Matthew 25:1–23

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. xiii. 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, Ruth iv. 2. Now in this parable, 1. The Bridegroom is our Lord Jesus Christ; he is so represented in the 45th Psalm, 1, 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. ii. 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. xix. 7, 9. 2. The virgins are the professors of religion, members of the church; but here represented as her companions (Ps. xlv. 14), as elsewhere her children (Isa. liv. 1), her ornaments, Isa. xlix. 18. They that follow the Lamb, are said to be virgins (Rev. xiv. 4); this denotes their beauty and purity; they are to be presented as chaste virgins to Christ, 2 Cor. xi. 2. The bridegroom is a king; so these virgins are maids of honour, virgins without number (Cant. vi. 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, John xii. 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, Phil. ii. 15, 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 (v. 2); and wisdom excelleth folly, as far as light excelleth darkness; so saith Solomon, a competent judge, Eccl. ii. 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, v. 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, 1 Tim. vi. 19. Secondly, It was the wisdom of the wise virgins, that they took oil in their vessels with their lamps, v. 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, Exod. xxxv. 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 (Zech. iv. 2, 3, 12), which is explained John i. 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, v. 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. ii. 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, Luke xviii. 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 (Ps. xlix. 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 (v. 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, Exod. xii. 29. Death often comes when it is least expected; the soul is required this night, Luke xii. 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 m…

Matthew 25:1-13 Matthew 25:1-13 1. Then shall the kingdom of heaven be like ten virgins, who took their lamps, and went out to meet the bridegroom. 2. And five of them were foolish, and five were wise. 3. They that were foolish, while they took their lamps, took no oil with them: 4. But the wise took oil in their vessels along with their lamps. 5. And while the bridegroom tarried, they all slumbered and slept. 6. And at midnight a cry arose, Behold, the bridegroom cometh; go you out to meet him. 7. Then all those virgins arose, and trimmed their lamps. 8. And the foolish said to the wise, Give us of your oil; for our lamps are going out. 9. But the wise answered, saying, By no means, lest there be not enough for you and for us; [170] but go you 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. And afterwards came also the other virgins, saying, Lord, Lord, open to us. 12. But he answering said, Verily I tell you, I know you not. 13. Watch, therefore, for you know not the day nor the hour in which the Son of man shall come. Though this exhortation -- as will appear from the conclusion of it--has nearly the same object with the former, yet it is properly added, in order to confirm believers in perseverance. Our Lord knew how strongly the nature of men is inclined to idleness, and how, for the most part, they not only grow weary after a great lapse of time, but give way through sudden dislike. To remedy this disease, he taught his disciples that they were not duly fortified, unless they had sufficient perseverance for a long period. When this is ascertained to be the design of the parable, we ought not to trouble ourselves much with minute investigations, which have nothing to do with what Christ intended. Some people give themselves a good deal of uneasiness about the lamps, the vessels, and the oil; but the plain and natural meaning of the whole is, that it is not enough to have ardent zeal for a short time, if we have not also a constancy that never tires. And Christ employs a very appropriate parable to express this. A little before, he had exhorted the disciples, that as they had a journey to perform through dark and dreary places, they should provide themselves with lamps; but as the wick of the lamp, if it be not supplied with oil, gradually dries up, and loses its brightness, Christ now says, that believers need to have incessant supplies of courage, to support the flame which is kindled in their hearts, otherwise their zeal will fail ere they have completed the journey. Matthew 25:1. Then shall the kingdom of heaven. By this term is meant the condition of the future Church, which was to be collected by the authority and direction of Christ. He employs this remarkable title, that believers may not deceive themselves by an erroneous opinion that they have arrived at absolute perfection. The parable is borrowed from the ordinary custom of life; for it was a childish speculation of Jerome and others, to adduce this passage in praise of virginity; while Christ had no other object in view than to lessen the uneasiness which they might be apt to feel in consequence of the delay of his coming. He says, therefore, that he asks nothing more from us than is usually done for friends at a marriage-feast. The custom was, that virgins, who are tender and delicate--should, by way of respect, accompany the bridegroom to his chamber. But the general instruction of the parable consists in this, that it is not enough to have been once ready and prepared for the discharge of duty, if we do not persevere to the end. 2. Five were wise. Towards the close of the former chapter, our Lord specially required steward to be wise, (Matthew 24:45) for it is reasonable, that the heavier the charge which any man sustains, and the more important the matters in which he is employed, the wisdom with which he conducts himself should be the greater. But now he demands wisdom from all the children of God in general, that they may not, through inconsiderate rashness, expose themselves to be the prey of Satan. Now this kind of wisdom he describes by saying, that they are to provide themselves with the supplies necessary for completing the course of their life. For the warmth of our impatience makes us look upon the time, however short, as far too long protracted; and next, our poverty is such, that we need supplies for every hour. 5. And while the bridegroom tarried, they all slumbered and slept. Some interpret this slumbering in a bad sense, as if believers, along with others, abandoned themselves to sloth, and were asleep amidst the vanities of the world; but this is altogether inconsistent with the intention of Christ, and with the structure of the parable. There would be greater probability in explaining it to denote death, which overtakes believers before the coming of Christ; for it is not at that time only that we must look for salvation, but also when we have left the world and are sleeping in Christ. But I take it more simply as denoting earthly occupations, in which believers must be engaged, so long as they dwell in the body; and, though forgetfulness of the kingdom of God ought never to steal upon them, yet the distracting influence of the occupations of this world is not inappropriately compared to sleep. For they cannot be so constantly occupied with the thought of meeting Christ, as not to be distracted, or retarded, or entangled by a variety of cares, in consequence of which, while they watch, they are partly asleep. 6. At midnight a cry arose. With respect to the cry I view it as taken metaphorically for his sudden arrival; for we know, that when any thing new and unexpected happens, men are wont to make a loud noise. True, indeed, our Lord cries daily, that he will come quickly, (Revelation 22:20;) but at that, time, the whole frame of the world will resound with the cry, and his dreadful majesty will fill heaven and earth in such a manner, as not only to awaken those who are asleep, but to bring the dead out of their graves, (John 5:28.) 8. And the foolish said to the wise. This is a reproof of the late repentance of those who never think of what they are in want of, till the door is shut against every remedy. For those who do not make provision for a long period are charged with folly, because they are careless, and flatter themselves amidst their poverty, and allow the season of mutual intercourse to pass in such a way as to despise the aids which were offered to them. As they do not, in proper time, bethink themselves about procuring oil, Christ, mocking the knowledge which they have acquired when it is too late, shows how their stupidity will be punished, when they shall see themselves to be empty and unprovided, while there is no remedy. 9. Lest there be not enough for you and us. We know that the Lord distributes his gifts so variously to each, according to his measure, in order that they may give mutual aid to each other, and may employ for the general advantage what has been entrusted to each individual; and that in this way is preserved the sacred connection which exists among the members of the Church. But Christ here points out the time when he shall summon all men to his tribunal, each carrying his bundle, that he may bring with him according as he has done in his body. That portion of grace received, which every man has laid up for himself, is, therefore, justly compared to a stock of provisions for a journey, which would not be enough for a greater number of persons. But rather go to them that sell, and buy for yourselves. These words immediately follow, and are not intended as an admonition, but a reproof; and the meaning is: "There once was a time for buying, which you ought not to have neglected; for oil was at that time offered for sale, but the means of obtaining it are now withdrawn." And yet it is foolish in the Papists to infer from this, that by our own virtues or industry we obtain the gift of perseverance. For the word buy does not at all imply that a price has been given; as appears clearly from the passage in Isaiah, (55:1) where the Lord, while he invites us to buy, demands no price, but informs us, that he has wine and milk in abundance, to be gratuitously bestowed. There is no other way of obtaining it, therefore, but to receive by faith what is offered to us. 10. And the door was shut. At length it follows that the door of the heavenly kingdom will be shut against all who have not made provision, because they failed in the middle of the course. We must not enter here into minute inquiries, how it is that Christ says that the foolish virgins went to buy for it means nothing else than that all who shall not be ready at the very moment when they shall be called will be shut out from entering into heaven. Footnotes: [170] "De peur que nous n'en ayons point assez pour nous et pour vous;" -- "lest we have not enough of it for us and for you."

Mt 25:1-13 . Parable of the Ten Virgins. This and the following parable are in Matthew alone. 1. Then —at the time referred to at the close of the preceding chapter, the time of the Lord's Second Coming to reward His faithful servants and take vengeance on the faithless. Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom —This supplies a key to the parable, whose object is, in the main, the same as that of the last parable—to illustrate the vigilant and expectant attitude of faith, in respect of which believers are described as "they that look for Him" ( Heb 9:28 ), and "love His appearing" ( 2Ti 4:8 ). In the last parable it was that of servants waiting for their absent Lord; in this it is that of virgin attendants on a Bride, whose duty it was to go forth at night with lamps, and be ready on the appearance of the Bridegroom to conduct the Bride to his house, and go in with him to the marriage. This entire and beautiful change of figure brings out the lesson of the former parable in quite a new light. But let it be observed that, just as in the parable of the Marriage Supper ( Lu 14:15-24 ), so in this—the Bride does not come into view at all in this parable; the Virgins and the Bridegroom holding forth all the intended instruction: nor could believers be represented both as Bride and Bridal Attendants without incongruity.

