“Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. Five of them were foolish, and five were wise. Those who were foolish, when they took their lamps, took no oil with them, but the wise took oil in their vessels with their lamps. Now while the bridegroom delayed, they all slumbered and slept. But at midnight there was a cry, ‘Behold! The bridegroom is coming! Come out to meet him!’ Then all those virgins arose, and trimmed their lamps. The foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’ But the wise answered, saying, ‘What if there isn’t enough for us and you? You go rather to those who sell, and buy for yourselves.’ While they went away to buy, the bridegroom came, and those who were ready went in with him to the wedding feast, and the door was shut. Afterward the other virgins also came, saying, ‘Lord, Lord, open to us.’ But he answered, ‘Most certainly I tell you, I don’t know you.’ Watch therefore, for you don’t know the day nor the hour in which the Son of Man is coming.
“For it is like a man, going into another country, who called his own servants, and entrusted his goods to them. To one he gave five talents, to another two, to another one; to each according to his own ability. Then he went on his journey. Immediately he who received the five talents went and traded with them, and made another five talents. In the same way, he also who got the two gained another two. But he who received the one talent went away and dug in the earth, and hid his lord’s money.
“Now after a long time the lord of those servants came, and reconciled accounts with them. He who received the five talents came and brought another five talents, saying, ‘Lord, you delivered to me five talents. Behold, I have gained another five talents in addition to them.’
“His lord said to him, ‘Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.’
“He also who got the two talents came and said, ‘Lord, you delivered to me two talents. Behold, I have gained another two talents in addition to them.’
“His lord said to him, ‘Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.’
“He also who had received the one talent came and said, ‘Lord, I knew you that you are a hard man, reaping where you didn’t sow, and gathering where you didn’t scatter. I was afraid, and went away and hid your talent in the earth. Behold, you have what is yours.’
“But his lord answered him, ‘You wicked and slothful servant. You knew that I reap where I didn’t sow, and gather where I didn’t scatter. You ought therefore to have deposited my money with the bankers, and at my coming I should have received back my own with interest. Take away therefore the talent from him, and give it to him who has the ten talents. For to everyone who has will be given, and he will have abundance, but from him who doesn’t have, even that which he has will be taken away. Throw out the unprofitable servant into the outer darkness, where there will be weeping and gnashing of teeth.’
“But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. He will set the sheep on his right hand, but the goats on the left. Then the King will tell those on his right hand, ‘Come, blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world; for I was hungry, and you gave me food to eat. I was thirsty, and you gave me drink. I was a stranger, and you took me in. I was naked, and you clothed me. I was sick, and you visited me. I was in prison, and you came to me.’
“Then the righteous will answer him, saying, ‘Lord, when did we see you hungry, and feed you; or thirsty, and give you a drink? When did we see you as a stranger, and take you in; or naked, and clothe you? When did we see you sick, or in prison, and come to you?’
“The King will answer them, ‘Most certainly I tell you, because you did it to one of the least of these my brothers, you did it to me.’ Then he will say also to those on the left hand, ‘Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; for I was hungry, and you didn’t give me food to eat; I was thirsty, and you gave me no drink; I was a stranger, and you didn’t take me in; naked, and you didn’t clothe me; sick, and in prison, and you didn’t visit me.’
“Then they will also answer, saying, ‘Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didn’t help you?’
“Then he will answer them, saying, ‘Most certainly I tell you, because you didn’t do it to one of the least of these, you didn’t do it to me.’ These will go away into eternal punishment, but the righteous into eternal life.”
Geneva Bible translators 1599 · Public Domain On vv1, 5, 14, 15, 21, 27, 31, 34 We must desire strength at God’s hand, which may…
We must desire strength at God’s hand, which may serve us as a torch while we walk through this darkness, to bring us to our desired end: otherwise if we become slothful and negligent as weary of our pains and travail, we shall be shut out of the doors.
The pomp of bridals was wont for the most part to be kept in the night seasons, and that by damsels.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–46 1 Then shall the kingdom of heaven be likened…
1 Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.
Ver. 1. Then shall the kingdom of heaven] Our Saviour here continueth his former discourse, and sets it on by a second parable to the same purpose; not so much for the difficulty of the matter, as for our dulness and backwardness to believe and improve it. Moses would have men whet good things upon their children’s minds and memories, by going often over them, as the knife doth over the whetstone. {a} Solomon saith good counsel should be fastened as nails driven home to the head, Ecc 12:11. Paul holds it profitable to write the same things, though not in the same words, to his Philippians, Mat 4:1. Peter slacks not to rouse up (διεγειρειν) those to whom he writes, by remembering them of those points wherein they were ready and well-rooted, 2Pe 1:12-13. And Austin adviseth preachers so long to press the same truths, till they read in their hearers’ very visage that they resent and relish them.
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Unto ten virgins] Virgins without number, Son 6:8. Professors at large, good and bad, one with another.
Which took their lamps] The solemnities of marriage were anciently performed and celebrated by night, Luk 12:35; (Plutarch, Problem.), and the bridegroom brought to his lodging by the virgins bearing burning lamps before him.
{a} Deu 6:7. Repetere sicut in acuendo. Shanan et Shanab sunt cognata.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 14, 16, 19, 20, 24, 28, 31, 34, 35, 41, 46 For the understanding of all parables, I have formerly…
For the understanding of all parables, I have formerly showed, that parables are similitudes brought from some earthly things, or actions, to illustrate some heavenly doctrine, or spiritual mysteries, and insinuate them into our practice. For the right understanding of all parables, the first and principal thing to be attended to is the scope and main end of the parable. What heavenly doctrine it is which our Saviour by that earthly similitude designs to illustrate, or what practical thing it is which he designs by that parable to press, I have showed. Our Saviour sometimes more particularly showeth this, expressing what he meant by the several things and actions mentioned in the parable. This he did, Mat 13:1-58, in the parable of the sower, and of the tares of the field. But in most parables he doth not so; but from something going before or coming after gives us light enough to know what his main design was, and leaveth to us by that to interpret the several parts of the parable. Here he hath left us a sufficient light to know his meaning:
From his discourse in the latter end of the foregoing chapter, where he had been pressing the duty and prudence of watchfulness, from the uncertainty of the time of his coming. It is manifest that he is pursuing the same design still, by the επι παραβολη, or the saying with which he closes this parable, Mat 25:13,
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Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh. This watchfulness we had interpreted by an opposition to sin, both of omission and commission: taking heed of having our hearts overcharged with surfeiting and drunkenness, and cares of this life, Luk 21:34,36; taking heed of smiting our fellow servants, eating and drinking with the drunken; discharging our trusts faithfully, ministers giving to the household of Christ their portion in due season, Mat 24:45,49; being ready for the coming of Christ, Mat 24:44; praying, Luk 21:36. This our Lord had pressed there particularly on ministers; he is here in this parable pressing the same duty on all; and in this parable further opens the duty of watchfulness, not only as opposed to slumbering and sleeping, but as comprehending a getting of ourselves ready, as he had said, Mat 24:44; and this readiness he also further openeth in this parable, under the notion of having not only lamps, but oil in our lamps.
To these purposes he takes up this parable, which we shall not so well understand without understanding their usual rites and customs at weddings, which were these:
1. Their marriages were ordinarily in the night.
2. They usually had young men that attended the bridegroom, and young virgins that attended the bride at her father’s house. The young men attended the bridegroom. These were called the children of the bride chamber, or the friends of the bridegroom or bride, Mar 2:19; Joh 3:29.
The wedding being in the night, there was need of lamps. When the bridegroom came, the bride maids, who were attending the bride, went forth to meet the bridegroom, with lamps lighted, to conduct him and his companions into the house, and to her who was to be the bride.
When they were entered the door was shut, and the marriage proceeded. Our Saviour now, to quicken his auditors to the watchfulness before spoken of, supposes such a marriage, and ten virgins, the usual number at such solemnities. He supposes these ten virgins to have been half of them wise and half foolish: the wisdom of the one he makes to lie in getting their lamps ready and furnishing themselves in time with oil to feed them, that they might not go out, either while they waited for his coming, or in their conduct of him. The folly of the others he makes to lie in their want of this care, so as when the bridegroom came their lamps were out: they would have borrowed oil of the others, but they had none to lend them, so as they were shut out of the door of the bridal house, and though they knocked could obtain no entrance.
It is not hard now to apply the several parts of the parable to the end for which this parable is brought, provided that we do not expect that similitudes should run on four feet, or that every minute circumstance in a parable should be fitted in the explication.
The kingdom of heaven (which in Scripture always signifies that of grace or glory) here signifieth that of grace. The state of the church is likened to ten virgins: these ten virgins are professors; their lamps and their going forth to meet the bridegroom, signify their joint profession of the gospel, and their expectation joyfully to meet Christ, who is the bridegroom here meant. Psa 45:14; Joh 3:29.
Five of them were wise, and five foolish. This signifieth the difference of professors; some have lamps, make a profession, but have no truth of grace; others have the root of the matter in them, a true faith and love, which feeds men’s profession.
The bridegroom’s tarrying signifies Christ’s delaying to come to judgment. Their slumbering and sleeping signifies the infirmities of the best, who sleep, though their hearts wake; and the deeper security of others in their sinful state. The coming of the bridegroom at midnight signifieth Christ’s coming in a dark time of troubles and afflictions, or at a time not looked for. The virgins trimming their lamps upon the cry made, signifies the care of pious souls, more especially upon any notices of Christ’s coming, to prepare themselves for the meeting and reception of him. The foolish virgins late discerning that their lamps were out, and that they wanted oil, lets us know that hypocrites and formal professors will too late know that profession without a root of faith and true regeneration will serve them in no stead. Their asking the wise virgins to lend them some of their oil, with their refusal, because then they should not have enough for themselves, lets us know the woeful shifts that hypocrites will at last be put to, and how vain their hopes are, who hope to be relieved from the grace and good works of others. Their going to buy oil, and their being shut out before they returned, and knocking in vain, and in vain crying, Lord, open to us, lets us know, that as the tree falls so it must lie; that after our buying time in this life, mentioned Isa 55:1,2, is expired, our state will be determined; that we are concerned to take the counsel of Solomon, Ecc 9:10, Whatsoever thy hand findeth to do, especially for our souls, to do it with thy might; for here is no work, nor device, nor knowledge, nor wisdom, in the place, whither thou goest.
Therefore we are all concerned to watch, that is, to look that we have not only lamps, but oil to feed our lamps, and to keep our lamps burning, because we know, that the Bridegroom Christ will come, and we do not know at what time he will come, to the general judgment, or our particular judgment; for when we die, we can do no more to make ourselves ready for the great coming of Christ to judge the world, but must appear before him as we go out of this world. No oil after the determination of our lives will be to be bought, no further preparation of ourselves is to be made, as our life leaveth us judgment will find us.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv1, 3, 5, 6, 7, 9, 10, 11, 13, 14, 16, 19, 24, 28, 31, 34, 35, 37, 41, 42, 46 By the kingdom of heaven here, is meant the…
By the kingdom of heaven here, is meant the state of the visible church on earth; it cannot be understood of the kingdom of glory, for there are no foolish virgins in that kingdom; nor yet of the invisible kingdom of grace, for therein are no foolish virgins neither. But in the visible church here on earth, there ever has been a mixture of wise and unwise, of saints and hypocrites: Five of these virgins were wise, and five were foolish.
Where observe, Our Lord’s great charity, in supposing and hoping that amongst the professors of the gospel the number of sincere Christians is equal with hypocritical professors.
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Five were wise and five foolish. Teaching us, that we should not confine the church of Christ within a narrow compass, nor confine our charity to a few, and think none shall go to heaven but those of our own party and persuasion, but to extend our charity to all Christians that hold the foundation with us, and to hope well of them.
Lord! let me rather err on the charitable hand, than be found on the censorious and damning side! This is to imitate my Saviour, whose charity supposed as many wise as foolish virgins, as many saints as hypocrites in the church. All these virgins are said to take their lamps and go forth to meet the bridegroom. For understanding which we must know that our Saviour alludes to the ancient custom of marriages, which were celebrated in the night; when usually ten young men attended the bridegroom, and as many virgins attended the bride, with lamps in their hands; the bridegroom leading home his bride by the light of those lamps. By these virgins are shadowed forth the professors of Christianity.
The foolish virgins are such as satisfy themselves with a bare profession, without bringing forth fruits answerable thereunto. The wise virgins are such as walked answerably to their profession, persevered and continued steadfast therein, and abounded in the graces and virtues of a good life. They are called wise virgins for the purity of their faith, for the purity of their worship, and for the purity of their conversations.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv2–45 And five of them were wise,.... The order of…
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.''
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 3, 4, 5, 6, 7, 8, 9, 13, 14, 15, 18, 24, 25, 26, 27, 29, 30, 31, 34, 35, 37, 40, 41, 44, 46 This chapter contains the last public discourse which our…
This chapter contains the last public discourse which our Lord uttered before he was offered up. He had before frequently declared what would be the portion of all the workers of iniquity. But what will become of those who do no harm? Honest, inoffensive, good sort of people? We have here a clear and full answer to this important question.
Then shall the kingdom of heaven - That is, the candidates for it, be like ten virgins - The bridemaids on the wedding night were wont to go to the house where the bride was, with burning lamps or torches in their hands, to wait for the bride groom's coming. When he drew near, they went to meet him with their lamps, and to conduct him to the bride.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 27, 29, 30, 31, 32, 33, 34, 35, 36, 37, 40, 41, 42, 43, 44, 46 The parable of the ten virgins, five of whom…
CHAPTER XXV.
The parable of the ten virgins, five of whom were wise, and
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five foolish, 1-12.
The necessity of being constantly prepared to appear before
God, 13.
The parable of the talents, 14-30.
The manner in which God shall deal with the righteous and the
wicked in the judgment of the great day, 31-46.
NOTES ON CHAP. XXV.
Verse 1. Then shall the kingdom of heaven] The state of Jews and professing Christians - the state of the visible Church at the time of the destruction of Jerusalem, and in the day of judgment: for the parable appears to relate to both those periods. And particularly at the time in which Christ shall come to judge the world, it shall appear what kind of reception his Gospel has met with. This parable, or something very like it, is found in the Jewish records: so in a treatise entitled RESHITH CHOCMAH, the beginning of wisdom, we read thus: "Our wise men of blessed memory say, Repent whilst thou hast strength to do it, whilst thy lamp burns, and thy oil is not extinguished; for if thy lamp be gone out, thy oil will profit thee nothing." Our doctors add, in MEDRASH: "The holy blessed God said to Israel, My sons, repent whilst the gates of repentance stand open; for I receive a gift at present, but when I shall sit in judgment, in the age to come, I will receive none." Another parable, mentioned by Kimchi, on Isa 65:13. "Rabbi Yuchanan, the son of Zachai, spoke a parable concerning a king, who invited his servants, but set them no time to come: the prudent and wary among them adorned themselves and, standing at the door of the king's house, said, Is any thing wanting in the house of the king? (i.e. Is there any work to be done?) But the foolish ones that were among them went away, and working said, When shall the feast be in which there is no labour? Suddenly the king sought out his servants: those who were adorned entered in, and they who were still polluted entered in also. The king was glad when he met the prudent, but he was angry when he met the foolish: he said, Let the prudent sit down and eat-let the others stand and look on." Rabbi Eliezer said, "Turn to God one day before your death." His disciples said, "How can a man know the day of his death?" He answered them, "Therefore you should turn to God to-day, perhaps you may die to-morrow; thus every day will be employed in returning." See Kimchi in Isa 65:13.
Virgins] Denoting the purity of the Christian doctrine and character. In this parable, the bridegroom is generally understood to mean Jesus Christ. The feast, that state of felicity to which he has promised to raise his genuine followers. The wise, or prudent, and foolish virgins, those who truly enjoy, and those who only profess the purity and holiness of his religion. The oil, the grace and salvation of God, or that faith which works by love. The vessel, the heart in which this oil is contained. The lamp, the profession of enjoying the burning and shining light of the Gospel of Christ. Going forth; the whole of their sojourning upon earth.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 5, 6, 9, 10, 13, 14, 16, 19, 21, 22, 24, 26, 28, 30, 31, 32, 34, 35, 37, 41, 44 Mat 25:1. Then shall the kingdom of heaven, &c.…
Mat 25:1. Then shall the kingdom of heaven, &c. — Our Lord, having fully informed his disciples of the circumstances and general season of his coming to destroy the Jewish place and nation, that lively, earnest, and strong figure of his future coming to judge the world; he passes, as we have seen, by a natural transition, to a declaration of that dread event; of the watchfulness necessary thereto; and of the punishment to be inflicted upon those who should neglect so to watch and prepare for their Lord’s coming. Referring to these events, he here proceeds to say, Then — When the Lord shall thus come to execute judgment on the Jewish nation, or to judge mankind in general, and punish the wicked servant, shall the kingdom of heaven — The gospel kingdom, or the state of things in the visible church, particularly the character, conduct, and lot of the subjects of that kingdom; be likened unto ten virgins — Or may be represented by the character, conduct, and fate of virgins at a wedding. In order to understand this parable, we must remember that here is an allusion to the customs of the Jewish marriages, as well as those of the other eastern countries. “With them it was usual for the bridegroom to bring home his bride in the evening, sooner or later, as it might happen. And that she might be received properly at his house, his female friends of the younger sort were invited to come and wait with lamps, till some of his retinue, despatched before the rest, brought word that he was at hand; upon which they went forth, with their lamps trimmed and burning, to welcome him, and conduct him with his bride into the house. And for this service they had the honour of being guests at the marriage-feast.” To ten such virgins our Lord compares the candidates for the heavenly kingdom, the complete number of all Christian professors: he mentions ten, because this, it seems, was the general number appointed at their weddings to wait upon the bridegroom. And he compares professors to virgins, to signify the purity required in the Christian character, or perhaps merely because the allusion in the parable so required it. Which took their lamps, &c. — The lamp means a religious profession, and every one may then be said to take up this lamp, when admitted into the outward church by baptism; and went forth to meet the bridegroom — The bridegroom means the Lord Jesus in this parable, as well as in that recorded Mat 22:2, &c.; and every one that professes to expect and prepare for his coming, whether to call men hence by death, or to summon them to his bar. may be said to go forth to meet him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 2, 5, 6, 7, 10, 11, 12, 13, 14, 15, 16, 18, 19, 20, 21, 24, 25, 26, 27, 29, 30, 31, 32, 33, 34, 35, 37, 40, 41, 45, 46 Then shall the kingdom of heaven - See the…
Then shall the kingdom of heaven - See the notes at Mat 3:2. The phrase here refers to his coming in the day of judgment.
Shall be likened - Or shall resemble. The meaning is, “When the Son of man returns to judgment, it will be as it was in the case of ten virgins in a marriage ceremony.” The coming of Christ to receive his people to himself is often represented under the similitude of a marriage, the church being represented as his spouse or bride. The marriage relation is the most tender, firm, and endearing of any known on earth, and on this account it suitably represents the union of believers to Christ. See Mat 9:15; Joh 3:29; Rev 19:7; Rev 21:9; Eph 5:25-32.
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Ten virgins - These virgins, doubtless, represent the church - a name given to it because it is pure and holy. See 2Co 11:2; Lam 1:15; Lam 2:13.
Which took their lamps, and went forth to meet the bridegroom - The “lamps” used on such occasions were rather “torches” or “flambeaux.” They were made by winding rags around pieces of iron or earthenware, sometimes hollowed so as to contain oil, and fastened to handles of wood. These torches were dipped in oil, and gave a large light. Marriage “ceremonies” in the East were conducted with great pomp and solemnity. The ceremony of marriage was performed commonly in the open air, on the banks of a stream. Both the bridegroom and bride were attended by friends. They were escorted in a palanquin. carried by four or more persons. After the ceremony of marriage succeeded a feast of seven days if the bride was a virgin, or three days if she was a widow. This feast was celebrated in her father’s house. At the end of that time the bridegroom conducted the bride with great pomp and splendor to his own home.
This was done in the evening, or at night, Jer 7:34; Jer 25:10; Jer 33:11. Many friends and relations attended them; and besides those who went with them from the house of the bride, there was another company that came out from the house of the bridegroom to meet them and welcome them. These were probably female friends and relatives of the bridegroom, who went out to welcome him and his new companion to their home. These are the virgins mentioned in this parable. Not knowing precisely the time when the procession would come, they probably went out early, and waited until they should see indications of its approach. In the celebration of marriage in the East at the present day, many of the special customs of ancient times are observed. “At a Hindu marriage,” says a modern missionary, “the procession of which I saw some years ago, the bridegroom came from a distance, and the bride lived at Serampore, to which place the bridegroom was to come by water. After waiting two or three hours, at length, near midnight, it was announced, in the very words of Scripture, ‘Behold the bridegroom cometh; go ye out to meet him.’ All the persons employed now lighted their lamps, and ran with them in their hands to fill up their stations in the procession. Some of them had lost their lights and were unprepared, but it was then too late to seek them, and the cavalcade moved forward to the house of the bride, at which place the company entered a large and splendidly illuminated area before the house, covered with an awning, where a great multitude of friends, dressed in their best apparel, were seated upon mats. The bridegroom was carried in the arms of a friend, and placed in a superb seat in the midst of the company, where he sat a short time, and then went into the house, the door of which was immediately shut and guarded by sepoys. I and others expostulated with the doorkeepers, but in vain. Never was I so struck with our Lord’s beautiful parable as at this moment - ‘And the door was shut.’”
The journal of one of the American missionaries in Greece contains an account of an Armenian wedding which she attended; and, after describing the dresses and previous ceremonies, she says that at 12 o’clock at night precisely the cry was made by some of the attendants, “Behold, the bridegroom cometh;” and immediately five or six men set off to meet him.
Bridegroom - A newly-married man.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 4, 5, 6, 8, 9, 10, 13, 14, 15, 18, 19, 20, 24, 26, 29, 30, 34, 35, 36, 40, 41, 42, 46 Ten virgins. By these are signified all mankind. By…
Ten virgins. By these are signified all mankind. By the bridegroom, Christ; by the bride, the Church; by oil, grace and charity. (Witham) --- The kingdom of heaven is not unfrequently compared to the Church militant; which, as it is composed of both just and wicked, reprobate and elect, is deservedly compared to five wise and five foolish virgins: the wise constantly aspiring after their blessed country; the foolish, with all their fasts and austerities, wishing to procure nothing more than the empty esteem of men. (St. Gregory) --- Went out to meet the bridegroom and the bride; in the Greek, it is simply, before the bridegroom. The custom among the Jews was, that the bridegroom should go to fetch his spouse, and conduct her with solemnity to his house. (Bible de Vence) --- This was the conclusive ceremony, and done in the night-time. The young women of the vicinity, in order to do her honour, went to meet her with lighted lamps. Modern travellers inform us, that this custom still obtains with the eastern nations, particularly the Persians. Hence the Latin phrase, ducere uxorem, to marry.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
John Nelson Darby 1862 · Public Domain On v1 Matthew Chapter 25
Matthew Chapter 25
Professors, during the Lord’s absence, are here presented as virgins, who went out to meet the Bridegroom, and light Him to the house. In this passage He is not the Bridegroom of the church. No others go to meet Him for His marriage with the church in heaven. The bride does not appear in this parable. Had she been introduced, it would have been Jerusalem on earth. The assembly is not seen in these chapters as such.
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It is here individual [70] responsibility during the absence of Christ. That which characterised the faithful at this period was that they came out from the world, from Judaism, from everything, even religion connected with the world, to go and meet the coming Lord. The Jewish remnant, on the contrary, wait for Him in the place where they are. If this expectation were real, the characteristic of one governed by it would be the thought of that which was necessary for the coming One-the light, the oil. Otherwise, to be the companions of professors meanwhile, and to carry lamps with them, would satisfy the heart. Nevertheless they all took a position; they go out, they leave the house to go out and meet the Bridegroom. He tarries. This also has taken place. They all fall asleep. The whole professing church has lost the thought of the Lord’s return-even the faithful who have the Spirit. They must also have gone in again somewhere to sleep at ease-a place of rest for the flesh. But at midnight, unexpectedly, the cry is raised, “Behold, the bridegroom; go ye out to meet him.” Alas! they needed the same call as at first. They must again go out to meet Him. The virgins rise, and trim their lamps. There is time enough between the midnight cry and the Bridegroom’s arrival to prove the condition of each. There were some who had no oil in their vessels. Their lamps were going out. [71] The wise had oil. It was impossible for them to share it with the others. Those only who possessed it went in with the Bridegroom to take part in the marriage. He refused to acknowledge the others. What business had they there? The virgins were to give light with their lamps. They had not done it. Why should they share the feast? They had failed in that which gave this place. What title had they to be at the feast The virgins of the feast were virgins who accompanied the Bridegroom. These had not done so. They were not admitted. But even the faithful ones had forgotten the coming of Christ. They fell asleep. But, at least, they possessed the essential thing that corresponded to it. The grace of the Bridegroom causes the cry to be raised which proclaims His arrival. It awakens them: they have oil in their vessels; and the delay, which occasions the lamps of the unfaithful to go out, gives the faithful time to be ready and at their place; and forgetful as they may have been, they go in with the Bridegroom to the wedding feast [72]
We pass now from state of soul to service.
For in truth (Mat 25:14) it is as a man who had gone away from his home-for the Lord dwelt in Israel-and who commits his goods to his own servants, and then departs. Here, we have the principles that characterise faithful servants, or the contrary. It is not now the personal individual expectation, and the possession of the oil, requisite for a place in the Lord’s glorious train; neither is it the public and general position of those who were in the Master’s service, characterised as position and as a whole, and therefore represented by a single servant; it is individual faithfulness in the service, as before in the expectation of the Bridegroom. The Master on His return will reckon with each one. Now what was their position? What was the principle that would produce faithfulness? Observe, first of all, that it is not providential gifts, earthly possessions, that are meant. These are not the “goods that Jesus committed to His servants when He went away. They were gifts which fitted them to labour in His service while He was absent. The Master was sovereign and wise. He gave differently to each, and to each according to his capacity. Each was fitted for the service in which he was employed, and the gifts needed for its fulfilment were bestowed on him. Faithfulness to perform it was the only thing in question. That which distinguished the faithful from the unfaithful was confidence in their Master. They had sufficient confidence in His well-known character, in His goodness, His love, to labour without being authorised in any other manner than by their knowledge of His personal character, and by the intelligence which that confidence and that knowledge produced. Of what use to give them sums of money, except to trade with them? Had He failed in wisdom when He bestowed these gifts? The devotedness that flowed from knowledge of their Master counted upon the love of Him whom they knew. They laboured, and they were rewarded. This is the true character, and the spring, of service in the church. It is this that the third servant lacked. He did not know his Master-he did not trust in Him. He could not even do that which was consistent with his own thoughts. He waited for some authorisation which would be a security against the character his heart falsely gave his Master. Those who knew their Master’s character entered into His joy.
There is this difference between the parable here and that in Luk 19:1-48, that in the latter each man receives one pound; his responsibility is the only question. And consequently he who gained ten pounds is set over ten cities. Here the sovereignty and the wisdom of God are concerned, and he who labours is guided by the knowledge he has of his Master; and the counsels of God in grace are accomplished. He who has the most receives yet more. At the same time the reward is more general. He who has gained two talents, and he who has gained five, enter alike into the joy of the Lord whom they have served. They have known Him in His true character, they enter into His full joy. The Lord grant it unto us!
There is more than this in the second parable-that of the virgins. It refers more directly and more exclusively to the heavenly character of Christians. It is not the assembly, properly so called, as a body; but the faithful have gone out to meet the Bridegroom, who was returning to the marriage. At the time of His return to execute judgment, the kingdom of heaven will assume the character of persons come out from the world, and still more from Judaism-from all that, in point of religion, belongs to the flesh-from all established worldly form-to have to do with the coming Lord alone, and to go out to meet Him. This was the character of the faithful from the beginning, as having part in the kingdom of heaven, if they had understood the position in which they were placed by the Lord’s rejection. The virgins, it is true, had gone in again; and this falsified their character; but the midnight cry brought them back into their true place. Therefore they go in with the Bridegroom, and there is no question of judging and rewarding, but of being with Him. In the first parable, and in that of Luke, the subject is His return to earth, and individual recompense-the results, in the kingdom, of their conduct during the King’s absence. [73] Service and its results are not the subject in the parable of the virgins. Those who have no oil do not go in at all. This is enough. The others have blessing in common; they go in with the Bridegroom to the marriage. There is no question of particular reward, nor of difference in conduct between them. It was the heart’s expectation, though grace had to bring them back into it. Whatever the place of service might have been, the reward was sure. This parable applies and is limited to the heavenly portion of the kingdom as such. It is a similitude of the kingdom of heaven.
We may also remark here, that the delay of the Master is noticed in the third parable likewise-”after a long time” (Mat 25:19). Their faithfulness and their constancy were thus put to the test. May the Lord give unto us to be found faithful and devoted, now in the end of the ages, that He may say unto us, “Good and faithful servants!” It is worthy of remark that in these parables those who are in service, or go out at first, are the same as those found at the end. The Lord would not hold out the supposition of delay beyond “we who are alive and remain.” [74]
Weeping and gnashing of teeth are his portion who has not known his Master, who has outraged Him by the thoughts he entertained of His character.
In Mat 25:31 the prophetic history is resumed from verse 31 of chapter 24 (Mat 24:31). There we saw the Son of man appear like a flash of lightning, and afterwards gather together the remnant of Israel from the four corners of the earth. But this is not all. If He thus appears in a manner as sudden as unexpected, He also establishes His throne of judgment and glory on the earth. If He destroys His enemies whom He finds in rebellion against Himself, He also sits upon His throne to judge all nations. This is the judgment on earth of the living. Four different parties are here found together; the Lord, the Son of man Himself-the brethren-the sheep-and the goats. I believe the brethren here to be Jews, His disciples as Jews, whom He had employed as His messengers, to preach the kingdom during His absence. The gospel of the kingdom was to be preached as a testimony to all nations; and then the end of the age should come. At the time here spoken of, this has been done. The result should be manifested before the throne of the Son of man on earth.
He calls these messengers therefore His brethren. He had told them they should be ill-treated: they had been so. Still there were some who had received their testimony.
Now such was His affection for His faithful servants, so highly did He value them, that He judged those to whom the testimony was sent according to the manner in which they had received these messengers, whether well or ill, as though it had been done to Himself. What an encouragement for His witnesses during that time of trouble, tried as their faith should be in service! At the same time it was justice morally to those who were judged; for they had rejected the testimony by whomsoever it was rendered. We have also the result of their conduct, both the one and the other. It is the King-for this is the character Christ has now taken on earth-who pronounces judgment; and He calls the sheep (those who had received the messengers, and had sympathised with them in their afflictions and persecutions) to inherit the kingdom prepared for them from the foundation of the world; for such had been the purpose of God with respect to this earth. He had always the kingdom in view. They were the blessed of His (the King’s) Father. It was not children who understood their own relation with their Father; but they were the receivers of blessing from the Father of the King of this world. Moreover they were to enter into everlasting life; for such was the power, through grace, of the word which they had received into their heart. Possessed of everlasting life, they should be blessed in a world that was blessed also.
They who had despised the testimony and those that bore it, had despised the King who sent them; they should go away into everlasting punishment.
Thus the whole effect of Christ’s coming, with regard to the kingdom and to His messengers during His absence, is unfolded: with respect to the Jews, as far as verse 31 of chapter 24 (Mat 24:31); with respect to His servants during His absence, to the end of verse 30 of chapter 25 (Mat 25:30), including the kingdom of heaven in its present condition, and the heavenly rewards that shall be given; and then, from verse 31 to the end of chapter 25 (Mat 25:31), with respect to the nations who shall be blessed on the earth at His return.
Footnotes for Matthew Chapter 25
70: The servant in chapter 24 is collective responsibility.
71: The word rather signifies torches. With them they had, or should have had, oil in vessels to feed the flame.
72: And note here, the waking up is by the cry; it wakes up all. There IS enough to rouse all professors to needed activity; but the effect of this is to put them to the test, and separate them. It was not the time of getting oil or supplies of grace to those already professors; conversion is not the subject of the parable. The question of getting oil is only I doubt now, to shew it was not the time of doing so.
73: In that of the talents in Matthew, we get indeed the ruling over many things, the kingdom, but it is more full through the expression, Enter thou into the joy of thy Lord; and the blessing is conferred on all alike who were faithful in service, great or small.
74: So in the churches in Revelation, He takes existing churches, though I doubt not it is a complete history of the church.
John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On vv1, 14, 31
THIRD SECTION
THE JUDGMENT UPON THE CHURCH ITSELF SECOND PICTURE OF JUDGMENT
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Mat_25:1-13
(The Gospel for the 27th Sunday after Trinity)
1Then shall the kingdom of heaven be likened unto ten virgins, which [who] took their [own]1 lamps, and went forth to meet the bridegroom.2 2And five of them were 3wise [foolish], and five were foolish [wise].3 They that were foolish4 took their lamps, and took no oil with them: 4But the wise took oil in their [the]5 vessels with their lamps. 5While the bridegroom tarried, they all slumbered [nodded, ἐνύσταξαν] and slept [fell asleep, ἐκάθευδον]. 6And at midnight there was a cry [a cry was] made, Be hold, the bridegroom cometh;6 go ye out to meet him. 7Then all those virgins arose,and trimmed [adorned, ἐκόσμηοαν] their [own, ἑαυτῶν] lamps. 8And the foolish said unto the wise, Give us of your oil; for our lamps are gone out [going out, σβέννυται].7 9But the wise answered, saying, Not so [Not so, μήποτε·];8 lest there be not [there will not be, οὐ μή9 enough for us and you: but go ye rather to them that sell, and buy for yourselves. 10And 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. 11Afterward came also the other virgins [the rest of the virgins, αἱ λοιπαὶ παρθένοι], saying, Lord, Lord, open to us. 12, 13But he answered and said, Verily I say unto you, I know you not. Watch therefore ; for ye know neither [not, οὐκ] the day nor the hour wherein the Son of man cometh.10
EXEGETICAL AND CRITICAL
Mat_25:1. Then shall be likened.—Fritzsche rightly notes a hint of sequence in the τότε. After the judgment upon the servants and the office, following the judgment upon the people generally.11 The figure introduces females, in conformity with the idea of the Church.
Ten virgins.—Ten, the number of developed secular life; and thus the number of the completed secular development of the Church. It was termed by the Rabbins the “all comprehending number.” What goes beyond ten returns to units again. Hence the ten commandments, the harp with its ten strings,12 the ten Sephiroth of the Cabbalists, etc13 (Comp. Nork: Etymologisch-symbolisch-mythologisches Real-wörterbuch, sub Zehn.) Five, the number of freedom as half -consummation, and of the course of the world in motion: hence also the number of punishment or compensation, Exo_22:1 (five senses, five fingers, etc.); compare Luk_19:19. The virgins are not merely companions of the bride, but representatives of the bride, the Church.14 See the prophetical type in 2Co_11:2; Rev_14:4. Virginity signifies Christianity as separation from the world, as restraint from all worldly contamination. See Ezekiel 23; Hosea 1.; Revelation 17.; comp. Mat_14:4.15Concerning the relation of the virgins to the bride, we must bear in mind the analogy of the marriage supper of the king’s son and his guests. The Church, in her aggregate and ideal unity, is the bride; the members of the Church, as individually called, are guests; in their separation from the world, and expectation of the Lord’s coming, they are His virgins. Virginity, waiting for the Lord, and festal joy, they share with the bride. Bengel, in his Discourses on the Revelation (p. 1039), distinguishes between such Christians as belong to the bride and such as belong only to the number of guests. This is so far true, as the perfect experience of Christianity finds its proper centre only in the elect. But we are not authorized to make a full separation between the two, but must assume a gradual rising.
Their own lamps.—A feature of the custom which is significant. Propriety, individuality, preparation, independence of others. Vocation to a peculiar and personal spiritual life. There was a kind of torch amongst the ancients, which consisted of a long, thick wooden staff, in the upper end of which a vessel was inserted, having a wick sustained by oil: thus they were at once lamps and torches. [Alford on the contrary: These were not torches or wicks fastened on staves, but properly lamps, and the oil vessels (which is most important to the parable) were separate from the lamps; the lamps being the hearts lit with the flame of heavenly love and patience, supplied with the oil of the Spirit.—P. S.]
And went forth.—“Here the customs of a solemn bridal procession in the night are presupposed. 1Ma_9:37 gives us an example of such a procession in daylight. Among the Greeks and Romans, the bride was brought home by night: hence the torches of which so much is said. Comp. R. Salomo, ad Chelim, ii.8 (see Wetstein and Lightfoot) witnesses the same practice in Palestine. Ordinarily, the bride was fetched by the bridegroom and his friends (domum ducere); but here it is the office of the virgins (comp. Psa_45:15, Grotius) to fetch the bridegroom, and the wedding seems to take place in the house of the bride, as in Jdg_14:10.” De Wette. Similarly Meyer. The figure generally is modified by the circumstance, that the bridegroom comes from afar, as in Judges 14. This brings in the festal going forth to meet him, in which the virgins represent the bride; it also indicates the long tarrying of the bridegroom; and finally, though less markedly, that the marriage takes place in the house of the bride. Compare the art. Hockzeit in Winer’s Bibl, Realwörterbuch [and the art. Marriage in Smith’s Dictionary of the Bible, vol. ii. p. 240 sqq.]
Mat_25:3. They that were foolish took their lamps.—We must carefully note the contrast: In the case of the foolish virgins, the taking of the lamps is everything (λαβοῦσ αι τὰς λαμπά δας ἑαυ τῶν); but in the case of the wise, it is the taking of oil in their vessels. The foolish are thus represented as being vain and thoughtless, looking only at appearances, and only in haste going forth through excited feeling.
Mat_25:5. While the bridegroom tarried.—Meyer supposes that the virgins had set forth from the house of the bride, and had gone into another house by the way. This strange notion is needless, when it is considered that the virgins secretly provide their own lamps, and then betake themselves to the bride’s house. The ἀξῆλθυν of Mat_25:1 does not mean that they had already gone forth some distance on the way: it is a preliminary description of the great event of the parable.—They all nodded and fell asleep.—An intimation of weakness indeed, yet expressing the great delay of the bridegroom rather than censure.16 Certainly the slumbering was perilous, since it took away the possibility of repairing, in haste, the lack of oil. [Nast: The expression denotes the gradual approach of sleep to such as occupy a sitting posture, and strive at first to withstand the disposition to slumber. These virgins made efforts to keep awake, but finally yielded to the influence of seep. Alford: Being weak by nature, they gave way to drowsiness; as indeed the wakefulness of the holiest Christian, compared with what it should be, is a sort of slumber. D. Brown: 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 yielding to it after a little vain resistance.—P. S.]
Mat_25:6. At midnight.—Significant, The most unfit time to obtain what they had omitted.—A cry was made.—The greater the apparent delay, the more intense the surprise at the cry of the heralds sent forward.
Mat_25:7. Adorned their own lamps.—The trimming17had probably taken place before. The adornment of the lamp was the kindled festal flame, in the light of which it shone. Hence, afterward, extinction is spoken of at once, σβεννυται: they burn dimly, and will go out.18
Mat_25:9. Not so!—Since οὐμή is the correct reading in the following clause, μήποτε is not dependent on ἀρκέσ ͅη, but has the force of a strongly repelling negative: By no means!
Mat_25:10. They that were ready went in with him.—It is presupposed that they first went out to meet him with their festal lamps. It is not needful to explain, with Bornemann, “into the house of the bridegroom;” nor, with Meyer, to suppose that they had gone back from the imaginary midway house to that of the bride.
Mat_25:12. I know you not.—See Mat_7:23, p. 145. [Here—Non agnosco, I do not acknowledge you as mine. This as well as the ἐκλεισθη ἡ θύρα, bears rather strongly against the view of Olshausen, Alford, and others, who suppose that the foolish virgins were only excluded from the millennium, but not from the ultimate kingdom of glory in heaven. (See below, Doctrinal Thoughts, No. 5.) Alford tries to evade the difficulty by making an essential distinction, which is hardly justified, between οὐκοιδαὑμᾶς in this passage, and ουδέ ποτε έ̀γν ωνὑμᾶς in Mat_7:23.—P. S.]
