib Analecta Biblica

ANTJ Arbeiten zum Neuen Testament und zum Judentum

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

BETL Bibliotheca ephemeridum theologicarum lovaniensium

Bib Biblica

BibRev Bible Review

BSac Bibliotheca Sacra

BZNW Beheifte zur ZNW

CBQ Catholic Biblical Quarterly

ConBNT Coniectanea biblica, New Testament

ConNT Coniectanea neotestamentica

DJG Dictionary of Jesus and the Gospels

ETL Ephemerides theologicai lovanienses

ExpTim The Expository Times

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

Int Interpretation

ISBE International Standard Bible Encyclopedia

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal for the Study of New Testament Theology

LXX Septuagint

NIDNTT New International Dictionary of New Testament Theology

NIGTC New International Greek Testament Commentary

NIV New International Version

NovT Novum Testamentum

NT New Testament

NTM New Testament Message

NTS New Testament Studies

OT Old Testament

RevQ Revue de Qumran

RQ Restoration Quarterly

SBLASP Society of Biblical Literature Abstracts and Seminar Papers

SBLDS SBL Dissertation Series

SBLMS SBL Monograph Series

SJT Scottish Journal of Theology

SNTSMS Society for New Testament Studies Monograph Series

Str-B Kommentar zum Neuen Testament by Strack and Billerbeck

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

TIM Tradition and Interpretation in Matthew by Bornkamm, Barth, and Held

TrinJ Trinity Journal

TynBul Tyndale Bulletin

UBSGNT United Bible Society Greek New Testament

USQR Union Seminary Quarterly Review

WUNT Wissenschaftliche untersuchungen zum Neuen Testament

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: Matthew (Outline)

