Matthew 25:1
Ver. 1. Then shall the kingdom of heaven,.... The Gospel church state; See Gill on "Mt 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 Ge 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, Ru 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--> Myntx tkrbw, "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 Ps 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, hlylb, "in the night", before she entered the nuptial chamber; and to carry before her Nyodnwq rvek, "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.
Matthew 25:2
Ver. 2. 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 Myhqp, "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 Myvpj, "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 Isa. lxv. 13.
Matthew 25:3
Ver. 3. 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 Ex 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.
Matthew 25:4
Ver. 4. 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, Jer 40:10 or to the oil vessels of the candlestick, Nu 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.
Matthew 25:5
Ver. 5. 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, wmnmntn, "if they slumber" they may eat; wmdrn, "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 bykvw Myyn, 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.
Matthew 25:6
Ver. 6. 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 So 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 Re 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, Re 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,
Re 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 Exod xii. 42. {r} Zohar in Exod. fol. 76. 4. & in Lev. fol. 21. 1. & 23. 2.
Matthew 25:7
Ver. 7. 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.
Matthew 25:8
Ver. 8. 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.
Matthew 25:9
Ver. 9. 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.
Matthew 25:10
Ver. 10. 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 hl Nynmwzmh, "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, hyyle ynb, "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, So 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, Joh 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, Ac 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, Ho 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.
Matthew 25:11
Ver. 11. Afterwards came also the other virgins,.... The "other five virgins", as the Persic version reads. The "other"; that were only virgins in name, not in reality; they were different from the wise, they were foolish ones; they were other than those that were ready, they were unprepared ones; and in another situation than those that entered in; they were without, they were now separated from the company of the wise virgins, with whom they had been so long; and what was worst of all, they were to be so for ever. These "also came"; from buying oil: they went about, and came just as they went without any; they came to the door of the bridechamber, being desirous to be let in, and hoping to partake of the marriage feast, and join in the solemnity: but alas! they came too late, they came "afterwards"; after the bridegroom was come, after they that were ready had entered in, and after the door was shut;
saying, Lord, Lord, open to us. They do not call him their Lord, for they had no interest in him, nor could they claim any; though the Syriac version reads it, "our Lord, our Lord": they give him the title, and the bare title, without having yielded that obedience, which was due unto him. They double the word, to show their importunity, earnestness, sense of danger, and confusion: this title or character is the rather used, because Christ will then appear more clearly to be Lord and God, and every tongue shall confess him to be such: their request to him is, that he would "open" the door unto them, and let them in: they were sensible that the door was shut, and that none but Christ could open it; they did not at once conclude that their case was desperate, but were willing to hope the door might be opened, through their entreaties, and what they had to say for themselves; for though no pleas or arguments are here mentioned, yet, as elsewhere, such as these will be made by the foolish virgins; namely, prophesying in the name of Christ, casting out devils in his name, doing many wonderful works in his name, hearing his word preached, and eating and drinking in his presence; but all in vain, and to no purpose.
Matthew 25:12
Ver. 12. But he answered and said,.... The Lord and bridegroom from within, thought fit to give them an answer, but an unexpected and awful one to them:
verily I say unto you, I know you not; which must be understood in consistence with the omniscience of Christ: he knew their persons, conduct, and state; he knew they were foolish virgins, graceless professors, who had made no account of him and his righteousness; but had trusted to, and depended upon, their external profession of religion: they were none of the people whom he foreknew, or knew as his own, and loved with an everlasting love; he never knew them as his father's choice in him, or as this father's gift to him; he never knew them in the everlasting covenant, or as his sheep, for whom he died; he never knew them to believe in him, or love him; nor ever exalt his person, blood and sacrifice, at his table, nor do any good work with a single eye to his glory; he never approved of them, liked their persons, or their conduct; or ever owned them as the true companions, either of his bride, or of himself: which answer implies, that as the door was shut, so it should remain; there was no admittance for them, nor any to be hoped for; and it is all one as if he had said, begone, and depart hence. The Persic version adds such a clause, "begone from my door".