2. And five of them were wise, and five were foolish —They are not distinguished into good and bad, as Trench observes, but into "wise" and "foolish"—just as in Mt 7:25-27 those who reared their house for eternity are distinguished into "wise" and "foolish builders"; because in both cases a certain degree of goodwill towards the truth is assumed. To make anything of the equal number of both classes would, we think, be precarious, save to warn us how large a portion of those who, up to the last, so nearly resemble those that love Christ's appearing will be disowned by Him when He comes.

4. But the wise took oil in their vessels with their lamps —What are these "lamps" and this "oil"? Many answers have been given. But since the foolish as well as the wise took their lamps and went forth with them to meet the Bridegroom, these lighted lamps and this advance a certain way in company with the wise, must denote that Christian profession which is common to all who bear the Christian name; while the insufficiency of this without something else, of which they never possessed themselves, shows that "the foolish" mean those who, with all that is common to them with real Christians, lack the essential preparation for meeting Christ. Then, since the wisdom of "the wise" consisted in their taking with their lamps a supply of oil in their vessels, keeping their lamps burning till the Bridegroom came, and so fitting them to go in with Him to the marriage, this supply of oil must mean that inward reality of grace which alone will stand when He appears whose eyes are as a flame of fire. But this is too general; for it cannot be for nothing that this inward grace is here set forth by the familiar symbol of oil, by which the Spirit of all grace is so constantly represented in Scripture. Beyond all doubt, this was what was symbolized by that precious anointing oil with which Aaron and his sons were consecrated to the priestly office ( Ex 30:23-25 , 30 ); by "the oil of gladness above His fellows" with which Messiah was to be anointed ( Ps 45:7 ; Heb 1:9 ), even as it is expressly said, that "God giveth not the Spirit by measure unto Him" ( Joh 3:34 ); and by the bowl full of golden oil, in Zechariah's vision, which, receiving its supplies from the two olive trees on either side of it, poured it through seven golden pipes into the golden lamp-stand to keep it continually burning bright ( Zec 4:1-14 )—for the prophet is expressly told that it was to proclaim the great truth, "Not by might, nor by power, but by My Spirit, saith the Lord of hosts [shall this temple be built]. Who art thou, O great mountain [of opposition to this issue]? Before Zerubbabel thou shalt become a plain [or, be swept out of the way], and he shall bring forth the head stone [of the temple], with shoutings [crying], Grace, Grace unto it." This supply of oil, then, representing that inward grace which distinguishes the wise, must denote, more particularly, that "supply of the Spirit of Jesus Christ," which, as it is the source of the new spiritual life at the first, is the secret of its enduring character. Everything short of this may be possessed by "the foolish"; while it is the possession of this that makes "the wise" to be "ready" when the Bridegroom appears, and fit to "go in with Him to the marriage." Just so in the parable of the Sower, the stony-ground hearers, "having no deepness of earth" and "no root in themselves" Mt 13:5 ; Mr 4:17 ), though they spring up and get even into ear, never ripen, while they in the good ground bear the precious grain.

5. While the bridegroom tarried —So in Mt 24:48 , "My Lord delayeth His coming"; and so Peter says sublimely of the ascended Saviour, "Whom the heaven must receive until the times of restitution of all things" ( Ac 3:21 , and compare Lu 19:11 , 12 ). Christ "tarries," among other reasons, to try the faith and patience of His people. they all slumbered and slept —the wise as well as the foolish. The world "slumbered" signifies, simply, "nodded," or, "became drowsy"; while the world "slept" is the usual word for lying down to sleep, denoting two stages of spiritual declension—first, that half-involuntary lethargy or drowsiness which is apt to steal over one who falls into inactivity; and then a conscious, deliberate yielding to it, after a little vain resistance. Such was the state alike of the wise and the foolish virgins, even till the cry of the Bridegroom's approach awoke them. So likewise in the parable of the Importunate Widow: "When the Son of man cometh, shall He find faith on the earth?" ( Lu 18:8 ).

6. And at midnight —that is, the time when the Bridegroom will be least expected; for "the day of the Lord so cometh as a thief in the night" ( 1Th 5:2 ). there was a cry made, Behold, the Bridegroom cometh; go ye out to meet him —that is, Be ready to welcome Him.

7. Then all those virgins arose, and trimmed their lamps —the foolish virgins as well as the wise. How very long do both parties seem the same—almost to the moment of decision! Looking at the mere form of the parable, it is evident that the folly of "the foolish" consisted not in having no oil at all; for they must have had oil enough in their lamps to keep them burning up to this moment: their folly consisted in not making provision against its exhaustion, by taking with their lamp an oil-vessel wherewith to replenish their lamp from time to time, and so have it burning until the Bridegroom should come. Are we, then—with some even superior expositors—to conclude that the foolish virgins must represent true Christians as well as do the wise, since only true Christians have the Spirit, and that the difference between the two classes consists only in the one having the necessary watchfulness which the other wants? Certainly not. Since the parable was designed to hold forth the prepared and the unprepared to meet Christ at His coming, and how the unprepared might, up to the very last, be confounded with the prepared—the structure of the parable behooved to accommodate itself to this, by making the lamps of the foolish to burn, as well as those of the wise, up to a certain point of time, and only then to discover their inability to burn on for want of a fresh supply of oil. But this is evidently just a structural device; and the real difference between the two classes who profess to love the Lord's appearing is a radical one —the possession by the one class of an enduring principle of spiritual life, and the want of it by the other.

8. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out —rather, as in the Margin, "are going out"; for oil will not light an extinguished lamp, though it will keep a burning one from going out. Ah! now at length they have discovered not only their own folly, but the wisdom of the other class, and they do homage to it. They did not perhaps despise them before, but they thought them righteous overmuch; now they are forced, with bitter mortification, to wish they were like them.

9. But the wise answered, Not so; lest there be not enough for us and you —The words "Not so," it will be seen, are not in the original, where the reply is very elliptical—"In case there be not enough for us and you." A truly wise answer this. "And what, then, if we shall share it with you? Why, both will be undone." but go ye rather to them that sell, and buy for yourselves —Here again it would be straining the parable beyond its legitimate design to make it teach that men may get salvation even after they are supposed and required to have it already gotten. It is merely a friendly way of reminding them of the proper way of obtaining the needed and precious article, with a certain reflection on them for having it now to seek. Also, when the parable speaks of "selling" and "buying" that valuable article, it means simply, "Go, get it in the only legitimate way." And yet the word "buy" is significant; for we are elsewhere bidden, "buy wine and milk without money and without price," and "buy of Christ gold tried in the fire," &c. ( Isa 55:1 ; Re 3:18 ). Now, since what we pay the demanded price for becomes thereby our own property, the salvation which we thus take gratuitously at God's hands, being bought in His own sense of that word, becomes ours thereby in inalienable possession. (Compare for the language, Pr 23:23 ; Mt 13:44 ).

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 —They are sensible of their past folly; they have taken good advice: they are in the act of getting what alone they lacked: a very little more, and they also are ready. But the Bridegroom comes; the ready are admitted; "the door is shut," and they are undone. How graphic and appalling this picture of one almost saved—but lost!

11. Afterward came also the other virgins, saying, Lord, Lord, open to us —In Mt 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.

12. But he answered and said, Verily I say unto you, I know you not —The attempt to establish a difference between "I know you not" here, and "I never knew you" in Mt 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 ( Mt 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 ( Re 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."

13. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh —This, the moral or practical lesson of the whole parable, needs no comment.

Sermon XLIII. [XCIII. Ben.] On the words of the Gospel, Matt. xxv. 1, “then shall the kingdom of heaven be likened unto ten virgins.” 1. Ye who were present yesterday remember my promise; which with the Lord’s assistance is to be made good to-day, not to you only, but to the many others also who have come together. It is no easy question, who the ten virgins are, of whom five are wise, and five foolish. Nevertheless, according to the context of this passage which I have wished should be read again to you to-day, Beloved, I do not think, as far as the Lord vouchsafes to give me understanding, that this parable or similitude relates to those women only who by a peculiar and more excellent sanctity are called Virgins in the Church, whom by a more usual term we are wont also to call, “The Religious;” Sancti moniales. Bing. Antiq. B, vii. c. iv. sect. 8. 2. So then let us understand, dearly Beloved, that this parable relates to us all, that is, to the whole Church together, not to the Clergy Præpositos. Censetur. Integritatem. 3. But if it be good to abstain from the unlawful excitements of the senses, and on that account every Christian soul has gotten the name of virgin; why are five admitted and five rejected? They are both virgins, and yet are rejected. It is not enough that they are virgins; and that they have lamps. They are virgins, by reason of abstinence from unlawful indulgence of the senses; they have lamps, by reason of good works. Of which good works the Lord saith, “Let your works shine before men, that they may see your good works, and glorify your Father which is in heaven.” Matt. v. 16. Luke xii. 35. 4. The title of virginity is not usually applied to married persons: yet even in them there is a virginity of faith, which produces wedded chastity. For that you may know, Holy Brethren, that every one, every soul, as touching the soul, and that uncorruptness of faith by which abstinence from things unlawful is practised, and by which good works are done, is not unsuitably called “a virgin;” the whole Church which consists of virgins, and boys, and married men and married women, is by one name called a Virgin. Whence prove we this? Hear the Apostle saying, not to the religious women only but to the whole Church together; “I have espoused you to One Husband, that I may present you as a chaste virgin to Christ.” 2 Cor. xi. 2. 2 Cor. xi. 3.