OUTLINE

I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16

A. Genealogy of Jesus - 1:1-17

B. The Annunciation to Joseph - 1:18-25

C. The Infancy of Jesus - 2:1-23

1. The Gentile Pilgrimage - 2:1-12

2. The Messiah's Exile and Exodus - 2:13-23

D. The Mission and Message of John the Baptist - 3:1-12

E. The Baptism and Commission of Jesus - 3:13-17

F. The Testing of the Son - 4:1-11

G. Introducing the Ministry of Jesus - 4:12-16

II. GOD'S SAVING PRESENCE IN THE MIDST OF HIS PEOPLE - 4:17-10:42

A. Programmatic Heading: Proclamation of the Kingdom - 4:17

B. Call of the Disciples - 4:18-22

C. Programmatic Summary - 4:23-25

D. Sermon on the Mount: Ministry in Word - 5:1-7:29

1. The Setting - 5:1-2

2. The Beatitudes - 5:3-12

3. Salt and Light - 5:13-16

4. Jesus and the Law - 5:17-20

5. Practicing Greater Righteousness Toward One's Neighbor - 5:21-48

a. Murder - 5:21-26

b. Adultery - 5:27-30

c. Divorce - 5:31-32

d. Oaths - 5:33-37

e. An Eye for an Eye - 5:38-42

f. Love Your Enemies - 5:43-48

6. Practicing Greater Righteousness Before God - 6:1-18

a. Summary - 6:1

b. Giving to the Needy - 6:2-4

c. Prayer - 6:5-15

d. Fasting - 6:16-18

7. The Priorities and Values of the GreaterRighteousness - 6:19-34

a. Treasures in Heaven - 6:19-24

b. Worry - 6:25-34

8. The Conduct of Greater Righteousness - 7:1-12

a. Judging Others - 7:1-5

b. Honor What Is Valuable - 7:6

c. Ask, Seek, Knock - 7:7-11

d. The Golden Rule - 7:12

9. The Call for Decision - 7:13-27

a. The Narrow and Wide Gates - 7:13-14

b. A Tree and Its Fruit - 7:15-23

c. The Wise and Foolish Builders - 7:24-27

10. Conclusion - 7:28-29

E. Ministry in Deed - 8:1-9:34

1. Cleansing of a Leper - 8:1-4

2. Request of a Gentile Centurion - 8:5-13

3. Peter's Mother-in-Law - 8:14-15

4. Summary and Fulfillment Citation - 8:16-17

5. Two Would-Be Followers - 8:18-22

6. Stilling of the Storm - 8:23-27

7. The Gadarene Demoniacs - 8:28-34

8. Healing of the Paralytic - 9:1-8

9. Jesus' Association with Tax Collectors and Sinners - 9:9-13

10. Question on Fasting - 9:14-17

11. Raising the Ruler's Daughter and Cleansing the Unclean Woman - 9:18-26

12. Healing Two Blind Men - 9:27-31

13. Healing of a Deaf Mute - 9:32-34

F. A Call to Mission - 9:35-10:4

G. The Missionary Discourse - 10:5-42

1. Instructions for Mission - 10:5-15

2. Persecution and Response - 10:16-23

3. The Disciples' Relationship to Jesus - 10:24-42

III. ISRAEL'S MISUNDERSTANDING AND REPUDIATION OF JESUS - 11:1-14:12

A. John's Question from Prison - 11:1-6

B. The Person and Mission of John - 11:7-19

1. Identification of John by Jesus - 11:7-15

2. Rejection of John and Jesus - 11:16-19

C. Unrepentant Cities - 11:20-24

D. Jesus' Response and Invitation - 11:25-30

E. Sabbath Controversy: Incident in the Grainfield - 12:1-8

F. Sabbath Controversy: Healing in the Synagogue - 12:9-14

G. The Character and Mission of God's Servant - 12:15-21

H. The Beelzebub Controversy - 12:22-37

I. The Request for a Sign - 12:38-42

J. A Concluding Analogy - 12:43-45

K. Jesus' True Family - 12:46-50

L. The Parables of the Kingdom - 13:1-52

1. The Parable of the Four Soils - 13:1-9

2. The Purpose of the Parables - 13:10-17

3. The Interpretation of the Parable ofthe Soils - 13:18-23

4. Parable of the Weeds - 13:24-30

5. Parable of the Mustard Seed - 13:31-32

6. Parable of the Leaven - 13:33

7. The Purpose of Parables - 13:34-35

8. The Interpretation of the Parable of the Weeds - 13:36-43

9. Parables of the Hidden Treasure and the Pearl - 13:44-46

10. Parable of the Dragnet - 13:47-50

11. Trained in the Kingdom - 13:51-52

M. Rejection at Nazareth - 13:53-58

N. The Death of John the Baptist - 14:1-12

IV. EDUCATING THE DISCIPLES: IDENTITY AND MISSION - 14:13-16:20

A. Feeding of the Five Thousand - 14:13-21

B. Walking on the Water - 14:22-33

C. Summary: Healings at Gennesaret - 14:34-36

D. Jesus and the Teachings of the Pharisees - 15:1-20

E. The Canaanite Woman - 15:21-28

F. Feeding of the Four Thousand - 15:29-39

G. Request for a Sign - 16:1-4

H. The Leaven of the Pharisees and Saducees - 16:5-12

I. Confession at Caesarea Philippi - 16:13-20

V. THE WAY OF THE CROSS - 16:21-20:34

A. The Things of God Versus the Things of Men - 16:21-28

B. Transfiguration - 17:1-8

C. The Coming Elijah - 17:9-13

D. The Power of Faith - 17:14-21

E. The Second Passion Prediction - 17:22-23

F. Jesus and the Temple Tax - 17:24-27

G. Fourth Discourse: Life in the Christian Community - 18:1-35

1. Becoming Like a Child - 18:1-5

2. Avoiding Offense - 18:6-9

3. Value of the "Little Ones" - 18:10-14

4. Reconciling an Offending Brother - 18:15-20

5. Importance of Forgiveness - 18:21-35

H. Transition from Galilee to Judea - 19:1-2

I. Marriage and Divorce - 19:3-9

J. The Bewildered Response of the Disciples - 19:10-12

K. The Little Children - 19:13-15

L. The Rich Young Man - 19:16-22

M. Wealth, Reward and Discipleship - 19:23-30

N. The Generous Landowner - 20:1-16

O. Third Passion Prediction - 20:17-19

P. Requests on Behalf of the Sons of Zebedee - 20:20-28

Q. Two Blind Men Receive Sight - 20:29-34

VI. CONFLICT IN JERUSALEM - 21:1-25:46

A. Jesus' Entry into Jerusalem - 21:1-11

B. Demonstration in the Temple - 21:12-17

C. The Fig Tree - 21:18-22

D. The Authority Question - 21:23-27

E. Parable of the Two Sons - 21:28-32