Matthew 25:13
Ver. 13. Watch therefore,.... In ordinances, in prayer, public and private, in hearing the word, at the Lord's supper, and in every religious exercise; over the heart, the thoughts and affections of it; over words, actions, life, and conversation; and against all sin and unbelief, Satan's temptations, the world, and its charms and snares, false teachers, and their doctrines, and for the bridegroom's coming. This is the use and application of the whole parable, and shows the general design of it; the reason to enforce watchfulness follows:
for ye know neither the day nor the hour; of death, or of judgment, or of the coming of the son of man, of one or the other; for it is added,
wherein the son of man cometh: that he will come is certain, and that quickly; the time is fixed, but when it will be is unknown; and therefore it becomes us to be our watch and guard. This last clause is not in the Vulgate Latin, nor in the Syriac, Arabic, Persic, and Ethiopic versions, and was wanting in three of Beza's copies, but is in most Greek copies, and in Munster's Hebrew Gospel, and seems to be necessary.
Matthew 25:14
Ver. 14. For [the kingdom of heaven] is as a man travelling,.... Our Lord adds another parable to illustrate the Gospel dispensation, or its visible church state; or the state of things respecting the church of Christ, before, and at his second coming, and during the interval between his ascension and that: for by the man here, is meant Christ, who in the everlasting covenant agreed to become man, was prophesied of as such, frequently appeared in human form, under the Old Testament dispensation; and in the fulness of time, really became man; though he was not a mere man, but was God as well as man; having all the perfections and fulness of the Godhead dwelling bodily in him: this man is said to travel
into a far country; by which heaven is designed, and is so called, not only because of its great distance from the earth, and which is very great indeed; but because the better country and land afar off, is out of sight; and what views we have of it, are very distant ones; and is afar off, in respect of our state of pilgrimage in this world, in which, whilst Christ was here, he was a pilgrim and a stranger too; who might be said to be as a "man travelling", whilst he was in it, and when going out of it, and ascending to heaven: he came from thence, and stayed here a while, walking up and down, and doing good; and when he had finished what he came about, he ascended on high, went to his God and Father, entered into heaven, where he is received until the times of the restitution of all things:
who called his own servants; before he took his journey, to commit some things to their trust and management; and to give them some instructions how to behave during his absence: for, according to the Jewish {u} canons,
"a master that had a mind to go out of the land (of Israel) could not take his servant with him, unless he pleased; and this is a rule at all times, even at this time, that the land is in the hand of the Gentiles.''
And here no mention is made of any going with him, only how they were to be employed whilst he was gone: by "his own servants" are meant, not all mankind; for though they are all in some sense his servants, or ought to be, yet they are not so called in Scripture, much less with such an emphasis, his own servants; and besides, more than what are in the kingdom of heaven, or Gospel church state, cannot be intended; since the parable reaches to, and concerns no other: nor all the elect of God only, or all are not the elect of God that are designed; for though these are the servants of Christ, and his own peculiarly, yet all intrusted with talents, are not such; one of these was wicked, slothful, graceless, and at last was eternally lost, and perished; which is not true of anyone of the elect: but ministers of the word are here meant, who are eminently the servants of Christ, his own, whom he has called, qualified, commissioned, and sent forth; for the ministers of the word, whether faithful or slothful, good or bad, are in a very lively manner described in this parable, which is a distinct one from the former; for whereas that gives an account of the different members of the visible church, this describes the several ministers of it: nor can it be any objection to this sense of it, that these servants are all of them said to be his own servants, and called, commissioned, and gifted by him; since Judas, as well as the rest, was called, ordained, qualified, and sent forth by Christ, as an apostle.