5. Of these then, my Brethren, yea, of these let us the rather treat. He who will not see what is evil, he who will not hear what is evil, he that turneth away his smell from the unlawful fumes, and his taste from the unlawful food of the sacrifices, he who refuseth the embrace of another man’s wife, breaketh his bread to the hungry, bringeth the stranger into his house, clotheth the naked, reconcileth the litigious, visiteth the sick, burieth the dead; he surely is a virgin, surely he hath lamps. What seek we more? Something yet I seek. What seekest thou yet, one will say? Something yet I seek; the Holy Gospel hath set me on the search. It hath said that even of these, virgins, and carrying lamps, some are wise and some foolish. By what do we see this? By what make the distinction? By the oil. Some great, some exceedingly great thing doth this oil signify. Thinkest thou that it is not charity? This we say as searching out what it is; we hazard no precipitate judgment. I will tell you why charity seems to be signified by the oil. The Apostle says, “I show unto you a way above the rest.” Supereminentiorem. 1 Cor. xii. 31. 1 Cor. xiii. 1. Vincit. 1 Cor. xiii. 8. Cadit. 6. What is it then, Brethren? Let us treat now of the five wise and the five foolish virgins. They wished to go to meet the Bridegroom. What is the meaning of “to go and meet the Bridegroom”? To go with the heart, to be waiting for his coming. But he tarried. “While he tarries, they all slept.” What is “all”? Both the foolish and the wise, “all slumbered and slept.” Think we is this sleep good? What is this sleep? Is it that at the tarrying of the Bridegroom, “because iniquity aboundeth, the love of many waxeth cold”? Are we to understand this sleep so? I like it not. I will tell you why. Because among them are the wise virgins; and certainly when the Lord said, “Because iniquity shall abound, the love of many shall wax cold;” He went on to say, “But he that shall endure unto the end, the same shall be saved.” Matt. xxiv. 12, 13. Matt. xxv. 21. Matt. xxv. 5. 1 Thess. iv. 13.

7. But men continually say to themselves, “Lo, the day of judgment is coming now, so many evils are happening, so many tribulations thicken; behold all things which the Prophets have spoken, are well-nigh fulfilled; the day of judgment is already at hand.” They who speak thus, and speak in faith, go out as it were with such thoughts to “meet the Bridegroom.” But, lo! war upon war, tribulation upon tribulation, earthquake upon earthquake, famine upon famine, nation against nation, and still the Bridegroom comes not yet. Whilst then He is expected to come, all they who are saying, “Lo, He is coming, and the Day of Judgment will find us here,” fall asleep. Whilst they are saying this, they fall asleep. Let each one then have an eye to this his sleep, and persevere even unto his sleep in love; let sleep find him so waiting. For suppose that he has fallen asleep. “Will not He who falls asleep afterwards rise again?” Ps. xl. 9, Sept. (xli. 8, English version). 8. “Lo, at midnight there was a cry made.” Matt. xxv. 6. Acts i. 7. 1 Thess. v. 2. 9. “But when that cry was made at midnight.” What cry was this, but that of which the Apostle says, “In the twinkling of an eye, at the last trump”? “For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed”? 1 Cor. xv. 52. John v. 28, 29. Matt. xxv. 4, 3. 2 Cor. i. 12.

10. For, lo, those “foolish virgins, who brought no oil with them,” wish to please men by that abstinence of theirs whereby they are called virgins, and by their good works, when they seem to carry lamps. And if they wish to please men, and on that account do all these praiseworthy works, they do not carry oil with them. Do you then carry it with thee, carry it within where God seeth; there carry the testimony of thy conscience. For he who walks to gain the testimony of another, does not carry oil with him. If thou abstain from things unlawful, and doest good works to be praised of men; there is no oil within. And so when men begin to leave off their praises, the lamps fail. Observe then, Beloved, before those virgins slept, it is not said that their lamps were extinguished. The lamps of the wise virgins burned with an inward oil, with the assurance of a good conscience, with an inner glory, with an inmost charity. Yet the lamps of the foolish virgins burned also. Why burnt they then? Because there was yet no want of the praises of men. But after that they arose, that is in the resurrection from the dead, they began to trim their lamps, that is, began to prepare to render unto God an account of their works. And because there is then no one to praise, every man is wholly employed in his own cause, there is no one then who is not thinking of himself, therefore were there none to sell them oil; so their lamps began to fail, and the foolish betook themselves to the five wise, “give us of your oil, for our lamps are going out.” Matt. xxv. 8. 11. But they say, “Not so, lest there be not enough for us and you, but go ye rather to them that sell, and buy for yourselves.” Matt. xxv. 9. Prov. i. 26. 12. “Go ye to them that sell, and buy for yourselves:” Matt. xxv. 9. Impinguabit. Ps. cxl. 5, Sept. (cxli. English version). 13. “Go ye” then “to them that sell,” this have ye been accustomed to do. But we will not give to you. Why? “Lest there be not enough for us and you.” What is, “lest there be not enough”? This was not spoken in any lack of hope, but in a sober and godly humility. For though the good man have a good conscience; how knows he, how He may judge who is deceived by no one? He hath a good conscience, no sins conceived in the heart solicit Titillant. Matt. vi. 12.