Mat_25:1-12. The Meaning of the Parable.—The leading idea is the readiness of the Church for the coming of the Lord: but that rather viewed intenally than externally; not in its extension, but in its intensity.19 The Lord had made it very clear that the question was not of a mechanical millennarian preparation; for He represented all the virgins as asleep, the wise in common with the foolish. Internal preparation is before all things dependent on the possession of the oil. The oil signifies the anointing of the Holy Spirit, which de Wette denies in vain, This explanation is founded upon the constant typical meaning of the oil in the Old and New Testaments. See Heb_1:9; comp. Psa_45:7-8; Act_10:38. The name of the Messiah shows that the oil of unction was a symbol of the anointing of the Holy Spirit. But the oil which fed the lamps could have no other meaning; for even the olive-tree partook of the same significance. See Zec_4:2-3; Rev_11:4. Now, if the oil signifies the true inward life of faith, the spiritual life, the interpretation of the lamps is not far off: they denote the form of faith.20 Hence it is significant that the foolish virgins were very careful to secure their lamps, but neglected the oil; while the wise virgins took oil in their vessels with their lamps. They did not neglect the lamps, but their chief concern was about the oil. Olshausen gives the right interpretation of the oil; but he improperly makes the lamp mean the heart;21 observing that in the foolish virgins faith had its root only in the feeling. Chrysostom gives an arbitrary explanation: with him the oil is alms; and so on with the rest of the particulars. Luther inversely makes the lamps good works, and the oil-vessels faith. Meyer is against all interpretation of the details, and appeals to Calvin: “Multum se torquent quidam in lucernis, in vasis, in oleo. Atqui simplex et genuina summa est, non sufficere alacre exigui temporis studium., nisi infatigabilis constantia simul accedat.” But in this constancy, externally regarded, the foolish virgins are not by any means wanting. They pray, they even run in the very midnight to the sellers. It would be out of the question to suppose that even, after all, they obtained a supply, and came with their oil after the rest. This is not in the parable; and the simple point remains, that they troubled themselves about the oil too late. The division of the virgins into two classes must therefore have this meaning, that one part of the Church is living, while the other lives in only appearance, because it lives only to appearance. Hence the distribution into two halves must not be literally pressed. Midnight is a late and dark season, a season of sleep and the danger of surprise. “The ancient Church took the word literally; and hence the origin of the vigiliæ.” Heubner. The cry at midnight cannot refer to the ecclesiastical watchers exclusively; but, in connection with them, to the cosmical signs of the parousia which have been already mentioned. The sellers have been interpreted of the Holy Scripture and its writers.22 The means of grace generally, or prayer, will obviously be thought of; but this is a trait in the parable which scarcely endures interpretation. The sleeping of the virgins was very inappropriately referred by Chrysostom to their bodily death;23 and by Calvin to “occupationum hujus mundi distractio.” But it seems best to understand it of an involuntary entanglement in the world and its spirit of carnal security,24 to which even believing Christians are liable. Heubner: “The sleepiness is not the relaxation or decline of Christianity, 25 but the remission of a definite expectation of the near approach of Christ’s coming. We can easily understand how this expectation has decreased with increasing ages; it is not found now among all faithful Christians, of whom very few can bring themselves to think that we may live to see the last day. But this sleepiness does not exclude the general preparation of Christians in other respects, that is, their faith and love.”
DOCTRINAL AND ETHICAL
1. The Judgment on the Church.—The ten virgins signify not merely a part of the Church, as Olshausen contends for, but the whole of it. This is evident, first, from the number ten, which points to the perfect secular development of the Church. Further, the circumstance that individual traits are not at all exhibited; the five virgins on the one side, and the five virgins on the other, being altogether alike respectively. And, lastly, the position of this parable between that of the two servants and that which follows concerning the entrusted talents; that is, between the judgment upon the ministerial office, and the judgment upon individual Christians.
2. The Significance of the Individual Traits of the Parable.—The three most essential points are: 1. The ten virgins; 2. the delay of the bridegroom, and the midnight; 3. the oil in the vessels in relation to the lamps. Of the first we have spoken already. As it regards the second, the two great things—the delay of the bridegroom, and midnight—coalesce in one, the second being the consequence of the first. The midnights in the history of the kingdom of God, are each the last late season of a slowly-expiring age Hence, the time of the last kings of Israel, before the Lord’s coming in the Babylonian captivity, or in the Messianic prophecies; still more, the time of the crucifixion of Christ; the end of the Middle Ages; and especially the final period before the end of the world. It is midnight for the Church of Christ, when the worldly spirit is so far in the ascendency as to make it seem that the history of the Church will fall into the common course of the world and of nature, that the kingdom of heaven is not to be consummated in the judgment and renewal of the world, and that Christ is not to come or to return. In such a season the faithful are more than ever tempted to give up the feeling, that they live in the midst of the great preparation for the marriage supper, and the Christian glorification of the world; and gradually to surrender their firm hold on their vocation, which is to represent the solemn festive character26 of the work of Christ. But more than once has arisen, in the midnights of Christian history, the cry, the Bridegroom cometh! The cry without doubt must signify, in. such cases, the prophetic warnings of faithful watchmen, in connection with the solemn signs of the times, which likewise preach. Heavy judgments and great awakenings testify the nearness of the Lord, until He really come. In such times the Church is sifted.
3. And the decisive test is not the lamp, but the oil-vessel,—the Spirit, the spiritual life.
4. But, as the wicked and the faithful servants are sundered, and the wicked are cut in two, so will the Church through that sifting be divided into a dying and a living portion. “This distinction is always present. But as time runs on it becomes more manifest; and at the end it will be seen in all its fearfulness, as the ground of the judgment which the Church must undergo. They all have the lamps: the forms of faith, ecclesiastical confession and position. But then the question comes as to whether the form is filled with the eternal substance of the Spirit of Christ. The foolish virgins lack the Spirit of Christ; they have no lights, no evidences of love, no hymns of praise to welcome the Lord in His coming.” (From the author’s Leben Jesu.)
5. According to Olshausen, this judgment is only preparatory, only an exclusion from the marriage of the Lamb (Rev_19:7).27 But what else is the marriage of the Lamb, but the festival or at least the fore festival, of eternal blessedness? Olshausen thinks that the foolish virgins had faith (κύριε, κίριε, Mat_25:11), and that they lacked only sanctification. But they are without the Spirit, and therefore without the reality of faith. The saving: “Lord, Lord,” saves not in the judgment. Only this much may be admitted, that this parable, like the preceding and the following, primarily delineates a historical judgment which introduces the final one, but is not the final and conclusive one itself. These three preliminary judgments, however, are introductory to the final judgment; and they are themselves so far final and decisive, as the want of the Spirit (oil), consummated unfaithfulness in office, and the squandering of the gifts of grace, fit the soul for condemnation. Only with reference to the possibility of individual conversions must a distinction be allowed between the preliminary judgments and the last end.
HOMILETICAL AND PRACTICAL
The judgment of the Church.—1. The impending coming of the Bridegroom to the marriage; 2. the five foolish and the five wise virgins; 3. the delay of the Bridegroom, and the midnight, 4. the cry at midnight; 5. the want of oil, and the lamps going out; 6. the feast of the wise, and the exclusion of the foolish virgins.—What is the great essential for the Church, waiting for the Lord? 1. The vessel of oil with the lamps: the spiritual life and the form of faith. 2. The oil before the lamps: the spiritual life above the form of faith. 3. The oil in the vessel: the anointing of the Holy Spirit in the confession.—The Church always divided into foolish and wise members.—The characteristics of the foolish virgins: 1. Hasty external equipment for the feast, which takes care of the appearance (the lamps), but forgets the essence (the oil). 2. Relaxation and drowsiness after the first excitement, affecting even the wise also. 3. False and anxious efforts at last, to repair the irreparable loss of spiritual life.—The characteristics of the wise virgins: 1. Divine preparation for eternity: the oil and the lamps. 2. Human infirmity in the course of life (slumbering). 3. Christian conduct in every hour of decision: burning lamps; refusal of ruinous fellowship with the unprovided.—Comparison of the wise and foolish virgins: 1. The prevailing similarity in externals; 2. the unapparent and yet decisive difference in secret.—The judgments of the Lord, especially the last, make a severance between the dead and the living members of the Church.—The severe test which the Church sustains, through the increase of worldliness and the apparent delay of the Lord.—The midnight in the history of the Church.—The cry at midnight: The Bridegroom cometh!—Joyful expectation of the advent, the burning festal lamp with which the Christian goes to meet the Lord.—The right preparation for His coming.—The hour of judgment makes the internal difference between living Christians and hypocrites apparent. 1. The former find themselves prepared with the great essential, which the others lack,—the Spirit, and spiritual fellowship with the Lord. 2. The former lift up their heads, because their redemption draws nigh; the others are overwhelmed and abandoned. 3. The former advance toward their Lord with the festal light of joy and praise; the others seek their help apart from Him.—The seemingly severe word of the wise virgins, a word of truth and gentleness. For, 1. The spiritual life, which makes Christians what they are, cannot be externally transmitted, but must be internally experienced; 2. it cannot be divided and diminished without perishing; 3. every attempt of the wise to have fellowship with the foolish in the hour of judgment, must be destructive to both parties alike; 4. if salvation were yet possible, it would be only in the ordinary way of repentance and conversion.—Ruinous delay for the Lord’s feast.—What should be the effect of the Lord’s sacred delay: not a hurtful delay in caring for what is needful, but a saving diligence.—The highest internal life is the most extreme watchfulness.
Starke:—Zeisius: The visible Church of Christ upon earth consists of true and false, dead and living, members,—of wise and foolish Christians.—The Church is divided into two halves: the true and the hypocritical.—The externals of Christianity are nothing before God, where the heart is not truly sanctified through the Holy Spirit.—The slumbering must be explained with a difference. With the ungodly, it is a godless security: with the faithful, it is a spiritual lethargy; which, however, is consistent with true love to Christ.—Canstein: The tarrying of the Bridegroom is not delay; but a pausing, in merciful desire to save.—Christ will come at a time when the Church is secure and asleep.—Quesnel: The pious are reputed fools and miserable; but the time will come when men will wish to be sharers of their goods and blessedness.—Every man must live by his own faith.—The sacred oil of joy may be bought without money but it must be in time.—Cramer: Let him who would repent, take it in good season.—The Lord knoweth his own, 2Ti_2:19.—Spiritual watchfulness is most needful.
Gossner:—The same judgment will come upon all Christians, who hold only to the form of religion (the lamps) without caring for the spirit (the oil in the lamps).
Gerlach:—Every soul is accepted for himself, and cannot represent others in judgment28—Jesus knows those only for His own who have lived and persevered in living fellowship with Him.
Heubner:—To be a virgin, is the destination of a Christian: he is called to purity, sanctification, abstinence from spiritual whoredom, idolatry.—He is consecrated to the Lord.—Not all who have externally left Babylon, or the world, are true virgins.—Christ does not speak of unbelievers, but of those who once had faith.—perfect unbelievers, who are without any expectation of the Lord, belong to neither class29 of virgins.—Expectation of the Lord’s advent a necessary mark of the Christian.—The lamp is the external form, the vessel for inward Christianity.… Without the lamp the oil is wasted, but without the oil the lamp will not burn.—Take care not to despise external Christianity (baptism, confession, church-going, partaking of the holy communion); but take care also not to be satisfied with it, and to rest upon it.—The two olive-trees, Rev_11:1-6.—True Christians unite both external and internal Christianity.—The extinction of the lamps, the painful feeling of emptiness in the spirit.—Hence the anguish and despondency of to many dying people.—How many send for the minister, and frantically desire spiritual good, when too late!
Fritsch: The constant preparation for death.—Schenkel: The false security of the converted.—Lisco: The parable an exhortation to true preparation for the end.
[Quesnel (in addition to those extracts given by Starke above):—Man’s life is one continual preparation for the marriage-supper of eternity. His heart is his lamp. [So also Olshausen and Alford, but not Lange, see above.] By the motions and desires of his soul, he goes forth to meet the bridegroom, and hastens toward heaven by the virgin purity of his life.—The Church, before the marriage-supper of eternity, is always divided and mixed.—True wisdom consists in being always ready, and in constant remembrance of the bridegroom’s coming.—A heart without charity [faith] is a lamp without oil.—The holiness of others will not avail us at the hour of death.—The door is shut! Dreadful and fatal words! No hope remains. Nothing but death shuts this door; but death may surprise us in our sins, and then de spair is our portion.—To watch is to employ ourselves chiefly about the business of our salvation. But, alas, how many who slumber! How many asleep! How many seized with lethargy! How many quite dead!—Burkitt:—Some Christians, like foolish virgins, content themselves with a blazing lamp of an outward profession, without securing an inward principle of grace and love, which should maintain that profession, as the oil maintains the lamp. Hence the true wisdom consists in taking care that the vessel of his heart may be furnished with the graces of the Holy Spirit, as a prevailing and abiding principle.—The Bridegroom will certainly come, though at His own time: 1. Reason says: He may come (God is just and will reward, etc.); 2. faith says: He will come; 3. happy are those who go forth to meet Him.—The lamp of profession will certainly go out, which has not a stock of grace to feed it.—Those who would have grace, must have timely recourse to them that sell, i.e., to the ordinances and means of grace.—The door is shut against them: the door of repentance; the door of hope; the door of salvation; shut for ever; shut by Him that shutteth and none can open.—Nast:—Three great evils fell upon the unwise virgins: 1. Their labor was lost, all the preparations they had made, the lamps which they had purchased, the amount of oil consumed, the cold, dark hours of watching; 2. the opportunity of redress; 3. their hope was lost for ever.—P. S.]
Footnotes:
[1]Mat_25:1.—[The best ancient authorities and the critical editions read: ἑαυτῶν, for the lect. rec: αὐτῶν, in Mat_25:1; Mat_25:7. Dr. Lange also adopts it in his German Version; while Dr. Conant overlooks this difference of reading.—P. S.]
[2]Mat_25:1 —The addition: καὶ τῆς νύμφης(et sponsœ), is poorly attested and disturbs the sense. [Trenoii, Notes on the Parables, p. 287, thinks otherwise, and approves, as to sense, the reading: and went forth to meet the bridegroom and the bride. Maldonatus likewise favors it propter veteres interpretes. It was the custom among the Jews and Greeks that the bridegroom, accompanied by his friends, went to the house of the bride, to lend her to his own home, and was joined by the virgins, the friends of the bride, not on his going to fetch the bride, but on his returning, with her, to his own house. A similar custom seems to prevai in Sicily even to this day. Comp. Hughes, Travels in Sicily, vol. ii. p. 20 (quoted by Trench): “We went to view the nocturnal procession which always accompanies the bridegroom in escorling his betrothed spouse from the paternal roof to that of her future husband. This consisted of nearly one hundred of the first persons in Joannina, with a great crowd of torch-bearers, and a band of music. After having received the lady they returned, but were joined by an equal number of ladies, who paid this compliment to the bride.” These ladles, Trench think, correspond to the virgins here, and join the procession on the return of the bridegroom, with the bride, to his own and her new home. Other commentators, however, among them Lange, assume here a modification of the usual custom, and a procession of the virgins to meet the bridegroom on his way to the house of the bride. See the Exeg. Notes.—P.S.]
[3]Mat_25:2.—Codd. B., C., D., L., Z., Lachmann. Tischendorf, put μωραί first [So does Cod. Sinait, and Alford Conant ignores this difference in the position of μωραί and φρονιμοι.—P.S.]
[4]Mat_25:3.—The readings: αἱ γάμ [text. rec: αἵτινες,]—αἱ δέ, αἱ οδν appear to be interpretations. [Tischendorf, de Wette, and Meyer regard αἱ γάρ as an emendation of αἵτινες. But Codd. B., C., L., and Sinait. sustain αἱ γάν, and it is more natural to suppose, with Alford, that δἐ, οὖν, και, αἵτινες, were substituted because γάρ was not understood.—P. S.]
[5]Mat_25:4.—[The text. rec. inserts αύτῶν, or αὑτῶν, ἀγγείοις after, but it is wanting in Codd. Sinait, B., D., L, and omitted by Lachmann and Alford, while Tischendorf reads αυτων. Lange retains it, but in parenthesis and in small type.—P. S.]
[6]Mat_25:6.—The word: ἔρχεται (cometh). is omitted by Lachmann and Tischendorf, according to decisive authorities. [See also Tregelles and Alford. Conant, simply: Behold, the bridegroom!—P. S.]
[7]Mat_25:7.—[Alford emphasizes the present tense, and finds in it the important truth, that the lamps of the foolish virgins were not extinguished altogether.—P. S.]
[8]Mat_25:9.—[Not no is italicised in the English Version as an interpolation, because, it follows the text. rec: μήποτε οὐκ ἀρκέσῃ, and makes αρκεσῃ depend upon υήποτε But the correct reading, according to the best critical authorities is: υήποτε οὐ υὴ ἀρκεσῃ, and μήποτε is to be taken as an independent exclamation: By no means! Not so! There will not be enough, etc. Meyer: Nimmermehr; wird gewisslich nicht hinreichen! Lange: Misnichten! Es würde sicher nicht ausreichen.—P. S.]
[9]Mat_25:9.—Read ου μή [for αὐκ without μτ] according to B., C., D., Lachmann, Tischendorf, [Tregelles, Alford].
[10]Mat_25:18.—The words. wherein the Son of Man cometh, are wanting in Codd. A., B., C., D., [Cod. Sinait], in Lachmann und Tischendorf: [also in the text of Tregelles and Alford, and the revised translation of Matthew by Conant and the N. T. of the Am. Bible Union.—P. S.]
[11][Millennarian interpreters refer the then, and the whole section from Mat_24:1 to Mat_25:30 to Christ’s coming before the millennium, or the judgment which precedes His personal reign on earth, as distinct from His final coming.— P.S.]
[12][The Edinb. trsl. not knowing the difference between Saiten (string) and Seiten (side, page), renders Lange’s “Psalter [i.e., ψαλτήριον, the stringed instrument, or ψαλτήρ, which also means sometimes the instrument, though more freque tly the performer, the harper] mit 10 Saiten:” “the Psalter with, its ten leaves!” According to Joseph. Antiq. vii. 12, 3, the Jewish harp, כִּנּיֹר, like the Greek κινύρα, the Latin cithara (hence guitar), had ten strings. To this the original no doubt refers.—P. S.]
[13][Ten formed a company with the Jews, also a family to oat the passover; ten Jews living in one place formed a congregation and should be provided with a synagogue; ten lamps or torches were the usual number in marriage processions. See Wetstein in loc.. Vitringa: de Synagoga, p. 232 sq . and on the biblical symbolism of numbers the remarks in this volume, p. 183 sq.—Tertullian (De anima, c. 18) ascribe to some of the Gnostics a curious mystic interpretation of the ten virgins: the five foolish virgins signify the five senses which are easily deceived and often misled. the five wise virgins are the reasonable powers which are able to comprehend ideas. Jerome. Augustine, Gregory, and Beda. on the contrary, refer the number ten to the five senses under two aspects, viz.: in their right use and in their abuse. On this Maldonatus makes the remark: “Probabilia hœc sunt [?]; sed potius credo, propterea denario numero parabolam fuisse propopitam, ut omnium hominum multitiudo atque universitas significetur, quœ per hunt numerum declarari solet”—P. S.]
[14][According to the millennarian theory the bride is the restored Jewish Church and the ten virgins represent the Gentile congregations accompanying her. Alford is inclined to take a similar view: “In both the wedding parables (see Matthew 22) the bride does not appear, for she, being the church, is in fact the aggregate of the guests in the one case, and of the companions in the other [so Lange, see above]. We may perhaps say. that she is here, in the strict interpretation, the Jewish Church and these ten virgins Gentile congregations accompanying her.’—P.S.]
[15][Clirysostom, Theophylact, Euthymius Zig., and Gregory, also Augustine in one place (but differently in another), are certainly wrong in taking rirgins in the literal sense, and every other trart of the parable in a figurative sense. This contracted view (as even Maldonatus admits it to be) is closely connected with the ascetic overestimate of celibacy. Hilary, on the other hand, expands the meaning of virgins so as to comprehend omnes homines, fideles et infideles. Origen, Jerome, and Maldonatus justly limit the title to all belivers.—P. S.]
[16][Lange: Andeutung der Schwachheit freilich, sonst aber mehr die gross Verspätung des Bräutigams uls sinen bestimmteren Tadel aussprechend. The Edinb. edition misunderstands this passage entirely in translating: “but also declaring their more express fault to have been the retarding of the bridegroom.”—P. S.]
[17][Not: “the personal festal array,” as the Edinb. trsl. renders: Das Aufputzen. Dr. Lange no doubt refers to the preparation of the lamps by pouring on fresh oil, and removing the fungi about the wick, which was done by a sharp-pointed wire attached to the lamp (as still seen in ancient bronze lamps in sepulchres). He translates ἐκόσμησαν (which the English Version renders trimmed) literally: sie schmückten.—P. S.]
[18][Alford emphasizes the present tense: they are going out. See the Crit. Note above. The English Version certainly conveys a false sense, and it is surprising that such a scholar as Dr. Wordsworth should base an interpretation on a false translation, when he remarks to σβεννυνται: “i.e., they had died in a careless unprofitable condition, and these lamps were gone out, and now It was too late to ask for oil.”—The foolish virgins still had the outward appearance and profession of Christianity, but in its last stage of consumption.—P. S.]
[19][Calvin and Alford put the lesson of the parable in the blessedness of endurance unto the end. But Lange in right, as appears from Mat_25:13 which contains the lesson of the parable, as Maldionatus correctly observe.—P. S.]
[20][Here lies the principal difference between the Roman Catholic and the Protestant Evangelic ] interpretation of the parable of the Ten Virgins.—a difference which is similar to that concerning the Wedding Garment Mat_22:11. Origen, Hilary, Jerome, Maldonatus, and many Catholic interpreters (including Quesnel, the Jansenist), make the oil the symbol of good works or charity, without which faith is dead and hence cannot burn (Jam_2:26), and the lamps the symbol of faith, which was common to all virgins. It is only a modification of this exposition if Chrysostom. Ambrose, and other fathers refer the oil more particularly to eleomosyna et misericordia. The reformers and most of the Protestant commentators, on the contrary, more naturally understand the oil to signify the principle of a living faith, or the unaction of the Holy Spirit, or more generally: inward spiritual life the grace of God in the heart, and the lamps, the outward Christian appearance and profession (Luther, less aptly: good works). The fathers, however, can hardly be quoted as a whole in favor of the Roman interpretation, since they differ very widely in their exposition and explication. Tous the lamps mean, according to Hilary, the human bodies, in which the divine light burns; according to Jerome, the senses of the body. Augustine, who varies in his interpretation of this parable, in one place approaches the Protestant view, when he makes the oil to mean bonam intentionem mentis, and the lamps bona opera (Ep. cxl. 33; Serm. cxlix. 11). If we are authorized to press every feature in this parable, and to make it, as it wore, (sil venia verbo!) walk on all fours, the exposition of Dr. Lange is the most ingenious and plausible—P. S.]
[21][So also Quesnel and Alford.—P. S.]
[22][So Olshansen. Somewhat differently Alford: οἱ πωλοῖντες are the ordinary dispensers of the means of grace (which he thinks supplies no mean argument for a set and appointed, and moreover a paid ministry; for if they sell, they receive for the thing sold). Better with Lange the means of grace themselves (including the Scriptures and the ministry). This is certainly a far more sensible interpretation than that of Chrysostom, Hilary, and other fathers, who take the sellers of oil to signify the poor, who receive the alms the oil) of the faithful, and sell the oil in return for the relief afforded to their wants!—P.S.]
[23][So also Basil, Hilary, and Augustine, as well as Wordsworth and other modern commentators. This exposition would imply that at the time of the Lord’s coming none of the faithful would be living on earth. Trench, on the other hand, regards the falling asleep merely as a circumstance required by the convenience of the parabolic narration, and Nast is inclined to the same view. But the exposition of Lange (see above, comp. also Stier and Heubner) is the most plausible—P.S.]
[24][In German Sicherheit, security, not severity, as the Edinb. transl. reads.]
[25][In German: Das Schläfrigwerden ist, nicht Erschlaffen (relaxation, abatement) des Christenthums; in the Edinb. trsl.: the profound sleep of Christendom (which would require in German: der tiefe Schlaf der Christenheit.—P. S.]
[26][In German: die Festlichkeit a favorite term with Dr. Lange), which the Edinb. trsl. mistook for Festigkeit and rendered: stability!—P. S.]
[27][Similarly Alford: “We are not told that they could not buy—that the shops were shut—but simply that it was too late—for that time. For it is not the final coming of the Lord to judgment, when the day of grace will be past, that is spoken of—except in so far as it is hinted at in the background.”—Poiret (as quoted by Trench. p. 237 Fr. von Meyer, and millennarian commentators, take the same view and generally assume that the five foolish virgins will be excluded only from the blessedness of the first resurrection and the thousand years’ reign of Christ on earth, but not from final salvation and the glory of leaven. It may be urged in favor of this view that the virgins are not divided into good and bad, but into wise and foolish virgins, and that the later are not represented as unbelievers. But compair against this interpretation the remarks of Dr. Lange above, and also Dr. Nast on Mat_25:12, and the passage from Bengel quoted there.—P. S.]
[28][Comp. the remark of Jerome on Mat_25:9 : “Unus quisque pro operibus suis mercedem recipiet, neque possuns in die judicii aliorum virtutes aliorum vitia sublevare.—P. S.]
[29][In German: zu keiner Klasse: in the Edirb. trsl to one class, which must be a mere printing error.—P. S.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 18, 19, 20, 21, 24, 25, 26, 27, 28, 29, 30, 31, 32, 34, 35, 37, 40, 41, 44, 45, 46 Tuesday of Passion Week. PARABLE OF THE TEN VIRGINS,…
Tuesday of Passion Week. PARABLE OF THE TEN VIRGINS, 1-13.
In the parable of the waiting servant, who said, “My lord delayeth his coming,” in the last chapter, our Lord had hinted the idea that the real time of his coming, though veiled under terms of immediateness, might be more distant than the words literally expressed. The present parable brings that intimation into a more prominent view. The virgins who sleep while the bridegroom tarrieth, are the generations of mankind who slumber in death, waiting for the judgment day. This parable, therefore, states the relation of death to the judgment. We are not so much to prepare for death as to prepare for the judgment; since preparation for judgment is preparation for death. Although the Son of man may come while we are living, he may not come until we have slumbered for ages the sleep of death. But if we have not the oil of the grace of God in the lamp of our hearts, there will be no remedy at the final day. Hence preparation for judgment must be made before death; and preparation for judgment is preparation for death; and preparation for death is preparation for judgment.
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1. Then — At the judgment day. Ten virgins — Ten unmarried females. The fact that they are called virgins does not imply that they represent a holy character. The word simply means maidens, and such are selected because such performed the illustrative part in wedding performances. Hence they may be considered as representing all probationary human beings. The number ten is selected as probably the usual number of bridesmaids; as it seems that ten was a usual number of procession lamps. Went forth… bridegroom — The bridegroom, with his bride, is coming from her residence to his, where the nuptials will be performed. The ten maidens or virgins are to be met either at his house or some position in his route home.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 5, 6, 7, 8, 9, 10, 11, 13, 14, 15, 16, 19, 20, 21, 24, 27, 29, 30, 34, 35, 40, 45, 46 Ch. Mat_25:1-13. The Parable of the Ten Virgins
Ch. Mat_25:1-13. The Parable of the Ten Virgins
In St Matthew only.
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1. Then] In the Last Day—the time just spoken of.
the kingdom of heaven be likened unto ten virgins] The condition of the Church at the End of the World shall be like the condition of the ten virgins described in the parable.
This parable is another warning for the disciples of Christ “to watch.” Like the rest of the discourse it is primarily addressed to the Apostles, and after them to the pastors of the Church, who are posted as sentinels for the coming of Christ; lastly, to all Christians. Whatever interpretation may be put on the lesser incidents they must be subordinated to the lesson of the parable—vigilance, and the reason for vigilance—the certainty of the event, and the uncertainty as to the time of its occurrence.
their lamps] Either like the familiar Roman lamps carried in the hand or attached to staves, or else torches which were sometimes fed with oil.
to meet the bridegroom] The usual Jewish custom was for the “friends of the bridegroom” to conduct the bride to her husband’s home; and when the procession arrived, the bridegroom went forth to lead the bride across the threshold (Lightfoot, Hor. Hebr. ad loc., and Dr Ginsburg in Kitto’s Cycl. of Bib. Lit.). The imagery of the parable, however, implies that the bridegroom himself went to fetch his bride perhaps from a great distance, while a group of maidens await his return ready to welcome him in Oriental fashion with lamps and flambeaux.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 5, 6, 8, 9, 10, 12, 14, 15, 16, 18, 19, 20, 21, 24, 25, 26, 27, 28, 29, 30, 31, 32, 34, 35, 36, 37, 40, 41, 44, 46 (1) Then shall the kingdom of heaven . .…
XXV.
(1) Then shall the kingdom of heaven . . .—The three parables of this chapter appear here as in closest sequence to the great discourse of Matthew 24, and are as its natural conclusion. On the other hand, no trace of such parables being then spoken appears either in St. Mark or St. Luke, and their absence is at least a phenomenon that calls for explanation. That which seems most probable is that the strictly apocalyptic part of the discourse was, as the destruction of Jerusalem drew near, frequently impressed by oral teaching on the minds of disciples, and then reproduced in writing, with the diversities of detail incidental to such a process, as a document complete in itself, while it was reserved for St. Matthew—here as elsewhere, eager in collecting parables—to add the teaching that actually followed it. The parables have a common aim, as impressing on the disciples the necessity at once of watchfulness and of activity in good, but each has, it will be seen, a very distinct scope of its own.
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Be likened unto ten virgins.—On the general meaning of the symbolism of the Wedding Feast enough has been said in the Notes on Mat_22:2. Here, as there, we have to remember, that while the bride is the Church in her collective unity, the contrasted characters of the members of the Church are represented here by the virgins, as there by the guests who were invited; and for this reason, probably, the bride herself is not introduced as part of the imagery of the parable. As far as the frame-work of the figure is concerned, the stage in the marriage rites which is brought before us is the return of the bridegroom, after the espousals have been completed in the house of the bride’s father, to his own abode, bringing the bride with him. Jewish custom required the bridesmaids to wait at the bridegroom’s house, to receive him and the bride, and as this was commonly after sunset, they were provided with lamps or torches.
Which took their lamps.—Better, torches, as the word is rendered in Joh_18:3. These were of tow, steeped in oil and fastened to the end of sticks.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 32, 33, 34, 35, 36, 37, 40, 41, 42, 44, 45, 46 Vers. 1-13. Parable of the ten virgins. (Peculiar to…
Vers. 1-13. Parable of the ten virgins. (Peculiar to St. Matthew) This parable, as a continuation of the teaching of the last chapter, sets forth the necessity of having and retaining grace unto the end, in order to be able to welcome the advent of Christ. The duty of watchfulness and preparation for the great day is, of course, implied and set forth (ver. 13); but the point is that the oil of God"s grace alone enables the soul to meet the bridegroom joyfully, without dismay. The usual marriage customs of the Jews are well known. On the appointed day, the bridegroom, accompanied by his friends, proceeded to the bride"s house, and thence escorted her, with her attendant maidens and friends, to his own or his parents" home. In the parable, however, the proceedings are somewhat different. Here the bridegroom is not in the town, but somewhere at a distance, so that, though the day is settled, the exact hour of his arrival is uncertain. He will come in the course of the night, and the virgins who are to meet him have assembled in the house where the wedding is to take place. They wait for the summons to go forth and meet the bridegroom and conduct him to the bridal place; and when the signal is given that he is approaching, they set forth on the road, each bearing her lamp (Edersheim).
Then. The time refers to the hour of the Lord"s advent, (Mat_24:50, Mat_24:51) and the parousia of the Son of man. (Mat_24:36, etc.) Shall the kingdom of heaven be likened. At the time named something analogous to the coming story shall happen in the Church, in the gospel dispensation. Ten virgins. Ten is the number of perfection; such a number of persons was required to form a synagogue, and to be present at any office, ceremony, or formal benediction. Talmudic authorities affirm that the lamps used in bridal processions were usually ten. The "virgins" here are the friends of the bride, who are arranged to sally forth to meet the bridegroom as soon as his approach is signalled. "The Church, in her aggregate and ideal unity, is the bride; the members of the Church, as individually called, are guests; in their separation from the world, and expectation of the Lord"s coming, they are his virgins" (Lange). The bride herself is not named in the parable, as she is not needed for illustration, and the virgins occupy her place. These virgins represent believers divided into two sections; evidently they are all supposed to hold the true faith, and to be pure and undefiled followers of the Lord, (2Co_11:2 Rev_14:4) to be waiting for his coming, and to love his appearing; but some fail for lack of grace or of perseverance, as is shown further on. Their lamps (tadav autwn , better eautwn , their own lamps). They all made separate and personal, independent preparation for the meeting. These lamps (for they were not torches) were, as Dr. Edersheim notes, hollow cups or saucers, with a round receptacle for the wick, which was fed with pitch or oil. They were on these occasions fastened to a long wooden pole, and borne aloft in the procession. Went forth. This does not refer to the final going forth to meet the bridegroom on the road (ver. 6), as it is absurd to suppose that they all fell asleep by the wayside, with their lamps in their hands (ver. 5), and, as a fact, only five went out at last; but it doubtless intimates that they left their own homes to unite in duly celebrating the wedding. To meet the bridegroom. An evident interpolation adds, "and the bride," which the authorized Vulgate unhappily confirms, reading, exierunt obviam sponso et sponsae. In this case the scene refers to the bridegroom"s return in company with his bride. But this is a misconception, as no mention is made of the bride anywhere in the genuine text. The bridegroom comes to fetch home the bride; and these maidens, her friends, assembled in her house to be ready to escort him thither. (cf. RAPC 1Ma 9:37) The wedding seems to take place at the bride"e house, as Jud_1:14:10.
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Vers. 1-13. The parable of the ten virgins.
I THEY GO FORTH.
1. The kingdom of heaven. Here, as elsewhere, that kingdom is the visible Church. But the present parable seems to relate to a part only of the kingdom, a portion of the Church. There may possibly be no spiritual significance in the word "virgins." Like the number ten, perhaps a common number at such times, it may belong merely to the structure, the imagery of the parable; young unmarried women were and are usually attendants of the bride. (comp. Psa_45:14) But these virgins all alike took their lamps; all alike went forth to meet the Bridegroom; all too had oil in their lamps, though not all had a store of oil in their vessels also. Then all were something more than nominal Christians; all had, in some sense, come out of the world, and had gone to meet the Bridegroom. There are no hypocrites in the parable, no openly wicked and disobedient men. This consideration gives it a very awful meaning; it is not enough to have been once awakened, there is need of constant persevering watchfulness. The parable embodies and enforces the lesson of the last chapter, "Watch therefore: for ye know not what hour your Lord doth come." The virgins all had lamps; the lamp seems to represent the outward Christian life of worship and obedience which is seen by the eye of men. They all had oil in their lamps; the oil is the Holy Spirit of God. They all went forth to meet the Bridegroom. The Bridegroom, of course, is Christ; he had come from heaven to fetch home his bride the Church. Lange well remarks, in his commentary, "As it respects the relations of the virgins to the bride, we must bear in mind the analogy of the marriage supper of the king"s son and his guests. The Church, in her aggregate and ideal unity, is the bride; the members of the Church, as individually called, are guests; in their separation from the world, and expectation of Christ"s coming, they are his virgins." The bride is not mentioned in this parable. It describes not the Church as a whole, but its individual members; not all its members, but those only who have been once awakened, who have at least begun to come after Christ, and have made some progress, more or less, in the way of godliness. In the visible Church the evil are ever mingled with the good, and among those who seem to be good there are always some whose "goodness is as a morning cloud, and as the early dew it goeth away." So among these virgins who all went forth to meet the Bridegroom, there were five wise, but the remaining five were foolish.
2. The differences which exist among its citizens. All the virgins took their lamps; all the lamps were burning as they went forth. Outwardly there was no observable difference among them; but the foolish took no oil with them; the wise took oil in their vessels with their lamps. It is not enough to have been "once enlightened;" we may not dare put our trust in the grace once given in holy baptism, or in what may seem to have been the change of repentance and conversion. The foolish virgins went forth to meet the Bridegroom. They had their lamps; and the lamps were not empty or dark, they were burning, they had oil in them. Then even the foolish were using the means of grace, they had been made "partakers of the Holy Ghost", (Heb_6:4) they seemed to be living Christian lives, they had made some real progress. But they took no oil with them; they acted as if the lamps, once lighted, would burn on forever; they had no store of oil for future use. They had "the washing of regeneration;" they delighted in their past experience, and trusted in it as if they had all that was needed for their spiritual life. They had not "the renewing of the Holy Ghost." Their lamps burned brightly for a time; all seemed well, but they had not brought their vessels, flasks of oil, to supply their lamps. Perhaps the vessels were cumbrous, heavy to carry; plain, too, not striking in appearance; they made no show like the burning lamp. These virgins were like the seed that was sown upon the rock. They heard the Word, and at once received it with joy, but they had no root. They were wanting in perseverance, in watchfulness. They did not keep in their minds the thought that, though the Bridegroom might come at any moment, yet he might long delay; that there was need of daily preparation, of constant watchfulness, for his coming. The wise took oil in their vessels with their lamps. They knew that it was not safe to trust to the grace of their baptism, to a flush of excitement, to past experience, however precious; they counted not themselves to have apprehended; they forgot what was behind, and ever reached forth unto those things which were before; they sought in persevering prayer and daily self-denials, and the constant faithful use of the appointed means of grace for "the supply of the Spirit of Jesus Christ." The Spirit is the holy oil, the oil with which the Lord himself was anointed ("God anointed Jesus of Nazareth with the Holy Ghost," Act_10:38), the "unction from the Holy One," which is given to all his faithful servants; that anointing abideth in them, and teacheth them (1Jn_2:27) because they "stir up the Gift of God that is in them," not quenching the Spirit, as careless slothful Christians do, but treasuring in their hearts that sacred Gift, striving always to grow in grace, to walk in the Spirit, to mind the things of the Spirit, to be filled with the Spirit, to increase in the Holy Spirit more and more. We must treasure the sacred oil, the Divine anointing; we must seek for its daily renewing. We shall not seek in vain if we seek in persevering prayer. "My Father will give the Holy Spirit to them that ask him.
3. The protracted absence of the King. The Bridegroom tarried. The end was not yet; the second advent was not so near at hand as was almost universally expected in the early Church. The Bridegroom tarried; the time of waiting was long longer much than men had thought. The first excitement passed away, some had left their first love, the love of most was growing cold. Drowsiness seized the virgins in their watch; first they bowed their heads in slumber, then they were all sleeping. So it is now. Many true Christian souls have been gathered to their fathers, to the countless multitude of the departed, since this parable was spoken; through the grace of the Lord Jesus they have been laid to sleep in the quiet rest of Paradise. In another sense those who are now living upon the earth slumber and sleep in the eye of God; the vigilance of the most earnest is but as sleep compared with that constant and intent watchfulness which is the ideal of the Christian life. We ought to live as men waiting for their Lord, our loins ever girded, our lamps ever burning, in daily expectation of his coming, in constant readiness to meet him. Alas! we slumber and sleep; we forget the first fervour of our conversion; our religious exercises are performed as a matter of routine, sometimes almost unconsciously, without energy, without that deep and awful sense of their immense importance which ought to fill the heart of every Christian. The shades of difference among Christians are innumerable: some are utterly careless; some rouse themselves from time to time to thought and real effort; some try by the power of faith and prayer to keep themselves in the love of God, and to love the appearing of the Saviour. But none realize to the full the tremendous necessity of watchfulness; none live in that fixed attention, in that constant looking unto Jesus, in that full preparedness, in that daily and hourly anticipation of the Saviour"s coming, which we should regard as the true Christian frame of mind, to which we should strive to approximate nearer and nearer, in all humility and self-distrust, not counting ourselves to have attained, but ever pressing forward. Alas! as the Lord looks upon the Churches, they all in various degrees are seen to slumber and sleep.
II THE KING IS AT HAND.
1. The midnight cry. It came suddenly, in the dead of night. The long expected Bridegroom was coming now, coming in his glory, coming with all his angel train to take unto himself his chosen bride. So one day the Lord will come with the voice of the archangel, and with the trump of God; so now the hour of death cometh upon us one by one, when we are not looking for it, when we are sleeping, engaged in this world"s business or amusement, thinking nothing of the awful change which is at hand. Suddenly we seem to hear a cry a cry that thrills through our hearts, "Prepare to meet thy God!