And delivered unto them his goods; the Gospel, that rich treasure of divine truths, the dispensation of it, and gifts to preach it; all which are Christ's goods and his gifts, and not man's; and which was in a very eminent manner done, when Christ ascended on high, and received gifts for, and gave them unto men. Just before it, as he was ready to go, he gathered his disciples together; he renewed and enlarged their commission to preach the Gospel; and quickly after it, gave them greater and larger gifts of the Spirit than before; and has been ever since giving ministerial gifts to men, to some more, others less, and which are signified by the talents following.
{u} Maimon. Hilch. Abadim, c. 8. sect. 9.
Matthew 25:15
Ver. 15. And unto one he gave five talents,.... A "talent" with the Jews, if of silver, was, according to Brerewood {w}, of the value of 375 l. of our money; according to Bishop Cumberland, 353 l. 11 s. 10 1/2 d.; and if of gold, was equal to 4500l. and, according to the latter, 5075 l. 15 s. 7 1/2 d.: so that five of these talents, if of silver, were 1875 l. and if of gold, 22,500 l. according to Brerewood; a very large sum for one servant to be intrusted with. The Persic version reads "pounds", as in Lu 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.
Matthew 25:16
Ver. 16. Then he that had received the five talents,.... The largest measure of gifts; an account is first given of him, how he behaved, and conducted in his Lord's absence, and what use he made of the gifts bestowed upon him: this must be understood, not of a single man, but of that sort of the servants of Christ, who have the greatest ministerial gifts: he
went; it denotes immediate application to business, and signifies that such servants went according to their commission, preached the Gospel to every creature, and administered the ordinances to proper subjects; they went directly, as soon as they had their talents; they did not stay to consult with flesh and blood, whether it would be for their interest and credit or not; they did not stick at any difficulties and discouragements, nor were deterred by the cross, reproaches, and persecutions; but went forth with courage and boldness, not in their own name and strength, but in the name and strength of Christ, who sent them, and promised them his presence and assistance, on which they depended:
and traded with the same: with the five talents, or their ministerial gifts. The ministers of the Gospel are traders, not in their own name, nor on their own stock, and for themselves, but for Christ, and for the good of immortal souls: they closely attend unto, and work at, their business and employment; by constant reading, and diligent search into the word of God; by studious meditation on it; by frequent prayer; and continual preaching the Gospel, and administering ordinances; and their success follows:
and made them other five talents; that is, increased in spiritual knowledge; gifts were improved and enlarged; a greater stock of divine things were laid in; and many souls gained to Christ: such are they whom Christ has ordained to go forth, and bear and bring forth fruit in their ministry, and whose fruit remain.
Matthew 25:17
Ver. 17. And likewise he that received two,.... Talents, or a lesser measure of ministerial gifts:
he also gained other two; he worked and laboured, and traded, in proportion to the gifts he had received; and his improvements and success, under a divine blessing, were answerable.
Matthew 25:18
Ver. 18. But he that received one,.... Talent, or the least degree of gifts, for the ministry of the word:
went and digged in the earth, and hid his Lord's money. The Syriac and Arabic versions read, "silver", and the Ethiopic, "gold"; but whether these talents were silver or gold, is not certain. Where he buried it; that is, he neglected the gift that was in him, he made no use of it, either to his own advantage, or to the good of others, and the interest of his Lord; he either never went into the ministry, or if he did, he left it as Demas did, having too great affection for the world, and the things of it: he minded earth and earthly things, and employed himself in them, and not in his master's work and service. The phrase seems to point out the earthly mindedness of the man, his worldly disposition, and his eager pursuit after the things of life; which were the reason why he disregarded his talent, and made no use of his ministerial gifts: he could not deny worldly self, nor leave all to follow Christ; but rather than drop the world, he chose to bury his talent in it: it was his Lord's money and not his own, and he was accountable to him for it, and should have used it in another manner.