Then shall the kingdom of heaven,.... The Gospel church state; See Gill on Matthew 13:24 either as it would be a little before the coming of the son of man to take vengeance on the Jews; or as it will be a little before his second coming to judgment: for the parable is manifestly connected with, and refers to the preceding chapter, which chiefly treats of Jerusalem's destruction: but though the Jews were in great security before their utter ruin, yet it does not appear that the Christian church was then in such a lukewarm, drowsy, and sleepy condition, as this parable represents; and since, in the latter part of the preceding chapter, there are some hints of Christ's second and last coming; when the servant found doing his Lord's will, will be greatly honoured, and the wicked, cruel, and licentious servant will be severely punished; and since, at the close of this and the following parable, there is a very lively description given of the last judgment; as also, because it appears elsewhere, that such will be the formal, lukewarm, cold, indifferent, secure, and sleepy state of the church, before the second coming of Christ: it seems right and best to understand this parable, and the following, as having respect to that: and that the design of it is to show, what will be the case of professors at that time; the difference between nominal and real Christians; how far persons may go in a profession of religion, and yet, at last, be shut out of heaven: as also the suddenness of Christ's coming; the necessity of being ready for it; and how watchful the saints should be, that they be not surprised with it. Now some time before this, the Gospel church state, or the body of professing Christians, will be likened unto ten virgins; to "virgins" for quality; being betrothed ones to Christ, at least in profession; and because of the singleness of their love, and chaste adherence to him, however, as they will declare, and which, in some of them, will be fact; and for their beauty, comeliness, and gay attire, being, as they will profess, clothed with the righteousness of Christ; with that fine linen, clean and white, with cloth of gold, and raiment of needlework, and so perfectly comely through his comeliness: and for their purity and uncorruptness of doctrine, worship, and conversation, at least in appearance, and which will be true of many of them; and all, from their profession, will bear the same character: these for their quantity and number, are compared to "ten" virgins; which may, perhaps, denote the small number of professors at this time; see Genesis 18:32 that there will be but few, that will then name the name of Christ, and fewer still who will not have defiled their garments, and be virgins indeed. The number "ten" was greatly taken notice of, and used among the Jews: a congregation, with them, consisted of ten persons, and less than that number did not make one (f): and wherever there were ten persons in a place, they were obliged to build a synagogue (g). Ten elders of the city were witnesses of Boaz's taking Ruth to be his wife, Ruth 4:2. Now it may be in reference to the former of these, that this number ten is here expressed, since the parable relates to the congregated churches of Christ, or to Christ's visible church on earth: moreover, they say, that "with less than ten they did not divide the "shema", (i.e. "hear O Israel", and say any part of the blessings that went before it;) nor did (the messenger of the congregation) go before the ark (to pray); nor did (the priests) lift up their hands (to bless the people); nor did they read in the law (in the congregation); nor did they dismiss (the people) with (a passage out of one of) the prophets; nor did they make a standing, and a sitting (when they carried the dead to the grave, which used to be done seven times, to weep over the dead); nor did they say the blessing of the mourners, nor the comforts of the mourners (when they returned from the grave, and stood in a row to comfort the mourner; and there was no row less than ten); , "nor the blessing of the bridegrooms",'' which consisted of seven blessings, and this was not said but in the presence of ten persons (h): to which there may be an allusion here: for the whole alludes to the solemnities of a marriage among the Jews, when the bridegroom fetched home his bride from her father's house, attended with his friends, the children of the bridechamber, and which was usually done in the night: and, at the same time, the bride was waiting for him, accompanied with virgins, or bridemaids; see Psalm 45:14 who, when they perceived the bridegroom coming, went out with lamps, or torches, to meet him, and conduct him to her; hence it follows, which took their lamps, and went forth to meet the bridegroom. The Vulgate Latin, Syriac, and Persic versions, add, "and the bride", contrary to the "Greek" copies, excepting the Cambridge copy of Beza's. Nor do the Arabic and Ethiopic versions so read; nor Munster's Hebrew Gospel; nor does it agree with the above custom. By "the bridegroom" is meant Christ, who stands in this relation to his church and people; he saw them in the glass of the purposes and decrees of God, and loved them, and asked them of his father to be given him as his spouse and bride; and who did give them to him, when he secretly betrothed them to himself, in the everlasting covenant, as he does their particular persons at conversion, and will consummate the marriage of them all at the last day; and, in the mean while, acts the part of a bridegroom to them; he loves them as a bridegroom loves his bride, with a love prior to theirs, free and unmerited; with a love of complacency and delight, which is single and chaste, strong and affectionate; constant and perpetual, wonderful, matchless, and inconceivable: he sympathizes with them, nourishes, and cherishes them as his own flesh; providing spiritual food, and rich clothing for them; and indulging them with intimate communion with himself, and interests them in all he has; and when he comes again a second time, he will appear under this character. His first appearance was mean, in the form of a servant, in the likeness of sinful flesh, in garments rolled in blood; but when he comes a second time, he will appear as a bridegroom in his nuptial robes; all his elect will be prepared for him, beautified and adorned as a bride for her husband; when he will come and take them home to himself, and will avow them to be his before his Father, and his holy angels: and which will be a time of great glory, and great joy. Now these virgins are said to take their lamps, and go forth to meet him: by their lamps are meant, either the word of God, the Scriptures of truth, particularly the Gospel, and the doctrines of it; which, like a lamp, were lighted in the evening of the Jewish dispensation, and will shine the brightest towards the end of the world: these are like lamps both to walk by, and work by, and were a light to all these virgins; some were savingly enlightened into them, and by them; and others only notionally, but were taken up, owned, and professed, as the rule of faith and practice, by them all; and that in order to meet and find the bridegroom, for they testify of him: or rather an external profession of religion is designed by the lamps, which is distinct from the oil of grace, and the vessel of the heart, in which that is; and is that into which the oil is put and burns, so as to become visible: and must be daily recruited, and trimmed with fresh supplies of grace from Christ, without which it cannot be kept up, nor will be of any use and service; and is what may go out, or be dropped and lost, as some of these lamps. Now this was what was taken up by them all; they all made a profession of Christ, and his Gospel: some of them took it up aright, upon an experience of the grace of God, and principles of grace wrought in their souls; others, without any experience, and without considering the nature, importance, and consequences of a profession: and so they all went forth to meet the bridegroom: some in the exercise of faith on him, and in his coming; in love to him, and his appearance; desiring, and longing to see him; expecting, and waiting for him: others only in a way of a visible profession of religion, and an outward attendance on ordinances. The custom here alluded to of meeting the bridegroom, and attending the bride home to his house in the night, with lighted torches, or lamps, and such a number of them as here mentioned, was not only the custom of the Jews, but of other eastern nations (i). Jarchi says (k), it was the custom of the Ishmaelites; his words are these: "it was a custom in the land of Ishmael, to bring the bride from her father's house to her husband's house, "in the night", before she entered the nuptial chamber; and to carry before her , "about ten staves"; and upon the top of the staff was the form of a brazen dish, and in the midst of it, pieces of garments, oil, and pitch, which they set fire to, and lighted before her.'' Something like this is the custom of the East Indians now, which is thus related (l): "on the day of their marriage, the husband and wife being both in the same "palki", or "palanquin", (which is the ordinary way of carriage in the country, and is carried by four men upon their shoulders,) go out between seven and eight o'clock "at night", accompanied with all their kindred and friends; the trumpets and drums go before them; and they are "lighted" by a multitude of "massals", which are a kind of flambeaux; immediately behind the "palanquin" of the newly married couple, walk many "women", whose business is to sing verses, wherein they wish them all kind of prosperity.--The newly married couple go abroad in this equipage, for the space of some hours; after which they return to their own house, where the "women" and domestics wait for them: the whole house is enlightened with little lamps, and many of these "massals", already mentioned, are kept ready for their arrival, besides those that accompany them, and go before their "palanquin". This sort of lights are nothing else, but many pieces of old linen squeezed hard against one another, in a round figure, and forcibly thrust down into a mould of copper; those who hold them in one hand, have, in the other, a bottle of the same metal, with the mould copper, which is full of oil; and they take care to pour out of it, from time to time, upon the linen, which otherwise gives no light.'' (f) Misn. Sanhedrin, c. 1. sect. 6. T. Hieros. Beracot, fol. 11. 3.((g) Maimon. Hilch. Tephillah, c. 11. sect. 1.((h) Misn. Megilia, c. 4. sect. 3. Maimon, Hilch. Tephilla, c. 8. sect. 4, 5. (i) Bartenora in Misn. Megilla, c. 4. sect. 3. T. Bab. Cetubot, fol. 8. 2.((k) In Misn. Celim, c. 2. sect. 8. (l) The Agreement of Customs between the East Indiana and Jews, art. 17. p. 68, 69.

And five of them were wise,.... The order of these words is inverted in some versions, as in the Vulgate Latin, Arabic, and Ethiopic, and in Munster's Hebrew Gospel, which read, "and five of them were foolish, and five of them were wise"; but this is of no great consequence. There is a parable of R. Jochanan ben Zaccai (m), who lived before, and after the destruction of the second temple, which bears some likeness to this part of the parable, and others in it, and is this; "a certain king invited his servants, but did not fix any time for them; those of them that were "wise", adorned themselves, and sat at the gate of the king's house, and said, is there any want at the king's house? but those of them that were "fools", went and did their work, and said, is there any feast without trouble? on a sudden, the king inquired after his servants: the wise went in before him, as they were, adorned; but the fools went in before him, as they were, filthy: the king rejoiced at meeting the wise, and was angry at meeting the foolish; and ordered, that those who had adorned themselves for the feast should sit and eat, and those that had not adorned themselves for the feast should stand.'' The wise virgins are such, who are wise, not in their own conceits, which is the case of natural men, and empty professors; nor in the things of nature, or in the things of the world, of which the saints are oftentimes less knowing than others; nor in notional and speculative knowledge, much less in things that are evil: but they are such who are wise unto salvation; who not only know the scheme of it, but are sensible of their need of it; apply to Christ for it; venture their souls on him, and commit them to him: they trust in his righteousness for justification; in his blood for pardon; in his sacrifice for atonement; in his fulness for daily supplies; in his grace and strength to perform every duty; and expect eternal life in, and from him: they know him, prize him, and value him as their Saviour; rejoice in him, and give him all the glory; and they are such who are also wise in the business of a profession, as well as in the affair of salvation; they are such who take up a profession of religion aright, upon principles of grace, and after mature thought and deliberation; and when they have so done, hold it fast without wavering, walk becoming it in their lives and conversations; and yet do not depend on it, or trust to it: and five were foolish; not in their own apprehension, in which they might be wise enough; nor in the judgment of others; nor in natural knowledge; or with respect to the things of the world; nor in speculative notions of the Gospel; nor merely so called, because unconverted; every unconverted man being a foolish man: but they were so in the business of salvation; as all are who build their hopes of it on birth privileges; on a carnal descent from good men; on a religious education; on their own righteousness; or on the absolute mercy of God; and not on Christ, the one only, and sure foundation: they are such who know not themselves; the impurity of their hearts, and nature; their impotency to that which is spiritually good; and the imperfection and insufficiency of their own righteousness: they know not Christ, and his salvation, neither the worth, nor want of him, or that; and are altogether strangers to the power of godliness, and spiritual experience: and are also as foolish in the affair of a profession, which they take up without a work of the Spirit of God upon their souls, and without considering the cost and charge of it; and either in a little time wholly drop it, or, if they hold it, they foolishly depend upon it, or lead lives unsuitable to it. The number of wise and foolish virgins being equal, does not imply that there will be just the same number of nominal, as of real believers in the churches, in the latter day, a little before the coming of Christ; only that there will be a large number of such among them. (m) T. Bab. Sabbat, fol. 153. 1. Vid. R. David Kimchi in Isaiah 65.13.