2. The awakening. Then all those virgins arose and trimmed their lamps. All heard the midnight cry; all prepared to meet the Bridegroom. When death is at hand, when the thought of the Lord"s speedy coming is borne with power into the soul, a man looks into his own heart. We must remember that this parable relates only to Christians who have led in various degrees a religious life. Men who have never felt religious impressions, who are without any spiritual experience, are often so hardened by the deceitfulness of sin that they slumber on, dying as they lived, without the sense of sin, without the fear of God, and never waking till they pass out of this world into his most awful presence. But those who have been believers in any real sense must hear that solemn cry. They ask themselves, they are forced to ask whether they will or no What is their religion? Is it true? is it real? is it deep? They all want their repentance deepened, their faith confirmed, their love to God increased, kindled to a holier affection, to a more trustful confidence. All the virgins trimmed their lamps, they all sought to prepare themselves to meet the bridegroom. But there was a difference. The foolish virgins felt now the want of those vessels which they had heedlessly left the want of that oil which they had neglected to provide. When they awoke to a sense of the Bridegroom"s near approach, they found, alas! that their lamps were going out; there was still a faint, flickering flame; but it was dying, almost gone, and, alas! they had no oil to replenish the empty lamp. So dying men feel when they are not ready; they feel that their religion has not been deep and real; it has been too much a thing of words and outward forms, with some excitement of the feelings now and then; but it has taken no deep hold upon the character, it has not sunk into the heart. They felt some interest in religion once; they made a little progress; it was enough to give them some comfort under ordinary circumstances; but ah! not enough to support them now in the presence of the king of terrors; it is weak, it fails them at the last; their lamp is being quenched, they have almost quenched the Spirit by their spiritual indolence. (The Greek word here rendered "going out" and that translated "quench" in 1Th_5:19 are the same) In their distress they send for the clergyman, for some Christian friend; but ah! it is little that they can do. "There is not enough," the wise virgins answered, "for us and for you." Each man must have that sacred oil in his own vessel, in his own heart and character. He must have bought it too; it must be bought of him who sells without money and without price. "I counsel thee to buy of me gold tried in the fire,...and white raiment, that thou mayest be clothed; ... and anoint thine eyes with eyesalve, that thou mayest see." The precious oil must be bought with prayer, with strong, persevering, faithful prayer; it must be treasured in the heart; it must so fill the character that by the grace of God it becomes our own, our very own, and cannot be taken from us. One man cannot give that holy oil to another only God can give it; one man cannot save another"s soul only God can save us. The wise virgins did all that they could for their companions they bade them go to them that sell. All that we can do is to point the sinner to Christ: "Behold the Lamb of God, which taketh away the sin of the world!" Sinners must come to him in their need; they must buy of him as he counsels them, and that for themselves. Others cannot buy the precious oil for them; it must be bought with their own prayers, their own crying and tears.
3. The coming of the Bridegroom. The warning was short; there was little time to prepare; very soon the Bridegroom came. Then they that were ready went in with him to the marriage, and the door was shut. The wise virgins were ready; they had been slumbering, but they had oil in their vessels. Christian men may be taken unawares; death may come suddenly upon them; the Lord may come suddenly; but, if they have been living in faith and prayer, they will be able, so to speak, to put themselves at once into an attitude of devotion. Such men are filled with the Spirit; the Spirit is there, ready to make intercession for them with groanings that cannot be uttered. They can rouse themselves at once into preparedness; they are ready to say their "Nunc dimittis," for they have been waiting for the Consolation of Israel, and their eyes have seen the salvation of the Lord. The wise virgins were ready; they went in with the Bridegroom to the marriage.
4. The door was shut. It is open now; penitent sinners may enter; penitent sinners have entered in multitudes David and Peter, and she who had sinned much, to whom much was forgiven. It is open to all who are ready, who are cleansed by the purifying influences of the blessed Spirit, by the pervading virtue of the sacred oil, from the defilement of sin. But the time will come when it must be shut; it was shut to those foolish virgins when they returned. They had not found the oil, we may be sure; but they cried in their despair, "Lord, Lord, open to us!" Alas! it was too late. He answered, "I know you not." The Lord knoweth those that are his; he knows them every one. "I know mine own, as the Father knoweth me." He knows them with the knowledge of Divine love, of intimate affectionate communion. He knoweth not thus those who have lived without persevering prayer, who have left their first love, who have not kept themselves in the love of Cod, building themselves up on their most holy faith, praying in the Holy Ghost. "I know you not," he said. The words are not so dreadful as the awful condemnation of the slothful servant in the next parable, or of those that were set on the left hand in the prophecy of the judgment; it may be, we cannot tell, that they denote a milder doom. But this is a subject involved in the very deepest mystery. It is enough for us if we feel the exceeding awfulness of those words, "The door was shut," and take into our hearts the solemn warning of the Lord, "Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh." It must be very dreadful to be found unprepared, even if the lamp is not quite gone out, even if it had been burning brightly once. Very dreadful it must be to pray, "Lord, Lord, open to us!" and to obtain no answer save those awful words, "I know you not;" dreadful exceedingly, even if those words do not imply the extremest condemnation; still more dreadful dreadful beyond the reach of thought, if they do mean perpetual exclusion from the presence of God in the great outer darkness. Therefore watch watch and pray always.
LESSONS.
1. It is not enough to belong to the visible Church. We must grow in grace.
2. We must pray daily for the renewing of the Holy Ghost.
3. We must examine ourselves daily, not leave self-examination to the hour of sickness and approaching death.
4. The Lord cometh suddenly; therefore watch.
HOMILIES BY W.F. ADENEY Vers. 1-13. The ten virgins.
I CHRIST INVITES HIS CHURCH TO SHARE HIS JOY. Here is a festal occasion, and the joy and splendour of it will not be complete unless the virgin friends of the bride go forth to meet the bridegroom with their lamps illuminating the gay scene. More than once is the gospel gladness compared to that of a wedding. Under such an image the service and the warfare of life are for the moment forgotten, and its bright, glad side is brought to light. This too is to be seen in the kingdom of heaven, and its happiness is to be shared by Christ"s people.
II WE NEED PREPARATION TO PARTICIPATE IN THE JOY OF OUR LORD. The virgins must not only be in wedding array, they must have their lamps trimmed and fed for the illuminated procession. The wise virgins were thoughtful enough to take oil for the further supply of their lamps. The preparation of these lamps was a preliminary work. The soul must be prepared to enter into Christ"s joy by kindling the flame of devotion, and by providing the oil of grace to feed this flame. If there is no grace on earth there can be no glory in heaven.
III IT IS POSSIBLE TO MAKE INADEQUATE PREPARATION. The foolish virgins had their lamps and lit them. There must have been some oil in them. But there was no further supply. If the bridegroom had not tarried, all would have been well. It was his delay that was so fatal. The foolish virgins are like the rocky ground on which the seed sprang up quickly, but on which the green plant only endured for a short time. They represent persons of brief, temporary religious experience. These people have no stores of grace to fall back on. Time reveals their shallowness. We may have grace to live passably for a short time, but the requisite is to endure to the end; to be shining in the light of God whenever Christ shall come.
IV DILIGENCE IN THE FUTURE CANNOT ATONE FOR NEGLIGENCE IN THE PAST. Seeing that their lamps are going out, the foolish virgins apply for help from their wise sisters. But these virgins are too prudent to part with any of their precious oil. Their conduct strikes us as selfish. But it is human, and as such it is a warning against neglecting God"s grace and trusting to the tender mercies of our fellow creatures. Moreover, in the spiritual region we cannot transfer grace. The wise virgins recommend an impossible course, in ignorance, or as a rebuke, or to relieve themselves of the unpleasant importunity of the other five. The course is impossible. The shops are shut at night. Lost opportunities never return.
V CHRIST MUST DISOWN THOSE WHO WERE ONCE HIS PEOPLE IF THEY HAVE CEASED TO POSSESS HIS GRACE. In their dismay and bewilderment, the foolish virgins clamour for admission to the wedding feast, even though they have not their lamps, for "the bridegroom is so sweet." But they are refused. Does the conduct of the bridegroom seem harsh, the punishment too severe? Let us observe that all things are in proportion. If the offence is slight only forgetting to fill vessels with oil, so also is the penalty only to miss a family festival. Translate this into the spiritual realm, and both sides become proportionately aggravated. The offence is negligence as to the exhaustion of grace; the penalty, exclusion from the joy of Christ. Each is negative; each is serious.
VI CHRISTIANS NEED TO CULTIVATE A WATCHFUL SPIRIT. The ten virgins must be all Christians, for they all belong to the intimate circle of friends, and they all have lamps alight at first. The fault of the foolish ones is negligence, carelessness, caused, one would say, by comparative indifference. It is well to be always watchful; but if, like all the ten, we sometimes sleep, at least let us see that we have provided for coming need. W.F.A.
HOMILIES BY MARCUS DODS Vers. 1-13. Parable of the ten virgins.
This parable illustrates chiefly these three things: the meaning of our Lord"s command to watch; its reason; and the means of fulfilling it.
I IT SHOWS US THAT IT DOES NOT MEAN, BE ALWAYS ON THE WATCH, BUT, BE ALWAYS PREPARED. The fisherman"s wife who spends her time on the pier head watching for the boats cannot be so well prepared to give her husband a comfortable reception as the woman who is busy about her household work, and only now and again turns a longing look seaward. Our life is to bear evidence that one of the things we take into account is the approach of our Lord.
II IT ILLUSTRATES ALSO THE REASON OF THE COMMAND. NO one can tell when the second great interruption of the world"s even course is to take place. It may be nearer than some expect; or it may be more distant. The virgins who neglected to carry oil were those who expected the bridegroom would soon appear. It is your baseless supposition that the Lord will not come quickly that betrays you into carelessness. If any one feels that this comes to no more than an appeal to fear, it can only be said in reply that the expectation of Christ"s coming does not give rise only to fear, but also to hope; that it braces the Christian energies, and, in accordance with human nature, quickens the spiritual life. The expectation of Christ"s coming becomes merged in the sense of his presence.
III IT SHOWS US HOW WE ARE TO PREPARE FOR MEETING THE LORD. The lamps of the virgins were meant to add brilliancy to the scene. They were in keeping with it. Everything in us that heartily welcomes Christ"s presence, and heartily rises to do him honour, everything that will seem a suitable accompaniment in the triumph of a holy Redeemer, is a preparation for Christ"s coming.
Passing, however, to some detail brought before us in the parable, we are at once brought race to face with the warning that all who may at one time show preparedness for Christ"s presence do not in the end show the same. The folly of the foolish virgins consisted in this that they lit their lamps, but made no provision for feeding them: the flame was to all appearance satisfactory, but the source of it was defective. They are a warning to all who are tempted to make conversion everything, edification nothing; who can remember the time when they had very serious thoughts and very solemn resolutions, but have made no earnest effort, and are making none, to maintain within themselves the life they once began. The wise are those who recognize that they must have within them that which shall enable them to endure to the end; not only impressions, right impulses, tender feelings, but ineradicable beliefs and principles which will at all times produce all right impulse and feeling, and bring us into contact with Christ and with things unseen. Another hint may be accepted from this part of the parable that there must be regard paid both to the outward and inward life. On the one hand, if you do not renew your supply of grace, if you do not carefully see to the condition of your own spirit, your good works will soon become less frequent, less sincere, and less lovely, your flame will burn low. But on the other hand, if you tend only the life of your own soul, if you are not letting your light shine before and upon men, then you will soon find it impossible to receive oil, your internal life, the graces of your own spirit, will languish and stagnate. If you are to be prepared to meet your Lord, the vessel of oil is not enough without the burning lamp, nor the lamp merely lighted and with no supply of oil. This being the distinction between the wise and foolish virgins, that which brings it to light is that the bridegroom did not come while all the lamps were burning, and that during his delay they all slumbered and slept. This seems to mean no more than that all having made such preparation as they judged sufficient, calmly and securely waited the approach of the bridegroom. But the security which is excusable and the repose which is necessary in one condition is in another utter madness. It is one thing to turn away your attention from the Person and coming of Christ when you have made sure you are prepared to meet him, and altogether another thing to turn your attention to other things in mere thoughtless security. But we may learn from the slumber of the wise as well as from the rash sleep of the foolish. There is a kind of sleep in which the sense of hearing at least is on the alert, and takes note of the one sound it waits for. Whatever necessary occupation turns our direct attention from the approach of our Lord, there should still be an openness of sense in his direction, an inwrought though latent expectation of his coming, a consciousness which but a whisper will arouse. "At midnight the cry is heard, Behold the bridegroom cometh!" And now the difference between the really and apparently prepared is manifested. This sudden and appalling reversal of their hopes, this mingling at a marriage feast of exultant joy and the most melancholy and calamitous ruin, seems intended to fix in our minds an idea opposite to, and that should extirpate, the idle fancy that things somehow will come all right, that there is no real need of all this urgent warning and watching. Men cannot believe that out of a life that may be jested or trifled away consequences so lasting and so awful can possibly flow. You may defer all seriousness, all thought of God, all trying of your hope and security till the coming of your Lord, but further you cannot defer it, then it will be made manifest that this life has momentous issues. Then it is not an easy, lazy turning to one"s neighbour for help that will do any good. Those who are ready pass in to the marriage, and "the door is shut." A new thing it is for that door to be shut. So long has it stood open, thrown wide back, that we forget there is a door that can shut that entrance. But the time comes when whosoever will shall not be saved, when it will be vain pointing men to the door, when whosoever is outside there remains. The great lesson our Lord himself draws from the parable is that since we know not the day nor the hour of his coming, our only safety is to watch through them all. And for those who have found in Christ salvation and life, the expectation of his speedy coming can only be grateful and stimulating. It is this which occupies the future; whenever you look in that direction it is the Person of Christ that meets the eye. He teaches us to look forward from the sorest day of our lives to that certain day when we shall meet and enjoy himself, and enter into that joy that is satisfying his ample nature. From the saddest, darkest night he bids us watch for that morning that shall more surely rise upon us than tomorrow"s sun. D.
HOMILIES BY J.A. MACDONALD Vers. 1-13. The virgins.
Amongst the great truths taught in this parable we notice these.
I THAT RELIGION ADMITS OF NO NEUTRALITY.
1. In either things men may be indifferent.
(1) Thus in questions of science: one dogmatist may assert that gravitation is the effect of attraction as a property in matter. Another may bold attraction in matter to be a mechanical absurdity. It is of little consequence should a third person suspend his judgment. The cosmos will not go to pieces because he cannot determine how its elements are kept together.
(2) So in questions of politics: some may stoutly contend that a liberal policy is the least revolutionary and safest for the commonwealth. Others may as stoutly oppose this view. A third party may see difficulties on either band, and be unable to come to any conclusion. The world will not wait for him to make up his mind.
2. But the relations of existence forbid neutrality in religion.
(1) Here the Divine claims upon the individual are urgent. To neglect these is to treat the Almighty with contempt. Such an offence is the reverse of trifling. Negligence here is damnable.
(2) Here also are urgent human claims. Every man is his brother"s keeper, responsible to God for his influence upon his brother.
(3) We are responsible also to ourselves. Every man has to live with his own conscience. His eternal happiness or misery depends upon the opinion his companion has of him. He is made respectable and happy, or otherwise, according to the nature of his relation to the question of religion.
(4) If God forsake the sinner, Satan will compel him. Neutrality, therefore, is out of the question. We can only vanquish Satan by the help of God. Our possibilities are infinitely grand or mean. To be a son of God, what more glorious! To be a serf of Satan, what more despicable!
II THAT UNBELIEF IS THE PARALYZER OF RELIGIOUS ENERGY.
1. The world appeals vividly to sense.
(1) Hence in the Bridegroom"s absence there is a disposition to slumber. The glitter and whirl of the world"s excitement drowns and stupefies the spiritual sense.
(2) Faith is the counteractant. It acts by what Dr. Chalmers calls "the expulsive power of a new affection." Realizing vividly the superior glories of the spiritual world, we gain the victory over the world of sense.
2. The foolish sleep without oil in their vessels.
(1) Some foolish ones have no lamps, no profession of religion. These are the people outside the Churches. They are the people of the world. Many of these go to sleep pluming themselves upon being "better than many of those who do profess.
(2) Others go to sleep because they have lamps because they are professors, though they have no oil in their vessels, no grace of God in their hearts. How many trust for salvation to their Church membership rather than to Christ! Useless is the oil-less lamp.
3. Even the wise are found sleeping.
(1) Some think "sleep" here means death. This, however, scarcely comports with the grand inference and application of the argument, "Watch." The exhortation surely comes too late to the dead.
(2) Is there not a sense in which the Churches generally are asleep the wise as well as the foolish? Are not Christians, taken generally, far too worldly? How little of holy scorn do we feel for the pleasures of the vain and frivolous! Is there not also a culpable supineness in relation to the condition of the world perishing around us? What excitement would there be in a ship"s crew while a man overboard remained unrescued! What excitement in a crowd while an inmate of a house on fire remained unsaved! Where is our faith in the perishing condition of the world of sinners, and in the saving efficacy of the Redeemer"s blood? Are we not paralyzed by our unbelief?
III THAT RELIGIOUS EXCITEMENT KINDLES AS THE WORLD FADES.
1. All examinee themselves at the judgment.
(1) That will be the "midnight," viz. of the world. The sun shall be darkened.
(2) Then shall the midnight "cry" be raised. It will be discerned in the crash of the thunders; in the growling of the earthquakes; in the roar of the fire of the great conflagration; in the ever-aggravating vibrations of the trump of God.
(3) All will then be raised from their graves. "Then all those virgins arose." The unjust as well as the just will respond to that voice, and come forth from their graves.
2. All examine themselves in dying.
(1) The hour of dying is the midnight of life. The world then recedes from the senses, or, which is the same, the senses are closing upon the world.
(2) The midnight cry is then heard in the thunderings of the Law and in the terrors of the Lord. The echoes are awakened in the conscience. The death rattle in the throat is a solemn alarm.
(3) In such a crisis all the virgins are astir. The wise are excited to look to their lamps and their oil. Happy are they when they find the grace that can sustain and nourish the light of a good profession. The foolish look with consternation upon their oil-less vessels.
IV THAT ETERNITY EXPOSES THE REFUGES OF FOLLY.
1. Trusting to works of supererogation.
(1) These were invented about the end of the twelfth century. It is founded upon what the papists call "counsels of perfection," or rules which do not bind under the penalty of sin, but are only useful in carrying men to a greater degree of perfection than is necessary to salvation. This dogma is repugnant to Holy Scripture. (cf. Mat_5:48 Php_2:12) In due time the popes, to give colour to their doctrine of indulgences, claimed to have the custody of the fund of the superabundant merits of Christ and of his saints, and enriched their coffers by the sale of these.
(2) Could there be a prophetic irony in the advice of the wise virgins to the foolish, "Go ye to them that sell"? The irony is terrible when taken in connection with the sequel, that when they returned with the oil so procured it availed them nothing.
2. Trusting to the infallible final perseverance of the saints.
(1) The lamps of the foolish virgins once had light, else they could not have "gone out.
(2) Their lamps went out while they slept. Imperceptibly the oil of grace was consumed, while no effort was made to replenish the store.
(3) The sequel is that they find themselves shut out.
3. Trusting to the opportunities ofthe future.
(1) While the Bridegroom tarried, the foolish virgins slept without making any provision of oil for their lamps. Lo here the very spirit of procrastination.
(2) When the alarm of the presence of the Bridegroom rouses them, they make a desperate rush to prepare for him; but all now is unavailing. The procession is formed without them, and they are shut out in the darkness.
(3) importunity now comes too late. It was all over with the antediluvian procrastinators when the door of the ark was shut.
(4) The moral, then, is Watch. Watch, because the time is uncertain. Watch, because the event is sure. J.A.M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
John A. Broadus 1886 · Public Domain On vv14, 31 Mat 25:14-30.
Mat 25:14-30.
Be Ready To Give Account At The Coming Of Christ
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This is found in Matt. only, though a quite similar parable is given by Luke, (Luk 19:11-27) as spoken at Jericho, some five or six days earlier. On that occasion it had a special design, to indicate that the consummated reign of the Messiah would begin only at his return after an absence, and that then he would reward and punish men according to their behaviour during his absence; the illustration in that form exactly corresponded to the history of Archelaus. (See on "Mat 2:23".) Here those peculiar traits are dropped, and we have not a returning king, but simply a master, who returns from a long journey to reward and punish. It must not be inferred that Jesus is here taking pains to avoid calling the Messiah a king, for he does so immediately afterwards. (Mat 25:31, Mat 25:34) Some critics at once take for granted that Jesus spoke only one parable of this sort, and that either Luke or Matt. has reported inaccurately. But we have already remarked many times that such varied repetition on the part of a preacher who journeys about is perfectly natural. Meyer thinks it would be unnatural that the simpler should be the later form. It is amusing to watch the current propensity to explain every thing as an evolution from the simple to the complex. Certainly in preaching it is very common to produce a complex illustration adapted to certain surroundings, and on a second use in some other discourse to make it simpler and more general. Edersh. counts it difficult to believe that our Lord would give a parable in the presence of his disciples at Jericho, and then, a few days later, repeat it to the disciples in private; but theological instructors find frequent need of repeating to a class in an altered form what had been said in a sermon not long before.
Mat 25:14 f. For the kingdom of heaven is as a man, etc., Greek, lit., for just as a man, etc. The other member of the comparison is never formally stated, but it is understood without difficulty. Our Lord has given (since Mat 24:37) a series of illustrations to show the importance of watchful preparation for his coming—the days of Noah, one taken and the other left, the thief coming unexpectedly, the head-steward and his returning master, the foolish and the prudent virgins. In the latter case he said expressly (Mat 26:1) that the Messianic reign shall resemble the case of these virgins and the coming bridegroom, so he here goes on without further stating the matter to be illustrated. It is important to watch (Mat 25:13), for the Messiah’s second coming is like the ease of a man, etc. See a similar expression in Mar 13:34. Travelling into a far country, as in Mat 21:33; ’took, or went on, his journey,’ Mat 21:15, is the same Greek term. His own servants , as in Mat 22:6, those that belonged to him, doulos, slaves (see on "Mat 8:6"), from whom he might require and expect care for his interests. Trench : "Slaves in antiquity were often artisans, or were allowed otherwise to engage freely in business, paying, as it was frequently arranged, a fixed yearly sum to their master; or they had money committed to them wherewith to trade on his account, or with which to enlarge their business, and bring in to him a share of their profits." A similar course was sometimes pursued in our Southern States, during the existence of slavery. Five talents. A. talent of gold, see on "Mat 18:24", would be near twelve hundred dollars of our money, and with a purchasing power at least ten times as great. It was as if one should now put $60,000 in the hands of a dependent to preserve and increase. In the earlier parable (Luke 19) the sum stated is a "mina," about $17, so that ten minas would be one hundred and seventy, equal in purchasing power to say two thousand dollars. The sums used in the two illustrations are obviously round numbers. As talents in the parable represent whatever God gives us to use and improve, and as beyond comparison the most important of such gifts are our mental powers, so it has become common in English to call a man’s mental powers his talents, and hence to speak of a man of talent, or a talented man. A more or less similar use is found in German and Dutch, in French, Spanish, and Italian, even in modern Greek. To every man according to his several ability, or ’his own ability,’ viz., his capacity for preserving and increasing the funds intrusted to him. Compare Rom 12:6, 1Co 12:11 Eph 4:11. In the earlier parable this distinction was not made, but to each was given the same sum. (Luk 19:13)
Mat 25:16-18. The trusted servants go to work. Straightway should most probably be connected with what follows, as in Rev, Ver., rather than with what precedes, as in Com. Ver. and Com. Greek text. In Matt. this Greek word (Weiss) always connects with what follows it. The good and faithful servant (Mat 25:21), feeling his responsibility, went to work without delay. We naturally suppose that likewise, said of the second servant, includes this feature. Traded, literally worked, wrought (Wyc.), as in Mat 21:28; Mat 26:10; then in a technical sense, ’engaged in business,’ and so ’traded.’ The men who conduct large business operations have to work indeed. One of the popular delusions is shown in speaking of "the working classes," as if brain-work were not often far more intense and severe than mere hand-work. But the term "business men" proceeds on a like assumption that no one else is really busy. In the other parable (Luk 19:13-15) the Greek word used means directly ’engage in business,’ which was expressed in Old English by ’occupy’, (compare Eze 27:9, Eze 27:22) used here also by Cran. and Rheims, while Tyn. and Gem in Luke give ’buy and sell.’ Made. It is hard to decide whether we should read this word er ’gained,’ which has much better documentary evidence, but might easily here come from Mat 26:17, Mat 26:20, while ’made’ is also found in Luk 19:18, Rev. Ver. There is obviously no substantial difference. For lord, meaning master, see on "Mat 8:19".
Mat 25:19-23. The master returns and demands an account. The two faithful servants. After a long time. This was necessary in the illustration for doubling the capital by any safe business. In the application it intimates that the final coming of the Messiah is remote, but still the phrase is quite indefinite. There was nothing in it to show that the coming would not take place in their day, but only enough to show that they must go on diligently serving Christ under present conditions. Bruce well compares the correction addressed by Paul to those Thessalonians who supposed the Lord was certainly coming immediately, and inferred that it was useless to engage any more in the ordinary duties of life. (2Th 3:10-12) Well done is a good translation, found first in the Geneva version; but stress cannot be laid on ’done’ in contrast to the ’well doing’ of Gal 6:9; for ’done’ is not expressed in the Greek, but only implied in the word ’well.’ Tyndale and Cran. translate simply ’well,’ but this in modern English would be inadequate and ambiguous. Over a few things... over many things, implies that the master had vast capital and many kinds of business to be managed. We can hardly suppose here a conception remaining from the former parable, where a king was speaking, (Luk 19:17) for there the reward was to be made governor over ten cities; the two parables seem to be consistently distinct throughout. The joy of thy Lord is in the story the rejoicing and felicity consequent on the master’s return to his home. (compare Luk 15:22 ff.) But here the application quite overpasses the limits of the illustration. The noblest and purest earthly delight could but dimly picture the joy which will follow the Saviour’s final coming, for all that have been good and faithful servants, a joy unspeakably heightened by the fact that they will share in it with him; compare Heb 12:2 Rom 8:17.
The rhythmical repetition in Rom 8:22 f. of Rom 8:20 f. reminds one of Mat 7:26 f., and of the parallelism which characterizes the Old Test poetry. But what is more important, it commends and rewards the servant who has faithfully used the two talents in the same terms as the one who received the five talents There will doubtless be different capacities for sharing in the joy of our Lord, but every one will enjoy to the full. In the other parable the reward varies in exact accordance with the profit made upon the original trust, ten cities, five cities, as was natural in the case of a king appointing governors. Even here the wicked servant’s talent is not divided between the two others, but given to the first. In Mat 7:22 received is not expressed in the Greek, according to some of the best documents, but left to be understood; beside them rests on inferior evidence.
Mat 25:24-30. The wicked and slothful servant. A hard man, the Greek word for hard having metaphorical uses like our own. In Luk 19:21 f. the Greek is substantially equivalent, being austeros, rough, harsh, etc., which we borrow through the Latin as austere, but now use in a somewhat more restricted sense. The image in gathering where thou hast not strewed, or scattered, is not exactly the same as in reaping where thou hast not sown, but seems to mean the gathering of wheat that after it was cut had been scattered, in order to become more dry and ripe; or else gathering up from the threshing-floor what another had scattered there to be threshed. The servant knew, he said, that his master was hard and grasping, drawing gain from the labour of others He therefore pretends that he was afraid to invest the talent in business; for if he should make profit, the master would take it all (Goebel); and if he should lose the principal, he would be harshly treated, since one who so grasped after gain would have no patience under loss. So he returns the talent, as being all that would really have belonged to his master even if he bad engaged in profitable business. He does not recognize his position and duty as a servant, and tries to excuse himself by attacking his master’s character and disposition. Alford : "The foolish virgins failed from thinking their part too easy; the wicked servant fails from thinking his too hard." Hid thy talent in the earth, compare on Mat 13:4. In Luk 19:20 the servant having a much smaller sum in charge simply kept it "laid up in a napkin." There is a sort of spiteful fling in the words lo, there thou hast that is thine own, or thou hast thine own, Rev. Ver.—implying that the master had no right to expect more. Thou wicked and slothful servant. He wickedly misjudged and slandered his master, and tried to make that an excuse for his slothful failure to do as he had been commanded. The master retorts that his own excuse established his guilt. Granting the master’s character to be as represented, this would itself have indicated the propriety of at least lending out the money on interest So also in the earlier parable, Luk 19:23. Exchangers, or bankers. The Greek word is derived from the word for bank or bench on which money used to be received and paid out. These bankers also changed money, but they were something much higher than the small-change men of Mat 21:12. Plumptre: It was in the servant’s power "to take advantage of the banking, money-changing, money-lending system, of which the Phoenicians were the inventors, and which at the time was m full operation throughout the Roman Empire. The bankers received money on deposit, and paid interest on it, and then lent it at a higher percentage, or employed it in trade, or (as did the publicani at Rome) in farming the revenues of a province. This was therefore the natural resource, as investment in stocks or companies is with us, for those who had not energy to engage in business." The law of Moses forbade Israelites to charge interest against each other. (Exo 22:25 Lev 25:35-37 Deu 23:19) But Deu 23:20 allowed them to lend upon interest to Gentiles, and we may suppose this to have been a case of that sort, there being here no indication of nationality. Besides, the law was no doubt often disregarded or evaded in the dealings of Jews with each other, as we find in the time of Nehemiah. (Mat 5:10-12) Our Lord draws his illustrations from the actual conduct of men, sometimes from their wrong conduct (e.g., Luk 16:1 ff.; Luk 18:1 ff.). Usury, in Old English denoted simply what we now call interest, being the sum paid for the use of money, Latin usura; but by degrees came to signify exorbitant interest, as so many words have from evil practices acquired an evil sense. Our word ’interest’ derives its technical sense from the more general notion of profit. The Greek word here employed denotes what is born of money, what it brings forth or produces. The translation ought to be changed to ’interest,’ throughout the Old Testament Psa 15:5 refers to the law of Moses above mentioned, which is not binding upon Christians.
Mat 25:28. Bib. Comm: "God’s gifts are not left unproductive, because one to whom they are intrusted neglects his duty. So far as such gifts are transferable, they are often, as a matter of fact, taken away from him who does not use them aright, and given to another. Thus the kingly power which Saul misused was taken from him and given to David. Thus the kingdom of God was taken away from the Jews, and given to a nation bringing forth the fruits thereof."
Mat 25:29. Compare Luk 19:26. See on "Mat 13:10". This is a principle of the divine government having many applications.
As some would make hiding the talent in the earth mean sinking the spiritual in the carnal, or what not, so some understand putting the money to the bankers to mean contributing to charitable associations, etc. This last might be suggested as one application of the principle that persons who timidly shrink from personal exertions may indirectly promote spiritual work; but a single practical application of a general principle should not be put forward as an interpretation.
Mat 25:30. The unprofitable, or ’unserviceable,’ in colloquial phrase ’of no use’; before called wicked and slothful.’ If the man with one talent was blameworthy for making no increase, much more (Bruce) would that have applied to persons having two or five talents. Thus the guilt of uselessness holds true for high and low. Alas! how many professed Christians are utterly useless. Into (the) outer darkness, etc., (see on "Mat 22:11"), while the faithful servants share their master’s joy in his brightly lighted abode; the application of the image is to hell and heaven.
Homiletical And Practical
Mat 25:15. ’To each according to his ability.’ (1) Inequalities of human condition necessarily result from the inequalities of human character and conduct. (2) To have more of property or of other talents than one can manage for God’s glory, would be a burden and not a privilege. (3) The way to get a larger portion is to make wise use of what we have. (4) The best reward in eternity, will be the ability and opportunity to do grander work for Christ. (5) The faithful use of two talents will receive as hearty commendation as that of five; and the cup of joy will in each case be full. Yea, it would have been the same with the servant who received one talent, had he faithfully used it.
Mat 25:21. ’Enter thou into the joy of thy Lord.’ (1) A joy unalloyed by sorrow. (2) A joy which is the reward of faithful service. (3) A joy which consists not in idle resting, but in higher and wider usefulness. (4) A joy shared with the Lord himself.
Mat 25:23. Jewish comm. (Midrash) on Exodus (Wet.): "God never bestows great things on men till he has first tried them by little things; e.g., Moses, David."
Mat 25:24. Calling God a hard master. (1) Men are often hard masters, but that does not prove that God is. (2) God gives to every servant some talent to improve—only in proportion as he has really sown does he claim to reap. (3) It is the wicked and slothful servant who complains of having a hard master. (4) To excuse our lack of service by accusing him whom we ought to serve, is but adding insult to injury. (5) We may delude ourselves with flimsy excuses, but we cannot deceive God, nor escape aggravated punishment.
Mat 25:25. The hid talent. (1) It is "his lord’s money" (Mat 25:18), entrusted for use and increase, and the servant has no right to hide it. (2) The reason for hiding may be professedly prudent fear, but is really sloth, disobedience, and lack of devotion to the master’s interests. (3) The risks involved in doing anything whatsoever, form no sufficient reason for doing nothing. (4) To return the hid talent is not giving the master his own, for he has a right to expect increase. Anon.: "One who receiving seed to sow, has at seed-time not sown it, inflicts loss upon his master; although he has not lost the seed, yet there is a loss in proportion as there might have been gain if be had sown at the fit time."
Mat 25:29. Chrys.: "He that hath a gift of word and teaching to profit thereby, and useth it not, will lose the gift also; but he that giveth diligence, will gain to himself the gift in more abundance; even as the other loseth what he had received."
Mat 25:30. The unprofitable servant. (1) Unprofitable because slothful. (2) Unprofitable, and therefore wicked. (3) Unprofitable and inexcusable (Mat 25:26 f.); if shrinking from one way, he might have been useful in some other. (4) Unprofitable, and for this severely punished.
Mat 25:14-30. Parable of the Talents. (1) Christians should gladly recognize that they are Christ’s "own servants," and must bend every energy to promote his cause in the world. (2) Christ commits to us as talents to be used in his service (a) our personal powers—of body—of intellect, imagination, passion, taste, conscience, will; (b) our attainments; (c) our possessions, and capacities for further acquisition; (d) our influence, through family, social, and business relations. (3) When Christ comes he will reward us for the faithful use of all these by admitting us into intimate and permanent intercourse with himself, and by heightened resources for glorifying him. (Mat 25:28.) (4) In the case of failure to improve our talents, many or few, complaints against Christ will be a poor excuse, only aggravating the offence. (5) To do no good in the world, to be simply useless and worthless, is to sin grievously against Christ; and only by incessant efforts to do good can we avoid doing positive evil. (6) The unprofitable servant will be punished by taking away his neglected resources for doing good (Mat 25:28), and by grievous and abiding suffering. (Mat 25:30.)
John A. Broadus, Commentary on the Gospel of Matthew (American Baptist Publication Society, 1886) — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 10, 14, 31, 34, 46 Then shall the kingdom of heaven be likened unto…
Mat_25:1-13
Then shall the kingdom of heaven be likened unto ten virgins.
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The ten virgins
I. We have here two characters contrasted. Five were wise and five were foolish. That we may define the difference between them, it is needful that we have a clear conception of the things in which they were alike.
1. They all had some knowledge of, and regard for, the bridegroom, and desired to honour him by going forth to meet him as he led home his bride.
2. They all had lamps which at the moment were burning.
3. That while the bridegroom tarried they all slumbered and slept. Not until his coming was announced did the difference between them develop itself. In all outward things the wise and foolish virgins were alike; the difference between them was internal. The going out of the lamp is commonly understood to mean the making of a profession, while the absence of the reserve store of oil is supposed to signify the want of sincerity in that profession. This seems to unduly narrow the scope of the parable. For the foolish virgins had a real regard for the bridegroom; they had gone far to meet him, and were disappointed at their exclusion. There was genuineness about them as far as they went; only they did not go far enough. Hence I cannot restrict this part of the story to deliberate hypocrites. I regard the foolish virgins as those who have had some feelings of attachment to Christ, and certain impulses Christward to which they yielded at the time; but they were not constant. Their emotion was a real thing, and when they were acting upon it you could not call them hypocrites; but it was not the right thing. They were animated by impulse, not principle. Their religion did not go down to the lowest depths of their nature; it was a thing on the surface. Their seed fell upon rocky ground where it had not much earth, etc. They commenced to build a tower, but without counting the cost (Luk_14:28; Luk_14:32).
II. That character is revealed by crisis. A man has only as much religion as he can command in the hour of trial. The minor surprises of life are to prepare us for the last emergency.
III. That character is a personal thing, and cannot be given by one man to another, but must be acquired and manifested by each one for himself. Character is not transferable. I cannot give you my courage to fortify you for duty. How perilous to leave preparation for these testing times till they have come upon us. Every time we perform duty the soul is made stronger. Here the store of oil is obtained. Add to your faith virtue (1Pe_1:5; 1Pe_1:7).
IV. That lost opportunities cannot be recalled. (W. M. Taylor, D. D.)
Character revealed by crisis
The great truth here taught, therefore, is that character is revealed by emergency. It is in moments of surprise that a mans true self comes out to view. He is the ablest general who can in an instant find some resource when an ambushed foe starts up before him. He is the most skilful mariner, who, in sudden extremity, can rise to the occasion, and bring his vessel and his crew safely into port. Nothing will more correctly reveal what is in a man, than the coming upon him of some crushing and unlooked-for crisis. Let it be temporal ruin by the failure of all his calculations, or the disappointment of all his hopes; let it be the entrance of the death-angel into his home, and the removal from it of his nearest and dearest earthly friend; let it be his own prostration by some serious illness which puts him face to face with his dissolution: and forthwith the extent of his resources is unfolded, and it is at once discovered both by others and by himself, whether he is animated by unfailing faith in the Lord Jesus Christ, and sustained by the grace of the Holy Spirit, or whether he has been deceiving himself, and all the while relying on some other support. (W. M. Taylor, D. D.)
Reserve power the outcome of daily discipline
We all know how true that is in common life. When, in times of danger, some great leader comes suddenly to the front, and shows that he has the very qualities which the occasion needs, it will always be found that he has been preparing him-self-unconsciously, perhaps, but really-for years, by the careful discipline of daily labour, for the work which is now so successfully performed by him. While others were asleep, he was at his toil: and by the study of many earnest months, perhaps also by the labour of many midnight hours, he has been laying up that reserve supply, on which at the moment of necessity he has been able to draw. Thus, though the revelation of his ability may have been sudden, the growth of it has been gradual; and because in times of quiet and safety he kept up the discipline of work, the crisis which swept others into oblivion only floated him into fame. (W. M. Taylor, D. D.)
Lost opportunities-
You know the story of the ancient sibyl who came to King Tarquin offering for sale nine books which she declared would be of great value to him in the government of Rome. She asked what seemed an exorbitant price, and he would not buy them. On that she retired, and burned three of the books: then she came back, and asked the same sum for the remaining six. He again refused; and she retired, and burned three more, only to come back and ask the same price for the remaining three. Then, by the advice of his councillors, he secured them on her own terms. Now, beneath that old fable there is an important truth; for, the longer we refuse Gods overtures, the less these overtures contain, while the demand upon us is still the same for the remainder. How many more of these books of privilege are you going to suffer to be destroyed? And what a motive there is in all this for immediate acceptance of Gods offer of mercy! (W. M. Taylor, D. D.)
The ten virgins
I. The characters delineated.
1. That the visible Church is composed of persons of opposite states and conditions.
2. That it is not always easy to distinguish the truly pious from those who are destitute of the root of the matter. All had lamps. Form one thing, inward life another.
3. That one special feature by which all who possess the wisdom which cometh from above are distinguished, is the provision they make, not only for their more immediate wants, but also for future contingencies.