F. Parable of the Tenants - 21:33-46

G. Parable of the Wedding Feast - 22:1-14

H. Confrontations with the Religious Leaders - 22:15-46

1. Paying Taxes to Caesar - 22:15-22

2. Marriage in the Afterlife - 22:23-33

3. The Greatest Commandment - 22:34-40

4. The Son of David - 22:41-46

I. Denunciation of the Scribes and Pharisees - 23:1-39

1. Do Not Practice What They Preach - 23:1-12

2. Woes against the Teachers of the Law andthe Pharisees - 23:13-36

3. Lament over Jerusalem - 23:37-39

J. Fifth Discourse: Judgment to Come - 24:1-25:46

1. Introduction - 24:1-3

2. Warnings Not to Be Deceived - 24:4-14

3. The Coming Tribulation in Judea - 24:15-28

4. The Climactic Fall of Jerusalem within "This Generation" - 24:29-35

5. The Coming Judgment of the Son ofMan - 24:36-25:46

a. The Coming Son of Man~ - 24:36-51

b. The Ten Virgins - 25:1-13

c. Parable of the Talents - 25:14-30

d. Judgment of the Son of Man - 25:31-46

VII. THE PASSION AND RESURRECTION OF JESUS - 26:1-28:20

A. The Plot to Arrest and Execute Jesus - 26:1-5

B. Anointing in Bethany - 26:6-13

C. Judas' Betrayal - 26:14-16

D. Preparation for Passover - 26:17-19

E. The Last Supper - 26:20-30

F. Jesus Predicts the Disciples' Desertion and Denial - 26:31-35

G. The Gethsemane Prayer - 26:36-46

H. The Arrest of Jesus - 26:47-56

I. The Hearing Before Caiaphas - 26:57-68

J. The Denial of Peter - 26:69-75

K. Transition to the Roman Authorities - 27:1-2

L. The Suicide of Judas - 27:3-10

M. The Trial Before Pilate - 27:11-26

N. Mockery and Abuse of Jesus - 27:27-31

O. The Crucifixion - 27:32-44

P. The Death of Jesus - 27:45-56

Q. The Burial of Jesus - 27:57-61

R. Keeping Jesus in the Tomb - 27:62-66

S. The Empty Tomb - 28:1-7

T. The Appearance of Jesus to the Women - 28:8-10

U. The Bribing of the Guards - 28:11-15

V. The Great Commission - 28:16-20

-College Press New Testament Commentary: with the NIV

Lapide: Matthew (Book Introduction)

PREFACE.

——————

IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapide, I desire to mention that it has not been within my purpose to give an equivalent for every word of the original. This ought to have been stated at the commencement of the first volume, and I greatly regret the omission.

The stern exigencies of publication have compelled me to compress the translation of the Commentary upon the Gospels within five octavo volumes, when a reproduction of the Latin original, verbatim et literatim , would have probably necessitated seven.

The matter standing thus, I have had to exercise my own judgment as to the character of the necessary omissions and compression. I am perfectly aware that in omitting or compressing anything at all, I expose myself to the full fury of the blasts of unkind, bitter, or unscrupulous criticism; though criticism of this kind has, I am thankful to say, been confined to a single print.

I have no fault whatever to find with the criticism of the R. Catholic Tablet . It was dictated by a thoroughly honest and commendable, but certainly mistaken fear, that I had made omissions for controversial purposes. Of this, I hope I am incapable.

With regard to the other adverse criticism to which I have alluded, I am sorry that I cannot regard it as either just or righteous. One reason is this; the reviewer in question concludes his remarks by saying—"Those who are familiar with Cornelius' work are aware of the terseness and pungency of the author's style. Whether it would be possible to give this in English we cannot say, but the present translators do not appear to have even attempted the task, either in their literal rendering, or in their paraphrased passages, so that much of the sententiousness of the original has evaporated."

It would be almost impossible to single out from the whole range of the history of criticism a more telling example of its frequent utter worthlessness and disregard of a strict adherence to truth. In the first place, with regard to Cornelius himself, those who are best acquainted with him—his greatest lovers and admirers—are aware that if there is one thing more than another which they are disposed to regret, it is his great prolixity, and the inordinate length of his sentences.

Secondly, if the hostile reviewer had examined my translation solely for the purposes of an honest criticism, he could not have helped becoming aware of the fact that there is scarcely a page in which I have not broken up what is a single sentence in the Latin into two, three, and sometimes even more sentences in the English.

Lastly, I need not tell scholars that it would be far more easy and pleasant to myself to translate literally, without any omission whatever, than to have continually to be, as it were, upon the stretch to omit or compress what must be omitted, when very often all seems valuable. I can truly say I have often spent as much time in deliberating what to omit, or how to compress a passage, as would have sufficed to have written a translation of it in full twice over.

About two-thirds of the twenty-first chapter of S. Matthew, the last in this second volume, have been translated without any omission, or compression whatever. A note is appended to the place where this unabridged translation begins. This will enable any one who cares to do so, to compare the abridged portion with the unabridged, and both with the original.

T. W. M.