They that were foolish took their lamps,.... The Vulgate Latin, and Munster's Hebrew Gospel, read, "the five foolish", whose folly is here exposed; and which lay not merely, or only in taking up the lamps of a profession in a wrong way, and upon a wrong bottom, but chiefly in what follows; and took no oil with them: by oil is meant, not temporal blessings, nor spiritual ones, nor the Gospel, nor the gifts of the Spirit, all which are sometimes signified by oil; but either the Spirit of God himself, who is the oil of gladness, and the anointing which teacheth all things; or the regenerating and sanctifying grace of the Spirit, even all the graces which are implanted by him in conversion: this is so called, in allusion to the anointing oil under the law, in its excellent nature, its costly matter, its curious make, and particular application; and in the use of it to anoint both things, the tabernacle and its vessels, and persons, prophets, priests, and kings; see Exodus 30:23, &c. The grace of the Spirit being of an holy and sanctifying nature, exceeding valuable and precious, and a curious piece of workmanship, and what is only applied unto, and bestowed on the elect of God; and with which all the vessels of mercy, small and great, are anointed, and are made prophets, priests, and kings, and is what is, as that was, lasting and abiding: or else with respect to the precious oil, or ointment poured on Aaron's head, which was emblematical of the grace of the Spirit, which was poured forth, without measure, on Christ, and from him descends to all his members: or to the lamp oil for the candlestick in the tabernacle, which was oil olive, pure, beaten, and was for light, to cause the lamp to burn always; and fitly represented grace, which comes from Christ, the true olive tree; is pure, and of a purifying nature; and comes through a bruised, crucified Christ; and being put into the heart, causes the light of good works, and a becoming conversation, to shine forth: or else to oil in common, which is of a cheering and refreshing nature; is beautifying and adorning, supplying and healing, feeding and fattening, searching and penetrating, and will not mix with any thing else; upon all which accounts grace may be compared to it. Now these foolish virgins, though they took up a lamp of a profession, yet were unconcerned for the oil of grace, to fill, maintain, and trim this lamp: they were ignorant of the nature and use of true grace; they saw no need of it, and therefore did not ask for it, or about it; they neglected it, made light of it, and denied it as useless; and being destitute of it, took up their profession without it; and in this lay their folly.

But the wise took oil,.... They were concerned for the true grace of God, being enlightened by the Spirit of God; they saw their need of the grace of God, and being directed by him where it was to be had, went to Christ for it; and having received it from him, through the power of the Holy Ghost, exercised it on him; and herein lay their wisdom: for a stock of this in the heart, daily renewed by Christ, will supply the lamp of a profession well. This they had in their vessels, their oil vessels; by which are meant their hearts; so called in allusion either to the vessels in which the oil was put, when pressed out of the olives, Jeremiah 40:10 or to the oil vessels of the candlestick, Numbers 4:9. These are vessels of God's making, though through sin are become impure, and empty of all spiritual good: they are indeed large and capacious; here's room for Father, Son, and Spirit, and for abundance of grace; they are capable of comprehending much of the love of God, and besides natural, a great deal of spiritual knowledge: here, in these vessels, sanctified by the Spirit of God, the wise virgins had the oil of grace, which is an internal thing: it is nothing in the head, in the tongue, or in the hand, but something in the heart: it does not lie in notion, in talking, nor in doing; a man may know much, say a great deal, and do many external works, and yet be destitute of the grace of God; nothing external is that: it is not a mere outward reformation of life, an external humiliation for sin, an abstinence from the grosser sins of life, or a conformity to the ordinances of the Gospel, or a profession of religion: it is a principle of light, life, love, and holiness wrought in a man's heart; it has its seat in the mind, understanding, and judgment, in the will, conscience, and the affections. This oil of grace was not naturally in them; nor was it obtained by the power of their freewill; but was freely given unto them, and powerfully wrought in them: the case is this; all grace was put into Christ's hands for them; the Spirit of God was sent down to apply it to them, and work it in them; Which is generally done by means, which they made use of by his direction and assistance, and so may be said to take it: with their lamps, of an external profession; they did not take up a profession before they had grace, or without it; but when they received the one, they took up the other; and which was acting the wise part.

While the bridegroom tarried,.... The space of time here referred to, is either from the ascension of Christ, to his coming to take vengeance on the Jews; or from thence to his second coming; or rather from the time of some general expectation by the saints, of the near approach of Christ, till such time he does come: for as there was a general expectation of the coming of Christ before he came in the flesh, so there will be a general expectation of Christ being near at hand some time before his second coming; and because such an expectation will not be answered, or Christ will not come so soon as was hoped for, and expected, a general drowsiness, and security, and unconcernedness, especially about the coming of Christ, will fall upon the churches. Thus, in the last century, there was among the people of God, in these kingdoms, a general expectation of Christ's speedy coming; but being in this disappointed, professors of all sorts are fallen asleep, and do not at all, or very little, at least very few, concern themselves about it: in a word, this interval of time seems to regard that period which is pointed out by the Laodicean church state, which will usher in the coming of Christ, and the last judgment. Now Christ, the bridegroom, may be said to tarry, not with respect to the time fixed by the Father and himself; for as this is settled, though unknown to man, it will not be passed by him; he does not, nor will he tarry beyond the appointed time: but either with respect to the time fixed by men; or with respect to the declaration of Christ, and his apostles, that he would come "quickly", and the length of time since; or rather with respect to the expectations of the saints, and their impatience. The reason why he tarries is, because his time is not come, and there are many things to be done first; there is to be a glorious spread of the Gospel all over the world; all the elect must be gathered in, both among Jews and Gentiles; and the man of sin must be destroyed; and the ungodly must fill up the measure of their iniquities; and Christ tarries to try the graces of his people, who should exercise faith in his coming, by looking, watching, and waiting for it, desirous of it, and hastening unto it; being ready for him, prepared to receive him, and to go with him to the nuptial-chamber; but instead of this they all slumbered and slept: which is not to be understood as if that one only slumbered, and the other slept; that is, that the wise virgins slumbered, and the foolish virgins slept; for the wise virgins, or true believers, are elsewhere said to sleep, and formal professors to slumber; but both these are spoken of them all: and by this slumber, and sleep, is not meant a natural death; though that is sometimes called a sleep, and to which true believers are subject, as well as others; yet all at the coming of Christ will not be asleep in this sense: and were this intended, their resurrection would be designed by their "arising", in the seventh verse; and so the resurrection of the saints, and of others, would be together, which is not true, for the dead in Christ will rise first; and would be also before the coming of Christ, whereas the resurrection of the saints is not till at his coming; and it would look, by the account in some following verses, as if grace might be had, or, at least, be thought to be had, after the resurrection: nor is this to be understood of the dead sleep of sin: a death in sin may be signified by sleeping, and be so called, and conviction be an awakening out of it; but the foolish virgins were always asleep in this sense, and were never truly and thoroughly awaked; and wise virgins never do, nor can, fall into this sleep; for being quickened by Christ, they never die again: nor of a judicial slumber and sleep, which the saints are never given up to; but a dead, lifeless, and sleepy frame of spirit in the wise virgins: which lies in grace not being in exercise; in a slothfulness to perform religious duties; in taking up a satisfaction with the outward parts of religion; in an indifference about the interest of Christ; in an unconcernedness at the omission of duty, or commission of sin; and in an entire ease of mind with regard to such a frame and state: the causes of it are a body of sin; an anxious care of the world; a being weary of spiritual exercises, and a leaving them off; abstaining from an awakening ministry, and spiritual conversation; and keeping company with sleepy and slothful professors, or the men of the world: and often it arises from ease, peace, and liberty; and sometimes from long watchfulness, and waiting for the bridegroom's coming; in which, being disappointed, such a frame of spirit ensues: and also in the foolish virgins it intends great carnal security in themselves; a rest and confidence in their external profession; and a laying aside all thoughts of Christ, and his coming to judgment: for a difference there is between the sleep and slumbering of the one and of the other; the wise virgins are children of the day, and not of the night; though they sleep, their hearts wake, and they sleep with grace in their hearts; neither of which can be said of the foolish virgins, or formal professors: as to the phraseology here used, the Jews would distinguish upon it, for they make a difference between slumbering and sleeping: "they do not dismiss (the company) after the passover with the sweet-meats: if some of them sleep, they may eat, but if all of them, they may not eat. R. Jose says, "if they slumber" they may eat; "if they sleep they may not eat" (n): which Maimonides thus (o) explains, "if they slumber"; that is, if they begin to sleep, but are not yet overwhelmed with sleep, but bear when others speak to them, and answer immediately to them that call them: "if they sleep": if they are oppressed with a deep sleep.'' Though the phrase , which I should choose to render, "he slumbered and slept", is often said (p) of the same person, without any distinction, as here. (n) Misn. Pesachim, c. 10. sect. 8. & Maimon. Hilch. Chametz Umetzah, c. 8. sect. 14. (o) In Misn. ib. (p) T. Bab. Bava Kama, fol. 47. 2. & 65. 1. & 67. 2.