II. The important event announced While the bridegroom tarried, they all slumbered and slept.
1. A mournful statement-My Lord delayeth his coming.
2. An arousing cry-Behold, the bridegroom cometh.
3. A solemn summons-Go ye out to meet him.
III. The results which subsequently transpired.
1. A hurried preparation-Then all those virgins arose, etc.
2. A sad discovery-Our lamps are gone out.
3. A happy entrance-Went in with him, etc.
4. An unavailing appeal. (Expository Outlines.)
Torches lighted
I. The soul needs light. The fact that Christ died to save sinners is the only torch that can scatter the souls gloom.
II. The soul needs a moveable light. These torches are in motion. The gospel can be taken anywhere.
III. No man has any light to spare.
IV. Some people apply for the light when it is too late. (Dr. Talmage.)
The gospel the only true soul torch
Now there are some people who get one thing out of this parable, and there are others who get another thing; but I get this: the soul needs light. If you see the bridegrooms party coming down the hill, what do you find? Torches. If you see the bridal party coming out of the door, what do you see? Torches. What does the soul in its midnight of sin and suffering need? Torches. Confucius tried to strike a light for China, and he did kindle it; but it went out and left her uncounted millions to make the centuries dismal with their wailing. Zeno, Cleanthes, Aristotle, each struck a light and passed it along from hand to hand, but it went out; and I have to tell you that the universities of the earth, while they have in their chemical laboratories made the blue light, and the green light, and the yellow light, they have never yet been able to make the white light of pardon and peace and hope for a lost world. Peace! where is it? Diving bells have gone two hundred feet down, and not found it in the depths of the sea. Astronomers telescopes have swept across the heavens and not found it in the air. From a consuming brand of Calvary I pick up the only light for a lost world. The fact that Christ died to save sinners is the flambeau which, flung on the darkness of your soul, will scatter its gloom as by a daybreak. A good many years ago in Washington there were two Congressioners who met once every week to talk about the immortality of the soul; but they despised the Bible. They found no comfort. Their time expired, and they went home. Years passed along. They both visited Washington, and at the same time, and happened to meet at the Presidents levee. They saw each other at the great distance across the room. They pressed their way through the crowd until they came to each other, and, after years of absence, the first thing that one said to the other was: John, any light? No light. Then this one accosted the other, and said: Henry, any light? … No light. They said nothing more; they parted to meet at the judgment: Oh, are there any who have swung off from this grand old gospel, thinking to find rest for their soul? Have you found comfort, peace, joy, heaven? From a score of souls there comes up to me the cry to-night: No light! no light! (Dr. Talmage.)
The gospel a moveable light
But I learn, also, from this subject, that the soul needs a moveable light. These torches coming out of the door are in motion. These torches of the bridegrooms party on the hill are in motion, hoisted, lowered, glancing in and out among the leaves, all moveable. The soul needs a moveable light, and in the gospel of Christ we have it. That gospel is not a lamp-post standing on one street. It is not a chandelier hung in one room. It is not a lighthouse set at one harbour. It is a flambeau-a moveable light-something to be carried. And we need to take it into our homes, and we need to take it into our stores and shops, and into our schools, and into our churches, and in the cellars where the poor freeze, and in the garret where the fevered languish, and into the hospital where the wounded die, and far out in the wilderness where the emigrant struggles. Do you know that the lights of this world are stationery, and that soon you and I will have to start on a road where all these lights will fail us? (Dr. Talmage.)
No grace to spare
Oh, says some one in this house: I had a very good father and very good mother; if there ever was a good woman, she was; and somehow I hope through their piety to get into heaven. Had they any surplus of piety? None. Had they any goodness to spare? None. You cannot borrow oil out of their lamps. There never was a better man than Jonathan Edwards, but he had no grace to spare for his son Pierrepont, who made an awful shipwreck. President Burr was a holy and consecrated man, but he had no grace to spare for Aaron Burr, whose life was a horrid debauch. And, I suppose, if at the last, all the redeemed of heaven were gathered in a circle, and some poor soul should go round and say: Have you olive oil to spare? give me some for my lamp? I suppose they would all answer: Not so, lest there be not enough for us and for you. If thou be wise, thou shall be wise for thyself: but if thou scornest, thou alone shall bear it. Every man for himself, every woman for herself. (Dr. Talmage.)
Too late
I suppose every hour of the day and night there are souls going into eternity unprepared. Oh, what excitement it must be about the death-bed, crying out for a lamp, and for the oil, and for the light; throwing; hands out, throwing them up, throwing them around, until the nurse asks, What do you want, water? He says, shaking his head: No. Bathing of the temples? He shakes his head: No. What does he want? Oh, he cannot get his light burning. He must start; he is started; he comes up to the gate of heaven; he knocks; he cries: Let me in! He is not admitted. He says: I want to see the bridegroom. The voices within say: You cant see the bridegroom; he is busy with the guests now. Says the man: I must come in; my children are in there. I must come in. A voice within says: You refused the grace that would have brought you where they are. But, says the man, I must come in; all my friends and kindred are in. Hark! now! hear the sound of their voices, and the bounding of their feet. Let me in. And a voice from within says: You are too late! It says to one man: You are twenty years too late; to another, you are over five years too late; to another, you are a month too late; to another, you are a minute too late; and the mob of destroyed ones outside the door take up the chorus, and cry: Too late! And the hot wind of the desert sighs: Too late! and the bell in the tower of eternal midnight tolls and tolls: Too late! too late! And the torches of the silly virgins begin to flicker and hiss in the storm, and one by one they go out, until in the suffocating darkness they cry: Our lamps have gone out! And they go wandering through eternity, ages after ages, feeling out for the light, for comfort, for peace, for hope, but finding none, and crying: Our lamps have gone out! and then, turning in another direction, and wandering on, age after age, age after age, feeling for hope, and comfort, and light, and Heaven, but finding none, and crying: Our lamps have gone out! (Dr. Talmage.)
The gifts of grace are chiefly to be exercised in order to an actual preparation for the coming of Christ by death and judgment
Very miserable is the state of such as these who have grace to get when Christ cometh.
1. All the profession of these virgins is lost.
2. All opportunities and means of grace are now lost, never to be enjoyed more.
3. The door of hope is shut against them.
4. The door of grace is shut.
5. They have now lost their communion with the wise virgins, who are safe within the door.
6. These virgins have now lost their veils. They are discovered to themselves, the king, to the world.
7. These who were in the midnights sleep, are now in their midnights darkness.
8. All who profess to be the bridesmen must take heed of resting in aught that is common to them with the foolish virgins. What gifts of grace are chiefly to be in exercise in order to an actual preparation for the coming of Christ by death and judgment?
(1) There is always a general and habitual preparedness to meet Christ in hearts that are truly godly, but not always a particular, actual fitness.
(2) That though a state of grace is here supposed, seeing grace cannot be exercised where it is not; yet there may be need to have it cleared.
(3) Maintain your faith in frequent exercise, and make no less conscience of acting daily faith than you do of daily prayer.
(4) This faith doth necessarily work by love.
(5) Keep even accounts with God, and still be perfecting that repentance which is the work of every day; and let there be no old reckonings between God and you.
(6) Be much in the exercise of goodness, mercy, and works of liberality towards Christ in His needy members, according to your opportunity and power.
(7) Exercise diligence and faithfulness in your particular calling. (W. Hook.)
The folly and danger of resting satisfied with the outward form of godliness
I. That true religion consists of a lively principle of grace in the heart. Principle and practice are to work together in religion.
II. That many professed Christians content themselves with the mere outward forms of religion. This danger arises from the natural blindness of the understanding; the natural pride of the heart exposes us to it.
III. That many become conscious of this error and seek to remedy it when it is too late. (J. Mark.)
The misery of dying unprepared
Our lamps are gone out.
I. What is implied in this complaint or acknowledgment.
II. Consider how it came to pass that the lamps of some of these virgins had gone out when the cry was heard.
III. Consider when it was that the foolish virgins found their lamps gone out.
1. It was not till after they had burned for a considerable length of time.
2. It was when their light was most needed. The midnight hour.
3. At an hour when they could not be rekindled in time for their intended purpose. (T. Henderson, D. D.)
The believers readiness for the heavenly marriage
I. The marriage.
1. It exhibits the love of Christ to His:people.
2. The security of His people.
3. It furnishes valuable hints to the Church of Christ. How careful should the bride be to manifest her sincere love to the bridegroom.
4. How many times we have appeared weary of His love.
II. The preparation for this marriage.
1. It is not in any mans excellence in his natural state above others of his fellows.
2. It is not on account of any special dexterity and judicious skill-The natural man receiveth not the things of the Spirit of God.
3. The preparation is by the instrumentality of the Holy Spirit-Of Him we are in Christ Jesus, who of God is made unto us wisdom, righteousness, etc.
III. The end of us all. (H. Allen, M. A.)
The ten virgins
I. The preparation.
1. All were moved by one desire-to welcome the bridegroom, and partake of the banquet. Even the foolish may be right in part.
2. The wise went wholly prepared.
3. The unwise took lamps and vessels, but no oil; perhaps did not examine the vessel. Thought they had enough, etc. The experiment of many seems to be, an attempt at discovering how little religion will suffice for their safety.
II. The discovery.
1. The light gone out! Night dark. Bridegroom coming. Midnight cry. Terrible thing to have no light of truth, hope, etc., in the night of error, sorrow, death.
2. The oil exhausted. Sad for the heart to be without grace in seasons of perplexity and peril.
3. No oil to be borrowed. He who has most religion, has none to spare; and cannot impart grace to empty souls.
4. Oil must be bought. Those who seek grace at last may find those who might guide and comfort full of engagements.
5. The door shut. Could neither meet the Bridegroom or enter in.
III. The appeal.
1. Respectful.
2. Earnest.
3. Heartrending.
4. Fruitless. (J. C. Gray.)
The wise and foolish virgins
I. There was A common likeness and resemblance between the wise and foolish virgins, that continued for a considerable time; so that the real differences were not detected till the approach of the bridegroom.
II. That there was a most important and serious distinction. Five of them were wise and five were foolish. Their wisdom was shown in making a proper preparation for the future.
III. The delay in the final appearance of the bridegroom.
IV. But though he tarried long, he came at last.
1. At midnight.
2. With a cry.
V. The case of the wise and foolish virgins when the bridegroom came.
VI. The final result. (R. Watson)
The unconverted in danger of mistaking natural emotions for true religion
I. That an unconverted person may make a false profession of religion, as these foolish virgins took their burning lamps to do honour to the bridegroom.
2. That an unconverted person, making a false profession of religion, may suppose it to be genuine religion, as these five foolish virgins hoped that their lamps would be burning when the bridegroom came.
3. That those who make such a vain profession are most unwise.
4. That notwithstanding the folly of such conduct many are guilty of it. Five. (B. W. Noel, M. A.)
The desirableness of preparation for Christs coming
I. The event. It is of great importance.
1. If we consider the extent of the influence of that event.
2. From the estimation in which it was held by Jesus Christ Himself.
3. From the estimation in which it has been held by the wisest and best of the human race.
4. From the great design of it.
5. It will excite the deepest possible interest.
6. The excitement produced by the Saviours coming will last for ever.
7. It is not an occurrence of uncertain character.
8. It will be sudden.
II. The preparation.
1. One part of this preparation consists in previous intimacy with the heavenly Bridegroom.
2. Some congeniality of spirit between your souls and the mind of Jesus Christ.
3. A longing desire for His approach.
4. A diligent discharge of all Christs commands.
III. The desirableness of this preparation.
1. Out of regard to tranquillity at the time of His coming.
2. Out of respect of gratitude; how much has He done for us.
3. On account of the felicity of being received by Him into the feast.
4. Out of respect to the misery of those not found ready. (E. Hull.)
The trimming of the lamps
I. Our parable teaches that however long and deeply a man may sleep, he is sure to awake at last-Then. Is it not true that to every soul comes the time when God calls-calls plainly, audibly, loudly-Then ? There are such critical moments in the history of lives-moments when we are justified in saying, Hark! that is the call of God. Calls of Gods providence are like the calls of the hours-they repeat: themselves with renewed power in every stroke; perhaps I may say that God never startled and terrified any soul with the inevitable twelve until it had been deaf to the repeated calls of the preceding hours. Illness, bereavement, etc. To every soul comes the tremendous and inexorable, Then!
II. There are epochs in an age when all things seem to call to arise and trim the lamps, and when the bridegroom seems so near. Amidst surrounding gloom, voices will seem to mark the epoch and to give the call.
III. Healthiest lives need warning. They all arose. Holiest souls have fears, need vigilance, and must use the means. They arose-they were all on their way to meet the Bridegroom; they all passed for a professing Church; they all testified their love to the Bridegroom; they were all called by His name. How little is implied in professions! Not what I say, but what I am, is my security. Do you never fear for yourselves at last? Does the Master never wake thee at night and say, Where is thy lamp? I gave it thee to guard? etc.
IV. However excellent an instrument a lamp may be, it is only an instrument. SO they all arose and trimmed their lamps. The ]amp is the turning point of the parable. Alas! a lamp useless! a lamp without oil! No lamp is its own end-and the profession of Christianity is not its own end, and none of the means employed by God are their own end. Lamps are to give light, and for progress, and duty, and comfort. And the trimming implies, obtaining fresh oil, and removing clogging from the wick.
1. Faith is a lamp; and yet faith may not save. It may be wanting in love which purifies the heart, etc.
2. Knowledge is a lamp. It is only instrumental-not its own end, etc.
3. Experience is a lamp. But it needs the oil. Not what I have passed through can avail for me, not my frames and feelings, but what these are before God.
V. Every privilege brings duties-They all arose and trimmed their lamps. They had all slept. From few things are we more in danger than from sleep.
1. There is a state of soul, spiritually so-called-indifference of their danger. Let no one suppose he is in a state of security because he knows no fear.
2. They all slept; but even in that case there must have been a difference. The rest in the unwise, the proof of folly, may be, in the wise, the proof of wisdom. The foolish were resting and trusting in the morning, or in the dark lamp without oil; the wise slept, but their lamp was kindled as a night-light, placed by their bedside for fear of the night. They watched for their Lord.
3. Let us trim our lamps. We have no time to sleep. You have a lamp to trim-a soul, a faith. What vigilance is needed! In every other department of life you are awake. Here you sleep. Arise, and trim your lamps. (Paxton Hood.)
The ten virgins
I. Review the parable in its literal signification.
II. Its spiritual application.
1. The Bridegroom is Jesus. This is one of the general Scriptural representations of the Saviour (Psa_45:10, etc.; Isa_44:5; Mat_22:1-2; Mat_9:15; Joh_4:29). The object of the Bridegrooms affection is the Church (2Co_11:2, etc.; Eph_5:25). Now to render a union possible between Christ and mankind-
(1) They must have one nature (Tit_2:14; Tit_3:4).
(2) They must have one mind. In our natural state we are alienated, etc. Christ, by the exhibition of His love in the gospel, overcomes this.
(3) In conversion the soul is espoused to Christ (Jer_2:2).
(4) The marriage celebration is reserved for the Second Advent (Rev_19:7; Rev_21:2, etc.). Conclusion: Consider the dignified Bridegroom. His glory is supreme, His riches are infinite, His beauty unrivalled, His love unspeakable and passing understanding. Are not His claims then irresistible? Reject Him not. Congratulate believers on their choice and portion. Expostulate with those who have forsaken Him. (J. Burns, LL. D.)
The ten virgins
I. In their professional probationary character-Who took their lamps. In this, the profession of Christianity is exhibited. Religion is to be manifested. This profession of discipleship and friendship with Christ-
1. Should arise from love to Christ.
2. Must be public and open before men.
3. Must be constant and continued.
4. It must be sustained by Divine grace. A profession without the grace of God in the soul will be joyless, promiseless, transitory.
II. The delay of the bridegroom, and the virgins in their sleeping state. The early Christians expected His Second Advent in their time. So in many ages since. But the period is not revealed. The virgins all slumbered and slept. There are no obvious distinctions between the two classes. But the wise prepared for the future. The others were satisfied with the present-had no supply for the coming exigency.
III. The solemn announcement.
1. The period.
2. The pomp and magnificence of His coming. The event is momentous, and the scene truly sublime. All beings in all worlds will be interested in it.
IV. The awful deficiency of the foolish virgins is discovered. What shall they do? We cannot give grace to each other now. How much less, then!
V. The conclusion of the ceremony and the consummation of the feast. The wise acknowledged, etc. But the foolish labour to supply the deficiency in seeking oil. But the door is shut.
1. The door of opportunities and means.
2. The door of mercy.
3. The door of hope.
4. The door of heaven.
Application:
1. Let the subject lead to solemn examination.
2. To earnestness, and diligence, and vigilance. (J. Burns, LL. D. )
Preparation for heaven
The design of Christ in the parable is to induce watchfulness-a state of preparation for death which conducts to the judgment seat of Christ.
I. The happiness destined for the follower of Christ. This happiness is heaven, with all its enjoyments, etc. It is described in the text, Went in with Him into the marriage. Implies-
1. Christs gracious approval of them (Joh_17:24; Isa_42:5; Rev_19:7; Rev_19:9).
2. His people will be introduced by Him into heaven as the purchase of His blood, the travail of His soul, and the gems of His crown (Joh_14:1-2).
3. They will be guests at the marriage feast. This denotes-
(1) The consummation of the union of Christ with His Church, of which they will not only be the observant, but the participant (Isa_54:5; Hos_2:19; Eph_5:25-27). This union will never be broken; it is an everlasting bond (Rev_3:12.)
(2) That they dwell in His immediate presence, and in the most intimate fellowship and communion with Him-in a state of eternal rest and joy.
(3) High festive enjoyment (Rev_7:14).
(4) Social enjoyment. The guests may come from far, but they rejoice together (Heb_12:22, etc.).
II. The preparation necessary for the enjoyment of heaven-They were ready. Alluding to the wise who took oil, etc. This readiness is illustrated by the wedding garment (Mat_22:11). What is the nature of spiritual preparation for death and an interview with our Judge, etc.?
1. It is Divine. Not self-righteousness; not external.
2. Spiritual enlightenment to discover our sinful, impure, and perishing state; and the method of Gods salvation through Christ; and to see its superiority to every other promulgation.
3. Faith in the work of Christ.
4. Inherent righteousness, purity, etc., as effected by Divine energy; developed in practical conformity to the will of God.
5. Constant expectation of, and preparation for, the coming of Christ (2Ti_4:8; Tit_2:13). This preparation is real and lasting. It is both inward and outward. Not like the foolish virgins (verse 7).
III. The significant import of the declaration-And the door was shut.
1. As an intimation of the happiness and security of the wise (Rev_3:12). Adam was placed in Paradise; but the door was left open, and so he went out again; but in heaven the glorified saint will be shut in.
2. It intimates the doom of the wicked. Heaven will never be seen and enjoyed by sinners. Their probation is ended; their glad time is over. All the means of grace have passed away. The dispensation of the gospel is closed. All instruments employed to convert and to save will be employed no more. The Spirit will strive no more. Hope is for ever past.
Application:
1. Be thankful that the means of preparation are propounded by the gospel; wise persons Will avail themselves of those means.
2. Let Christians be watchful; trim their lamps; the Bridegroom is at hand.
3. How awful to have the door shut against us I It will either open for us, or close against us. (Helps for the Pulpit.)
Reserves
I. This demand touches life itself. Your doctor will tell you that the best thing you can do is to keep as fine a reserve of vitality as you can possibly store away, if you mean to give him a chance when some day he has to pull you through the sore conflict between life and death. How often is it said, Nothing could be done for him because he had nothing to fall back upon; he used up all his life as he went along. Here then is the first meaning of oil in my vessel with my lamp.
II. These reserves mean character. We can store up character as we store up life for searching emergencies we store up spiritual substance of manhood.
III. These reserves mean achievement. The power to do the grandest thing possible to your nature, when you feel you must, or some precious thing will be lost. To cube your power out of the latent stores.
IV. We can store up other and better things against the trial of the soul. We can store up faith, hope, love, and whatever makes a Christian. (R. Collyer, D. D.)
Reserve power revealed in emergency
Reserves of life or light, of courage or character, of insight or endurance, or whatever the demand may be, for failing here, it is as when wells fail in a dry time, because they have no deepness or power to reach the perennial spring. That in our common life we may do as well as those about us, or even seem to be doing better, if we are reckless as to these reserves, while others are carefully storing them away. But such times are no test of a man or a manhood, any more than the piping times of peace, when they flame out in scarlet and gold about London, are a test of the Queens guards; or than our own men were tested when they went southward through our streets with their music and banners. It is Waterloo and the Crimea, Chancellorsville and Balls Bluff, and such grim backgrounds as these against which they must stand, before the matchless manhood of such men can come into bold relief and reveal itself finally. And so we can all run easily enough through our easy-going times, make good headway as we imagine, and hold our own with the best, but these days have no virtue in them to reveal this secret of our reserved power. They are like the main part of a voyage I made once across the Atlantic, in which the weather was so pleasant and all things ran so easily that I suspect the most of us felt about equal to the captain, and concluded it was no great thing to run a steamer after all, when you once got the lines. But when a great storm struck us as we passed Cape Race, and all night long the good ship shuddered and punted through the wild waters, and when, next morning, peering deckward, we saw the faithful fellow standing by the mainmast with his arms twisted about the ropes, swinging in the tempest, watching it with steady eyes, alert and cheerful, though he had been on deck all night, turning his ship round in the teeth of the tempest and the trough of the sea, so that she might escape the awful strain and the avalanche of waters which were filling men with dismay, then we knew our captain. The reserves were coming out. Here was a man nothing could daunt, and who, if the worst had come, would, no doubt, have seen still to our safety so far as he was able, and been the last to leave the wreck. That man had light in him and life equal to the demand-oil, in a word, in the vessel with his lamp, and so he brought the good ship, at last, to her haven, and won the Well done. (R. Collyer, D. D.)
Reserve power helpful to achievement
When the great Duke of Bridgewater undertook to construct those canals which lie at the root of the vast wealth of modern England, and had their part in the splendour of this metropolis, he found the strain so hard at last that he was glad to get a note accepted for five pounds. He gave up his princely mansion, lived in a small house, and clad himself so humbly that one day as he was standing by a great pile of his own coal, a boy, thinking he was a common person, cried, Here, man, give us a lift with this sack! He loved his bit of humour, so took hold with the boy, and got for his thanks, Ah, man, thous big enough, but thous lazy! He came at last to the end of his reserves of money and courage, and on a Saturday night, sitting with Brindley, who had borne the burden with him, the mighty engineer said, Well, Duke, dont be east down, we are sure to pull through. They did pull through, and Brindley found the strength for it in the last drips of oil in the vessel, but he found it; and the result was the first splendid stroke which set England on her feet, and gave you the port you wanted in Liverpool. (R. Collyer, D. D.)
Reserve of faith
Because, to speak first of faith, we need not merely enough to live on through our ordinary experiences, but stores of it to fall back on and draw on when ruin and disaster seem to have it all their own way. When we wake up suddenly to wonder whether God can be in heaven and we so forlorn on the earth; whether the Christ was not mistaken in His abiding confidence, and all the saints; and what better thing there can be left than just to grit our teeth and bear it. Millions have struck the same troubles, but have risen out of them through their reserves into the very life and light of God. No disaster has overcome them utterly; no trial broken them clean down. It was no matter that the heavens were black as midnight, except for the fierce pain of it-or that from out waste nature came a cry and murmurs from the dying sun; the reserves were there, and they drew on them to the last, and went in to the joy of the Lord. Poor creatures some of them, who could give no reason why they should hold on so and stay so cheerful, any more than the fountain can give a reason for its flowing, or the plant you find in some deserts for its store of cool water! They have been sending out roots far and wide, tapping the secrets of reserved power and storing up the treasure, and now nothing can exhaust them. The old Bible has been drawn on, and the stores open to them outside in thought and life; and, above all things, the inward and inexhaustible fountains of Gods own blessing. No danger of the oil giving out; it burns clear away until they pass beyond the veil. (R. Collyer, D. D.)
Two kinds of parables
Parables are of two sorts.
1. Argumentative; wherein some notable reason is couched, or ground is laid for some excellent encouragement in our converse with God, by showing what falleth out among men. In these argumentative parables, the parts of the parables are not to be strained, but the scope and parable itself is to be regarded.
2. Representative. This sort yields us a notable delineation of some heavenly matter, by laying the scene of it among earthly affairs; for God is feign to lisp to us in our own dialect, and speaks as we can understand. This parable is of the latter sort. (T. Manton)
Scope of the parable
1. The thing compared-the kingdom of heaven.
II. The comparison itself-likened to ten virgins. Who are described
(1) by their quality or state;
(2) by their number-ten
(3) by their rank or distribution-five wise, five foolish;
(4) by their work or employment-they went forth to meet the bridegroom;
(5) by their preparation for that work-they took their hand-lamps. (T. Manton.)
Oil both in lamps and vessels
I. Profession must not be neglected; both the wise and the foolish took their lamps with them. Burning profession is two-fold, vocal and real; by word and by life.
II. Profession of godliness, though never so glorious, should not be rested in, without a saving work of grace upon the heart to maintain it. Grace must show forth, but withal it must have a bottom within; as a fountain or spring sendeth forth streams to water the ground about it, or the heart sendeth forth life and spirits to every faculty and member, so the graces of the Spirit in believers show forth in their carriage and behaviour, to make their tongue drop that which is savoury, their actions orderly and even, their carriage in all relations and affairs grave and serious. Tis well when all this hath a bottom, that there is a principle of life within, to diffuse this virtue into every part of their conversations. (T. Manton.)
The Spirit as oil
The Spirit doth not give a draught, but the spring; not a dash of rain that is soon dried up, but a well; not a pond, that may be dried up at length, but a fountain that ever keepeth flowing, so that we shall never thirst more. Not a petty refreshment for a season, but His Spirit to dwell in us as a full fountain, to flow forth for the refreshment of himself and others. Though the ocean be in God, yet there is a river in the saints. (T. Manton.)
The mistake of a little religion
It may be good words without practice; or practice without principle. Many talk welt; their notions are high and strict, but observe them narrowly, and you will find them cold and careless; like the carbuncle, at a distance it seemeth all on fire, but touch it, and it is key-cold. Be warmed, be clothed will not pass for charity, nor opinions for faith, nor notions and elevated strains for godliness. You would laugh at him that would think to pay his debts with the noise of money; and instead of opening his purse, shake it: tis as ridiculous to think to satisfy God, or discharge our duty, by fine words, or heavenly language, without a heavenly heart or life. Tis not enough to do good, but we must get the habit of doing good; to believe, but we must get the habit of faith: to do a virtuous action, but we must have the habit of virtue; to perform an act of obedience, but we must get the root of obedience. (T. Manton.)
Formalism easy
A form is easily gotten and maintained. Painted fire needs no fuel to keep it in. Vanishing affections are soon stirred. All excellent things have their incident difficulties, and nothing is gotten without diligence, labour, and serious-mindedness. (T. Manton.)
Temporary grace
The grace of temporaries is good of its kind, but must not be rested in. Tis like priming the post, to make it receptive of other colours, tis an inchoate, imperfect thing. (T. Manton.)
The reserve of oil
Oil, in Scripture, is the symbol of inward grace. Regarding the virgins as types of Christian disciples, whatever is merely outward in Christian profession is the lamp and light; whatever is inward and spiritual is the oil reserved in the vessels. The lesson is, be watchful and careful over the nourishing of the inner life. The foolish virgins are not hypocrites, but those too easily satisfied with profession, and too negligent of soul-culture. Illustrate-
1. Setting out on profession. Some take up Christian life seriously, others lightly and confidently. Some inquire how it is to be maintained, others rest in present emotions, and vaguely hope all will go well.
2. Waiting on through years of Christian living. Profession has to be tested, and the test is, keeping on living. Continuance is the severest of tests.
3. Failing or succeeding when the waiting-time is over. All will be well now, and all will be well for ever, if the life of love, and devotion, and trust, be kept up in our souls. How Jesus will find us when he comes depends on the oil in our vessels. (Selected.)
The certainty of Christs coming
I. Reason saith He may come. Argue from-
1. the nature of God.
2. The providence of God.
3. The feelings of conscience.
4. Show the conveniency of such a day.
II. If doubtful to reason, tis sure to faith. Faith argueth-
1. From Christs merit and purchase.
2. From Christs affection to us.
3. From the affections of His saints to Him, which Christ will satisfy.
4. From the constitution of His Church.
5. From His promise. (T. Manton.)
The use of Divine delayings
The Lord tarrieth sometimes when men think He should come sooner. To come late is many times the best time. God keepeth back His best blessings for a while, and detaineth them long in His own hands before they come to us. Therefore wait His leisure. Expectation is tedious, and reckoneth every minute. Strong desires are importunate, and usually we go by an ill count; not by eternity, but time. The timing of all things is in Gods hand; not left to our foolish fancies, but His wise ordering. The dial sometimes goeth before the sun; so doth our time before Gods time. We would make short work for faith and patience, and so our graces would not be found to praise and honour. (T. Manton.)
Ancient lamps
These are often elegant in form and elaborate in design. They are covered at the top, where there is a hole for pouring in the oil, while another at the side receives the wick; there is often a handle large enough to pass one finger through, for the purpose of holding it. These lamps are often adorned with graceful designs of heathen deities, or mythological subjects, of animals, and birds, and comic scenes. These were evidently hand-lamps, intended to be carried about the house; but when they were required to burn for a considerable time, they needed to be replenished, and a small eathern jar filled with oil was set near the lamp, as it now is, from which a new supply was added whenever the light grew dim. It was thus in the parable of the ten virgins; when the lamps had burned down with the long delay of the bridegroom, the wise virgins were enabled to replenish theirs, which the foolish could not do. (Van Lennep.)
The coming of the Eastern bridegroom
In Egypt, as well as other Oriental countries, the same usage still prevails:-We heard the sound of music and mirth, and running to the window observed the glare of torches in the street. We were told that it was the voice of the bridegroom and of the bride. Some of us instantly set out to witness the spectacle of an Eastern marriage. The bridegroom was on his way to the house of the bride. According to custom, he walked in procession through several streets of the town, attended by a numerous body of friends, all in their showy Eastern garb. Persons bearing torches went first, the torches being kept in full blaze by a constant supply of ready wood from a receiver, made of wire, fixed at the end of a long pole. Two of the torch-bearers stood close to the bridegroom, so that we had a view of his person. Some were playing upon an instrument not unlike our bagpipe, others were beating drums, and from time to time muskets were fired in honour of the occasion At length the company arrived at the entrance of the street where the bride resided. Immediately we heard the sound of many female voices, and observed by the light of the torches a company of veiled bridesmaids, waiting on the balcony to give notice of the coming of the bridegroom. When they caught sight of the approaching procession they ran back into the house, making it resound with the cry, Halil, halil, halil! and music, both vocal and instrumental, commenced within. Thus the bridegroom entered in, and the door was shut! We were left standing in the street without, in the outer darkness. In our Lords parable, the virgins go forth to meet the bridegroom with lamps in their hands, but here they only waited for his coming. Still we saw the traces of the very scene described by our Lord, and a vivid representation of the way in which Christ shall come to His waiting Church, and the marriage supper of the Lamb begin. (Narrative of a Mission of Inquiry to the Jews.)
The visible Church is the kingdom of heaven
I. In what respect the visible church may be compared to a kingdom.
1. Because it is under kingly government.
2. Because it is a distinct state from any other kingdom or sort of government.
3. Because every kingdom consisteth of divers sorts.
4. Because the same laws bind all sorts of persons within the compass of the kingdom.
5. Because ignorance of laws is not allowed in excuse of wrong-doing.
6. Because in every kingdom there is a statute book, and officers to govern.
7. Because in a kingdom all who violate the laws are called to account and punished.
II. Why is the church called the kingdom of heaven? Because-
1. Its constitution and laws are not of this world.
2. The same King reigns as in heaven.
3. The doctrine, faith, order, rule, and government promote a heavenly life, and so lead to heaven.
4. The saints are the subjects of heaven.
5. The Church is the figure of heaven.
6. The Church ought to show the glory of heaven begun below. (Benj. Keach.)
Figure of Christians as virgins
Apply to both the male and female sex.
1. They are chaste and not defiled.
2. They are commonly the younger sort, and are of yielding or complying temper.
3. They are often (perhaps) tempted, but they yield not.
4. They are often espoused.
5. They delight to be clean and neatly dressed.
6. Virgins espoused have cordial affection, or dear love, to their bridegroom.
7. They love and delight in the company of each other. (Benj. Keach.)
The folly of the foolish
It consisteth-
I. In their attaining to some degree of the knowledge of the way of salvation, and yet having no interest in the blessed Saviour.
II. In that they had the means but never used it; a price in their hands, but no heart to improve it.
III. To sleep in harvest, or come to the market when it is over, certainly argues great folly in such persons.
IV. Their folly consisteth in running the greatest hazard, and yet thinking themselves safe.
V. It is not great folly to refuse to cut off a corrupt and rotten member, when told that death will inevitably ensue, or their life must go if it be not done.
VI. Their folly consisteth in believing the father of lies, and in trusting in their own hearts, when nothing is more deceitful.
VII. To value the good opinion, and having the approbation of men above the love of Christ, and the approbation of God, is folly with a witness.
VIII. Their folly consisteth in losing the love, both of God and the world, and in exposing themselves to the wrath of God and men. (Benj. Keach.)
Saving grace likened to oil
Grace is here compared to oil, from the qualities or nature thereof.
1. Oil is of a softening, a mollifying and healing nature.
2. Oil is contrary to scorpions, and expels poison; so is grace contrary also to Satan, that old serpent, and it also expels the poison of sin, and Satans temptations.
3. Oil will not mingle or incorporate with other liquid things, but it will be always upper:most.
4. Oil is of a reviving nature, and opens obstructions, causing a man to breathe freely, so grace revives the soul.
5. Oil is of a feeding and fattening nature, as well as beautifying.
6. Oil makes the lamp burn, feeds it, and continues its light; so the grace of God in a believer makes his life, profession, and conversation to burn, and give much light. (Benj. Keach.)
Slumbering saints
1. Sleep or spiritual drowsiness riseth from those gross vapours which seize on and clog the soul.
2. Slothfulness, or a careless and dull frame, hath a great tendency to produce sleep.
3. Wearisomeness, as when a man is tired out with his work, makes him sleepy in religious duties.
4. A dark and cloudy day easily puts us into a drowsy frame.
5. An apprehension that it is a great while to day, makes a man settle down to sleep again.
6. When a man apprehends no danger, he is apt to slumber in security.
7. Some distempers or diseases which seize upon the body cause an unusual sleepiness.
8. Surfeiting and drunkenness cause immoderate sleep.
9. A sleepy company that a man may be in will infect him with sleepiness.
10. Long watching tends to produce immoderate sleepiness. (Benj. Keach.)
Trimming the lamps
The trimming of the lamp denotes the cleansing of it, and the taking off of the dead ashes that hinder the light, or prevent its burning so clearly as otherwise it would, Now what is this, but the putting away of all iniquity by faith and unfeigned repentance. Our conversation, or lamp of profession, is subject to gather filth, and the dead ashes of corruption often hinder the shinings of our lives, to the glory of God. Unbelief, deadness, earthliness, and self-confidence is like to a thief in the candle, or dead ashes in the wick of a lamp, and therefore must be snuffed by mortification, lest the spirit of God be grieved and depart from us, as to His quickening and comforting influences. (Benj. Keach.)
The coming of the Lord Jesus
Doctrine: The Lord Jesus will come again, or appear the second time.
1. Prove that Christ shall or will come again.
2. Give some reasons why the Lord Christ will come again.
3. Show how He will appear.
4. Lay down a few of the signs of His coming.
5. Show how we may be said to be ready.
6. Who are they that will not be ready?
7. Show what may be meant by shutting the door. (Benj. Keach.)
Christs knowing His own
1. The Lord Jesus did not know them to be His sheep.
2. He knows them not so as to approve of them.
3. Knowledge sometimes refers to love and affections.
4. Knowledge is sometimes taken for intimate communion, and they are such that never had this knowledge of Christ, or Christ of them. (Benj. Keach.)
Works of supererogation
No man can be benefited by another mans grace and good works (I mean as to his personal and eternal salvation); none has any grace to spare for another, nor, if he had, has he any right or capacity to transfer or communicate it.
I. No mere man in this life can fully and perfectly obey all the commandments of God, for how should a morally imperfect creature yield a full obedience to an every way perfect law?
II. Though we cannot perform full and entire obedience to the law of God, yet this is still due from us to the Author of our being. Though we have lost our power to obey, God has not lost His right to command and require obedience of us.
III. The obedience which God requires of us, is principally and chiefly that of the soul and inward man, and secondarily that of the body and outward man; which latter is of no value, but as it flows from, and is expressive of, the former.
IV. The least defect in our obedience, much more an habitual revolt from God, is death by the original law, the law of innocency given to Adam in and at his creation; and habitual and final disobedience is no less so by the law of grace, the gospel remedying the law; and that with farther aggravation on account of unbelief, and our rejecting the only remedy, which infinite wisdom and love has provided for us, and offered to us.
V. The impotency which we all labour under to fulfil the law of God, and perform His commands, is owing to the corruption of our natures, derived to us from the fall of our first parents, whereby we lost the image of God, and became as unstable and weak as water, naturally disinclined for every, and disabled for any good work.
VI. Though no mere man hath, or ever can, fulfil the law of God, yet our Lord Jesus Christ hath perfectly obeyed it, and hath also suffered the curse due to our transgression of it, in such a way as to render it fit for God to forgive all them that believe on His name.
VII. Though believers cannot perfectly obey all the commandments of God in this life, yet they are aiming at it, and making daily progress towards it. (John Billingsley.)
Readiness
I. Wherein doth this readiness consist?
1. Habitual readiness is to have oil in their vessels-that is, grace in the heart. Those who have a work of grace upon their hearts,
(1) have been effectually called;
(2) are justified by His grace;
(3) are sanctified by the Spirit;
(4) preserve herein to the end.
2. An actual readiness. When gracious souls have notice of their Lords coming, they endeavour to put themselves in the best posture to receive Him. They are
(1) sober;
(2) vigilant;
(3) watch unto prayer.
II. What is implied in the saints entering in with Christ to the marriage?
1. They shall enter into the nearest relation to Jesus Christ.
2. They shall enter into the joy of their Lord.
III. When Christ and His saints are entered into heaven, there will be neither going out nor coming in for ever. Application-
1. There will be a certain and final separation between empty professors anti real saints.
2. What a grievous loss will they sustain, who do not thoroughly attend to religion!
3. What a mercy it is that the door of the sanctuary is still open. (S. Lavington.)
Points of likeness and unlikeness in the ten virgins
They get the same name, virgins; they wear the same dress; they are on the same errand; they all have lamps; they all have vessels; they all slumber and sleep. They have thus many features in common. Man could not discern the difference, at least for the time. The peril of mere externalism is that which our Lord points out here. No doubt there must be externalism. Religion must have an outside as well as an inside. The lamp must not only have oil, but it must burn; the external must indicate the internal. And we may say that our Lord intimated the necessity of a thorough consistency and completeness in the outward religious life of a man, so that, as a fair external is no excuse for internal unsoundness or incompleteness, so a sound internal is no excuse for an inconsistent life. Our Lord, then, here depicts
(1) a complete externalism;
(2) a beautiful externalism;
(3) a deceptive externalism;
(4) a prolonged externalism;
(5) an unavailing externalism.
Up to a certain point in a mans life, or character, or religion, externalism may avail; but beyond that it gives way; it exhibits its unprofitableness. This externalism may not always be hypocrisy, but it is imitation. It is not the flower in its natural colour and growth, but painted, artificial Though in most respects they were all alike, yet there was a difference. It was within; it was imperceptible from without; it could only be discovered when the bridegroom came. Only then the want came out in the foolish. Then was it seen who were wise, and who were foolish. That day is the day of certain and unerring detection. It is the day of weighing in the balances. It is the separation of the false from the true Thus a man may be very much like a Christian, and yet not be one. He may come very near the kingdom, and yet not enter in. He may have all the outward features of a Christian, and yet be lacking in the main one. He may have the complete dress of the saint, and yet not be one. He may have a good life, a sound creed, a strict profession; he may be one who says and does many things excellent; he may be a subscriber to all the religious societies in the land, a member of all their committees, or a speaker at all their meetings, and supporter of all their plans; he may profess to be looking for Christs coming, and going forth to meet the Bridegroom, yet not necessarily a Christian! He may lack the oil, the Holy Spirit. (H. Bonar, D. D.)