Matthew 25:19
Ver. 19. After a long time, the Lord of these servants cometh,.... Either in a providential way, by a fit of illness, or in a time of persecution, and awakens the conscience, and calls them to give an account of their stewardship; or by death, when their trading or working time is over, and they become accountable for their whole conduct, throughout their ministrations; or rather, at the last judgment, when all must appear before the judge of quick and dead, ministers as well as others, and give an account of their gifts, and the use of them, to their Lord, from whom they have received them, and whose servants they profess to be. Which coming of his is after a long time; for seventeen hundred years are now past, and he is not yet come; which is a long time in man's account, though not in God's account, with whom a thousand years are as one day; and in the apprehension of the saints, who love long for, and hasten to, the coming of Christ, are desirous of it, and impatient for it. But though it may seem long, he will certainly come: he stays long, to give time to his laborious ministers to exercise all those gifts he has bestowed upon them, and to leave slothful ones without excuse. It is not to be inferred from his delay, that he will not come: he is not unmindful of his promise, or slack concerning it; though he tarries long, he will not tarry beyond the appointed time; at the end he will come, though it is long first:
and reckoneth with them; what talents they received from him, what they had done with them, and what they had gained by them. The things that ministers of the word are intrusted with, are things of value; the Gospel is a pearl of great price, or rich treasure, that is put into their earthen vessels; it is the unsearchable riches of Christ; gifts to preach it are spiritual, and preferable to gifts of nature, and providence; and the souls of men committed to their care, are of great worth and esteem with Christ; nor are any of these their own, but Christ's, and therefore must give an account of them: this shows both the awfulness and usefulness of the Gospel ministry.
Matthew 25:20
Ver. 20. And so he that had received five talents,.... Or the greatest gifts: as this man is the first to whom his Lord gave any talents, and the first that went and traded with them; he is also the first that is reckoned with; who
came and brought other five talents: he came freely and cheerfully, with a holy confidence and intrepidity of mind, and gave in his account very readily, both of what he had received, and of what he had gained;
saying, Lord, thou deliveredst unto me five talents, behold I have gained besides them five talents more. True ministers of the Gospel frankly own, that what gifts they have are delivered to them by Christ; and such are willing that he should have all returned to him, principal and increase: it is not to be imagined that this will be said in so many express words by them, nor will there be any need thereof; for Christ will not be ignorant of what they have been doing, and of what use they have been of; but the sense is, that as all will be manifest to Christ the searcher of hearts, with whom they have to do, so the account will stand fair and open; and it will be seen and known by all, that such and such faithful ministers of Christ have behaved in this agreeable manner, and have been thus and thus serviceable in his interest.
Matthew 25:21
Ver. 21. His Lord said unto him, well done,.... Gospel ministers do not say so to themselves; they know they can do nothing well of themselves, and when they have done all they can, they own they are but unprofitable servants; they acknowledge all they do is owing to the grace of God, and strength of Christ, and that no praise is due to them; nor do they expect or seek for such eulogies from men: but this is said, to show how acceptable a diligent laborious ministry is to Christ, and to encourage industry in the preachers of the word, whose works will follow them, though not go before them:
thou good and faithful servant: such may be said to be good, who have the grace of God implanted in them, some good thing in them towards the Lord God; a good work begun in their hearts, without which men can never be good ministers of Christ; and who have good abilities, not only natural and acquired parts, but ministerial gifts; which are the good things committed to them, and that dwell in them, which they are to keep by the Holy Ghost; and who make a good use of them, and freely communicate and impart their spiritual gifts, as good stewards of the manifold grace of God; and who being employed in a good work, as that of the ministry is, do it well, and abide in it: and such may be said to be "faithful", who preach the pure Gospel of Christ, and the whole of it; who neither mix it with the inventions of men, nor keep back any part of it from the saints; who seek not to please men, but their Lord and Master; and not their own honour and applause, but his glory; and who abide by him and his cause, notwithstanding all reproaches, afflictions, and persecutions. In such language as this, the Jews used to praise their servants,
"Nmanw bwj vya ywh "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, hxmv htwak, "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.
Matthew 25:22
Ver. 22. He also that had received two talents