And at midnight there was a cry made;.... Which is no other than the following notice of the bridegroom's coming, expressed in these words: behold the bridegroom cometh, go ye out to meet him: which supposes that then all things will be ready for his coming: all things respecting this world; all the strange and surprising events that were to come to pass, before the coming of Christ, will now be accomplished; an end put to all the monarchies of the earth; and all the preparations in nature, for the burning of the world finished: all things respecting the ungodly of the world: they will have filled up the measure of their iniquities, and finished their persecutions of the saints: and all things respecting the elect of God, they will be all born, and born again; they will have gone through all their sufferings for Christ, and have all their graces tried and perfected; for when the bridegroom comes, he will come to espouse them openly to himself, for which they must be prepared and adorned, and to take them to himself, that they may be for ever with him. It also supposes, that his coming will be very nigh at hand; it was so represented long ago; it is greatly desired by the saints to be quickly; and it will be in a very short time after this notice: and it signifies that there will be some notice given of it, a little before he comes; and that partly for the glory of his majesty; and that his own people, the wise virgins, may be ready; and that the foolish ones may be left without excuse: and this being prefaced with a "behold", shows the certainty of his coming, than which nothing is more certain, and to be depended on; as appears from Enoch's prophecy, and others of the Old Testament; from Christ's own promise; from the testimony of angels: from the words of the apostles; and from the ordinance of the Lord's supper: and also the importance of it; for things of the greatest moment will follow on it; such as the resurrection of the dead, the judgment of the whole world, the complete happiness of the saints, and the destruction of the wicked: and likewise, that it will be wonderful and astonishing; Christ will come in amazing glory, in his own, in his Father's, and in the glory of the holy angels, and of his power and authority, as the judge of quick and dead. And in this notice advice is given to the virgins, go ye out to meet him; see Sol 3:11, and may intend either a going forth internally, as the wise virgins did in the exercise of grace, of faith in the coming of Christ, of love of his appearance, and earnest desire after it; or a going forth externally, as all the virgins did in a way of visible profession, taking up and trimming their lamps; or literally and corporeally, as the saints will, that will be found alive at Christ's coming. Now this notice is called "a cry"; and refers not to the voice of Christ in raising the dead, for this will be before the coming of Christ, whereas that will be when he is come; and for the same reason, not to the voice of the archangel, if he can be thought to be distinct from Christ. Some think it regards a secret general impulse, that will be upon the spirits of the people of God, with respect to the bridegroom's coming, but this does not seem to answer to a cry; rather it should intend some remarkable providence, as the earthquake in Revelation 11:13 when a tenth part of the city shall fall, seven thousand men of note be slain, and the rest affrighted; or the sounding of the seventh angel, Revelation 11:15, or, what is most likely, the voice of a great multitude, as of many waters, and of mighty thunderings, declaring, that the marriage of the Lamb was come, and the bride ready, Revelation 19:6, and will be a very loud one: it will awaken all the virgins, and will be the cry, not of one, but of many; and will be very sudden and surprising, though joyful to the saints: this cry will be made, not by the virgins, for they will be asleep; nor by Christ himself, for he will not be come; nor by the angels, for they will come with him, and not before; rather by the ministers of the Gospel, who are the angels so often spoken of in the book of the Revelations, who sound the trumpets at different times, and on different occasions; who also will sound this trumpet, and give this last and general notice of Christ's coming; who will be all at once apprized of it, and give an universal alarm of it together in all the churches: thus, as the notice of Christ's first coming was made by the prophets, the notice of his second coming will be made by the ministers of the Gospel: and this will be at "midnight": which expresses the state of the church a little before the coming of Christ: it will be a night season with it, a time of darkness both with respect to Gospel light, and the presence of God with his people; a time of coldness and lukewarmness, as to zeal for God, love to his people, and concern for the interest of Christ; a time of drowsiness and sleep, of insensibility and security, of indolence and inactivity: so as the coming of Christ will be later than was first expected; it will be sudden, and at unawares, and like a thief in the night; but whether it will be literally in the night season, as his first coming, is not certain. The Jews expect (q), that at the end of the world Moses and Messiah will come in the night, the one from the wilderness, and the other from Rome: and they make frequent mention of God's going into the garden of Eden, or paradise, at midnight, and there rejoicing with good men. It is said (r), that R. Eliezer and R. Jose "were sitting one night, and studying in the law, and about midnight, a man cried (or the cock crowed), bless ye the blessing; says R. Eliezer, now is, the time that the holy, blessed God goes into the garden of Eden, to rejoice with the righteous.'' (q) Targum Hieros. in Exodus 12.42. (r) Zohar in Exod. fol. 76. 4. & in Lev. fol. 21. 1. & 23. 2.

Then all these virgins arose,.... Not out of their graves; for the righteous and wicked will not rise together; the dead in Christ will rise first, and this first resurrection will not be till Christ is come; nor will grace be to be had, or be thought to be had after the resurrection; nor will there be any trimming of lamps then, in order to meet the bridegroom, for he will be come: nor out of the graves of sin; for the wise virgins were not in such a state, and the foolish virgins were never brought out of it: but the meaning is, that they arose out of their sleepy and slumbering frame. True believers may fall into a very low condition, with respect to the exercise of grace, and discharge of duty; but they shall arise again, for they are held and upheld by the right hand of God: it is sometimes midnight with them, and they are fallen fast asleep, but they shall be awaked, and arise; which arising here, as it respects them, signifies, that they were thoroughly awaked, that they quitted their former place and posture, were upon their feet, and ready to meet the bridegroom. The foolish virgins also arose; which may intend some awakenings of conscience, and reformation of life, and a more diligent attendance on duties and ordinances; all which they did to make them meet for Christ, and to obtain salvation; but after all it appears, they were destitute of the oil of grace: and trimmed their lamps: both wise and foolish: the former by removing what hindered the clear burning of them; by casting off the works of darkness, and causing the light of good works to shine before men, in the discharge of them, from a principle of grace; and chiefly by applying to Christ for fresh supplies of the oil of grace, to fill their lamps, revive their light and heat, and keep them burning: and the latter, only by a few outward decorations, and external performances; to make their outward profession of religion look as bright as possibly they could.

And the foolish said unto the wise, give us of your oil,.... A graceless person may be able to see the grace of God in others, be convinced of it, and acknowledge it, as these foolish virgins did: they saw that the wise virgins had oil, that is, grace; this they knew by the bright burning of their lamps, by their readiness in trimming them, and that in a different way from them; by their sedate composure of mind, and confidence of soul, notwithstanding the midnight cry; and by their ardent and affectionate desire to meet the bridegroom. A graceless person may also see a need of grace: these foolish virgins had no such sense, when they first took up their profession; they went on a long time in a course of religion, without any thoughts of it; and the sense they had now was not of the need of it, in the vessels of their hearts, but in their lamps only; nor was it from the Spirit of God, but through the surprise and terror of the midnight cry. Such persons may also be desirous of the grace of God; not because of the intrinsic nature and worth of it, nor for the service and glory of God, but from a mere principle of self-love; and when they can go on no longer with the lamp of profession; and then they desire to have it any where, rather than from Christ, as did these foolish virgins; and who betrayed their folly by applying to saints for it. Had they asked their advice in this their distress, it would have been wisely done; or had they desired their prayers for them; or that they would impart some spiritual instructions to them; but to ask their grace of them was exceeding foolish; when grace only comes from God, who is the God of all grace, through Christ as mediator, in whom the fulness of it dwells, and by the Spirit, who is a Spirit of grace and of supplication; but is never to be had from men, no, not from the best men on earth, nor from the angels in heaven. The reason of this their request follows, for our lamps are gone out; which may be said to be when professors neglect the duties of religion, drop, or deny the doctrines of the Gospel formerly professed by them, become bad in their principles, and scandalous in their lives, or withdraw themselves from the churches of Christ; though neither of these seem to be the case here: wherefore this going out of their lamps seems to intend the insufficiency of an external profession of religion to meet the bridegroom, and support a person with confidence and intrepidity in his presence: these foolish virgins now saw, when too late, that their lamps availed them nothing; they were gone out, and become useless and unprofitable, because they had not the oil of grace with them; or what they had was only counterfeit grace, or only an appearance of it; a mere form of godliness, without its power; or only gifts which are perishable, and now failed, ceased, and were vanishing away; wherefore this is no instance of the loss of true grace, nor at all militates against the perseverance of the saints.