History of a conversion
While spending a week recently in the society of a number of faithful pastors from the Canton of Vaud, one of them, at a public meeting, related to us the conversion of a lady in his parish. She was one of those who live only for this world; the thoughts of her sins had never caused her uneasiness; she was careful and troubled about many things, but neglected the one thing needful. One night, while alone in her room, she saw the lamp which lighted it suddenly go out. Although she was alone, she said aloud (thinking only of the accident which left her in the dark), There is no oil in the lamp! The words thus spoken echoed in the room and sounded in her ears, but with a new sense. She recalled the parable of the five foolish virgins who had no oil, and whose lamps had gone out at the coming of the bridegroom; and from that moment, day and night, the word of God remained in her soul, as an arrow remains in the side of a stag who flies away from the hunters. It recurred to her constantly-No, I have no oil in my lamp! My God I what will become of me? She was filled with fear; then she began to pray, and continued in prayer until God answered her favourably, and gave her His peace.
Unreal religion
They were not lighted lamps, but sparks of their own tinderboxes; fantastical fire, an ignis fatuus, a painted flame, which neither heats nor lights. The glow-worm seems to have both heat and light, but touch it, and it hath neither. Alchemy gold may seem brighter and better than true gold, but it can neither pass the seventh fire, nor comfort the heart as a cordial: so here. A man may live by a form, but he cannot die by it. They that kindle a fire, but not of Gods sanctuary, and compass themselves about with precious sparks, they may walk here for a while in the light of their fire, and in the sparks that they have kindled. But when all is done, this is all they shall have of Gods hand-they shall lie down in sorrow (Isa_50:11). (John Trapp.)
Half the virgins lost
An army would be very cautious if they knew beforehand that one-half of them should be destroyed. (T. Manton.)
Wisdom and folly
Now wisdom lieth in providence, and folly in negligence, especially in weighty matters. (T. Manton.)
Righteousness cannot be shared
In point of power, they have no power to transfuse and put over their righteousness to another; as a man cannot divide and part his life between him and another. (T. Manton.)
Christ the only grace-giver
Such a difference there is between the Lord Jesus Christ and the saints. He can give us of His oil, and will do it, will not deny those that seek it humbly and seasonably, and have enough Himself; as the precious ointment upon Aarons head and beard ran down to the skirts of his garments (Psa_133:2), so doth Christ the Head communicate His gifts and graces to all His members. (T. Manton.)
The kingdom of heaven on earth
Because here is the very glory of heaven begun, that look as the same sun which fills the stars with glory; the very same beams touch the earth also, so the same glory which shines in heaven shines into the poor Church here (1Pe_5:10). God hath called His people into His eternal glory. (T. Shepard.)
How the soul comes to be espoused to the Lord Jesus
1. The soul beholding the glory of the Lord Jesus, makes choice of Him.
(1)With the whole soul.
(2) Everlastingly.
(3) Above all others.
2. The soul hence gives itself, like one espoused to her husband, to the Lord Jesus (Son_2:16).
3. The soul hence takes full contentment in the Lord Jesus, as a spouse hath enough, would not change for all the world, as Peter when he had a glimpse of Christs day. (T. Shepard.)
Christs love
1. It is a real love.
2. It is fervent and earnest.
3. It is constant.
4. It is pure.
What His love will do for us:
1. It will set us next Himself in honour.
2. He will enrich thee.
3. He will counsel thee.
4. He will dwell with thee.
5. He will rejoice with thee.
6. He will comfort thee. (T. Shepard.)
Faith is a lamp; and yet faith may not save
It may be wanting in the love which purifies the heart, and it may be the gift of logic and not the gift of God, an intellectual apprehension and nothing more. A man may work out many principles and nothing efficiently; a lamp is for guidance; men are not saved by the lamp, nor without the lamp. Perhaps you remember how an old king of Sweden, walking on the road to Upsala, once had a long conversation with a farmer about religion, and it haunted him, for the farmer spoke of his feelings on religion with so much peace and rest and satisfaction. When the king lay on his deathbed, and his mind was disturbed, the Archbishop of Upsala came to him. What is faith? said the king, and the archbishop discoursed to him eloquently and logically. Ah, said the king, that is all very ingenious! But it is not comfortable-it is not what I want; its nothing, after all; what I want is the farmers faith-nothing but the farmers faith will do for me now. The lamp of faith is only an instrument. It needs the oil; That your faith should not stand in the wisdom of men, but in the power of God. Therefore arise and trim the lamp. (Paxton Hood.)
Knowledge an oilless lamp
Knowledge! Lamp of the ages, observatory of the nations, the torch waving its fires over the race to light it on. Your knowledge pierces the recesses of self, it cannot be a statement coldly shining like a distant beam; it is inner, inner-it is consciousness. Have you any knowledge of which you can really say We know?-knowledge like that I have of the bones of some ancient antediluvian creature, knowledge like that I have of a mummy, an hieroglyph on a Rossetta stone, knowledge of a clime I have never seen, of a distant planet or constellation? This will not do, this is all an oilless lamp-a romance about Jesus of Nazareth will not do; I must know Him, and the power of His resurrection and the fellowship of His sufferings. A creed about Christianity will not do. A philosophy of Christianity will not do. Deeper, deeper-I know whom I have believed. Oh, be ye sure of this, for there is much of the other, and it is oilless. This knowledge lives-is a part of the very being; therefore arise and trim this lamp. (Paxton Hood.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 18, 19, 20, 21, 22, 24, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 37, 40, 41, 42, 44, 45, 46 1. The kingdom of heaven shall be likened. The…
1. The kingdom of heaven shall be likened. The third question asked by the disciples, Matt. 24:3, was about the end of the world. This whole chapter is an answer. The future tense is used. In most of the parables of the kingdom the present is used, because they describe its earthly features. This, however, portrays the closing events, the judgment, the closing of the heavenly gates. Unto ten virgins. No significance attaches to the number, nor to the fact that they are virgins. The bridesmaids of a maiden at marriage are maidens. Who took their lamps and went forth to meet the bridegroom. The whole imagery of the parable is drawn from Eastern marriage customs. The betrothal, which took place some time before the marriage, was a kind of solemn marriage contract, but preliminary to its final consummation. When the time for the celebration of the marriage came, the bridegroom came to the house of the bride and brought her by night to his own house. The virgin bridesmaids awaited his coming and attended the bride to the marriage feast.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 14, 31 Mat_25:1. Then shall the kingdom of heaven.—The three parables…
CRITICAL NOTES
Mat_25:1. Then shall the kingdom of heaven.—The three parables of this chapter appear here as in closest sequence to the great discourse of chap. 24, and are as its natural conclusion (Plumptre). Ten virgins which took their lamps.—According to Rabbinical authority, such lamps carried on the top of staves were frequently used, while ten is the number always mentioned in connection with public solemnities (Edersheim). To meet the bridegroom.—The usual Jewish custom was for the “friends of the bridegroom” to conduct the bride to her husband’s home; and when the procession arrived, the bridegroom went forth to lead the bride across the threshold. The imagery of the parable, however, implies that the bridegroom himself went to fetch his bride, perhaps from a great distance, while a group of maidens await his return, ready to welcome him in Oriental fashion with lamps and flambeaux (Carr).
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Mat_25:5. Slumbered, nodded, and then slept.—The idea intended is, that they did not continue merely nodding; but, falling into deep sleep, they continued sleeping (Morison).
Mat_25:13. Wherein the Son of man cometh.—Omitted in R.V. The evidence against the genuineness of these words is decisive (Brown).
MAIN HOMILETICS OF THE PARAGRAPH.—Mat_25:1-13
Watchfulness.—The first word of this passage connects it with the preceding one in the matter of time. “Then”—at the season just spoken of—when there are reasons for believing that the Saviour is near, but when it is as impossible as ever, for all that, to fix the hour and day of His coming—that is the season referred to here. The last words of the passage show us that its great lesson is also connected with that fact (Mat_25:13). We may look at the parable it contains, therefore, as probably intended on the one band to explain more clearly, and, on the other, to enforce more strongly, that lesson itself.
I. The duty explained.—What is exactly meant by this “watching” thus twice impressed on us here (Mat_24:42; Mat_25:13)? Let this parable teach us. In it those professing to “watch” are represented to us under the figure of “ten virgins,” who, knowing that the bridegroom was expected shortly, but not knowing when exactly, “took their lamps”—after the usual custom of marriage feasts—and “went forth to meet him.” Of these, it is added that “five were wise” and “five were foolish.” In other words, therefore, that five of them were watching in a way that was wise and sensible, and five in a way that was not. Where did the difference lie? We can see, on the one hand, where it did not. It did not turn, e.g., on the question of sleep (Mat_25:5). By “watching,” therefore, we are not to understand something beyond the power of man to accomplish—such as being always, as it were, on the stretch, and always, as it were, having the attention consciously fixed on that which was looked for. Neither, we see, does “watching” necessarily mean being always ready for it in look. It was, essential, indeed, that this should be so by the time of its occurrence. All “lamps” had to be “trimmed and burning” by the time the bridegroom “appeared.” But it was not necessary that they should be in this condition whilst those who carried them were only waiting his approach; or even that they should be so when the announcement of it was first heard in the streets. Both foolish and wise, on the contrary, are described as “arising and trimming their lamps” when that message falls on their ears (Mat_25:7). “Watching” wisely, therefore, we may say, does not mean openly professing to watch at all seasons and times. On the other hand, it is not difficult to see what is the positive side of this case. What was required was the power of getting ready the moment the necessity for it arose. Some of these watchers had previously taken the measures necessary for this. They had “oil in their vessels”; and so, soon, in their “lamps”; and so, therefore, with a little care and attention, and no great consumption of time, had these burning and bright. Such, of course, were the “wise.” On the other hand, there were those who are said to have taken “no oil” in their vessels. These, of course, were the “foolish”—foolish indeed—for they were not able to get ready when the cry of the bridegroom was heard. They could only attempt it, indeed, by leaving their posts; they had no other resource (Mat_25:8-9). This, therefore, was being unwatchful in the sense of our text—being, viz., unpreparable—if we may use such a word.
II. The duty enforced.—This being the thing meant, why is it asked? Rather, perhaps, why should it be done? Three reasons are given. First, because of the simplicity of its nature. Few things could well be easier of accomplishment than the precaution enjoined. The foolish virgins, as well as the wise ones, had the requisite “vessels” for the purpose. It was always as open to them, also, as it was to the others—according to the parable (Mat_25:9)—to obtain the requisite “oil.” All else that was needed, on any one’s part, was the requisite forethought and care. Who could object to being called upon for so little as that? Who ought not, rather, to be full of alacrity in complying therewith (cf. 2Ki_5:13)? Next, because of the importance of observing it. Though thus utterly simple, the precaution in question was by no means to be despised on that ground. On the contrary, like the operation of breathing and the act of partaking of food, it was just one of those exceedingly simple things which are absolutely essential to life. The thing required of the watchers of the parable was to be ready for going in with the bridegroom when he appeared (Mat_25:10). Those without oil in their vessels could not be so prepared in the nature of things. Watchers of this kind, therefore, were no watchers at all in the eyes of the bridegroom. Virgins without lamps at all shone as brightly, and were as useful as they. And all else that they had done simply came to nothing with this precaution left out. Lastly, and most, because of the consequences of neglecting it. These follow, on the one hand, as a matter of reason. What is to be thought of any who deliberately neglect a precaution at once so easy and essential? Of their earnestness? Their sincerity? Their obedience? Their faith? Why should such despisers be allowed afterwards, as it were, to purge their contempt? Would it be fair to others—would it be consistent with rule—would it be right in itself—to allow such to come in? Is it easy, indeed, to believe of such pretended watchers that they are even fit to come in? The very contrary, at any rate, is that which is taught us when we consider this point, on the other hand, as a matter of revelation. What the bridegroom is here represented as saying to these late ones when they ask to come in amounts fully to this: “Verily I say unto you, I know you not” (Mat_25:12). In other words, You have never really been mine; you have only seemed to be such.
Two things seem to come out clearly, in conclusion, as to the watchfulness enjoined on us here.
1. It is to be sought for in the spirit of man.—It is not a thing of the lip—nor yet of the look—nor yet, again, of the limbs. It is that, instead, on which, in secret, all these externalities turn. It is a thing of the heart. There are those who are “looking for and hasting unto” the day of the Saviour (see also 2Ti_4:8). There are those, in other words, who have that within them which will make them able to welcome Christ when He comes. The true watcher—the man who has “oil” in his vessel—is a man who (at least) seeks this above all!
2. It is to be sought for from the Spirit of God.—Nothing was more foolish in these foolish ones than their ignorance of this truth. None but the most infatuated could have said to their fellows, “Give us of your oil.” “The anointing from the Holy One” (1Jn_2:20) must not be sought from any one else. No one who so seeks it has truly tasted it yet!
HOMILIES ON THE VERSES
Mat_25:1-13. Miscellaneous lessons from the parable.
1. The foolish virgins are a warning to all who are tempted to make conversion everything, edification nothing; who cultivate religion for a season and then think they have done enough. The wise are those who recognise that they must have within them that which shall enable them to endure to the end—not only impressions, right impulses, tender feelings, but ineradicable beliefs and principles which will at all times produce all right impulse and feeling.
2. There must be regard paid both to the outward and inward life. The vessel of oil is not enough without the burning lamp; nor the lamp merely lighted and with no supply of oil.
3. That which brings to light the distinction between the wise and foolish virgins is that the bridegroom did not come while all the lamps were yet burning, and that during his delay they all slumbered and slept. This seems to mean no more than that all, having made such preparation as they judged sufficient, “calmly and securely waited the approach of the bridegroom.” But the security which is excusable, and the repose which is necessary, to one condition, is in another utter madness. Unconstrained mirth, eager pursuit of business, is one thing in the man who has just examined his books and made arrangements to meet all claims, but it is quite another thing in him who has made no such arrangements and does not know whether he can meet his engagements.
4. We may learn from the slumber of the wise, as well as from the rash sleep of the foolish. There is a kind of sleep in which the sense of hearing, at least, is on the alert, and when by a skilful discrimination, unattainable when awake, the sense takes note only of the one sound it waits for, so that the sound of a distant and watched-for footstep arouses to the keenest watchfulness. If you look on these weary, slumbering virgins, you see the lamps firmly grasped, and when you try to unclasp the slumbering but faithful fingers, every faculty is at once on the alert. So should it be with us; whatever necessary occupation, whatever necessary saturation of our minds with the thoughts of this world’s property, turns our direct attention from the approach of our Lord, there should still be an openness of sense in His direction.
5. While they are thus all slumbering, and when their sleep is deepest, when the fatigue of watching is most felt, when things are stillest, and men count upon a few hours’ quiet and deliverance from care, “at midnight” the cry is heard, “Behold, the bridegroom cometh!” And now the difference between the really and apparently prepared is manifested. There is something terrible in the security of the foolish, maintained up to the last. They, too, arise and trim their lamps; even though there is nothing but a quenched, foul wick, yet they seem to think still that matters are not so bad. They have but to ask oil of their pleasant companions. Not yet are they aware that their fate is already sealed. And this sudden and appalling reversal of their hopes, this mingling at a marriage-feast of exultant joy and the most melancholy and calamitous ruin, seems intended to fix in our minds an idea opposite to, and that should extirpate the idle fancy that things somehow will come all right; that there is no real need of all this urgent warning and watching; that in a world governed by a good and loving God, and where things are going on now pretty tolerably and so very prosaically, there cannot occur those startling, unnatural, desolating events predicted in God’s Word.
6. In these words (“the door was shut”) one seems to hear the decisive, final doom of the lost. The time comes when whosoever will shall not be saved; when it will be vain pointing men to the door; when whosoever is outside, there remains.
7. It is foolishness, not wickedness, that is represented in these virgins—that is to say, in those who are represented by them. The wise man is he who shapes his conduct in accordance with the truth of things and with actual facts; the foolish man is he who shuts his eyes to what he does not wish to see, and fancies that somehow, though he can’t tell how, things will go all right with him. He is, in fact, like the ostrich who buries his head in the sand and fancies he has escaped, because he has shut his eyes to what is hostile.—M. Dods, D.D.
The lesson of the parable.—Some expositors torment themselves greatly in explaining the lamps, and the vessels, and the oil; but the simple and genuine meaning of the whole is just this, that it is not enough to have a lively zeal for a while. We must have in addition a perseverance that never tires.—John Calvin.
Mat_25:6. The midnight summons.—
I. “At midnight there was a cry made, Behold, the bridegroom cometh.” What does this mean? It means, I think, that the indications of the approach of the Second Advent have become so striking and so numerous, that they cannot possibly be misinterpreted or mistaken. The Christian may not, indeed, be able to tell you precisely what these signs may be, but he will be ready to recognise them when they appear.
II. But, in addition to the cry, there is a summons—“Go ye out to meet him.” What does this mean? It means, Go forth to receive the recompense of your doings. As the great final coming of Christ was typified and prefigured by His coming in judgment against the devoted city of Jerusalem, so there occur in our own individual experiences events which foreshadow the Advent, and warn us to keep our loins girt about, and our lamps burning. And we can easily understand that, when the end draws nigh; when the signs of the Second Advent, hitherto disregarded, hang in the heavens with the menacing glare of an unmistakable portent; the true child of God, who has watched and waited for the coming of his Lord, will cast a glance over his spiritual condition, and begin to trim his lamp.—G. Calthrop, M.A.
Mat_25:10-12. The foolish virgins excluded.—I. In the words, “the door was shut,” considered in reference to those persons who are represented by the “foolish virgins,” we have the intimation of a most solemn truth: that to all whose hearts are not truly given to God—to all who are not united to Christ by a living, saving faith—there comes a period after which change is impossible.—
1. In some cases that period is death.
2. In other cases (though these, we trust, are exceedingly few), there seems too much reason to believe that the day of hopeless, irretrievable hardness comes before the termination of the natural life.
3. The Second Advent of our Lord Jesus Christ. To this period especially the parable refers. As the Lord finds us, so we remain for ever.
II. Note, not only the fruitless appeal of the virgins—“Lord, Lord, open to us,” but also the reason assigned for their utter rejection: “Verily, I say unto you, I know you not.” It is not, then, merely that they have come a moment or two too late,—but it is that their coming late proves that there is an estrangement of heart which separates them from the Saviour. It might seem somewhat hard that the difference of a few minutes more, or a few minutes less, should make all the tremendous difference between an eternity of bliss and an eternity of woe. But the fact is, that in the approach of the foolish virgins after the door was shut, we have a sure indication that that preparation of the heart is lacking in them, which alone could fit them for the enjoyment of the presence of the Lord. They cry, “Lord, Lord, open to us.” But why? Not because their hearts are at one with their Master, and they cannot be happy if they are separated from Him whom they love. No; but because they shrink from the outer darkness of the exclusion, and the reproach of conscience to which they find themselves condemned.—Ibid.
Mat_25:10. The foolish virgins.—
I. Their neglect.
II. Their unreadiness.
III. Their irretrievable loss.—S. A. Tipple.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v1 Matthew 24; Matthew 25; Mark 13; Luke 21. It…
CHAPTER 20
COMING OF THE LORD
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Matthew 24; Matthew 25; Mark 13; Luke 21. It is now in the afternoon, on Wednesday, preceding the arrest of our Savior about midnight the ensuing day, and His crucifixion the Friday following. He had spent the morning preaching to the multitudes on the Temple Campus, bidding a final adieu to the temple and its holy environments, prophesying the desolation of the temple, city, and land, and assuring them that they will see Him no more until they shall say, “Blessed is He that cometh in the name of the Lord;” i.e., till He comes in His glory, and the elect remnant, gathered from the ends of the earth, will thus salute their Savior, Brother, King. Having preached to the Greeks at the gate as He came out, now He goes away to the Mount of Olives, east of Jerusalem. We are gratified to have. this wonderful sermon, which, at this time and place, He preached to His disciples about His return to the earth, recorded by three of His faithful amanuenses. As we proceed we will endeavor, aided by the Spirit, to give you the full benefit of this triple record. Mat 24:1 : “Jesus having gone out, departed from the temple; and His disciples came to Him to show Him the buildings of the temple.” From Mount Olivet we enjoy, not only a conspicuous view of Jerusalem, but especially of the entire Temple Campus, containing thirty-five acres, occupied by many great and valuable buildings now, and more at that time.
Luk 21:5. “Certain ones speaking concerning the temple that it was ornamented with beautiful stones and offerings, He said, The days shall come in which not a stone shall be left upon a stone, which shall not be thrown down.” In that day they had no banks, gold and silver and other valuables being frequently hidden away for safe-keeping. When the city was destroyed, the Roman soldiers tore up the very foundations of the temple, searching for hidden treasures, thus verifying this prophecy of Jesus.
Mar 13:3. “He, sitting on the Mount of Olives in front of the temple, Peter, James, John, and Andrew asked Him privately” ( Mat 24:3), “Tell us when these things shall be, and what shall be the sign of Thy coming, and the end of the age.” E. V. says “the end of the world.” Our Lord did not say kosmos, “world,” but aion, “age.” The same word means time. The E. V. translation, “end of the world,” has given currency to the popularidea that this world is going to have an end and be consumed — i.e., annihilated, blotted out of existence — which is contradictory of Scripture, which plainly teaches another age following this (Mat 12:32, and Heb 6:4), the glorious Millennial Theocracy succeeding the present age, which will also be followed by the new heaven and new earth (Revelation 21), when this lost planet (Luke 15) shall take its place with Other celestial worlds, the especial reward of the meek (Mat 5:5), to possess, shine, and shout with the unfallen angels forever.
“And Jesus, responding, said to them, Beware lest any one may deceive you. For many will come in My name, saying, I am Christ; and will deceive many.” I am a personal witness to the fulfillment of this prophecy, several persons in the last score of years having actually claimed to be Christ. Soon after His ascension, many made their appearance in Palestine, and other Oriental countries, claiming to be Christ e.g., Theudas; Simon Magus, Marchocab, and others. As the times of our Lord’s second coming draws nigh, doubtless many false Christs will arise.
“And you will be about to hear of wars and rumors of wars; see that you are not shaken: for it behooveth all these things to take place, but the end is not, yet.” Pretty soon it was rumored that the Emperor Tiberius, and after him Caligula and Nero, were going to make war on the Jews, as they threatened them because of the commotions prevalent among them. Here you see that Jesus puts them on their guard against the idea that those terrible Jewish wars, commotions, and revolutions, which put an end to the Jewish state and Church at the expiration of forty years should be mistaken by them as ominous of the end of the age, which will not come till Jesus in person returns.
“For nation shall rise up against nation and kingdom; there shall be famines, pestilences, and earthquakes in various places. But all these are the beginning of birth-pangs.” Odinon (“sorrows,” E. V.) literally means “birth- pangs” — i.e., the pains and acute sufferings characteristic of parturition — and has a deep significance as here used by the Savior. The awful death- agonies of the drowning antediluvians proved the birth-pangs of the new- born postdiluvian world. The terrible death-shock when the destroying angel winged his flight into every Egyptian home, slaying the first-born, was the birth-pangs of a great nation, as Israel that very hour issued from the dark womb of. Egyptian slavery, and took her place among the nations of the earth. So the awful death-roll of a million Jews, when the Romans destroyed the city, was the birth-pangs of the glorious Gospel Dispensation, unfurling the banner of Redeeming Grace to the whole Gentile world. In a similar manner, the death-agonies of the human powers, when the Ancient of Days shall descend and execute righteous judgments against all the usurpers of His royal throne, shaking down the false claimants and clearing the way for the coronation of His Son, King of Kings and Lord of lords (Dan 7:9), deluging the world with blood and heaping it with mountains of the dead (Revelation 16-19), will prove the birth-pangs of the glorious millennium, restoring Eden back to earth, and imprisoning Satan in the dungeons of the pandemonium.
Mar 13:9. “But you, take heed to yourselves; for they will deliver you up into the Sanhedrins, and you shall be beaten in the synagogues.” You see, those are Jewish punishments. “And you shall stand before governors and kings for My name’s sake, for a testimony unto them.” These are Gentile punishments. Paul, in Cyprus, testified before Sergius Paulus, the Roman proconsul, and was instrumental in his conversion. He also testified before Felix, at Caesarea, who rejected his testimony. The martyrdom of Stephen, soon after Pentecost, lifted the flood-gate, and poured in on them rivers of blood, the Jews making every possible effort to exterminate them. This world is no friend to grace. The apostles all suffered martyrdom among the Gentiles except the two Jameses.
Mar 13:11. “And when they may lead you forth, delivering you up, do not be solicitous what you shall say, nor premeditate; but whatsoever may be given unto you in that hour, speak this: for it is not you speaking, but the Holy Ghost.”
Luk 21:15. “For I will give unto you a. mouth and wisdom, which all those who are opposed shall not be able to gainsay nor resist.” This has been literally verified by the martyrs in all ages, pagan Roman historians certifying that the executioners, in the bloody work; of martyrdom, were frequently so convicted by the testimony of the dying saints that they confessed Christ on the spot, becoming willing and heroic subjects of the martyr’s fate.
Luk 21:16-17 . “And you shall be delivered up by your parents, brothers, kindred, and. friends; and they will put some of you to death.
And you shall be hated by all for my name’s sake.” During the martyr ages; most shocking scenes, as above described, were common, the nearest relatives of consanguinity testifying against one another as the only way of escape from bloody death, since the persecutors would take the whole family if they did not thus deliver up the confessors of Christianity.
Mat 24:10. “And then many will be offended;” i.e., backslide, and repudiate Christ, in order to save their lives. This was always the case during the martyr ages, many thus recanting to save their lives, and resuming their places in the Church after the persecutionary wave rolled by. “And they will deliver one another and hate one another. Many false prophets shall rise and deceive many.” A false prophet is a counterfeit preacher, who preaches a religion that lets Adam the First not only live, but have a very good time; while the true Christianity always slays Agag. Carnal, anti-holiness religion is never persecuted, from the simple fact that Satan has no objection to it. “Because iniquity doth abound, the Divine love of many doth wax cold.” While this has had its fulfillment in all ages, its verification has been overwhelming in the last quarter of a century. I can remember well when no man could preach Holy Ghost religion too straight, strong, and hot to suit Methodists, Baptists, and Presbyterians. O what a change! You will now generally find them, not only in a North Pole atmosphere, but in many instances actually so opposed to fire:: that they can not stand a red-hot testimony. You all see this confirmation of the near approach of the end, Jesus being the Witness. “But he that continueth to the end, the same shall be saved.” Lord, help us to be true, as the promise is only to the finally faithful! “And this gospel of the kingdom shall be preached throughout the whole world for a testimony to all nations; and then the end shall come.” This is very plain and explicit. He has fortified His disciples against the idea that the end of all things will take place with the destruction of Jerusalem. N. B. — Jesus had in His mind, and at that time saw in panorama, not only the wonderful events coming on so quickly — not only destroying Jerusalem, but annihilating the Jewish polity — but also the end of the age; i.e., the winding up of the gospel dispensation, though the time of the latter, being then a long way off, had not been revealed to Him. Again, you must remember that a few centuries in the Divine mind are but fleeting moments. Consequently the events connected with the destruction of the Jewish State and Church insensibly blend with those transpiring at the end of the Gentile times. Here you see the clear and unequivocal affirmation that the end of the age will come so soon as the gospel of the kingdom shall have been preached to all nations. Two years ago there were regions in Africa and Asia — i.. e., Thibet and Rangoon in the latter, and the Soudan in the former — where no missionary had ever been, so far as we know. Since that time the missionaries have reached all of these countries. So we do not know that there is any nation on the earth now which has never received the gospel, as so many great countries in Asia and Africa, where once the gospel flourished, are now missionary grounds, wrapped in the darkness of idolatry and the False Prophet. You see, as God is the Judge of the witness, we can not ascertain to what extent the gospel must be preached in any nation in order to develop the required testimony. When Jesus returns, in glory to reign over the whole earth, He must have the charter members for His kingdom in every nation, as the different nations of the earth will be perpetuated in their integrity, in the diversified countries which they now occupy, through the millennium. Of course, the saints of bygone ages, who represent these nations that once had the gospel, but have it not now, are not dead, but living in heaven, and ready to return with Jesus, and receive their glorified bodies in the first resurrection, at the beginning of the millennium. (Rev 20:6) For ought we know, they are sufficient : for the Divine testimony in behalf of the nations which they represent. The exceedingly rapid spread of the gospel among the heathen at the present time is certainly a most cheering omen of the Lord’s near coming. While it may seem strange, yet it is true, that the phenomenal apostasy of the Protestant Churches in the last few years is an equally striking fulfillment of the latter-day prophecies (2 Thessalonians 2), and convincing manifestation that the Lord is nigh.
Luk 21:18-19 . “Not a hair of your head can perish. In your patience gain your souls.” What thrilling inspirations to the perseverance of the saints! We actually gain our souls by patiently suffering and toiling to the end, with the blessed assurance that if we will be true, no spiritual detriment whatever shall overtake us.
DOOM OF JERUSALEM AND ESCAPE OF THE DISCIPLES
Mat 24:15-18. “Therefore when you may see the abomination of desolation, spoken of by Daniel the prophet [Dan 9:27], standing in the holy place, let the one reading take notice then; let those who are in Judea go. to the mountains; and let him who is on the housetop not come down to take things out of his house; and let him who is in the field not turn back to take his garments.” A. D. 66, Gallus, the Roman general, laid siege to Jerusalem, succeeded, A. D. 68, by Vespasian, the emperor, who was succeeded by his son Titus, A. D. 71, who prosecuted the war to its awful end, as the Jews were divided into bloody factions, and were killing one another, and would not surrender to the Romans. Read Josephus, and you will find the horrors of the siege beggared all description — famine raging, people dying in piles; pestilence, arising from the putrefying corpses, sweeping the city with the besom of destruction far more terrific than the sword, which was also devouring them on all sides, till a solid million perished, and a million more were sold into slavery, the city utterly destroyed and left without an inhabitant. After fifty years a Roman colony was founded on the memorable site where Jerusalem once stood, even the name being dropped, and the new Roman city was called Elia Capitolina the ensuing two centuries, till the conversion of the Emperor Constantine, who came thither, revived the city, and restored the sacred name, Jerusalem. When the Roman armies effected all entrance through the walls, they at once set up their battle-flags on the Holy Campus, on the summit of. Moriah, taking possession of the temple and all the holy places. This was the “abomination of desolation” — “abomination,” because the Roman gods were pictured on it, and the soldiers worshipped them as they looked on the flags; and “desolation,” because those battle-flags meant the destruction of Jerusalem. Jesus notified His disciples that the moment they saw these Roman battle-flags floating from the pinnacles of the temple, they should all recognize it as the signal for, them to make their escape. Their flight was to be so sudden that, if on the housetop, they were not. to come down. N. B. — You can now run all over Jerusalem on the flat roofs of the houses, as the narrow streets are overarched, the buildings being continuous, jam up to the wall, which is a part of the contiguous edifice. Consequently they could run to the wall on the roofs of the houses and pass down, thus making their escape, which must be sudden and expeditious, or they would be intercepted and detained. This is a vivid symbolism of the rapture of. the saints at the end of the age.
Luk 21:22. “Because these are the days of vengeance, to fulfill all things which have been written.” Josephus says that a sword, suspended from the pinnacle of the firmament, was visible in the blue sky, hanging over the city a whole year before this awful siege. He also says that a strange man walked upon the walls of the city some time before the siege, crying aloud, “Woe, woe to Jerusalem!” continuing. there to walk and utter this awful sentence of coming doom till a stone struck him and he fell dead.
Mat 24:19-22. “Woe to those who are in gestation and nursing in those days!” The pure, tender heart of His unfallen humanity thus gives expression to the deepest sympathy in behalf of all thus encumbered in those terrible perils. “Pray that your flight may not be in a storm, nor on the Sabbath.” Jerusalem is only forty miles from the great sea, two thousand miles long and continuous from: the ocean of five thousand miles, thus giving the western storms a tremendous sweep, and the city is five thousand feet above the sea-level. Consequently storms at Jerusalem are terrible. I was in one which, as they all do, had come from the sea. Though they have but little effect on the stone houses, I found it difficult to stand and move about. Besides, these storms are not only wind, but rain, carried from the sea which is so nigh. Again, they were not protected with clothing as we are, there being no factories in that day. As to the Sabbath, so punctiliously was it kept in Jerusalem that the gates of the city were closed. Hence the probability of their being shut in. “For then there shall be great tribulation, such as was not from the beginning of the world until now, neither may be.” We do not understand this statement to antagonize the probability of the great Gentile tribulation, as the Jewish was preliminary to it, and really will culminate in it. “Unless those days were shortened, no flesh were saved.”
Mar 13:20. “But on account of the elect, whom He hath elected, He shortened those days.” You must remember, not only some of the elect of grace were there, who doubtless afterward got saved, but a special reference is here made to the elect of Israel, the recipients of the infallible promises of the Abrahamic Covenant, who in due time will be restored, and eventually saved and sanctified, and become the honored recipients of their Brother King, coming in His glory in the last day. They were there in that awful siege and must be saved.
Luk 21:24. “They shall fall by the edge of the sword, and be led captives into all nations; and Jerusalem shall be trodden down by the Gentiles, till the times of the Gentiles may be fulfilled.” Much of this wonderful prophetical verse has been fulfilled, while things of profoundest moment are yet in the future. Jerusalem is still trodden down by the Gentiles, but, as you see here, destined to be relieved when the times of the Gentiles are fulfilled. When our Lord returns on the throne of His glory, the elect of Israel will have possession of Jerusalem, and come again to the front of the world, there to remain. Now, what about these Gentile times?
When did they begin, and when will they end? God’s plan was to rule the world. Man was dissatisfied with Divine rule, rejected the government of God, preferring human administration. When Nebuchadnezzar conquered the world, he captured Jerusalem, and carried away the Jews, B. C. 587. So at that date the last vestige of the Theocracy disappeared, the whole world falling into the hands of a heathen monarch. I doubt not but Nebuchadnezzar was the most competent man in the world to rule it, and consequently God gave it to him when He saw that the people would have human government and reject the Divine. You remember (Daniel 4) how Nebuchadnezzar became so utterly crazy that he vacated his throne, followed the predilections of his boyhood, dwelt among the herds and flocks seven years, so utterly insane that he all this time played king among them, thus illustrating the utter incompetency of any man to rule a nation, a responsibility to which none but God is equal. (Simultaneously symbolizing the Divine interregnum in the world’s government on the part of the Eden Theocracy.) This insanity lasted seven years, which, according to the year-day system of prophetical interpretation thoroughly established in the Bible, — this period, according to lunar time, which is measured by the revolutions of the moon and 354 days in the year, the seven years equal 2748; the planetary chronology, 360 days in the year = 2520;, and the solar time, 365 days in the. year, equal 2555. Now, lot us see how much time has elapsed since the beginning of the Gentile times: B. C. 587+1900=2487. Now, you see, 2487-2478=9. Hence you see, according to lunar time, the times of the Gentiles are just about to run out, only lacking nine years.
Now, if you count the tribulation as Daniel gives it (Dan 12:11-12), 1335-1290=45, the years of the tribulation (which, as you see from the above, are very likely to be shortened, for the sake of the elect of grace as well as that of Israel), 45-9=36. Hence you see, according to lunar time, the tribulation is even now overdue thirty-six years. Planetary time, 2520- 2487=33. Now, 45-33=12. Hence you see, the calendar time makes the tribulation overdue twelve years. Now, the solar time, 2555-2487=68- 45=23. Hence you see that the solar chronology makes the rapture due in 23 years, the calendar chronology makes it overdue 12 years, and the lunar makes the rapture of the saints overdue 36 years. Of course, no man knows the exact chronology, and consequently no human being can ascertain the day of His coming.
“But thou, O Daniel, shut up the words, and seal the book, even to the time of the end; many shall run to and from, and knowledge shall be increased.” (Dan 12:4)
When Daniel saw these wonderful visions of the latter days and the end of all things, he was so wrought upon and thrilled with solicitude to understand his own vision that he fainted. You see in this verse that he is commanded to shut up the words and seal the book till the time of the end, when the mystery will be revealed, and “many shall run to and fro,” publishing it to all nations. I gather from the above chronologies, and other Scriptural sources, that we are living now in the “time of the end,” when the Holy Spirit is opening these latter-day prophecies to His saints, who are running to the ends of the earth proclaiming the good news. I have traveled twenty thousand miles within the last year, through Europe, Asia, Africa, and America, and of course much of the time on the seas, and with many different nations. I find the saints in all my travels on the outlook for the Lord’s appearing, and publishing the glad news in every land. I am abundantly satisfied, for a thousand good reasons, that we are nearing the close of the “Gentile times” and the wonderful fulfillment of these thrillingly interesting latter-day prophecies. Of course, we appoint no time for our Lord to appear. But it is right and proper, and His positive mandate, for us to be incessantly on the lookout. As our Lord here quotes largely from Daniel, it is impossible to restrict these prophecies to the destruction of Jerusalem, as Daniel’s grand theme is the “end of all things.” While the former is preliminary, the latter is the grand moment of our Lord’s discourse.
Mat 24:23-29. “Then if any one may say, Behold, here is Christ, or there; believe them not. For false Christs and false prophets shall arise, and give forth great signs and wonders, so if possible to deceive even the elect. Behold, I have told you.” Christ did not come in His glorified person at the destruction of Jerusalem. Here He warns His disciples not to be deceived by the bold claimants who arose in those times, or may arise in any other age. Here you see plainly the possibility of deceiving even the elect. Consequently Jesus gives the elect this timely warning to watch and pray, and diligently heed His plain words, which will prove an ample fortification against delusion. “Therefore if they may say to you, Behold, He is in the desert; go not out. Behold, He is in the secret chambers; believe them not.” As many false Christs arose in the Jewish times, so they will in the Gentile times.
“For as the lightning comes from the east, and shines even unto the west, so shall be the coming of the Son of man.” This is a perfect fortification against all the delusions of impostors, which would prove our ruin. Now, you see plainly that you need not heed anybody who says, “He has come; He is in New York, or London, or in the wilderness of Judea.” I have met persons who actually told me thus, certifying that He has come in His glory. You see from His own unmistakable statement, that when He comes, we will all know it, because a great light, like sheet lightning, will suddenly sweep athwart the firmament, lighting up every sky with the splendor of His glory, and flashing into every human eye. “Every eye shall behold Him.” (Rev 1:7)
“For where the carcass is, there will the eagles be gathered together.” The vulture belongs to the eagle species, and is evidently here referred to as always voraciously feeding upon carrion. At that time the Jewish State- Church had reached such a culmination of political and ecclesiastical corruption that she was already odorizing the elements, and attracting the vultures from afar. Within forty years those revolutionary fires, then rankling in the deep interior of her putrefying vitals, burst forth into a terrific volcano, disgorging the fiery venom of internal corruption, and transforming into an awful whirlpool, swallowing up her time-honored institutions into the oblivion of an eternal night, and actually annihilating the Jewish polity forever. This awful catastrophe, which overtook and obliterated the Jewish politico-ecclesiasticism, is but the brilliant scintillation of the oncoming conflagration destined to over take the Gentile world.
These eagles emblematize the destroying angels, who shall accompany the Ancient of Days when He shall descend from heaven on the throne of righteous, retributive judgment, sweeping from the earth every rival of His Son. (Dan 7:9-14.)
“Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him.” (Dan 7:10)
It does not take a philosopher to see the patent and indisputable fact that Church and State are rapidly deteriorating. This means something tremendously significant. The accumulation of diseases in a physical body can only end in dissolution. Why should men cry, “Peace, peace,”, when there is no peace? You see political and ecclesiastical corruption increasing on all sides. This is one of the most indubitable omens of the rapidly- approaching end of the Gentile age. We see it in America, to our unutterable sorrow; while in the Old World it is actually inconceivably worse. Every tendency has a culmination, when Divine intervention will produce a reaction. The antediluvians became more and more corruption the flood overtook them. This deterioration continued to develop more and more among the Jews, till the old carcass became so stenchy as to attract the Roman eagles to the carrion banquet. All Scripture points to a similar culmination of the present age. Christian men are everywhere becoming heart-sick of the political and ecclesiastical corruption we see everywhere rampant. Olfactories must be very obtuse not to detect the putrefaction already so alarmingly developed in the body, both political and ecclesiastical. Methinks the vultures of the great tribulation are already flapping their pinions, eager to light down upon the carcass and voraciously devour the prey. Even here, in America, the best country in the world, candid men are everywhere bewailing the political corruption, and recognizing the distressing fact that office and emolument are sought, pre- eminently and recklessly, at the sacrifice of truth, honor, and right.
“Immediately after the desolation of those days, the sun shall be darkened, the moon shall not give her light, and the stars shall fall from the firmament, and the powers of the heavens shall be shaken.” (Isa 13:9-10, and Joe 3:15)
These allusions to the heavenly bodies are very common among the prophets, the sun symbolizing the kings, the moon the queens, and the stars the subordinate rulers. Heaven frequently means the firmament enveloping the globe. The powers of the heavens — i.e., firmaments — indicate the secular powers, ruling the nations of. the earth. Our Savior here prominently quotes Daniel, who says, “I beheld till the thrones were cast down, and the Ancient of Days did sit.” (Dan 7:9)
Luk 21:25-26 . “There shall be signs in the sun, in the moon, and in the stars; commotion of the nations upon the earth in their bewilderment; the sea and the wave roaring; the souls of men failing them, on account of fear and expectation of the things coming upon the world.” In connection with the universal commotions and disturbances of the nations, kings tottering upon their thrones, princes falling from the dizzy heights to which political ambition has climbed, and ecclesiastical rulers appalled with revolution and dismay, Luke here also speaks of strange and extraordinary phenomena of the sea, operating to the augmentation of the universal discomfiture and dissolution, evidently involving the conclusion that oceanic inundations, rolling waves of tremendous and unprecedented altitude over the maritime cities, will doubtless destroy millions. You must remember that these prophecies are parallel with John’s Armageddon. (Revelation 16-19)
Mat 24:30-31. “Then shall the sign of the Son of man appear in the sky.” We must not confound this sign with the Lord Himself, as it is entirely different and distinct. What it is, is not revealed. When He came the first time, He was preceded by the star in the East, seen by the wise men. Analogy certainly favors the conclusion that this sign will be something after the order of that star. As His second coming will be infinitely more demonstrative than the first, doubtless this sign, though of the stellar type, will be like a great comet, sweeping through the sky and leaving its train girdling the globe; lighting up the world, and attracting the gaze of earth’s panic-stricken millions. This sign is evidently identical with the “lightning coming from the east, and shining even unto the west.” (Mat 24:27.) While the sign will precede the personal appearance of our Lord, we know there will be no interval between them, the premonitory sign lingering in the firmament till the glorious King, descending on a white cloud, shall actually again enter the realm of vision, where “every eye shall behold Him.” (Rev 1:7) “Then shall all the tribes of the earth wail, and see the Son of man coming in the clouds of the firmament, with power and great glory.” Having waited through all the long, rolling ages for the “tribes of the earth” to get ready to meet Him with a joyous shout, riding; down on a snowy-white cloud as He went up (Act 1:11), now the centuries have flown, and the appointment of the Father has arrived. The Son in His glory returns, and all the tribes of the earth weep and wail when they see Him. Does this look like the millennium is coming before our Lord comes and brings it? If the millennium were girdling the globe with the glory of God, all the tribes of the earth would run to meet Him with a shout. This is positive proof that the world will get worse to the end, as you see here there will not be so much as a righteous tribe in all the earth, because they shall all see Him, and “wail at Him.”
“And He will send forth His angels with the great sound of a trumpet, and they will gather His elect from the four winds, from the extremities of the firmaments unto the extremities of the same.” Here you all see the rapture of the saints. Rapture means taking up. The word is here clear and specific — the angels will gather up the elect from every land and clime, from Abel down to the living generation. You. see here all the tribes of the earth will be awfully disappointed, affrighted, and panic-stricken when the Lord appears. But not so with the elect. O what an exultant hour that will be, when the resurrection angels meet the elect, and embrace them in their pinions of light and arms of love! Reader, be sure that you settle this matter without further delay. If a light should flash round the world, and our glorified Savior descend into view, what would you do? Would you join the wailing of all the tribes of the earth, or join the shout of God’s elect? How can I know that I am one of the elect? There is only one way; of election, and that is through “sanctification of the Spirit.” (1Pe 1:2) The Holy Spirit always witnesses to His work in the heart. If sin is dead in you, rest assured, you have already found it out. A dead man never kicks nor strikes back. Plug him full of bullets; and he does not feel them. Entire sanctification is the most knowable of all experiences. It always tells its own story. I tremble for the preacher who opposes our preaching on the coming of the Lord. I am afraid he is not ready, and consequently disquieted by such preaching. To melt is the most inspiring theme. I am looking for Him constantly. “Then are you not disappointed while He tarrieth?” That could not be, since my will is lost in His will. Consequently there is no disappointment.
Luk 21:28. “These things beginning to take placer straighten up and lift up your heads, because your redemption draweth nigh.” Here our Savior represents the widowed Church bowed clown with sorrow during her bereavement, and terribly persecuted by the devil, and all of this time longing, waiting, and watching for the return of her Heavenly Consort. Now: that He actually comes, He rings the shout round the world, “Straighten up your curved back, and lift high your head, for I am here!” Now lie assures us that our redemption is nigh. Do you not know that redemption means the transfiguration of soul and body, even our translation to heaven? O what a glory! What an inconceivable sunburst upon the saints of all ages will the return of our glorified Savior bring to earth l This redemption includes, not only the transfiguration and translation of the living saints, but the glorious resurrection of the dead. Thus the whole body of the Lord’s elect who have trodden the globe from the days of Eden — soul and body — are glorified, the dead raised, and the living translated, and all gloriously transfigured into the similitude of His own glorious body. (Php 3:20) Be sure you take the safe side, and get to where, instead of weeping and wailing, you will meet the Lord with a shout.
Mat 24:32-35. “Learn the parable from the fig-tree: When her branch may be tender, and puts forth leaves, you know that summer is nigh. Thus when you may see all these things, know that it is even at the door.” While no one knows the day of His coming, we must all be very stupid if we do not recognize the “time of the end.” Daniel Says that at the “time of the end,” the book of this latter-day prophecy shall be opened, and “many will run to and fro,” telling its wonderful contents and shouting to the people, “The Lord is nigh!” You see from the parable of the fig-tree that we can know, beyond the possibility of doubt, the time of the end, as every one call tell by the fig-tree that the summer is nigh. Satan’s reign of six thousand years has been a long, dreary night. Praise the Lord, the millennial day is breaking! The morning-star now hails the approaching Sun of righteousness. Uniformly in the Scriptures the Jewish people are represented by a fig-tree, as. in the parable here alluded to. The awful blight came on them when they rejected their Christ, and O how they withered from the face of the earth! Fifteen years ago there were not more than ten thousand Jews in all Palestine. When. I was there last November and December, I was informed by the most knowing people of that country that there are now two hundred thousand-fifty-five thousand in Jerusalem alone, more than all who returned under Nehemiah out of, Babylonian captivity. O how they are making that land to flourish, and the delicious fruits of Canaan to abound wherever they get, it into hand!
“Truly I say unto you, that. This race can not pass away until all things may be fulfilled. Heaven and earth shall pass away, but My words can not pass away.” The E. V. translation, “This generation shall not, pass,” has puzzled many. Genea, means “race” as well as “generation,” while the verb is in the subjective mode. So you see, with the above translation, the difficulties all get away. As to the firmament and the earth passings away, of course they will in their present form, this being no conflict with the prophetic revelation of the new, heaven (firmament) and new earth. (Revelation 21) The Roman armies did their best to exterminate the Jews. All nations have conspired in the persecution of Abraham’s children. They have endured all conceivable outlawry, disfranchisement, and oppression, scathed and peeled by all the nations of Europe. Yet they are a separate and distinct race of people, numbering seventy millions while all their contemporaries of bygone ages have faded from the face of the earth, and the mighty nations of olden times, who used to meet them on the battle-field, long ago sunk into oblivion. The Jews in every age have been the most industrious, enterprising, and aggressive people in all the world. Robbed of their country, no land beneath the skies on which to rest their weary feet, practical tramps in the earth, they have outstripped all nations in the accumulation of wealth, becoming the richest people in the world, holding the purse of the nations, and ruling their kings by their money power; standing at the front of the learned professions, climbing to the acme of the world’s learning, and leading all the greatest universities of the globe. The Hand of the Almighty is on them. The elect of Israel is among them, and O how wonderfully they are now getting ready for the metropolitanship of the globe during the glorious Millennial Theocracy, When they shall again, as in bygone ages, stand at the front Of the world l How wonderful are the signs of His coming among His own consanguinity! Surely the fig-tree has again begun to revive, and the summer is nigh. Not only among the Jews, but among Moslems, Romanists, and Protestants, the signs of His coming are exceedingly rife.
Mar 13:32. “But concerning that day or hour no one knows; neither the angels in heaven, nor the Son, except the Father.” “The periods and epochs hath the Father retained in His own authority.” (Act 1:7) While Jesus saw the entire panorama of the world moving before Him, the time of His coming had not then been revealed to Him by the Father, as it was not necessary, being then a long way off. There is no doubt but Jesus has long known the very time of His glorious coming, it having been revealed to Him since His ascension. You see from this Scripture that all appointments of the time are fanaticism, because neither man nor angel knows it. Yet we should not run into fanaticism on the other horn of the dilemma, and lose our appreciation of the wonderful and glorious latter-day prophecies, which are so helpful to our experiences and so conducive to a tiptoe anticipation of His coming, which is so eminently qualified to make us unworldly, spiritual, heavenly-minded, faithful, and obedient, looking well to our attitude before God, and every moment solving the problem, “Am I ready to meet King Jesus, coming in a cloud?”
Mat 24:37-41. “But as the days of Noah, so shall the coming of the Son of man. For as they were in the days before the flood, eating and drinking, marrying and giving in marriage, until the day Noah entered into the ark, and they knew not until the flood came and took them all; so shall be the coming of the Son of man.” Only one family was taken up from the earth, fortunate to escape the devouring deluge. Does this look like the world is getting better? You see from this that comparatively few of the world’s population at the time of the Lord’s coming will go up in the cloud, along with the glorious Antitype of Noah’s Ark. The Church (not the sects) is getting better; but the world is like a diseased man, who gets worse till he dies, thus becoming a carcass for the vultures to eat. We are called pessimists by the progressionists, who call themselves optimists. They misrepresent us. A pessimist is one who believes things are getting worse, while the optimist claims that they are getting better. I am both — an optimist on grace, believing that the true saints are getting better and multiplying in the earth; but that the world, like the devil, its god (2Co 4:4), is getting worse, as all finitudes are progressive. While the World is fast moving down to hell, the saints, with joyful expedition; are going up to heaven. Never in all the ages did the people of God enjoy so much light on the Bible, and study it so generally and exhaustively as now. While Noah, a hundred and twenty years, pleaded with the antediluvians to get ready for the coming flood, they treated him with contempt. O what a striking verification do we see in the heedless disregard of this wicked world, with its anti-holiness Churches, and the contempt east upon the Lord’s coming and upon that “holiness without which no man shall see Him,” except to weep and wail!
“Then shall two men be in the field; one is taken, and one is left. Two women grinding at the mill; one is taken, and one is left.” Here we have specifications of the rapture again. In this wonderful sermon, which our Savior preached to His disciples on Mount Olivet in the afternoon of the day preceding His arrest by His enemies, we have three distinct judgments: That of the Jews, from which, pursuant to His instructions, the disciples were taken, flying away to the mountains, making their escape to Pella, beyond the Jordan, and surviving to preach the gospel to the world. Then we have the pre-millennial judgment, from which, as you here see, the Lord will take away the elect. (V. 31.) How natural and simple our Savior’s description of the rapture when He comes! Two men, working out on the farm, a saint and a sinner — the former is translated, like Enoch and Elijah; and the latter is left to take chances in the tribulation. Two women are grinding with the little hand-mill in the house, so common in that country
— one is suddenly invested with the transfiguration body and translated, flying up to join the mighty host of saints and angels descending with Him in that majestic cloud, broad as the firmament, and bright as the pure, white light. You will see before we wind up this sermon that the final judgment takes all, leaving none on the earth.
Mar 13:33. “Behold, watch and pray; for you know not when the time is. As a man going away, leaving his house, and giving authority to his servants, and to each one his work, commanded the porter that he must watch.” The porter is the doorkeeper of the Church; i.e., the pastor, evangelist, and Christian worker, who gathers the lost souls from Satan’s kingdom and leads them to Jesus, who is the Door, and thus escorts them into the kingdom of God. Jesus commands this porter to be on the constant outlook for His return.
“Watch therefore: for you know not when the lord of the house cometh, late [i.e., during the large hours; nine to twelve], or at midnight, or at the cock crowing, or in the morning.” Here our Lord specifies all the time we are likely to sleep, putting us on our guard to be on the constant outlook. David says, “I sleep, but my heart waketh.” So, while the body is wrapped in ambrosial slumber, the soul should be on perpetual outlook for the Lord to come.
“Lest having come suddenly, He may find you: sleeping. But what I say to you, I say to all, Watch,” How dares any one speak or write a word calculated to make people unwatchful for the Lord’s sudden coming? The post-millennialist believes that a thousand years’ millennium has to come in before the appearing of the Lord. Consequently he can not be on the: lookout for Him to come now. Any doctrine or theory which is out of harmony with God’s plain Word is false., He believed: that the millennium had to come and abide a thousand years before the coming of the Lord, I could not look for Him now. I am glad I do not believe that, nor anything else which disqualifies me to obey the positive commandments of Jesus, as I know that everything antagonistical to His plain Word is untrue. I am glad I have no creed to sustain. If the creeds are true, they do not need my poor help; if untrue, they do not deserve it. I have no theory to sustain; and if I had any, I would throw it away, being more than satisfied with the simple Word of the Lord. If you can not get up and preach in such a way as to encourage the people, and exhort them to be on the constant outlook for Jesus to come in His glory with the mighty angels, and take away the elect, you are out of harmony with His plain and unmistakable. Word. Your poor little theories, notions, and creeds will not be mentioned at the judgment- bar, unless to condemn you; but you will be judged by this Word just as it is. It is bad enough for the worldly Churches to preach human creeds and antagonize the Word of God; but holiness people forfeit their shibboleth if they do not take the Bible, all of it, and believe and preach it, fearless of men and devils. If the holiness movement is not on this line, she has forfeited her birthright, and is ready for a decent interment. I am glad that God has a grand army, now girdling the globe, who believe and preach everything written in the blessed Book, and are not going to be intimidated by ecclesiastical autocrats and critics.
Luk 21:34-36. “But take heed to yourselves, lest your hearts may be burdened with gluttony, and drunkenness, and worldly cares, and that day may come upon you unexpected.” O what valuable and timely admonition! While we have about a hundred thousand drunkards. every year going down to the drunkard’s hell, do you know that we Americans are a nation of gluttons, bringing on a thousand diseases by sheer gormandizing, even holiness preachers paying fifty cents a meal instead of one dime, which would get them all a king could want, while the people of India are starving to death in piles? Will not the holiness people wake up, and give the world an example of temperance, appertaining to eating as well as drinking, teaching them that hygienic living, so indispensable to health and temporal prosperity, and at the same time so conducive to intellectual culture, is harmonious with spiritual illumination and well pleasing in the sight of God? Gluttony, like drunkenness, stupefies the mind, and degrades and brutalizes the body. Do you not know we would be much brighter intellectualists and more efficient preachers if we would live hygienically, and take fasting along with prayer? These brutalizing habits are awfully antagonistic to spirituality; and O, how incompatible with the translation for which we should all be living when the Lord comes I Can we not go along and do our work unencumbered. with. worldly cares, content with food and raiment and constantly looking for the Lord? To say that this is not our appropriate attitude is to reject the plain word of Jesus.
“For as a lasso it will come upon all those sitting down on the face of the whole earth.” Just as the robber, from his hidden retreat, throws the lasso high in the air, dropping it round the body of the unsuspecting traveler, the other end attached to a fleet horse, dashing away and dragging him into the bushes, where, now dead and unconscious, he is robbed, so Jesus says the day of His coming will light on “all the people who are sitting down upon the face of the earth;” not as E. V., conveying the idea that there are no exceptions. Jesus says it will so come on all those who are “sitting down,” thus indicating the attitude of carelessness and unexpectancy; while the elect are watching, not “sitting down,” but Standing on tiptoe, stretching their eyes to catch the first glimpse of the coming glory.
“Watch therefore, praying all the time, in order that you may be counted worthy to escape all these things about to take place, and to stand before the Son of man.” He has already spoken of the terrible troubles, such as the world never saw, even more terrific than Noah’s flood. You see how the angels will gather up the elect. So the matter is lucid and clear. We are to be constantly watching and praying all the time, that we may be found worthy to be translated, like the man taken from the field and the woman from the mill, to meet the Lord in the air. (1Th 4:17)
Mat 24:42-51. “Watch therefore, because you know. not at what hour your Lord cometh.” This is the climacteric commandment, repeated over and over and more frequently than any other. Good reason! If you are watching every moment for your Lord to appear, you will obey all the other commandments, as this is the grandest of all restraints against sin in thought, word, or deed; and at the same time the most potent inspiration to an unworldly, spiritual, holy life. Beware how you tinker with anything calculated to render you unwatchful for the Lord’s immediate appearing! How sadly has this great and prominent doctrine dropped out of the pulpits long ages ago, thus fearfully expediting the alarming worldliness that has been in the Church since the Constantinean apostasy fifteen hundred years ago l It is the glory of the present holiness movement to revive this precious truth, so thrillingly emphasized by the Savior and every New Testament writer, and again bring it to the front, where it stood the first three hundred years of the Christian era. Let no one say that we depreciate entire sanctification. By preaching the coming of the Lord we magnify holiness, which is the only qualification to meet Him.
“Know this, that if the landlord had known at what watch the thief cometh, he would have watched, and not suffered his house to be broken into.”
Here you see our Savior pronounces an awful woe on the unwatchful man. He is the Thief, coming to this wicked world to steal away His bride. The thief comes at midnight, while all are asleep. The bride, who knows her, Lover is coming for her, does not sleep, but keeps awake, watching for Him. I want to be stolen away from this lost world when the Thief cometh.
“Therefore be ye ready, because ye know not the hour the Son of man cometh.” The qualification is entire sanctification, election “through the sanctification of the Spirit,” clearly and abundantly attested by the Holy Ghost. Grace is free, and there is no reason why we should not all be ready. O the awful peril of unreadiness!
“Who then is that faithful and wise servant, whom the Lord placed over His household, to give them their food in season? Blessed is that servant, whom his Lord, having come, shall find so doing. Truly I say unto you, that He will appoint him over all his possessions.” This servant is the preacher, leader, worker, to whom the Lord has committed souls. Now, what is the food which this servant is to give the members of the Lord’s house? It is all the Word of God, faithfully preached, lived, and exemplified. The grand sum and substance are a holy experience, life, and character — constant readiness to meet the Lord; and auxiliary to this, constant outlook for His appearing. Terrible will be the responsibility of the delinquent leader. On the contrary, whom the Lord finds faithful at his post, his people well sanctified, robed, and ready, and looking for the Lord: to come, He is going to confer on him incalculable: honor and glory in the coming kingdom; but not to be viewed from a carnal standpoint, as in the Lord’s kingdom the more you have, the more is left for all the balance; e.g., the loaves and fishes.
“But if the wicked servant may say in his heart, My Lord delayeth coming, and may begin to smite his fellow-servants, and; eat and drink with the drunken.” Here is a pastor in charge who rigidly enforces ecclesiastical law, laying heavy burdens on his people — as Peter says, “Domineering over the heritages;” living luxuriantly; his family moving in the flirtations of worldly dress-parade; persecuting the holiness people; his doors closed against every man who preaches holiness and the Lord’s coming. “The Lord of that servant will come in a day in which he does not expect, and in an hour in which he does not know, and will cut him off, and will appoint his portion with the hypocrites; there shall be weeping and gnashing of teeth.” This man holds his pastoral charge, recognized by his Church and the world as a godly minister of file gospel, till the Lord comes, lifts the mask, and reveals his true character. Then He cuts him off — i. e., takes him out of his position — and appoints him his destiny with. the hypocrites, where he belongs. “Hypocrite” is a Greek word, meaning the actor in a drama, performing his part on the theatrical stage. So this man has been playing preacher all his life, pursuing the ministerial calling as a worldly man would prosecute a laudable employment, for a living. If you do not think we have multitudes of preachers on this line, get on your knees and ask God about it.! tell you their name is legion, who would not preach if their salary was taken away, thus in this simple way revealing their real character. You see this man is cast into the bottomless pit, amid “weeping, wailing, and gnashing of teeth.” Good Lord, help us all to wake up to these momentous realities! I trow, the preacher’s hell is most horrific of all. I have been preaching in my humble way forty and six years. I would certainly rather risk the hell of the gambler or the robber than that of the preacher. How awful for the people, deluded and eternally ruined by his ministry, to meet him in the regions of the damned, gnash on him with their teeth, and help the devils to lash him with firebrands forever! God have mercy on the preacher who fights holiness and the Lord’s coming! O how he needs a mourners-bench!
CHAPTER 21
COMING OF THE LORD
Mat 25:1-13. “Then shall the kingdom of the heavens be likened unto ten virgins, who, having taken their lamps, went out to meet the Bridegroom.” Throughout the Bible the Church is represented by a holy woman, the bride of Christ, the mother of God’s children, “the Jerusalem which is above” (Gal 4:26); while the counterfeit Church, Babylon, Satan’s wife, is represented by a fallen woman. Tell, the multiple of hundreds, thousands, and millions, is representative of multitudes in a general sense. The lighted lamp is the regenerated and illuminated heart, which we receive from God when born into His kingdom. (Eze 34:26.) Hence these ten virgins represent the children of God, setting out when first born from above, making it the enterprise of probationary life to secure admission to the marriage supper of the Lamb.
“Five of them were foolish and five were wise.” These terms are used antithetically and proleptically, anticipatory of the diametrically opposite courses pursued by the two parties. In the beginning, when the ten all got their lamps lighted, the most acute diagnosis could have detected no difference between these two quintets, who subsequently become so conspicuous by way of contrast, and so diverse either from other in their final destinies. Five of them are denominated foolish, because they settled down satisfied when they got their lamps lighted; while the other five merit the cognomen of wisdom for that prudential forethought which gave them boundless notoriety for the provisions they made against coming emergencies.
“For the foolish, having taken their lamps, took no oil with them;” i. e., no supply of oil, with which to replenish their lamps in the future. As a lamp will not burn without oil, they had an ample supply for the present. Their lamps burning brightly, looked as if they would thus shine on indefinitely. “But the wise took oil in their vessels with their lamps.” The vessel is the heart, and the oil the grace of God. Water, wind, fire, and oil, respectively, symbolize the Holy Ghost throughout the Bible. Here you see clearly and most unequivocally the two works of grace in the plan of salvation — i. e., regeneration, symbolized by the lighted lamps, all sinners walking in rayless midnight; and sanctification, beautifully emblematized by the vessels filled with oil, which means the heart filled with the Holy Ghost. Our Savior’s teaching is so plain and clear that illuminated minds spontaneously receive and appropriate it.
“The bridegroom tarrying, they all became drowsy and slept.” A rule in grammar specifies that when objects are contrasted, the first pronoun refers to the last mentioned. According to this rule, enustaxan, “became drowsy,” refers to the wise virgins; and ekatheudon, “continued to sleep,” refers to the foolish virgins. Enustaxan is in the aorist tense, indicating an instantaneous action, like people nodding and waking instantly afterward. The word not only means to become drowsy, but to nod. O how strikingly is this true! The saints in this world are exposed to so much malarious atmosphere — the brimstone gases and chloroform issuing constantly from the volcanoes of hell conduce to drowsiness, causing them to grow sleepy, and to nod ever and anon. We all observe peculiar periodicity in the attitude of God’s people toward the great truth of our Lord’s coming, like the ebb and flow of the ocean; sometimes much stirred up and exercised, making a new departure in the Divine life, trimming up the lamps, replenishing them with oil, and setting out with fresh vigor and elastic tread to meet the bridegroom; and again growing more careless, and giving way to drowsiness and nodding. The truth of the matter is, none of us are awake to these momentous realities as we ought to be. This verb, in the mode and tense our Savior gave it, does not at all indicate a permanent sleep, but drowsiness, nodding suddenly and then waking up, resolving to nod no more, but keep on a constant lookout till Jesus comes. Ekatheudon, “continued to sleep,” as applied to the foolish virgins, is in the imperfect tense, denoting habit, custom, and perpetuity. If they had not given way to a continuous spiritual slumber, they would have apprehended their deficiency and danger.
“At midnight there was a cry, Behold, the bridegroom; go ye out to meet him.” We see from this statement that all were not asleep; but some were wide awake, and shouting, “Behold, he cometh!” Reader, let it be your aspiration to belong to this class. So let us now begin the examination, and see whether your lamp is lighted and brightly burning, and your vessel filled with oil; i. e., your sanctification at no discount, but your heart emptied of all depravity and filled with the Holy Ghost. This is entire sanctification, which the wise all had. But you see it is not enough; that drowsiness and nodding are of dangerous tendency, and liable to ultimate in deep sleep. Now, be sure that you are wide awake; i. e., on the constant outlook for your Lord. If you catch yourself nodding, take the alarm, bestir yourself, and cry out to God for a shower of fire on your soul. Be sure that you get wide awake and keep so, going to the ends of the earth, and shouting, “Behold, He cometh!”.
“Then all those virgins arose and trimmed their lamps;” i. e., they all began to examine their Christian experiences, calculate their latitude and longitude, and ascertain their status before God. “But the foolish said to the wise, Give us of your oil, because our lamps are going out.” This error, “gone out,” in the E. V., is corrected in the R. V., and in the margins of your Bibles. It was in the Textus Receptus, from which the E. V. was translated, and led astray Dr. Clarke in his Commentary, who pronounces the foolish virgins utterly backslidden, which would be true if “gone out” were correct; but as, it is not, the exegesis takes at this point a very decisive turn, showing up the incontestable fact that the foolish virgins are not apostates, because their lamps are still burning. We must take our Savior’s word just as it is.
“Going out” is not out, but merely tending that way. So their lamps are still burning when the bridegroom comes, but in a very depleted condition for the want of oil; burning low, and in great liability of becoming extinct. These foolish virgins are not dead professors, because they have been genuinely converted, and are here denominated foolish because they did not go on and procure an ample supply of oil, a fortification against coming emergencies. If I were to call you foolish, it might be a mere mistake on my part; but when Jesus calls you foolish, take the warning at once, and rest assured that it is true. Now, do you not see most indubitably that they were called foolish for no reason but because they did not get their vessels filled with oil? O preacher, O Christian, Jesus is speaking to you! If you stop with a glorious conversion, bringing you out of the darkness of Satan’s kingdom into the light of God’s dear children, you fall under the Savior’s condemnation for foolishness! You must move forward, seek and find a second work of grace, and get your vessel filled with oil — get your heart emptied of sin and filled with the Holy Ghost; i. e., sanctified wholly — if you would be wise in the Divine estimation. The foolish virgins represent the millions in the Churches to-day who are satisfied with the first work of grace, regeneration, the lighting of the lamps. They stop there, and do not move forward and get their vessels filled with oil; i. e., get their hearts radically emptied of all sin and filled with the Holy Ghost. Our Savior’s teaching here is too plain for any to be mistaken. I beg you, take heed!
“The wise responded, saying, No; lest there be not enough for us and you. Go ye rather to them that sell, and buy for yourselves.” We all need all the grace we have and all we can get. So we can not dispense to others. This is papistical heresy. We can only send them to the glorious “Fountain that never runs dry.” We dare not add to nor subtract from the words of Jesus. There is not an intimation here that the shops where the oil is sold are closed. We dare not infer what is not revealed.
“And they, going to buy, the bridegroom came; and those who were ready came with him into the marriage supper; and the door was shut.” Here you see plainly that none but those who not only have their lamps lighted, but their vessels filled with oil, will ever enter into the marriage supper of the Lamb. Therefore you see plainly that without entire sanctification you will never be a guest at the marriage supper, nor a member of the bridehood, as the whole number of the guests constitute the Bride of Christ.
“But afterward, the other virgins also come, saying, Lord, Lord, open unto us. But He, responding, said, Truly I say unto you, I know ye not.” Of course the Lord knows all sinners as well as saints. We can only conclude from this response that He knows not the foolish virgins as members of the bridehood. These five, denominated “foolish,” simply because they stopped with the lighting of their lamps and did not go on and get their vessels filled with oil, represent all of the unsanctified Christians on the earth when the Lord comes, as well as those who have died in bygone ages. You can not discard them as apostates, because their lamps are still burning, though much needing a supply of oil. They committed the mistake, at this day sadly normal to popular Christianity, of underestimating the great enterprise of salvation. O the millions on that line now, who look upon red-hot holiness people as fanatics, calling them crazy, and saying they have gone wild on religion! O this mammoth heresy of minification! It is wrecking millions to- day. The trouble with the foolish virgins is, not that the shops are closed and they can get no more oil, but that they are too late for the marriage supper, the door being closed. Consequently they have missed the grandest opportunity accessible to humanity, and missed it forever. They are left on the earth to take chances with a world of sinners during the awful tribulation, when Satan will turn loose all the powers of hell to sweep in the millions, as in Noah’s flood. (Mat 24:37-39)
“Watch therefore, because you know not the day nor the hour.” So our Savior concludes this wonderful parable of the virgins, as all the preceding paragraphs of this wonderful sermon on His second coming, with that thrilling commandment, “Watch!” O beloved, we can not afford to preach a sermon, nor deliver an exhortation, without reminding the people of the superlative importance that they be constantly on their watchtowers. And if it was so important in the apostolic age, it is infinitely more so now, as we are one thousand eight hundred and sixty-seven years nearer that greatest of all events than the contemporaries of Jesus.
Mat 25:14-30. “For as a man, going away, called his servants, and delivered unto them his goods, To one he gave five talents, and another two, and to another one: to each one according to his own ability, and departed.” “Ability” here is dunamis, “dynamite.” Now, the Savior not only gives us our calling and work, enterprise and opportunity, to some more and to others less, but as the Divine dynamite is the only thing that can burst up the devil’s rock, tunnel through his mountains, and execute the work Jesus gives us to do, you see He gives the dynamite too. Consequently we are all left without excuse, as we do not have to prosecute these tremendous achievements by our own resources. If your calling is great, He gives you dynamite in proportion. If you have to tear Pike’s Peak out of the Rockies, He supplies all the dynamite necessary to do it. You have nothing to do but ignite it with heavenly fire, which He also supplies without stint.
“Immediately the one having received five talents, going forth, wrought with the same, and made other five talents. Likewise the one having received two, gained two others. But the one having received one, going away, digged up the ground, and buried the money of his lord. And after a long time the lord of those servants comes, and makes a reckoning with them. And the one having received the five talents, coming to him, brought other five talents, saying, Lord, you delivered unto me five talents; behold, I have gained five other talents. His lord said to him, Well done, thou good and faithful servant: thou wast faithful over a few things, I will make you ruler over many things; enter thou into the joy of thy lord. And the one having received two talents, coming to him, said, Lord, thou didst deliver unto me two talents; behold, I gained two other talents. His lord said to him, Well done, good and faithful servant: thou wast faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy lord. And the one having received one talent, coming to him, said, Lord, I knew thee, that thou art an austere man, reaping where thou hast not sown, and gathering where thou hast not strewn. Indeed, being afraid, having gone away, I hid thy talent in the earth; behold, thou hast thine own. But his Lord, responding, said to him, Thou wicked and slothful servant, thou knewest that I reap where I did not sow, and gather where I did not strew; it behooved thee therefore to commit my money to the exchangers, and having come, I should have received mine own with the product. Therefore take the talent from him, and give it to the one having ten talents; for to every one having shall be given, that he may have more abundantly; but from him that hath not shall be taken even that which he hath. And cast ye the unprofitable servant into outer darkness; and there shall be weeping and gnashing of teeth.”
a. This one-talent man is quite a notable character, representing multiplied millions girdling the globe. We can not discard him as a heathen or a Moslem, because our Lord denominates him one of His servants. He renders himself very conspicuous by misapprehending and wrongfully charging God with “reaping where He has not sown, and gathering where He has not strewn.” Instead of denying the charge, which is utterly untrue, his Lord accepts the situation, and turns his testimony against him; as his logic, if true, would warrant the conclusion that he should be very careful with the Lord’s money, and not bury it, thus cheating Him out of the legal income. “Usury,” in E. V., is not the proper translation of toko, which is from tikto, “to produce.” Hence it simply means the product. Money, like all capital invested, normally produces an income. Hence the idea that correct and reasonable interest on money is unjust usury, is incorrect. Money, like everything else, is worth something for the mere use of it.
b. This man erroneously interpreted the doctrine of the final perseverance of the saints, thinking that he could keep his religion without using and improving it; as you see, his effort proved an utter failure, and he lost his soul. Hence he is an everlasting warning against all unfaithful and unproductive Christians. You see, it lets them drop into hell.
c. You recognize the fact that he was a rigid anti-holiness professor, stoutly arguing the impossibility of rendering God a satisfactory service, and thus living a perfect Christian. He made what John Wesley calls the greatest of all mistakes on Christian perfection; i. e., putting the standard too high, so that neither he nor any one else could reach it.
d. There is a great difference between this one-talent man and the foolish virgins. He lost his soul, while they only lost a place in the bridehood. Of course, in the great tribulation, many will backslide and lose their souls. But the last we see of the foolish virgins, their lamps are still burning, but in a very bad condition, and much needing oil. The last we see of the one- talent man, he is “weeping and wailing in outer darkness.” While the foolish virgins held to the heresy, so prevalent now, of making religion too easy, thinking one work of grace was enough, the one-talent man committed the opposite error of making it too hard. Consequently he went and buried his talent, believing “once in grace, always in grace;” yet holding on to his religious profession, though he actually did not live it, thus illustrating the woeful destiny of the Antinomian heresy, and finally, with all his profession, making his bed in hell.
e. You see the five-talent and two-talent men both received from the Lord the very same glorious approval and welcome into His eternal joy. In this parable, like the preceding, you see the second work of grace, not only illustrated, but abundantly verified. The truth of it is, in both cases, those who received the second work came out all right. But the virgins, who held on to their burning lamps, met the awful discomfiture of exclusion from the bridehood, and exposure to the tribulation horrors and temptations; while in the case of the one-talent man, imbibing the Antinomian heresy, he utterly backslid and lost his soul, though holding on to his profession to the last.
f. The rulership to which our Lord appoints the two who had doubled their talents — i. e., not only been converted, but sanctified — will take place in the glorious Millennial Theocracy, immediately following the Lord’s second coming, in which He will rule the world through the instrumentality of His saints. (Rev 20:6)
g. Both of these parables really describe the pre-millennial judgments of the bridehood, when the elect of grace, “through sanctification of the Spirit,” will be taken out of the world, the living translated, the dead raised, and all transfigured, and “caught up to meet the Lord in the air.” (1Th 4:16)
Mat 25:31. “And when the Son of man may come in His glory, and all of the angels with Him, then He will sit upon the throne of His glory.” We now reach that portion of our Lord’s wonderful sermon which appertains to the final judgment. The expression, Otan de, “But when,” indicates the lapse of time intervening between the pre-millennial and final judgments. In this verse we have “His glory” specified twice, including the transfigured saints, who went up to meet Him in the air when He descended on the cloud, and called them with His own omnific shout and the trump of the archangel. “Know ye not that the saints shall judge the world” (1Co 6:2).
“Truly, truly, I say unto you, that the one hearing My word, and believing on Him that sent Me, hath eternal life, and doth not come into judgment; but has passed out of death into life.” (Joh 5:24)
You see from these Scriptures that the saints are not only exempt from the judgment, but they are participants in it, associated with King Jesus, their glorious Heavenly Bridegroom. Hence you see the necessity of having the gospel preached to every nation before the Lord comes, in order that each nation may be represented in the bridehood of Christ. As the king goes forth to his tribunal, accompanied by the queen, so King Jesus, who is honored with the judgment of the world, will enter into it, accompanied by His blood-washed Bride, the summation of the saints of all ages and nations.
“I saw thrones, and those who sat on them, and judgment was given unto them; and the souls of those who had been beheaded for the testimony of Jesus and the Word of God, who did not worship the beast, nor his image, and received not his mark in their forehead and in their hand; and they lived and reigned with Christ a thousand years. The rest of the dead lived not until the thousand years were completed. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: over these the second death hath no power; but they shall be priests of God and of Christ, and shall reign with Him a thousand years.” (Rev 20:4-6)
Here you see, clearly and unequivocally, the two resurrections — that of the saints, when the Lord comes for them at the beginning of the millennium, and that of all nations at the end of time, soon after the millennium. I know an attempt has been made to explain away the first resurrection, spiritualizing it, and making it identical with regeneration. If you can spiritualize the first, you can not resist the force of your own logic, which will spiritualize the second, thus utterly doing away with corporeal resurrection, and falling into the heresy of Hymeneus and Philetus, who troubled Paul, saying, “The resurrection is past.” The same is the Swedenborgian heresy of the present day.
“I saw a great white throne, and Him sitting on it, from whose face the earth and heaven fled away; and there was found no place for them. I saw the dead, great and small, standing before the throne; and the books were opened; and another book was opened, which is the book of life; and the dead were judged out of the things which have been written in the books according to their works. And the sea gave up the dead which were in it; and death and Hades gave up the dead which were in them; and were judged each one according to their works. Death and Hades were cast into the lake of fire. This is the second death, the lake of fire. And if any one was not found written in the book of life, he was cast into the lake of fire.” (Rev 20:11-15)
I give you this quotation because it describes the final judgment of all, great and small, which will take place at the end of time and after the millennium. I quote it here because it corroborates Matthew’s record, 25:31-46. I hope you will see the situation as given by our Lord in this conclusion of His wonderful sermon on the judgments, which He delivered to His disciples on Mount Olivet, the afternoon preceding His arrest. He is now accompanied by the sainted members of His bridehood, whom He raised and transfigured, translating the living at the beginning of the millennium, they, as you see from these Scriptures, constituting the first resurrection, and “reigning with Christ the thousand years,” and now they constitute a part of His glory, and do not come into judgment, but are associated with the Judge as His ministers and witnesses; as Paul says, “The saints shall judge the world.”
Mat 25:32-46. “And before Him shall be gathered all nations; and He will separate them from one another as a shepherd separateth the sheep from the goats; and He will place the sheep on the right and the goats on the left. Then will the King say to those on His right, Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave Me to eat; was thirsty, and you gave Me drink; was a stranger, and you took Me in; was naked, and you clothed Me; was sick, and ye visited Me; was in prison, and you came unto Me. Then will the righteous respond to Him, saying, Lord, when saw we Thee hungry, and fed Thee? or thirsty, and gave Thee drink? And when saw we Thee a stranger, and took Thee in? or naked, and clothed Thee? And when saw we Thee sick, or in prison, and came unto Thee? And the King, responding, will say unto them, Truly I say unto you, As much as you did them unto one of the least of My brethren, you did them unto Me.” As we are to preach the gospel to every nation, the saints of God will there be prepared, associated with the Judge, to bear testimony in the judgment of every nation, thus co-operative with the King. You see that these responses would not apply to the saints, as they have in all lands intelligently labored for the Lord, doing this philanthropy distinctly for Him. You see nothing in this whole problem but the grace of love on the one side, and the sin of misanthropy on the other. The Holy Spirit has been among all nations from the beginning, administering to all willing hearts the grace of redeeming love, which is really the fruit of faith, whether seen or unseen, and the climax of saving grace. Hence the people of all ages and nations, who have yielded to the Holy Spirit, and become the recipients of the redeeming blood and regenerating love, — those from amid the darkness of heathendom, Mohammedanism, Romanism, and under all environments, responsive to the calls of an unseen God, receiving the love imparted by the Holy Ghost, and often blindly groping their way through the darkness of sin, ignorance, and superstition till they reached Him who is the Incarnation of Love, have been saved, as we see here, to their own surprise. Thus, in a thousand mysterious ways, the Holy Spirit has been reaching the people in all ages, and bringing millions to God of whom we have never dreamed. Our Lord gives us a brief summary of the final judgment, in its last analysis, hinging on the isolated principle of love, manifested in an unselfish, philanthropic life, the normal fruit of the invisible Spirit.