But the wise answered, saying, not so,.... A flat denial; and which sprung not from want or compassion; for the saints are taught not only to compassionate one another, and to pity fallen professors, but even to regard their very enemies in distress: nor from a narrow, niggardly spirit, since such are directed and exhorted to communicate freely, both in things temporal and spiritual, they are capable of, to them that are in need, and even to lay down their lives for the brethren; nor from an uncivil, morose, and churlish disposition; or from a careless and indolent one, as being unconcerned what became of these persons; but from an indignation at the honour put upon them, and the slight put upon God and Christ, and the Spirit of grace: saints know that all grace comes from Father, Son, and Spirit; and frankly own, that what they have is from thence; and they give God all the glory of it, and cannot bear any such application to them for it, as this; but show the same spirit, as Paul and Barnabas did, when the Lystrians were going to sacrifice to them. Moreover, this denial arose from a consciousness of insufficiency to help them in this respect: it is the saints' mercy that they cannot lose the grace they have, nor can any take it away from them, and it is not in their power to give it away; nor can any be sanctified, or justified, or saved, by another man's grace: the reason alleged by them is, lest there be not enough for us and you; saints have a large abundance of grace communicated to them; some have more, others less; at least it so appears, as to exercise; but they that have the most, have none to spare, and see their need of more; and ask for more, being sensible that present grace in them, is not sufficient for time to come, but grace in Christ only; wherefore their answer, and the reason of it, were like themselves, wise; and this destroys the notion of supererogation; but go ye rather to them that sell, and buy for yourselves. This advice is thought by some, to be ironical and sarcastic; but it seems rather to be serious, and in good earnest; directing them to go to proper persons for grace; not to men, even ministers of the Gospel, nor to angels; but to God the Father, the Father of mercies, and God of all comfort, who sits on a throne of grace, and gives it liberally to them that come to him for it through Christ, and ask it of him; and to Christ the mediator, who is full of grace and truth, and counsels persons to buy of him gold tried in the fire, grace more precious than the purest gold; and to the Spirit of grace, who gives it to all severally as he will: who are said to "sell", and "men" to buy; not in a proper sense, by giving any valuable consideration for the grace of God, which is impossible to be done; but in an improper sense, without money and without price; or in other words, by giving and receiving freely.

And while they went to buy,.... The foolish virgins so far took the advice of the wise, as to go forth to buy oil for themselves: they not only had some thoughts about it, and resolutions to do it, but they really did go out to buy; which may design their attendance on the word and ordinances, where they stopped: they did not go to Christ for grace, for if they had gone directly to him, they had met him; but they went another way, and missed him; they took buying in a proper sense, and thought to have obtained grace by their own works: wherefore, though they went to buy, they did not, nor could they, their attempts were vain and fruitless; and while they were employing themselves in this way, to no purpose, the bridegroom came; in person, to raise the saints that were dead, to change the living ones, to espouse them all openly, and take them all to himself, and to judge the world; for this must be understood of his second and personal coming: and they that were ready; not by a mere profession of religion, or submission to Gospel ordinances, or by an external righteousness, or negative holiness, and abstinence from the grosser sins of life, or an outward humiliation for them, or by a dependence on the absolute mercy of God; but through being clothed with the wedding garment, washed in the blood of Christ, being regenerated and sanctified, and having the oil of grace in their hearts, a spiritual knowledge of Christ, faith in him, and interest in him: such are ready for every good work, and to give a reason of their faith and hope, to confess Christ, and suffer for his sake; and are ready for death and eternity, and to meet the bridegroom, and for the marriage of the Lamb, to enter into the new Jerusalem. The Jews say (s), that "the Jerusalem of the world to come, is not as the Jerusalem of this world: the Jerusalem of this world, everyone may go into it that will; but the Jerusalem of the world to come, none may go into it, but , "those that are prepared for it".'' And these went in with him to the marriage: the Syriac reads it, "into the wedding house", and the Persic, "the nuptial parlour"; the marriage chamber, where the bridegroom and bride celebrated their marriage; kept their marriage feast; and where were received the bridemaids, and friends of the bridegroom, called in Talmudic language, , "the children of the bridechamber" (t). Such as were these that went in: and the marriage may here denote, either heaven, Christ's Father's house, and the mansions of glory in it, which the saints shall enter into along with Christ; or the act of celebrating the marriage between Christ and the Lamb, and the whole body of the elect; when these virgins will not be bare spectators and witnesses, but parties concerned; and which will only be a publication before his Father and the holy angels, of what has been already done: for these were secretly betrothed to him from everlasting, and were particularly espoused to him, one by one, in conversion; but it now will be declared of them all together, that they are his spouse and bride: or the marriage feast, or supper, is here intended; and which designs not the provision of the Gospel in Christ's house, or church on earth, in general, nor the ordinance of the Lord's supper in particular, nor the feast in the latter day, but the heavenly glory; and happy are those, who are called to the marriage supper of the Lamb, and who will be ready when he comes; these shall partake of it: they will go in with Christ, and be for ever with him, and never return more. And the door was shut: which expresses both the happy and comfortable case of the wise virgins, and the sad and miserable state of the foolish ones. The door being shut, the wise virgins will at once be freed from the disagreeable company of profane sinners, and formal professors; their state and condition will be everlastingly settled, their communion with Christ will be free and uninterrupted, and that, for ever; no enemy of their souls can follow them, to give them any disturbance; and they shall never return to a state of sin, sorrow, and imperfection: and it also represents, the woeful and miserable condition of the foolish virgins, in whatsoever sense the word "door" is taken. The church is a door, Sol 8:9, and an open one, to receive in proper persons, and will be so more especially in the latter day; but this will be shut, when all the elect of God are called and gathered in; there will be no longer a church state on earth, or ordinances. Christ himself is called a door, John 10:7, he is the door into the church and into the blessings of grace, and into heaven itself; and which stands open in the ministry of the word, to receive sinners, but will now be shut; Christ will be no more preached, and held forth in the word, as God's salvation: and there is the door of faith, Acts 14:27, which is the Gospel, so called, because faith is hereby let into the soul, and souls are by it let into the doctrine of faith; and this is sometimes an open door, when ministers have a fair opportunity of preaching it, and have freedom and liberty in it; when attention is given to it, and many souls are gathered in by it; and this will be shut when Christ comes; there will be no more preaching; and there is also the door of hope, Hosea 2:15, which now stands open, whilst the Gospel church state lasts: whilst Christ is preached, the word and ordinances administered, and whilst there is life, and Christ not yet come, there is hope of salvation, pardon, and eternal life; but when Christ comes, either by death, or at judgment, and finds persons in a graceless state, there is then no hope: add to all this, that the door of Christ's heart is now open, to receive all coming sinners; but then will be shut, against all their cries, entreaties, and importunities: it will be shut by himself, who opens and no man shuts, shuts and no man opens; and that against all wicked and profane sinners, all hypocrites and formal professors; even all without his righteousness, and the grace of the Spirit of God. (s) T. Bab. Bava Bathra, fol. 75. 2.((t) T. Bab. Succa, fol. 45. 2. & Sanhedrin, fol. 97. 2.

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.

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".

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.