“Then will He say to those on the left, Depart from Me, ye cursed, into eternal fire, prepared for the devil and his angels: for I was hungry, and you gave Me nothing to eat; was thirsty, and ye gave Me no drink; was a stranger, and you took Me not in; was naked, and you clothed Me not; sick and in prison, and ye visited Me not. Then will they respond, saying, Lord, when saw we Thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and ministered not unto Thee? Then will He respond unto them, saying, Truly I say unto you, Inasmuch as you did them not unto one of these least, you did them not unto Me. These shall go away into eternal punishment, and the righteous into eternal life.” Here we see the other side of the judgment, proceeding, like the former, on the basis of isolated misanthropy, involving the last analysis of a wicked heart, so focalized in self as to live like brutes, caring not for their fellow-creatures. Hence you see that they depart into eternal punishment.
a. You see above, in the congratulatory welcome of the righteous, the deep principle of election obvious and fundamental, as the Lord says, “Enter the kingdom prepared for you before the foundation of the world,” thus setting forth the grand and consolatory principle of election to life. O it is a most inspiring and consolatory thought, as I do verily believe, unworthy as I am, that God elected me to life before “the foundation of the world.” While this glorious, fundamental truth, so very full of comfort, we here joyfully receive, we utterly discard the idea as untenable in Scripture that God reprobated any portion of the human race to destruction “before the foundation of the world.” He does not say to the wicked, “Depart, ye, into everlasting fires prepared for you,” but “for the devil and his angels.”
b. The plain solution of the problem is the simple fact that God made heaven for all the people in the world, and is so anxious to save them all that He actually gave His Son to die for them. “Then why are not all saved?” From the simple fact that the people of sin love evil, and can only have it on the devil’s territory. Consequently they settle down and live there till probation expires, the day of grace is over, and they can remain in this world no longer. Then there is no place for them but hell, the home of the devil. They have staid with him all their lives, rejecting finally probationary grace; so now there is no chance but to stay with him forever. Consequently there is no other alternative but for them, to “depart into the everlasting fires prepared for the devil and his angels.”
c. Hell is God’s penitentiary for the incarceration of the incorrigible subjects of His universal empire. As man is redeemed by the vicarious atonement of God’s Son, there is no apology whatever for his making his bed in hell. He simply does it because he prefers to abide with the devil in sin till he forfeits his probation, and there is no other place for him but hell. He has kept company with the devil all his life, illustrating diabolical selfishness, till insulted Mercy has turned away in despair, and left him to the groveling predilections of his own evil heart.
d. The plain words of Jesus here forever demolish the silly nonsense of the pitiful Nohellites. Aionion occurs twice in this closing sentence, “These shall go away into aionion punishment, and the righteous into aionion life;” meanwhile (v. 41), “Depart from Me, ye cursed, into aionion fire, prepared for the devil and his angels.” Hence you see that our Savior uses the same identical word, aionion, to describe the duration of the life of the righteous in heaven and the punishment of the wicked in hell, and the fire that shall devour the latter. Hence the wicked will endure the punishment and fire so long as the righteous enjoy the life of God in heaven. Besides, this same word, aionion, describes the duration of human redemption and of God Himself. Now, what does aionion mean? It is a compound adjective, from ai, “always,” and on, the present participle of eimi, the verb “to be.” Therefore this word, used by the Savior at the winding up of the final judgment, means “being always.” Therefore it settles the eternity of hell- fire, and punishment for the wicked beyond the possibility of cavil.
e. We do not wonder that wicked infidels, who reject the Bible in toto, contemptuously ridicule the doctrine of eternal punishment. But how strange that we have great denominations of people calling themselves Christians, and claiming to accept the whole Bible, who utterly repudiate this awful truth, revealed by the Almighty and so powerfully preached by the Savior! Besides, it is an alarming fact that the orthodox denominations, who have it positive and unequivocal in their Creed, are fast letting it drop out of the pulpit; so that now a sermon on it is a sheer novelty, whereas in the olden times the preachers thundered on it every time they stood before the people, and sinners fell like dead men under the mighty power of convicting grace. This is not only a fundamental doctrine of the Bible, but the great trip-hammer of conviction, which God has in mercy revealed to alarm the sinner, bring him to repentance, and keep him out of hell-fire. Lord, help us to preach like Jesus!
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 The kingdom of Heaven has a strange fulness of…
Mat 25:1
The kingdom of Heaven has a strange fulness of meaning in the Scriptures, and must be understood to signify something quite different from the company of those who may call themselves saints, or may truly be saints, in any particular age. These last are "the children of the kingdom," but do not define its limits. It is a state; as real and complex as earthly commonwealths; it is the government of a King over masses of various character and worth.
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I. The Creator is already the rightful King of all the human beings in the world. This may seem to many a superfluous truism; but there is a theology which leads to the impression that the revolted world had been abandoned by its sovereign, and was made over by him to the prince of evil, to govern and torment at his will. God has never renounced His rights, has never ceased to treat the devil as an usurper; prophets have never ceased to prophesy that the tyrant would be driven from his usurped dominion, and that the reign of the true King would be restored. God sent His Son to declare His forgotten Name, and to recover His lost sway over human hearts.
II. Christ was the newest King. He claimed an empire over a world which He had saved by suffering, and redeemed by a bloody death. Christ was the oldest King. The races over which He sought to establish a spiritual empire had been His from the first hour of their birth. The kingdom which He establishes by the proclamation of His Name as King and His right of rule is but the resurrection in a diviner, a transfigured, form of the most ancient reign of God over all His worlds. The essential character of the Kingdom of Christ is spiritual; it subsists in the personal conscious relation of the individual soul to Him, its Redeemer and its Lord. But it cannot forget the older, universal reign of God over creation which sin had spoiled; it yearns to re-establish it, and claims, in right of that elder kingdom, vast multitudes as its subjects who have not yet accepted its conditions and vowed fealty to its King. A consideration of the parables of the seed-field, the net, the virgins, the servants, will show that within the broad circle of the kingdom of Heaven are to be found men of all classes and characters—lovers of Christ and haters of Christ, faithful servants and false, wise bridemaidens and foolish—to an extent which it appears to me can only be explained upon the supposition that wherever the Gospel of the kingdom is proclaimed Christ considers that His kingdom is set up, and that men enter into new and more solemn relations of responsibility, through knowing the name, character, and claims of the one true King.
J. Baldwin Brown, Christian World Pulpit, vol. ix., p. 65.
The Work of the Kingdom of Heaven.
I. Every member of the community in this Christian land sustains most solemn and pregnant relations to Christ, belongs to Him by the most sacred of obligations, and wrongs Him of His own by refusing to heed His voice and obey His word. That poor ragged beggar who runs before you to sweep the specks of mud out of the crossing, or hangs outside the door while you take your noonday meal, is mixed up with you inextricably in the great system of the Gospel dispensation; he has new relations, responsibilities, and destinies, because that Gospel which makes you a man, a partaker of the Divine nature, has come here. Regard him tenderly, regard him reverently; for such an one Christ died, and to such an one Christ is opening His arms and crying: "Come hither, and I will give thee rest." The outcasts in a Christian country are Christ’s poor.
II. With such, the kingdom of Heaven has specially concerned itself in all countries and in all ages of the Gospel dispensation. Up to the dispensation of the kingdom of Heaven there had been a constant drawing off of the wise and earnest from the poor, ignorant, and depraved, who were left pitilessly by the pagan system to their hopeless lot. Under the "kingdom" there has been a constant drawing up of the poor, ignorant, and depraved into the higher brotherhoods of humanity; and class after class, stratum after stratum of the lower levels of manhood have been built in with the finest, to the strengthening of the unity and the embellishment of the beauty of the temple of the Church.
III. The great instrument of Christ in raising them, the organ of administration and government in His Kingdom, is the loving voice and the helping hand of the Church. I regard the spiritual men and women in England as His government and administration in His kingdom; by whose wise efforts His subjects are to be instructed, elevated, purified, and brought to submit personally, with free, willing hearts, to His loving rule. Wherever He proclaims His Kingdom He makes provision for its complete subjection to Himself. Christ has agencies at His command, and under His control, for the work of the Kingdom, for making a complete conquest wherever He has proclaimed His name; and these agencies have one feature in common—they are all living souls, and use only a man’s instruments: eye, voice, and hand.
J. Baldwin Brown, Christian World Pulpit, vol. ix., p. 88.
Reference: Mat 25:1—Homiletic Quarterly, vol. iv., p. 138.
Mat 25:1-5
I. The main difficulty of interpretation in this parable is to understand what is meant by the wise and foolish virgins respectively; and also what is meant by the "taking oil in their vessels with their lamps." In the meaning of those expressions lies the key to the passage. It seems of very inferior importance to determine why the precise number—ten—should be specified; and why there should be an exactly equal division into five wise and five foolish. Ten persons in Jewish usage were regarded as forming a company. It was our Lord’s intention, as I take it, simply to indicate that there was a division; that amongst the persons represented by the term "virgins," there was such an essential difference of character, as led to an ultimate difference of destiny. Some interpreters have imagined that we are to understand the ten virgins to be, all of them, genuine and sincere followers of the Lord Jesus Christ; but that a certain proportion—through ignorance or carelessness or want of watchfulness or blamable misreading of the statements of Holy Writ—have suffered themselves to lapse into a state of unreadiness for the coming of Christ; that this their unreadiness is punished by a temporary exclusion from the best and choicest blessings into which the Lord will introduce His waiting people; but that inasmuch as they have really the root of the matter in them, are really subjects of the converting grace of God,—they will, though excluded from the primary privilege, enter at last into the happiness of the eternal kingdom. This view, however, it appears to me, is not contained in the passage before us; our Saviour says to the foolish virgins: "I know you not."
II. The company of ten virgins represents the body of professing Christians, just such as are found assembled together on the Lord’s Day in the Lord’s house. By the fact of uniting for public worship, they all carry the lamp of outward profession. But there was a difference in the company. Five were wise and five were foolish. All carried the lamp, the symbol of outward profession; but only a certain number carried oil in their vessels, the symbol of the inward spiritual life. The wise virgins are those who, being united by a living faith to the living Saviour, have access to a fountain of grace, which shall never fail. The foolish are those who have no such close and intimate relation to the Saviour. They may be able to give definitions, and to discourse upon doctrines; but their faith is dead, being without works. They have merely the lamp of outward profession, without the oil of the inward spiritual life.
G. Calthrop, Pulpit Recollections, p. 222.
Reference: Mat 25:1-10.—Parker, Cavendish Pulpit, p. 85.
Mat 25:1-13
Here is one of the larger and grander pictures in this gallery of various glory. It is sublime in its ample outline, and exquisitely tender in its details. It is charged with many precious lessons, which flow freely at the gentlest touch; and it is cruel to put it to the torture, to compel it to give meaning which it never received from its Author.
I. I think no symbolic significance should be attributed to the virgins, as such, in the interpretation of the parable: It is when they take their lamps and go forth to meet the Bridegroom that they first acquire a spiritual significance. The whole group represent that portion of any community who hear the Gospel, accept its terms, and profess to be the disciples of Christ.
II. "To meet the Bridegroom," the parable and the discourse which precedes it bear upon Christ’s Second Coming and the attitude which becomes His disciples in prospect of that decisive event. They who have been washed in His blood love His appearing. When the cry was heard all those virgins arose and trimmed their lamps. When life is closing behind, and eternity opening before us, we are all aroused. Every one who has a lamp hastens then to examine its condition and stimulate its flame; all who have borne Christ’s Name search themselves to see whether they are ready for His presence. There is no visible distinction at this stage between those who have only a name that they love, and those who have attained also the new nature; all bestir themselves to examine the ground of their hope, and the state of their preparation.
III. At this point the decisive difference which existed in secret long before, emerges into view. The foolish virgins, having no oil in separate vessels, could not keep the flame of their lamps any longer alive. Both classes had a profession; the formalists had a profession and nothing more. How fondly the empty, in such a crisis, lean on the full! Alas! even the full is but a little vessel filled by Christ. That vessel is not a spring; the saved sinner is not a saviour of sinners. If you neglect the Son of God while He stands at the door and knocks, in vain will you apply to a godly neighbour, after the day of grace is done.
IV. The foolish virgins went away after midnight to seek a supply of oil; but we are not informed whether or not they obtained it. The omission is significant; this word of Jesus gives no encouragement to delay in the matter of the soul’s salvation; not a ray of hope is permitted to burst through the gloom that shrouds these hapless wanderers. The sole lesson of the parable is a simple sublime warning that sinners should close with Christ now, lest they should be left to invoke His Name in vain at the hour of their departure.
W. Arnot, The Parables of Our Lord, p. 282.
I. The Bridegroom. He represents our Lord Jesus Christ, the Divine Head and loving Husband of that Church which is His Bride—the union which faith forms between Him and His people being represented as a marriage. It is one of love; for though a wealthy marriage to the Bride, it is, on her part as well as on His, one of endearment. "We love Him because He first loved us." It is one which grim death shall never dissolve and leave Christ’s Church a mourning widow.
II. The Virgins. They stand here as the representatives of the visible Church—of every Church and congregation of professing Christians—a picture, then, which should fill many of us with alarm, and set all to the task of examining the foundation of their hopes, in the view of death and judgment.
III. The Sleep of the Virgins. The scene is one of repose—no sounds but measured breathing; and by the lamps dimly burning ten forms are seen stretched out in various attitudes, but all locked in the arms of sleep. How unlike sentinels; watchers; persons watching a Bridegroom’s arrival, and ready at any moment for the call to go forth to meet Him! They sleep like infants who have nothing to do or care for; or like sons of toil at the close of day, when their day’s work is done. (1) The sleep of the wise virgins may indicate that peace which they are invited and entitled to enjoy, who have sound scriptural, indubitable evidence in their hearts and lives, that justified by faith they are at peace with God—and so, as St. Paul says, may "be careful for nothing." If that is what is meant by their sleeping, let those whom they represent sleep on and take their rest. (2) By the sleeping, as well of the wise as of the foolish, our Lord perhaps teaches what the best will be readiest to admit—that even God’s people are not so watchful as they ought to be and would be, were they constantly to live under the feeling that they know neither the day nor the hour when the Son of Man cometh.
IV. The Suddenness of the Bridegroom’s Coming. Night is the most common period for dying. It is most frequently at what is called the turn of the night that, in those rooms whose lighted windows contrast with darkened streets, and within whose walls spectators watch through their tears the last throes of expiring nature, the cry arises: "Behold, the Bridegroom cometh!" In various ways it belongs, if I may say so, to the chapter of accidents, whether our death may not be as sudden and unexpected as the coming of the Bridegroom here, or as the Second Advent, in which our Lord shall appear with the surprise of a thief in the night. What may happen any day, it is certainly wise to be prepared for every day.
T. Guthrie, The Parables in the Light of the Present Day, p. 33.
The parable of the Ten Virgins is one spoken by our Lord towards the close of His public ministry, when, with the Cross only a little in advance, He gave utterance to the most solemn warnings concerning His coming again in glory and might.
I. (ver. 1)—The general significance of the opening description is so plain as hardly to admit of diversity of opinion. The characteristics of those belonging to Christ’s Church are expectations of Christ’s coming in glory, dedication to the duty of giving Him a joyous welcome, and preparation for such a welcome. The Church on the earth is a testimony concerning a great future, a witness to the promise of Christ’s reappearance, with throngs of attendants, as a bridegroom in the midst of his marriage rejoicings. This expectation is professed by all who declare themselves disciples of the Lord Jesus. That the lighted lamp does not mean spiritual life in the soul seems clearly proved by many considerations. The use of these lighted lamps is restricted to a special season, and has its significance determined by this fact. The lamps are naturally accompaniments on account of the need for going out in the darkness of night. They were to add to the expected effect of the welcome only on account of the darkness. Again, the lamp is a merely external accession to be used for a time and then laid aside. The lamp or light is outward profession of personal expectation of the coming of the Lord.
II. (vers. 2-4)—As the virgins came forth they appeared a united band, sharing in the same expectations, interested in the same great event. But there were marked differences in their preparations. There was folly as well as wisdom apparent—a true preparedness on the part of some, but partial preparation in the case of others, really preparing for disappointment.
III. (ver. 5)—Our Saviour places before our view a threefold representation of human history as connected with His mission of mercy and love: (1) The period of busy preparation in prospect of His coming; (2) the sleep of death, traces of previous profession and activity lying around the resting-place; (3) the coming of our Lord in glory.
IV. (ver. 9)—It is thus that the Lord sketches the crisis, which He anticipates with certainty, and of which He has always spoken with utmost solemnity. The preparation of the lifetime is the measure of preparedness at the resurrection. At whatever time the Lord may come, mere profession cannot endure. This will first be recognized by the men themselves who have made the profession, and on that ground alone have cherished the hope of sharing in the rejoicing. It will be recognized by themselves even before it is condemned by the Lord; arising from the dead they shall find their profession itself ready to expire.
V. (vers. 11, 12)—Interpretation here requires that due weight be given to what is unsaid as well as to what is spoken. On the foolish virgins’ part there is the absence of confession while there is the utterance of entreaty. On the Bridegroom’s part there is no expression of His own will or determination, but a declaration of fact as to the relation of the suppliants to Himself. These features in the parable are full of meaning. Receiving such instruction as we have here, we are standing beyond the region where profession of friendship is of value, whether sincere or insincere. We are on the threshold of the scene of rejoicing, where friendship is tested by precious intercourse, where the gladness is that of reunion, and the festal company are united to their Lord by a thousand ties of cherished association. To have been known unto the Lord, and have had the relationship of friends in former times, is security for admission here; to have been a stranger to Him, with no prior fellowship, is to make admission impossible.
H. Calderwood, The Parables of Our Lord, p. 383.
The Ten Virgins.
I. God’s children are wise; the rest are foolish. (1) They see things as they truly are. (2) They do not rest in knowledge. (3) They live for eternity. (4) They are like God.
II. The wise and foolish are alike in many things. (1) They enjoy the same ordinances. (2) They use the same speech. (3) They utter the same prayers. (4) They have the same outward behaviour.
III. There is a difference. Professors are often striven with by the Spirit still. (1) They are not taught by the Spirit. (2) They are not dwelt in by the Spirit.
R. M. McCheyne, Additional Remains, p. 455.
References: Mat 25:1-13.—Homiletic Magazine, vol. vii., p. 225; A. Mursell, Calls to the Cross, p. 224; Christian World Pulpit, vol. v., p. 179; A. B. Bruce, Parabolic Teaching of Christ, p. 496; M. Dods, The Parables, p. 235; W. M. Taylor, Parables of Our Saviour, p. 164. Mat 25:1-30.—Contemporary Pulpit, vol. viii., p. 179. Mat 25:3.—Christian World Pulpit, vol. xii., p. 286. Mat 25:4.—R. W. Evans, Parochial Sermons, vol. ii., p. 219.
Mat 25:5
Maiden Spirits waiting for Happy Life.
I. Men are always discussing questions of time—how long the world has lasted, or will last; the day of judgment, questions of futurity in one shape or another; in fact, putting off getting their thoughts away from the present, which contains for them all that is to come. There are three remarkable parables which turn on this unwillingness of man to live in the present, because the future seems far off. They are all spoken by our Blessed Lord in His solemn prophecy concerning the last day, when He is warning us that there are many last days, many waves and tides of judgment fulfilled, all belonging to the same great ocean of judgment. The first parable deals with men in power who think their Lord is out of the way, and misuse their power. The second, of the ten virgins, deals with the enthusiasm and love which sleeps, because the end is not soon. The third deals with the lack of purpose and unwilling heart, the slackness, which will not work when the Master’s eye is away. The kernel of all is, that there seems to be delay, that this causes false security, and that an unexpected presence brings to an end the delusion.
II. In the parable of the Ten Virgins we see a happy company of the young, waiting for a happy festival of life, full of love and joy. The Bridegroom is coming, and they are the friends of the Bride. The picture, drawn of life, is bright and triumphant, full of excitement and hope and eager longing; and aft this happiness is to come soon. The lamps imply that all the external agencies necessary were given them; all the outward means of grace, teaching and teachers, religious training, sacraments, Scriptures—every outward and visible means by which inward and spiritual grace is conferred; whilst the oil is the inner truth of life, the gift of the Holy Spirit, the real qualities which are kept alive by outward good.
III. So this happy company wait for a happier end. Whether we are stewards in authority, or maiden spirits waiting for a happy triumph of good, or traders set to work with toil and risk, it is all the same: the great Lord tarries long in our opinion, because we know not that an everlasting presence of judgment and life is on us, whether we see it or whether we do not.
E. Thring, Uppingham Sermons, vol. ii., p. 1.
Noble Dreams are True.
I. Our Lord puts before us the unflinching truth when He tells us that all slumbered and slept. The mere enthusiasm and youthful fire does always in all cases die out. When the weary delays and monotonous evils of life come, all that freshness of spirit and untried grandeur of thought, goes. Day after day disappointment and petty trials dim the brightness of early hope; and if there is nothing gained before this takes place, nothing is left. All sleep—good and evil alike. And how striking a picture this is of what we see and feel daily; time drags heavily; nothing great happens; the Bridegroom tarries; every crisis is a sort of coming of the Bridegroom; but there is no crisis. The very coldness of night tends to sleep; the want of light tends to sleep; the tiresomeness tends to sleep; and personal comfort and a certain unwillingness to move naturally comes after the bright activity, and watchful eagerness, and restless longings, of the young earnest life as yet untried.
II. Then comes the great warning of the parable, the dividing line. The dull, tiresome hours pass on, and all seem equally off their guard; when, all of a sudden, an unexpected crisis bursts on these sleepers, and the sleepy hours. The sleepers are called on to act; and all start up and look about to prepare for action! Then is seen the difference between those whose lamps were only lighted for immediate use and show and a little display in the sight of men, and those who have a reserve store of energy and secret power, which they have got together, quietly and patiently, and hidden away out of sight. The deadness of monotonous days does not destroy the collecting power, the storing-up power, the inward gathering of strength, even though it does destroy the freshness of spirit. This is a great truth, this fact of dreary waiting trying the heart, but not in any way destroying the working power, even though all sleep. It is not the high hope of youth, the bridal promise, the happy dream of noble life, that is untrue and false in grain; it is the letting go the hope, the promise, the dream, that stamps the dreamer as fool. He who hopes for the Bridegroom is wise; he who gives up his hope is the fool. The dreamer is true.
E. Thring, Uppingham Sermons, vol. ii., p. 6.
I. The Tarrying of the Bridegroom. Its reasons: (1) He is not willing that any should perish; (2) to fill up the number of His elect; (3) to try the graces of His people.
II. The Sleep of the Virgins. "They all slumbered and slept." (1) How Christians sleep. The eyes begin to shut; the ear does not hear Christ knocking; the sleeper dreams of idols and vain fancies. (2) How hypocrites sleep. They lose all their convictions; they lose their joy in Divine things; they give over prayer.
III. The Coming of the Bridegroom. The time was midnight. We know neither the day nor the hour when the Son of Man cometh.
R. M. McCheyne, Additional Remains, p. 460.
References: Mat 25:5.—Expositor, 1st series, vol. ix., p. 67; J. M. Neale, Sermons in a Religious House, 2nd series, vol. ii., p. 608; Contemporary Pulpit, vol. vi., p. 114.
Mat 25:6
The Duty of Watchfulness.
I. The ten virgins represent the people of the Lord, awakened by the Spirit, separate from the world, looking for His coming. But among these there is a wide distinction. Some were wise, prudent, circumspect; others were foolish, improvident, unthrifty. And in what was this shown? The improvident, although they took their lamps, did not take with them oil, whereby those lamps might be fed. The prudent took oil in their vessels with their lamps. And wise, indeed, is that Christian who goes and does likewise; to whom all means and opportunities of grace are precious; who does not say, within himself, "Once the Lord’s, always the Lord’s," but prays and strives and presses onwards that he may be found in Him at His coming.
II. "While the Bridegroom tarried, they all slumbered and slept." This is said, not with blame expressed or implied, but merely as a matter of fact. Their waiting was a state of slumber—dreams were their realities—their real state and interests forgotten. And what is the life of God’s people in this world—what is their waiting for the coming of their Lord—but a slumbering and a sleeping? We have, indeed, through all these long ages during which the Bridegroom has tarried, been slumbering and sleeping; weak in faith, wavering in hope, cold in love; timid and slothful for Christ, and earnest only for self and the world.
III. The cry was made, and "all those virgins arose and trimmed their lamps." Ready to meet Him none were; the lamps of all wanted trimming. Life cannot ever be kept up to the tension of its most solemn requirements; but happy they, who have that within, or have access to that above, which will, when the hour comes, repair the wasted oil. And so was it with the wise virgins. Their store of oil fed their lamps, and they were speedily bright for their work. Not so, however, with those others, once equally earnest with them. "The foolish said unto the wise, Give us of your oil; for our lamps are gone out."
IV. "The Bridegroom cometh:" Once for all this cry shall be made to the whole Church. But once also it is made to each of Christ’s people. To them especially does this parable speak. The Bridegroom is tarrying; years are passing; you are dreaming your dreams, slumbering and sleeping, as compared to what men in earnest should be doing. But this is true of us all; my question is another: "Have you oil in your vessels with your lamps?"
H. Alford, Quebec Chapel Sermons, vol. ii., p. 93.
Reference: Mat 25:6.—F. O. Morris, Christian World Pulpit, vol. xvi., p. 214.
Mat 25:6-9
Mark here:—.
I. The Discovery. "Our lamps are gone out." (1) There is no indwelling grace. Their lamps went out because they had no oil. They burned for a while, as a dry wick will do, often with a great blaze, but soon the flame decays, and it goes out for want of oil. This is the case with hypocrites. They have no spring of gracious oil within their hearts. (2) They have to appear before Christ. It is an easy thing to appear a Christian before men. "Man looks only on the outward appearance, but God looketh on the heart."
II. The Anxious Application. "Give us of your oil; for our lamps are gone out." (1) Hypocrites will then see the difference between them and the godly. (2) They will see what a happy thing it is to have oil in their lamps. (3) They will apply to the godly.
III. The Disappointment: "Not so, lest there be not enough for us and you." (1) It is not in their power to give grace. (2) They have none to spare. The righteous scarcely are saved.
R. M. McCheyne, Additional Remains, p. 465.
I. "At midnight there was a cry made, Behold, the Bridegroom cometh." What does this mean? It means, I think, that the indications of the approach of the Second Advent have become so striking and so numerous, that they cannot possibly be misinterpreted or mistaken. The Christian may not, indeed, be able to tell you precisely what these signs may be, but he will be ready to recognize them when they appear. He has a spiritual instinct, which will enable him to detect the forerunners of his Lord in the events which are taking place upon the earth.
II. But, in addition to the cry, there is a summons, "Go ye out to meet Him." What does this mean? It means, go forth to receive the recompense of your doings. Behold! He cometh, and His reward is with him, to give to every man according as his work shall be. The time of sowing is over; the time of reaping has come. As the great final coming of Christ was typified and prefigured by His coming in judgment against the devoted city of Jerusalem, so there occurs in our own individual experiences events which foreshadow the Advent, and warn us to keep our loins girt about, and our lamps burning. There are, in our histories, smaller, subordinate, preparatory advents of our Lord. The Lord comes to us in many a crisis of our lives, in times of great deliverances, in times of heavy calamity, in times of overwhelming sorrow, in times of mental and spiritual conflict, when we are tossed with doubt, and seem not to find a ray of light to lead us out of the thick darkness in which we are well-nigh overwhelmed. Such periods are doubtless intended to be periods of close, rigorous, scrutinising self-examination. It is meant that we should arise and trim our lamps. And we can easily understand that, when the end draws nigh; when the signs of the Second Advent, hitherto disregarded, hang in the heavens with the menacing glare of an unmistakable portent; when the actors crowd in upon the scene, and the procession of events, whose character none can misunderstand, begins to come rapidly into view, and the tramp of the advancing multitude is distinctly heard,—we can easily understand that then even the true child of God, who has watched and waited for the coming of his Lord, will cast a glance over his spiritual condition, and begin to trim his lamp. The day of the Lord—the sifting, searching, scrutinizing day of the Lord—is a terrible thing; and serious, solemn thought will become him who is about to enter, though ever so well prepared, into the presence of the all-wise and all-holy God.
G. Calthrop, Pulpit Recollections, p. 234.
Mat 25:7
I. Our parable teaches that, however long and deeply a man may sleep, he is sure to awake at last. "Then." Is it not true that to every soul comes the time when God calls—calls plainly, audibly, loudly, "Then"? (1) There are epochs in an age when all things seem to call to arise and trim the lamps; and when the Bridegroom seems so near. There are times when events in an age seem to muster so rapidly; when iniquity abounds and love waxes cold; and when voices and events seem in the air, saying, "Be watchful and strengthen the things which remain and may be ready to die." (2) Healthiest lives need warning. They all arose—I notice then that holiest souls have fears, need vigilance, and must use means.
II. Instrumentality. We are taught that however excellent an instrument a lamp may be, it is only an instrument. No lamp is its own end, and the profession of Christianity is not its own end, and none of the means employed by God are their own end. Lamps are to give light, and for progress, and duty, and comfort. "Their lamps." There is (1) Faith. Faith is a lamp, and yet faith may not save. It may be wanting in the love which purifies the heart, and it may be the gift of logic, and not the gift of God—an intellectual apprehension, and nothing more. Arise and trim this lamp. (2) Knowledge. Knowledge is only instrumental. A creed about Christianity will not do. A philosophy of Christianity will not do. Deeper, deeper—"I know whom I have believed." (3) There is experience. This lamp needs the oil. What is experience without it? It has no evidence, cold, dead, a memory without a light or flower. Therefore do you trim this lamp.
III. Every privilege brings duties; to every necessary act there is a responsibility. "They all arose and trimmed their lamps; they had all slept. From few things are we more in danger than from sleep. There is a state of the soul, spiritually so called. It is when we fall into the arms of indifference and carelessness; it is when the too fatal rest calls us, when spirits tempt us with their unhallowed opiates. Therefore, let us trim our lamps—let us go from analysis to duty. Consideration calls to discretion. Consider the time—how brief. We have no time to sleep. You have a lamp to trim—a soul, a faith. Immortality is entrusted to you. What vigilance is needed!
E. Paxton Hood, Christian World Pulpit, vol. xxix., p. 43.
Mat 25:8
I. "Our lamps are gone out." The horror of the cry; all that is compressed in it; what secrets of slovenly lives which only half suspected their own slovenliness. Numbers of dying people are uttering it daily; if it could be heard and understood, it would surely crush all creatures into silence, it is so thrilling, so significant, a whole, boundless eternity echoing it so wildly.
II. You see they had got lamps: they had been at the pains to buy oil: once their lamps were not out.
III. They had been watching and wakeful nearly all their lives.
IV. And now they did not go away—go after the world—they only slept: i.e. they took things easily; it was troublesome to be always on their guard; they relaxed the wakefulness of prayer; they let their consciences get indistinct. But the good slept also; yes! and even they ran a hideous risk; but before that they had repented, they had done much, they had not merely trusted to faith, to feelings, and to outward devotions. The midnight cry takes all by surprise.
V. Haste to bring oil; the Bridegroom comes; the doors are shut. "Lord, Lord, open to us." All is still; no voice from within. He spake once, and He confirmed it with His Amen, the gentler positiveness of which had been heard by the lake-side, and on the green hill, and in the cornfield, and in the Temple court. Oh those shut doors! how fair, how beautiful is all within those doors—a land of golden light, of purest happiness, of everlasting life. "Lord, Lord, open to us!" Oh, foolish, foolish virgins, those doors will never open more!
F. W. Faber, Preacher’s Lantern, vol. i., p. 142.
References: Mat 25:8.—F. W. Farrar, In the Days of Thy Youth, p. 41; H. J. Wilmot-Buxton, Waterside Mission Sermons, No. 25; H. P. Hughes, Christian World Pulpit, vol. xxvi., p. 410; J. Jackson, Church Sermons, vol. ii., p. 241.
Mat 25:10
Note three sad features of the foolish virgins’ case which the text presents..
I. Their Neglect. Having equipped themselves duly for taking part in the wedding march, by kindling their lamps, they omitted to ensure that the equipment should be maintained, carrying with them no oil for their lamps. There they were, at the moment, all right, in a condition of beautiful fitness; had the bridegroom burst upon them at once, over the hill upon the slope of which they gathered expectantly, there would have been no lack in them; they would have swept on brilliantly; but the trial to which his late arrival subjected them they had thoughtlessly failed to arm themselves for. They had not recognised the wisdom of making provision to keep alive the light they bore.
II. Their Unreadiness. Through not having made provision for keeping their lamps alight, they were unprepared to attend the bridegroom; they missed the opportunity of joining the marriage procession, and accompanying it to the feast. "Watch," says Christ, "for ye know not the hour." The grand thing is to stand equipped—equipped for entering into and taking possession of whatever shall come. Life is a perpetual advent. The marriage supper is always laid in some guise or other. See to it, that you miss none of the things that are provided; but by preserving and fostering the divine in you—"Be ye also ready."
III. Their Irretrievable Loss. In consequence of their unreadiness for that wedding festival, in which otherwise they might have participated, they were shut out for ever. There were the music and the joy, they were not for them, and never could be for them. It is not hinted, by any means, that their lamps never flamed again—that in going to buy they found the shops all closed, and were unable to supply themselves with fresh oil. On the contrary, it would seem to be implied in the fact of their subsequent reappearance and then confident application for admittance to the banquet chamber, that they were no longer the bearers of extinguished lamps, but had succeeded in getting them revived and relighted; only they were too late for the feast. It is never too late to repent, to improve, to make a fresh beginning and enter upon a new life—few as may be the years that are left for growth and progress—little as may be the strength which is left with which to climb.
S. A. Tipple, Echoes of Spoken Words, p. 225.
Mat 25:10
Observe here.
I. The Description of the Closing-up of the Final Chance. The shut door is the token of the passing away of the latest chance of entry. No one’s penitence, no one’s prayer, no one’s groaning—shall any more open it. This sentence tells of the close, the irrevocable close, of one stage of man’s being; the shutting-off the great chance of life, as the several chances of infancy and youth were shut off before. That shutting of the everlasting door, it is but the consummation of a line of providences which has been continued from man’s birth; it is but God doing what God has always done. God hastens on men’s steps from one stage of life to another, each stage coloured and influenced by what went before; each, when past, to be lived again no more. The hand of the clock points to the hour, and lo! at that moment the door is shut.
II. But there is yet another truth symbolled in the shut door. It is the final and complete severance between good and evil, between those who serve God and those who serve Him not, which we read here. Between the lost and the blessed is the impenetrable barrier—the iron door, which, once shut, none may open; like the pillar of fire and cloud, brilliant on the one side with gold and jewels to the saved—shadowing the lost, on the other, in intolerable gloom. Now in this total and entire separation of the good and the bad, a vast deal is again taught us. Here upon earth the righteous and the unrighteous, the faithful and the unfaithful, are intermingled; the holy exercising an unconscious but certain influence upon the unholy. The wicked if once bidden to depart away from the presence of God, away from the company of saints, away into a world of their own, must, by very reason of their separation from holier beings, themselves year after year sink into a deeper and deeper pit of rebellion and hatred. And this is the second truth which the text intimates. The entire cutting off of the host of the wicked from the presence of the just, the leaving them without, to act upon each other apart from every purer influence, and so to drift farther and farther away from holiness and God;—this is the consummation dimly hinted in the words which, even as we read them carelessly, sound big with despair: "And the door was shut."
J. R. Woodford, Sermons on Subjects from the New Testament, p. 14.
Consider:.
I. The exclusion from the marriage supper of the Lamb of the foreign and disturbing element of sin. The higher the degree of spirituality, the greater is the abhorrence and hatred of evil: and the grief at prevailing corruption is one distinguishing mark of the true people of Christ. It is impossible for the Christian to be satisfied with the world as it is. Therefore it is that the believer looketh to the coming of his Lord, which is to introduce a new order, and bring in the new heavens and new earth, wherein dwelleth righteousness. What we wish for is, not to be unclothed, but to be clothed upon; to have the sin purged out of us, and the new spiritual bodies imparted to us; to see a new order and a new harmony springing up around us, at the coming of the Lord. Such meaning, then, I find in the words: "And the door was shut."
II. The perfect security of the true believer. Not only are the foolish virgins shut out, but the wise are shut in. I hold the perfect ultimate security of every true believer; of every one who being born again of the Spirit has been made a new creature in Christ Jesus. But, at the same time, this is a fact not always revealed to every regenerate man. And those who grasp it at times, to their great comfort, are oftentimes found to lose it at others. Perhaps the number of those persons, who enjoy the full, unclouded, unbroken sunshine of a perfect assurance of salvation is comparatively small. But with the coming of Christ comes the sense of perfect security; of a condition unalterable; unassailable, eternal. The door is shut upon the wise virgins—and so shall they ever be with the Lord.
III. The weary period of watching is over when Christ comes, and the period of unalloyed happiness begins. They went in with Him to the marriage. The Church now is in the condition of a wife absent from her husband. She receives tokens of his affection. He sends her messages from afar; assurance of his love; promises of his coming; but she has not himself and she longs for the time when the weary waiting and watching shall be over. This is the position of the Church of Christ—watching now for the Heavenly Bridegroom, expecting His advent, and assured of His love; and yet not able to enter into the fulness of her joy until He Himself arrives, and takes her to His heavenly home.
G. Calthrop, Pulpit Recollections, p. 247.
References: Mat 25:10.—Spurgeon, My Sermon Notes: Gospels and Acts, p. 50; J. M. Neale, Sermons for Children, p. 127; H. P. Liddon, Christian World Pulpit, vol. xxiv., p. 353; see also Advent Sermons, vol. ii., p. 192; J. Vaughan, Fifty Sermons, 6th series, p. 184.
Mat 25:10-13
I. Who are ready? All are not ready. This parable shows that all who make a profession of being Christ’s are not ready. The foolish virgins appeared to be ready. They had their robe, their lamp, their wick and flame; yet they were not ready. (1) Those who have the wedding garment. The wedding garment is the righteousness of God—the skirt of Jesus cast over the soul—the imputed righteousness. This is the first part of readiness to meet the Heavenly Bridegroom. Do not mistake. It is not (a) a knowledge of this righteousness; (b) a desire to have this righteousness; (c) the having it once put over us, and then something else afterwards; (a) this fine linen must be granted unto us for ever. (2) Those who have the new heart. Can two walk together except they be agreed? It is impossible that two souls can be happy together if they love opposite things. (3) Those whose lamps are trimmed. While the wise virgins slept they were not ready. True, they had the wedding garment and the oil in their vessels; but their lamp was dim, their eyes were closed; but when they heard the cry they arose and trimmed their lamps, and now they are ready to meet and enter with the Bridegroom.
II. The reward of those who were ready. "They went in with Him to the marriage." (1) Christ will own them. Christ will take them in before His Father and say: "Behold, I and the children whom Thou hast given Me." (2) Saints shall be with Christ. "Went in with Him."
III. The fate of hypocrites—"the door was shut." The door of Christ stands wide open a long time, but shuts at last. When Christ comes the door will be shut. Enter in at the strait gate.
R. M. McCheyne, Additional Remains, p. 470.
The Foolish Virgins excluded.
I. In the words, "the door was shut," considered in reference to those persons who are represented by the "foolish virgins," we have the intimation of a most solemn truth: that to all whose hearts are not truly given to God—to all who are not united to Christ by a living, saving faith—there comes a period after which change is impossible. In some cases, of course, that period is death. In other cases, again (though these, we trust, are exceedingly few), there seems too much reason to believe that the day of hopeless, irretrievable hardness comes before the termination of the natural life. But there is a third period, after which all spiritual change becomes impossible; and that is the Second Advent of our Lord Jesus Christ. To this period especially the parable refers. As the Lord finds us, so we remain for ever. "Watch therefore, for ye know neither the day nor the hour wherein the Son of Man cometh."
II. Note, in the next place, not only the fruitless appeal of the virgins—"Lord, Lord, open to us," but also the reason assigned for their utter rejection, "Verily, I say unto you, I know you not." It is not, then, merely that they have come a moment or two too late,—but it is that their coming in late proves that there is an estrangement of heart which separates them from the Saviour. It might seem somewhat hard that the difference of a few minutes more, or a few minutes less, should make all the tremendous difference between an eternity of bliss and an eternity of woe. But the fact is, that in the approach of the foolish virgins after the door was shut, we have a sure indication that that preparation of the heart is lacking in them, which alone could fit them for the enjoyment of the presence of the Lord. They cry, "Lord, Lord, open to us." But why? Not because their hearts are at one with their Master, and they cannot be happy if they are separated from Him whom they love. No; but because they shrink from the outer darkness of the exclusion, and the reproach of conscience to which they find themselves condemned. It is the cry of those who wish to be delivered from the punishment of sin; but who have no sense of its pollution—no longing to be liberated from its burden—no desire to be set free from its power.