3. They that were foolish took their lamps, and took no oil with them:

Matthew 25:14-30 Matthew 25:14-30 Luke 19:11-28 14. For as a certain man, setting out on a journey, called his servants, and delivered to them his goods. 15. And to one he gave five talents, and to another two, and to another one; to every one according to his own ability; and immediately set out. 16. And he who had received five talents went away and traded with them, and amassed other five talents. 17. And likewise he who had received two, he also gained other two. 18. But he who had received one went away, and dug in the earth, and hid his master's money. 19. And after a long time the master of those servant cometh, and reckoneth with them. 20. And he who had received five talents, saying, Master, thou deliveredst to me five talents: lo, I have gained by them other five talents. 21. His master saith to him, Well done, good and faithful servant; thou has tbeen faithful over a few things, I will place thee over many things: enter thou into the joy of thy master. 22. And he also who had received two talents came, and said, Master, thou deliveredst to me two talents: lo, I have gained by them other two. 23. His master saith to him, Well done, good and faithful servant; thou hast been faithful over a few things: enter thou into the joy of thy master. 24. But he who had received one talent came and said, Master, knew thee that thou art a harsh man, reaping where thou didst not sow, and gathering where didst not scatter: 25. And, being afraid, I went away, and hid thy talent in the earth: lo, thou hast what is thine. 26. And his master answering said to him, Wicked and slothful servant, thou knowest that I reap where I sowed not, and gather where I did not scatter: 27. Thou oughtest therefore to have given my money to the bankers, and, when I came, I would have received my own with usury. 28. Take away then from him the talent, and give it to him who hath ten talents. 29. For to every one that hath shall be given, and he shall abound; but he that hath not, even that which he hath shall be taken from him. 30. And cast out the unprofitable servant into outer darkness, where shall be weeping and gnashing of teeth. 11. While they were hearing these things, he added, and spoke a parable, because he was near Jerusalem, and because they thought that the kingdom of God would immediately be revealed. 12. He said therefore, A certain nobleman set out for a distant country, to receive for himself a kingdom, [684] and to return. 13. And, having called his ten servants, he gave to them ten pounds, and said to them, Trade till I come. 14. And his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. 15. And it happened that he returned, after having obtained the kingdom, [685] and commanded those servants to be called to him, to whom he had given money, that he might know how much everyone had gained by trading. 16. And the first came, saying, Master, thy pound hath gained ten pounds. 17. And he said to him, Well done, good servant; because thou hast been faithful in a very small matter, have though power over ten cities. 18. And another came, saying, Master, thy pound hath gained five pounds. 19. And he said to him, And be thou ruler over five cities. 20. And another came, saying, Master, lo, thy pound, which I have kept laid up in a napkin: 21. For I feared thee, because thou art a harsh man: thou takest up what thou didst not lay down, and reapest what thou didst not sow. 22. He saith to him, Out of thy mouth will I judge thee, wicked servant. Thou knewest that I am a harsh man, taking up what I did not lay down, and reaping what I did not sow: 23. And why didst not thou give my money to the bank, and, when I came, I would have demanded it with usury? 24. And to those who stood by he said, Take from him the pound, and give it to him who hath ten pounds. 25. And they said to him, Master, he hath ten pounds. 26. For I say to you, That to him that hath it shall be given; but from him who hath not, even what he hath shall be taken away. 27. But bring hither those my enemies, who refused that I should reign over them, and slay them before me. 28. And, having said these things, he went before, to go up to Jerusalem. Luke 19:11. While they were hearing these things. It was next to a prodigy that the disciples, after having been so frequently warned as to the approaching death of Christ, flew aside from it to think of his kingdom. There were two mistakes; first, that they pictured to themselves rest and happiness without the cross; secondly, that they judged of the kingdom of God according to their own carnal sense. Hence it appears how slight and obscure their faith was; for though they had entertained a hope of the resurrection, yet the taste was too slight for forming a fixed and decided opinion about Christ. They believe him to be the Redeemer who had been formerly promised, and hence they conceive a hope that the Church will be renewed; but that knowledge immediately degenerates into vain imaginations, which either overturn or obscure the power of his kingdom. But the strangest thing of all was, that so many warnings should have passed away from their recollection without yielding any advantage. At least, it was brutal stupidity that, though Christ had lately declared, in express terms, that he was just about to undergo a bitter and ignominious death, they not only remained unconcerned, but rushed forward, as if to a joyful triumph. 12. A certain nobleman. Matthew interweaves this parable with others, without attending to the order of time; but, as his intention was, in the twenty-second chapter, to make a collection of Christ's latest discourses, readers ought not to trouble themselves greatly with the inquiry which of them was delivered on the first, or the second, or the third day within that short period. But it is proper to observe the difference between Matthew and Luke; for, while the former touches only on one point, the latter embraces two. This point is common to both, that Christ resembles a nobleman, who, undertaking a long journey for the sake of obtaining a kingdom, has entrusted his money to the management of his servants, and so on. The other point is peculiar to Luke, that the subjects abused the absence of the prince, and raised a tumult in order to shake off his yoke. In both parts Christ intended to show, that the disciples were greatly mistaken in supposing that his royal authority was already established, and that he was coming to Jerusalem, in order to commence immediately a course of prosperity. Thus by taking away the expectation of an immediate kingdom, he exhorts them to hope and patience; for he tells them that they must long and steadily endure many toils, before they enjoy that glory for which they pant too earnestly. Into a distant country. As the disciples thought that Christ was now about to enter into the possession of his kingdom, he first corrects this mistake by informing them, that he must undertake a long journey, in order to obtain the kingdom [686] As to what is meant by the distant country, I leave it to the ingenious expositions of those who are fond of subtleties. For my own part, I think that Christ expresses nothing more than his long absence, which would extend from the time of his death to his last coming. For, though he sits at the right hand of the Father, and holds the government of heaven and earth, and though, from the time that he ascended to heaven, all power was given to him, (Matthew 28:18,) that every knee might bow before him, (Philippians 2:10;) yet as he has not yet subdued his enemies -- has not yet appeared as Judge of the world, or revealed his majesty -- it is not without propriety that he is said to be absent from his people, till he return again, clothed with his new sovereignty. It is true, indeed, that he now reigns, while he regenerates his people to the heavenly life, forms them anew to the image of God, and associates them with angels; while he governs the Church by his word, guards it by his protection, enriches it with the gifts of the Spirit, nourishes it by his grace, and maintains it by his power, and, in short, supplies it with all that is necessary for salvation; while he restrains the fury of Satan and of all the ungodly, and defeats all their schemes. But as this way of reigning is concealed from the flesh, his manifestation is properly said to be delayed till the last day. Since, therefore, the apostles foolishly aimed at the shadow of a kingdom, our Lord declares that he must go to seek a distant kingdom, that, they may learn to endure delay. [687] 13. And having called his ten servants. We must not inquire anxiously into the number of the servants, or into the sums of money. For Matthew, by expressing various sums, includes a more extensive doctrine, namely, that Christ does not lay on all an equal charge of trafficking, but commits to one a small, and to another a larger sum of money. Both agree in this, that till the last day of the resurrection Christ, in some respects, goes to a distance from his people, but yet that it would be highly improper for them to sit down in idleness and do no good; for each has a certain office enjoined him, in which he ought to be employed, and, therefore, they ought to be diligent in trading, that they may be careful to increase their Lord's property. Luke says simply, that to each he gave a pound; because, whether more or less may be committed to us by our Lord, every man must equally give account for himself. Matthew, as I have said, is more full and copious; for he states various degrees. Let us know that the Lord does not bestow on all indiscriminately the same measure of gifts, (Ephesians 4:7,) but distributes them variously as he thinks proper, (1 Corinthians 12:11,) so that some excel others. But whatever gifts the Lord has bestowed upon us, let us know that it is committed to us as so much money, that it may yield some gain; for nothing could be more unreasonable than that we should allow to remain buried, or should apply to no use, God's favors, the value of which consists in yielding fruit. Matthew 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 dunamis, (power, ability,) which Christ employed, is free from all ambiguity. 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 ki…

Mt 25:14-30 . Parable of the Talents. This parable, while closely resembling it, is yet a different one from that of The Pounds , in Lu 19:11-27 ; though Calvin , Olshausen , Meyer , and others identify them—but not De Wette and Neander . For the difference between the two parables, see the opening remarks on that of The Pounds. While, as Trench observes with his usual felicity, "the virgins were represented as waiting for their Lord, we have the servants working for Him; there the inward spiritual life of the faithful was described; here his external activity. It is not, therefore, without good reason that they appear in their actual order—that of the Virgins first, and of the Talents following—since it is the sole condition of a profitable outward activity for the kingdom of God, that the life of God be diligently maintained within the heart." 14. For the kingdom of heaven is as a man —The ellipsis is better supplied by our translators in the corresponding passage of Mark ( Mr 13:34 ), "[For the Son of man is] as a man," &c., travelling into a far country —or more simply, "going abroad." The idea of long "tarrying" is certainly implied here, since it is expressed in Mt 25:19 . who called his own servants, and delivered unto them his goods —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.

15. And unto one he gave five talents, to another two, and to another one —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. to every man according to his several ability —his natural capacity as enlisted in Christ's service, and his opportunities in providence for employing the gifts bestowed on him. and straightway took his journey —Compare Mt 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.

16. Then he that had received the five talents went and traded with the same —expressive of the activity which he put forth and the labor he bestowed. and made them other five talents.

17. And likewise he that had received two he also gained other two —each doubling what he received, and therefore both equally faithful.

18. But he that had received one went and digged in the earth, and hid his lord's money —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.

19. After a long time the lord of those servants cometh and reckoneth with them —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.

20. Lord, thou deliveredst unto me five talents; behold, I have gained besides them five talents more —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 ; 2:28 ).

21. His lord said unto him, Well done —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.

22. He also that had received two talents came … good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things — Both are commended in the same terms, and the reward of both is precisely the same. (See on Mt 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." enter thou into the joy of thy lord —thy Lord's own joy. (See Joh 15:11 ; Heb 12:2 ).

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. (u) Maimon. Hilch. Abadim, c. 8. sect. 9.

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 Luke 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. (w) De Nummis Jud. c. 4.

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.

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.

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.

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.

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.

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,    "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, , "like that joy", with which he will rejoice with the righteous, in the world to come. (x) T. Bab. Beracot, fol. 16. 2.((y) Midrash Haneelam in Zohar in Gen. fol. 69. 4.

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.

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.

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 2 Tim. ii. 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, 1 Pet. iv. 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. iv. 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 parakatatheke—the great depositum (as it is called, 1 Tim. vi. 20; 2 Tim. i. 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 cæteris 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, v. 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, Prov. iii. 15; Matt. xiii. 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. xlix. 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 (v. 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, Luke xvii. 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. v. 3; Eccl. vi. 1, 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, v. 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 (2 Pet. iii. 9); no, he is ready to judge (1 Pet. iv. 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. xiv. 10, 11. Now here is, (1.) The good account of the faithful servants; and here observe, [1.] The servants giving up the account (v. 20, 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 …