G. Calthrop, Pulpit Recollections, p. 261.
References: Mat 25:11.—Christian World Pulpit, vol. vi., p. 254. Mat 25:13.—R. W. Forrest, Ibid., vol. i., p. 81; New Manual of Sunday School Addresses, p. 204.
Mat 25:14-15
Unequal Gifts.
At the very opening of this parable we shall encounter a thought which touches on the saddest and most irritating problem that our century has tried to solve; that of the origin of inequalities. Jesus here unhesitatingly attributes it to God. He compares God to a master who divides unequally his goods. He does not say (1) that the master loves those least to whom he gives least. (2) He does not say that the master acts capriciously; on the contrary, he gives it to be understood that He acts in His wisdom, since each of the servants receives: "according to his several ability." (3) He does not say that this unequality lasts beyond the time of trial, that is to say, beyond the present life. The two faithful servants who had received different shares obtain the same reward and they enter into the joy of their master. But, these reserves made, let us acknowledge that Jesus Christ says clearly that the master gave to one, five talents; to another, two; to the other, one.
I. That which Jesus Christ says, Nature equally says. Absolute equality in no way exists in Nature, for absolute equality, if you consider it, would be uniformity; now there is nothing less uniform than the works of God.
II. Not only is this inequality a fact, but it is besides a social bond between men, it obliges them to trust to each other, because it is the affirmation of their mutual dependence.
III. What should we do before this fact? Accept it so far as it does not wound the conscience. Accept it in seeking to lessen it, to smooth down its asperities; but accept it at length, humbly, manfully, without murmuring. You are poor; you are a workman; you serve; you are not among those who are called the privileged ones of this world; you have not ten talents—only one talent. What does it matter? Are you the less loved by God for that? Are you less a man, a child of God, an immortal soul? Look at your life in its true greatness, in the light of eternity; say that if you serve, Jesus, the Son of God, the King of souls, served and suffered; say that His hands, before being raised to bless humanity, were hardened by holding the instruments of labour; say that our true nobility, our true dignity, we owe to those children of the people who are called Peter, Andrew, Philip and James; and that since Christ has saved humanity in serving and suffering for it, there is no solid greatness and lasting glory but that which is gained in serving and giving up oneself.
E. Bersier, Sermons, 1st series, p. 1.
Mat 25:14-30
In the case of the unprofitable servant as it emerges in the latter portion of the parable, three points demand our attention separately and successively—the Reason, the Nature, and the Reward of his unfaithfulness.
I. The reason of his unfaithfulness, as explained by himself is, "I knew thee that thou art an hard man," etc. The parable represents at once, with rich personal effect and strict logical exactness, the legal relation of sinful men to a righteous God, apart from the peace that comes through the Gospel. While you think of the Judge—recording now your thoughts, words, and actions, in order to render unto you what you deserve at the great day—you cannot love Him, and you do not like to retain the knowledge of Him in you mind. Whatever your ears may hear, or your lips may speak, you know God only as the disturber of your joy in life, and the inexorable exacter of impossible penalties at last. The natural and necessary, as well as actual, result of this knowledge or conception of the master, is the utter idleness of the servant.
II. As to its nature, the disobedience was not active but passive; he did not positively injure his master’s property, he simply failed to turn it to profitable account. The terror of this servant was too lively to admit of his enjoying a debauch purchased by the treasure which had been placed under his charge. Fear is a powerful motive in certain directions and for certain effects; it makes itself felt in the heart, and leaves its mark on the life of a man; unfruitfulness includes both those that bear bad fruit and those that bear no fruit. The idleness of the servant, who knew his master only as a hard man, reproves all except those who obey the Lord whom they love, and love the Lord whom they obey.
III. The reward of unfaithfulness is: "Take the talent from him and cast him out." In both parts the sentence of condemnation corresponds to its opposite in the reception of those who had been faithful to their trust. These retain their employed gifts; from him the unused talent is taken away. These are received into their master’s favour; he is cast out of his master’s sight. The stumbling-block at the outset that turned the unfaithful servant aside was his conception of his lord as a hard master; it is the experience of the master’s love that impels the servant forward in the path of duty. When we know God in Christ we know Him reconciled to ourselves. Christ, therefore, is the way; by Him we go in to the Father for acceptance, and by Him we go out for needful work upon the world.
W. Arnot, The Parables of Our Lord, p. 299.
Different Talents yielding Equal Rewards.
I. In interpreting the introductory portion of this parable the word "talents" must be taken as including all that fits a man for God’s service—as well what belongs to his own nature as what is external to himself. The "ability" is a gift from God as well as the goods. When considering what we possess as fitting us for doing the will of God, each one may hear the question, "What hast thou that thou didst not receive?" All that a man is and has must be included among God’s gifts, to be made account of when the working season here is over. Talents, means, and opportunities must all be reckoned as Divinely supplied. When so regarded there is great diversity among the disciples.
II. In the picture of the meeting-time and reckoning, the truth lying nearest, full of encouragement while we are in the present work, is, that results proportionate to opportunities will fill each servant with satisfaction on the great and solemn occasion when he renders account of his earthly life. Our responsibilities are fixed for us; what they are is discovered to us by each day of service as it comes; to meet daily obligations, by a day of faithful work, is to do the part our Master requires of us, and thus prepare for ourselves a harvest of joy on the day of His coming. The joy of the faithful servant has its counterpart in the joy of his Master. Our Lord’s gladness is as His servants’, and His servants’ is as their Lord’s; His joy finds its objects in their work, with its abiding results. As He manifests and expresses this joy it awakens new gladness in their hearts; their joy is thenceforth embraced in His. To long-tested faithfulness our Lord appoints enlarged service and greater rewards. Devotedness in this world introduces to enlarged opportunities in the next world. In the heavenly kingdom, where righteousness reigns in man, extended favour comes from God, life is progressive in ever-increasing ratio.
III. (vers. 24-30).—The parable closes with a vivid and impressive representation of unfaithfulness on a servant’s part and the consequent displeasure of his master. That the man who received the single talent is taken to represent unfaithfulness in God’s service is a significant fact. Remembering the principle of distribution acted upon by the master, the smallness of the trust committed to the third servant was in accordance with the judgment formed of him. We are thus guided to the state of his character first and only afterwards to the extent of ability. The result shows that it is character, not restricted ability, which determines the form and direction of life. Common faithfulness has common approval; unfaithfulness must meet its condemnation. The test is found in the state of the heart, not in the extent of the possessions. Hard thoughts of God will find their condemnation when brought to the test of Divine requirements. It will then appear that God did not seek to reap where He had not sown; that He did not expect of any one that which He had not Himself provided in means and opportunity. He shall ask no more than that He receive His own with its produce. Before that demand, hard thoughts shall recoil on the mind which cherished them. The rules of Divine judgment now become apparent in two distinct forms. (1) The unemployed talent is transferred to one who will use it well. There are many Divinely given talents which so belong to personal existence, that we cannot think of them being transferred to others. In view of this, it will be remarked, that our Lord has taken external possessions as affording illustrations of the truth proclaimed. He that hath not in the form of produce shall have taken from him even that which for a season he has been allowed to hold as a possession committed to his trust. (2) The unfaithful servant is himself cast out from the presence of the Lord.
H. Calderwood, The Parables of Our Lord, p. 404.
References: Mat 25:14.—Christian World Pulpit, vol. xxviii., p. 4; Parker, Inner Life of Christ, vol. iii., p. 133. Mat 25:14-16.—J. Crofts, Christian World Pulpit, vol. xv., p. 15. Mat 25:14-27.—E. M. Goulburn, Thoughts on Personal Religion, p. 340. Mat 25:14-30.—Christian World Pulpit, vol. v., p. 180; Preacher’s Monthly, vol. i., p. 387; Homiletic Quarterly, vol. iii., p. 483; W. M. Taylor, Parables of Our Saviour, p. 180. Mat 25:15.—J. M. Neale, Sermons for Children, p. 9; M. Dods, The Parables, p. 257.
Mat 25:16-21
The Servants at Work.
I. It is the great law of labour which the Gospel affirms here, in the example of those two men doubling the talents they had received. The first gift of God is multiplied in their skilful and faithful hands. What is the nature of the labour of the industry of these faithful servants? Must we understand by it simply putting into activity natural gifts, physical strength, the intellect, the material resources which each man brings into this world? And did Jesus simply wish to give here a lesson upon order, upon economy, upon a good understanding of human life, as any Jewish Rabbi might have done had he judged, strange thing, that his compatriots had not their minds wakeful enough on this point, and that it was necessary to inculcate the spirit of calculation, and what might be called the genius for business? Such an explanation makes us smile. The ancient Church did not admit it. By the talents which are here spoken of, are usually understood all the graces purely spiritual which Jesus, Head of the Church, distributed to all its members, but in an unequal manner. This second explanation is worth infinitely more than the first, and yet it also is insufficient; the parable has a wider sense. The talents signify all graces which come to us from God, spiritual and natural gifts, graces of the soul or temporal benefits. All can be sanctified, all can be consecrated to God, all can be multiplied in Christian hands.
II. The essential, the most urgent, thing is not to do works of piety, works which can be counted, and which can be arranged under such and such a title. The essential, the most urgent, thing is to give our hearts to God in such a way that God once possessing them we serve Him wherever we go, and in whatever sphere we act. If such be the nature of the labour which God demands, what man is there who will dare to say that he cannot multiply for the service of God the gifts he has received? Nothing is excluded from His kingdom, nothing except sin. As long as the sun shines on your horizon; as long as the Gospel, that sun of the soul, gives you light; as long as you have a breath of light—there is time to hope, there is time to begin again, there is time to count on Him who restores, who regenerates, who transforms the desert into a garden, and who causes water even to burst forth from a rock. "If any man be in Christ," says St. Paul, "... old things are passed away; behold, all things are become new. And all things are of God."
E. Bersier, Sermons, p. 11.
Reference: Mat 25:18.—R. Thomas, Christian World Pulpit, vol. iii., p. 209.
Mat 25:19-30
The Account to be rendered.
I. Is not the servant who had received least a type of the insignificant of the earth, of the immerse mass of those who are commonly called the proletaires—the disinherited of here below? Why does Jesus show him alone to be guilty, alone justly punished, whilst an approbation without reserve is given to those who have received much, and who only have been faithful? Is it thus, then, that things go on? Should the Divine lesson have been directed to that side? Is it not rather the rich and powerful of this world who should be made to hear it? Is it not the representative of the poor who should inherit the talents of the unfaithful man? And instead of those pitiless words: "To every one that hath shall be given," words which seem to justify and cover all the usurpations of force, should it not be written: "To every one that hath not shall be given"? To this painful question how shall we reply? Very simply. The reproach is addressed to Jesus. Well, do you know any one who loved the poor as Jesus did? Doubtless Jesus knew the miserable abuse which the powerful of this world would make of their power, the rich of their riches, and all privileged ones of their privileges. But He knew also that other seeds of hatred and death—ingratitude, discouragement, despair, anger, and blasphemy—would germinate in other spheres, and they are what He shows at work in the soul of the unfaithful, indolent, and mutinous servant.
II. Mediocrity has its temptations, and Jesus lets us know them here. They are (1) envy, (2) ingratitude, (3) contempt of duty, (4) the impiety which blasphemes.
III. The greatest things done in the Church have been the work of those who had only one talent. We judge otherwise, I know; we see at a distance only high summits, only resounding names and prominent works. Look nearer. There, where only these were, nothing has lasted. That which constituted the form and the immovable weft of the Church in its greatest epochs were the obscure Christians, the heroes of silent love, the thousands of unknown ones whose names fill the martyrology of the first centuries; yes, it is the common soldiers who win the victory in the great battles of God.
E. Bersier, Sermons, p. 23.
Mat 25:20-21
Fidelity and Recompense.
I. The teaching of this parable, although addressed at first to the disciples, is not to be limited to them, nor to any who, like them, are charged with the fulfilment of a special duty; it is teaching for us all. It implies a common responsibility for the use of talents which have been universally distributed, although not in equal measure. Talents have been given to us, and they are neither to be hoarded in fruitless avarice nor squandered in unprofitable waste. They are to be laid out, used for God, and so laid out that in wonderful usury they may double themselves in their returns, bringing for this blessed service the gold of holy character and the precious stones gathered from the world’s dark mines, and gathered by our hands, to sparkle in the Redeemer’s crown.
II. The second thought which I wish to put before you is that this responsibility is all-pervading, it extends to the whole man and to the whole life. It takes in the uncounted trifles, "the thoughts of the heart," the subtle and delicate springs of action, the things done in secret as well as the prominence of characters and circumstance; the tremendous issues of our lives, our crisis, the things which come with observation, and flaunt and flower before the eyes of men. With God the motive determines the value of the action. He takes no account of the great things in man’s life as great things, nor of small things because of their smallness. He taketh pleasure in great and small equally when they are worthily done—done from the same all-pervading, habitual, and almost unconscious desire to make His will the law. It is in the single-hearted obedience, in the fulness of the loyal love, that He rejoices even with exceeding joy.
III. The recompense of fidelity. Faithfulness, though it may have embraced but a little, is not suffered to go without its reward. It is inseparable from the idea of responsibility, and its consequent idea of judgment, that there should be the sanctions of reward and penalty, the rendering to every man according to his deeds. God is certainly not less righteous than man; and if we, being evil, know how to give good gifts unto those who serve us faithfully, how much more shall He in whom eternal justice and infinite compassion blend, both praise and recompense the service which is done for Him! Faithfulness is rewarded: (1) By increased power—every duty performed makes future duty easier; (2) by increased responsibility—found faithful in a farthing, the man is made "ruler over many things." And this is God’s law of recompense, to reward work well done by more and greater work.
W. Morley Punshon, Christian World Pulpit, vol. vi., p. 104; see also Sermons at Union Chapel, Islington, p. 191.
Mat 25:21
Before us is a servant of Jesus Christ, and we have to consider: (1) His Character, (2) his Conduct, (3) his Reward..
I. His Character. "Good and faithful;" good, personally virtuous, and efficient as a servant. (1) A good and faithful servant accepts his position as a servant, with all that is included in that position. He is not striving for something else. (2) A good and faithful servant bears the work and burden of his servitude. He does not shirk. (3) A good and faithful servant renders service with hearty goodwill. (4) A good and faithful servant is obedient to his master. His will is in subjection. (5) A good and faithful servant has his master’s interest ever before him. No eyeservice. (6) A good and faithful servant is profitable to his master.
II. The Conduct upon which this character is based. "Thou hast been faithful over a few things,"—over the five talents delivered to him by his master. The inner character is the source of action; the outer character is the impression made by our actions. Every man has a double character; a character within and without. A few things were given to the servant before us—five talents—that he might trade with them and make them more. And this was sufficient as a basis of character; it justified the words "good and faithful."
III. The Commendation and Reward. (1) This is real commendation, not a commendation of self—false, deceitful, delusive; but commendation by another, without flattering or hypocrisy; not in ignorance or prejudice, but with sound judgment and perfect knowledge. (2) This is full and complete commendation, Full as to manner and spirit. Full as to source. It is a "Well done!" from Him who doeth all things well. Full as to substance and meaning. What can be added to it? And full as to influence and effect. It is a "Well done!" that will inspire the doer with will to do, and with power to do, for ever and ever. (3) This is a useful commendation. It qualifies him to whom it is addressed to do something more, something better, something higher.
S. Martin, Comfort in Trouble, p. 215.
Fidelity and Dominion.
I. All human endowment and its largest results are small, measured by the standards of God’s kingdom. To the holder of the five talents, as to the holder of the two, it is said: "Thou hast been faithful over a few things." Human endowment and human performance, the few things, get their significance from their relation to the many things—the great, thronging facts and principles and laws of the kingdom of God. Obedience, responsibility, duty, work, love, trust—all that makes up Christian life here—are sides and manifestations of the unseen spiritual universe. The man who is administering a moral trust, discharging duties, improving gifts, is within the circumference of that kingdom which spans eternity and the universe; and it is that part which gives a meaning and value to his few things.
II. Work and accomplishment, in themselves, are trivial because they do not involve mastery. Look at our Lord’s words: "Good servant, thou has been faithful over a few things, I will set thee over many things." The word is habitually used of putting in a position of authority or mastery. Good and faithful people are constantly tempted to identify success with accomplishment, and to think that they fail because they cannot do what they set out to do. But you observe that God gives no promise of mastery for this world. He sets upon true and good work, not the seal of accomplishment, which is a thing of today, but the great moral seal of the eternal heavenly kingdom, which is faithfulness.
III. And yet the parable very clearly shows us that faithfulness is on the direct line of mastery. "Thou hast been faithful, therefore I will make thee ruler." Fidelity tends and leads up to mastery.
IV. Fidelity to the few things carries with it the promise of fidelity to the many.
V. The parable fixes our attention less upon the work than upon the worker; or, perhaps, we might better say, upon the work through the worker. The satisfaction of the master lies, not in the fact that his five talents have grown into ten, but in that the increase is due to his servant’s faithfulness. In God’s eyes the best and highest result of work is a good worker. It is faithfulness, not amount, which links the talent to the joy of the Lord, the few things to the many.
M. R. Vincent, God and Bread, p. 117.
Industry.
These are two or three reasons which make it easy for us to see this duty from a wrong point of view, and to miss its very great and sacred importance. The first is, that it is to many, perhaps to most, a very distasteful one. It is a positive, not a negative, duty; it requires you to do, not only to abstain; and it requires you to do heartily, to put some life and spirit into what you do—and if the duty be against the grain this calls for a considerable effort. And again, it is a duty from whose exactions we are never free, which wakes with us in the morning, and pursues us even when we are weary at night. But there is another and a more respectable reason why we undervalue it. Our own experience tells us that there are blacker sins than idleness, and that there are more delicate and heavenly forms of goodness than industry, forms of goodness more penetrating, more rare, which more manifestly have their reward not here but in the sight of the Father in heaven. Consider some reasons for the high and sacred importance which attaches to the duty of industry, of hearty, manly activity in the daily work of life which God appoints us.
I. And first, its high importance rests on the fact that it is so plain a duty. You cannot doubt that it is a duty. What can be the meaning of the parables which speak of us all as servants set to work for a master, who will return to take account, each with talents to be used, and by using to be increased for his service, if we may grow idle and let our powers dwindle instead of growing without blame?
II. It is a duty which is the Divine remedy and safeguard against an infinite amount of evil. If you would flee from evil, fill up the empty hour, the vacant, listless mind. Be a man, set to work, look life in the face, think what you are going to do and to be. There is no time for dreaming, for tampering with forbidden thoughts, for childish follies and boyish extravagances.
III. A third and last reason. It is a duty, with a far-reaching purpose and reward. I am not speaking at this moment of the more tangible secondary purposes which all can understand. They vary to different lives. But for all these are the great moral purposes. Now is the time when, more than ever, the habits of your life must be formed. The great Taskmaster gives us our faculties—to one five talents, to another two, to another only one; but the five may become one, and the one may become five. Happy is that faithful servant whom his Lord when He comes shall find honestly working at the task he set him.
E. C. Wickham, Wellington College Sermon, p. 67.
References: Mat 25:21.—Spurgeon, Sermons, vol. xxvi., No. 1541; T. Keble, Sermons from Easter to Ascension Day, pp. 108, 118; J. M. Neale, Sermons in Sackville College, p. 301; R. Norton, Christian World Pulpit, vol. xxiii., p. 182; H. Allon, Ibid., vol. xxvi., p. 17; G. Matheson, Expositor, 2nd series, vol. vi., p. 204. Mat 25:22, Mat 25:23.—Spurgeon, Sermons, vol. iv., No. 175; S. G. Matthews, Christian World Pulpit, vol. xvi., p. 214. Mat 25:23.—F. W. Farrar, In the Days of Thy Youth, p. 61.
Mat 25:24
Sordid Knowledge.
I. These are very remarkable words. Observe how positively the man speaks: "I knew thee that thou art an hard man." He is quite sure of it, and has no fear of being contradicted even when advancing the plea to his lord himself. Indeed it is his excuse, his hope of acquittal. He trusts to it for safety, so sure is he of his ground. And, indeed, we may easily see, even from the parable itself, much grounds for the charge. Why should the man toil and work with money which was not his own, and vex himself with anxious cares at a master’s command? Was not the command hard from this point of view. Might he not well say "I knew thee that thou art an hard man," as day by day he worked and was weary, and faint and full of care? The very force of his answer as a warning seems to lie in the truth of this low reasoning as far as it went. Let the man forget his duty as a slave trusted by his absent master, and start with this mean low opinion, and every after-step would be most logically convincing. But observe, the work though done at his master’s command would have been done for himself. His great generous lord entrusted his servants with what seemed to be work for him, but was, indeed, a training in honour and power for them. The niggard spirit, with its low logic could not understand that; but could see clearly the hardships and pain of the work, and refused to work and so lost his own gains,—the glorious gains that might have been his.
II. Yet he ought to have done his master’s work at all events. The right and wrong of it was not his business. The man was a slave, his business was to obey, and his lord answered him on his own grounds. He was bound to obey as a slave and justly condemned for not doing so. Once begin in a wrong spirit, and every step you take will bring you a more and more certain knowledge that your low, mean thoughts are right. No power of argument could make people walking in a mist believe in a bright sun overhead; they must get upon higher ground to feel it; every step below would but confirm their cold knowledge. So it is with our spirits; we must rise into a higher world of love and honour and faith, living with Christ, looking to His glorious example, following Him in trustful love. Then we shall learn the happiness of His commands; then we shall feel that it is for our own sakes that they are given to enrich and ennoble us.
E. Thring, Uppingham Sermons, vol. i., p. 1.
Of all the powers of which men easily think that they are wholly or almost destitute, and so from whose exercise they think themselves excused, the one most commonly alleged, I think, is the religious power, the whole spiritual faculty in general. The reason why many people are not Christians is that they misrepresent Christianity to themselves, that they have not conceived its simplicity. Am I right when I believe that there is in every man the power to take it in this simplicity, and make it his new life? I do believe so, fully, and for various reasons.
I. The first reason of all is one that is no reason except to him who is already a believer, but surely to him it must come very strongly. It does seem to me that no man can really seem to himself to be living a spiritual life, and not hold with all his heart as a possibility, and long to see realised as a fact, the spiritual life in every soul of every son of man. If I truly thought that there was any one man who really was, as so many men have told me that they were, incapable of spirituality, I should lose my whole faith in the capacity of spirituality in any man.
II. And then, another reason why we have a right to believe that there is in every man a capacity for fundamental and essential Christianity, lies in the fact that the activities of such a Christianity really demand only those powers which in ordinary human life we all hold to be absolutely universal.
III. If thus the spiritual life is something not strange in its essence, but familiar; if its working force consists of the simplest and most fundamental of the powers of humanity brought into contact with, and filled full of, a Divine influence, then another thing which we see continually is not strange. There are certain experiences in every human life which have their power just in this, that they break through the elaborate surface, and get down to the simplest thoughts and emotions of the human heart. And if that heart, laid open, is inevitably, universally spiritual, what does it prove but this, that when the simplest base of any man’s life is reached, when the ground above it is torn off by an earthquake, or melted bare by the sunshine of happiness, there is the capacity of spirituality, the soil in which the spiritual seed must grow?
IV. When Jesus Christ, the typal man, appeared, He was not only one who hungered and thirsted, who loved and hated, who dreaded and hoped, who suffered and enjoyed, but He was one whose nature leaped beyond the mere material and grasped the spiritual. To believe in the Incarnation, really to understand Christ, and yet to think that we or any other men in all the world are essentially incapable of spiritual living, is an impossibility.
Phillips Brooks, Sermons, p. 138.
References: Mat 25:24, Mat 25:25.—J. Vaughan, Fifty Sermons, 6th series, p. 177; Plain Sermons by Contributors to "Tracts for the Times," vol. ii., p. 181. Mat 25:28.—Preacher’s Monthly, vol. viii., p. 107.
Mat 25:29
Talents improved are multiplied; talents misimproved are resumed by their owner. Apply this principle of the Divine government: (1) To personal endowments; (2) to providential advantages; (3) to religious privileges; (4) to spiritual blessings; (5) to opportunities of Christian work.
G. Brooks, Five Hundred Outlines of Sermons, p. 372.
References: Mat 25:29.—R. Heber, Parish Sermons, vol. i., p. 165. Mat 25:30.—J. Natt, Plain Sermons, p. 384; S. Greg, A Layman’s Legacy, p. 135.
Mat 25:31-33
I. When we turn to the Book of God in order to learn what particulars are revealed to us respecting the awful coming of the Lord, the first thing which strikes us is its suddenness. When it will be we know not; where it will be we know not. It must suffice for us that it will be as sudden as the lightning flash; and that, wherever in the round world it is, we shall be there, as certainly as the eagles gather to the fallen carcase.
II. There shall be only two companies—the saved and the lost. No middle place; no place for those who might hope to find themselves average people—neither particularly faithful, nor particularly unfaithful; only two companies with a mighty chasm between them—the lowest of the blessed company of those that are received inexpressibly more blessed than the first of those that are excluded.
III. "Inasmuch as ye did it not unto one of the least of these,... ye did it not unto Me." What an astonishing, what an awful Scripture this is! Can we not conceive how, when we stand before that judgment-seat, our consciences will be full of all manner of sad recollections of sin—remembering how we have broken this and that commandment, hoping that this and that palliation may be admitted for our forgiveness, and behold, even before the question of our actual offences committed is opened at all, behold we are condemned for our omissions! Christ was with us, among us, always with us in His poor people, and we did not do all we could for them when we had time.
IV. The judgment will be very different from an earthly judgment. There will be no witnesses, no counsellors, no examination. There will be no selection of particular charges against us, then for the first time to be brought up, proved, and punished. Nothing at all like that. The judgment is going on now, every day and every hour our hearts lie open before God, and as we obey or disobey, as we pray or refrain from praying, as we utter bad words or good ones, as we let our thoughts run to sin, or check them and turn them towards God and heaven, the judgment gathers round them. If we are living carelessly, and thinking little about God and Christ, the shadows of judgment are deepening round about us. If we die so—not repenting of our sins, nor turning to God in faith—the final judgment will only pronounce what will have settled itself before, what is, indeed, settling itself every day: settling itself for good or evil every day that we live.
G. Moberly, Plain Sermons at Brighton, p. 304.
References: Mat 25:31.—Clergyman’s Magazine, vol. v., p. 272. Mat 25:31, Mat 25:32.—New Outlines on the New Testament, p. 16; E. Blencowe, Plain Sermons to a Country Congregation, vol. ii., p. 41. Mat 25:31-36.—Spurgeon, Sermons, vol. xii., No. 671. Mat 25:31-46.—H. W. Beecher, Christian World Pulpit, vol. xix., p. 122.
Mat 25:32
The Final Separation.
I. Its Author. (1) His ability. (2) His prerogative.
II. Its Nature. (1) Its exactness. (2) Its completeness. (3) Its consequences in respect to place and employment and interest.
III. Its Principle. (1) On the ground of character. (2) The test of character is the state of mind and heart toward the Redeemer. (3) The evidence of a right state of mind and heart toward the Redeemer is the treatment of His people.
G. Brooks, Five Hundred Outlines of Sermons, p. 335.
Reference: Mat 25:32.—Spurgeon, Sermons, vol. xxi., No. 1234.
Mat 25:34-37
The Surprise of the Righteous.
I. The special peculiarity of the persons of whom our Lord here speaks, is that they did not know, that they had no suspicion, that in showing kindness to men, they were showing kindness to Christ. "Lord," they answer, "when saw we Thee?" It is a revelation to them, in the strictest and deepest sense of the word. A revelation, that is an unveiling, a drawing away of a veil which was before their eyes, and hiding from them a Divine and most blessed fact, of which they had been unaware. But who are they? I think we must agree with some of the best commentators, that they are persons who, till the day of judgment, have never heard of Christ; but who then, for the first time, as Dean Alford says, "are overwhelmed with the sight of the grace which has been working in upon them and the glory which is now their blessed portion."
II. If this be the true meaning of our Lord’s words, what comfort and hope they may give us, when we think, as we are bound to think, if we have a true humanity in us, of the hundreds of millions of heathens now alive, and of the thousands of millions of heathens who have lived and died! Sinful they are as a whole. Sinning, it may be without law, but perishing without law. For the wages of sin are death, and can be nothing else. But may not Christ have His elect among them? May not His Spirit be working in some of them? They are Christ’s lost sheep, but they are still His sheep who hear His voice. May He not fulfil His own words to them, and go forth and seek such souls, and lay them on His shoulder and bring them home, saying to His Church on earth, and to His Church in heaven: "Rejoice with Me; for I have found My sheep which was lost"?
III. How shall we know Christ’s sheep when we see them? How, but by the very test which Christ has laid down, it seems to me, in this very parable? Is there in one of them the high instincts—even the desire to do a merciful act? Let us watch for that: and when in the most brutal man or woman we see any touch of nobleness, justice, benevolence, pity, tenderness—in one word, any touch, however momentary, of unselfishness—let us spring at that, knowing that there is the soul we seek; there is a lost sheep of Christ; there is Christ Himself; working unknown upon a human soul; there is a soul ready for the Gospel, and not far from the kingdom of God.
C. Kingsley, All Saints’ Day and Other Sermons, p. 347.
Mat 25:34-41
The Judgment of the Nations.
Perhaps we are justified in saying that we have, in connection with these words, the most vivid description of the last judgment to be found in the Holy Bible. We learn from them that, though good works cannot merit heaven, it is a solemn fact that God Himself has made the practice of good works the condition on which He will ultimately confer the rewards of heaven. At the general judgment men are to be rewarded, not according to their faith, or according to their feelings, or according to their professions, but according to their works.
I. Let it not be said that this doctrine involves the idea that man, by the practice of good works, may make God his debtor. Not so. As the present salvation of a sinner depends upon his exercising faith in Jesus Christ—not because the exercise of faith in Jesus Christ merits such a gift, but because God, in His sovereignty, has been pleased to appoint the exercise of faith in Jesus Christ as the condition upon which the gift will be given; so a man’s reward in heaven depends upon a man’s own good works on earth—not because the good works merit the reward, but because God has been pleased to make the practice of good works the condition on which the reward shall be ultimately granted.
II. "Come, ye blessed of My Father." The very word implies that the righteous are to be where Christ their Saviour is. The two are to live for ever in the glorious heaven. Do not overlook the word inherit. Heaven is an inheritance. It belongs not to strangers and aliens, but to children. God does not give it arbitrarily to whom, in His Divine despotism, He likes, chooses, but only to sons and daughters—children. It is God’s great patrimony, given to none except to members of God’s great family. And then, finally, there is another word in the 34th verse,—"Come, ye blessed of My Father, inherit the kingdom prepared for you." Heaven is not a world which by accident was once emptied, and therefore was fixed upon to receive the righteous and be their final home. Not so. It is a place prepared for them, designed and made for them purposely; and, therefore, perfectly adapted to make them happy. It is a great residence which God has built as the eternal home of His great family—a residence in the decoration of which God lavished all His wealth and employed all His attributes, prerogatives, and powers. There is brightness in every eye—happiness in every smile. Then the purest joy keeps endless festival and revels with unmolested freedom. There shall be no more curse. The throne of God and of the Lamb is in it. His servants shall serve Him, and His Name is written on their foreheads.
L. H. Tyerman, Penny Pulpit, No. 896, new series.
References: Mat 25:34, Mat 25:35.—J. Keble, Sermons on Various Occasions, p. 100. Mat 25:35.—Spurgeon, Sermons, vol. xxx., No. 1757; Christian World Pulpit, vol. xxv., p. 39. Mat 25:36-43.—J. Macpherson, Expositor, 3rd series, vol. v., p. 461.
Mat 25:37-39
The Humility of the Saints.
The kingdom of heaven—this is what Christ came to introduce—to introduce into active co-operation with us poor men. He brought down out of that far place this fund of eternal and victorious forces. He put at our disposal and under our manipulation the whole resources of the Divine house. He brought heaven into activity here on earth, and we who are made members of that kingdom become media through which its energies penetrate and work, expand and make entries.
I. And this will perhaps explain the peculiar stress laid upon two Christian excellences—Humility and Thanksgiving. Humility, the rare gift of the saints, is sometimes, I believe, supposed to be a sort of compulsory lie, as if we were required to glorify God by pretending that we are not so good as we really are. But the professed humility of the saints is nothing more than the natural and normal, and true and healthy, outcome of the conditions under which we belong to the kingdom of heaven; for these conditions imply that we, so far as we rightly correspond to them, do but make ourselves channels through which the powers of God can operate, vehicles through which they may extend their boundaries. Our Christian excellence just lies in admitting Christ. Saintliness is the energy and glory of God become active in a man. It is the display of God’s grace through a human personality, and if so, it cannot help being overwhelmed with humility. The grace of this humility is the measure of the saintliness, for the more complete this self-surrender, then the more vigorously flows through it the splendour of God’s fulness.
II. And then Thanksgiving. The saint has a spiritual microscope, and through it he can see at least fragments of the mysterious subtilties that operate at His bidding—all that delicate world of miracle that is ever at His service. How, then, can he ever thank God enough? This only is his desire—to be ever giving thanks; and every touch of holiness in him is a new wonder to him—a new miracle worked by God; and to recount his own labours is to recount God’s successes; and all such recounting, such rehearsal, is itself a thanksgiving. In so glorying he can glory in the Lord—glory because all things are his. Paul and Apollos and Cephas, and the world and life and death, and things present and things to come—all are his and he glories in it. He gives thanks to God, for herein is his Father glorified who is in heaven.
H. Scott Holland, Christian World Pulpit, vol. xxx., p. 234.
References: Mat 25:37-39.—Christian World Pulpit, vol. xxx., p. 234. Mat 25:40.—J. H. Hollowell, Ibid., vol. xviii., p. 89; T. R. Evans, Ibid., vol. xxiv., p. 337. Mat 25:40-45.—R. Veitch, Ibid., vol. xxix., p. 259. Mat 25:41.—H. N. Grimley, The Temple of Humanity, p. 203; Homiletic Quarterly, vol. ii., p. 381. Mat 25:44.—J. H. Evans, Thursday Penny Pulpit, vol. vii., p. 121.
Mat 25:45-46
The Great Reality.
I. The moment any heart thoroughly admits a great reality, and takes anything, whether truly or falsely, as a great reality, for that man all life is another thing from what it was before. And all the various opinions, delusions, and mistakes in the world, however numerous, matter no more to one who has a reality than the darkness of a forest to a man on a broad road through it. Such a reality is death. Every one of us in a few years will have left behind him earth, and all belonging to earth. How many doubts would vanish if men began early on the simple plan of trying and testing their doubts and temptations by the great certainty, death, and measuring their lives by the after-death eye? A plain, broad road would show itself amongst the tangle and the wilderness of opinions.
II. Human life in effect, our Lord says in the text, is the way one man treats another. It is the quiet everyday habit of making life more easy to our fellow-creatures that our Blessed Lord judges to be Divine. This is what the calm after-death eye will consider to be real. The service of God has only one primary meaning—the service of God is man making others happy. No man is religious who does not strive to make others happy. The prevailing passion of daily life should be: Where is anyone weak and in trouble—can I help him? The heart ought to leap to the side of the weak, not to the side of the strong. The heart ought to have a dim feeling that everyone in pain or need is, as it were, Christ on the Cross, and a dread lest the strong, if the strong inflict the pain, are Pilate and Herod with their soldiers. The great realities of the world to come only recognise the principle of making others happy. And I am inclined to think that anyone who takes this into his heart as his reality will not get entangled if he begins early, or feel any difficulty in finding how to do it.
E. Thring, Uppingham Sermons, vol. i., p. 185.
Mat 25:46
Judgment by Works.
These words spake the Saviour and Judge of all mankind, intimating the unending bliss or woe of the world to come. And surely these words should be enough to stop the mouths of all reverent people. Is it not enough that Christ hath spoken? Shall poor blind mortals undertake to gainsay His statement?
I. You remember the exact ground on which the Great Judge, rehearsing that future scene, bases this tremendous separation for eternity. It is on our treatment of Himself in the daily needs of His suffering humanity that all is made to depend. "Inasmuch as ye did it unto... the least of these My brethren, ye did it unto Me." What romance there is in these familiar words! More than in all "Arabian Nights" and fairy tales put together. Suppose that as we went home today, we passed by one sitting on the roadside, one that was starved in body, tattered in clothes, shivering with cold, left all alone in the wide world; suppose that as he sat there crouched together, his face buried in his hands, there was yet a nameless dignity about his form, a glory which came and went about his head, which made us know that it was Christ. How would it cut us to the heart that we should sit by warm fires and fare of the best, while He was out there in cold and misery! Ah, we say to ourselves, but that never happens in real life! Yes it does, very often; and if it never happens to us, it is only because we choose to forget that whatever kindness we show, for His sake, to the least of His brethren, we are showing, in reality to Him.
II. It is evident from the Epistles, and from the Gospels too, that we may not ever deserve or earn anything by our works,—that after all done, we must be unprofitable servants, and hope for mercy only; and it is evident from the Gospels, and from the Epistles too, that we shall never enter the kingdom of Heaven unless our righteousness exceed that of the Scribes and Pharisees, even in that department which was peculiarly their own—the careful fulfilment, namely, of the law. Going on these two principles, then, we shall be safe on both sides,—having good works, but not trusting in them; serving Christ with might and main, yet looking to be rewarded, not of our merit but of His mercy; thus, and thus only, shall we be safe in the last day.
R. Wintereotham, Sermons and Expositions, p. 164.
Everlasting Punishment.
I. Man’s conscience, until he deadens it—and most when the uncompromising reality of thoughts of death silences all voices of self-deceit—speaks out clearly, that punishment is the due reward of our deeds. But of what duration? All knowledge as to eternity must come from the Eternal, whose it is. It is a common formula of those who venture to object anything to God’s revelation—it is inconceivable that God should visit passing acts of sin with an eternity of misery. But who so revealed to us that sin ceases in the evil, when life ceases? Never do men abandon sin, except by receiving God’s converting grace. To sin on is nature. It grows, deepens, hardens, becomes more malignant, more ingrained, more a part of man’s self until the hour of death. Why, unless changed even then by the grace of God, should it change in eternity?
II. Unchangeableness may be, for what we know, one of the laws of eternity. We know that it shall be of the blessed. Heaven could not be heaven unless they were fixed in good. And it may be an equal law of our moral nature, that those who reject God in time, even to the end, will, by a continuance of that same fixed will, reject Him everlastingly.
III. Place alone does not make heaven or hell. Hell, with the love of God, were as heaven: without the love of God, it may be, it seems even probable, that heaven would be the worse hell. As we see in Satan, the sinner, even apart from God’s judgments on sin, carries about within him his own hell.
IV. Never will you know anything of the depth of sin; or of the deeper depth of the love of Christ or of God until you not only believe in the abstract, but accustom yourselves to think of that awful doom, to which each wilful rejection of God’s voice in your conscience, and of God in that voice, was dragging you. Fear not to look at it. For narrow though the bridge be which spans its lurid flames, that bridge is sure to those whom it upholds; for it is the Cross of Christ, and Christ Himself will stretch forth His hand to lead thee safely over it.
E. B. Pusey, Selected Occasional Sermons, p. 245.
References: Mat 25:46.—H. W. Beecher, Plymouth Pulpit Sermons, 5th series, p. 99; Homiletic Quarterly, vol. iv., p. 166; T. Birkett Dover, A Lent Manual, p. 91. Matt 25—Clergyman’s Magazine, vol. i., p. 289. Mat 26:1-5.—Parker, Inner Life of Christ, vol. iii., p. 186. Mat 26:3.—A. P. Stanley, Christian World Pulpit, vol. i., p. 344.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v31 Subdivision 3. (Mat 25:31-46.)
Subdivision 3. (Mat 25:31-46.)
The day of manifestation.
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Thus Israel and the professing church have been before us in their relation to the coming of the Lord; and now we have the Gentiles similarly, - the judgment of the living nations, when, having come, and His throne established upon the earth, He casts out of His Kingdom all things that offend, and those that work iniquity - a judgment not to be confounded with the final judgment of the "great white throne," which is a judgment of the wicked dead alone.
To those who see in Scripture but one general resurrection of saint and sinner at the last day, with one general judgment in which the righteous will be manifested and separated from the wicked, the scene that the Lord puts before us here seems naturally to picture what is in their own minds. If their view be right, it is, of course, quite clear that it must picture it; and this it is to which we must confine our attention here: does it indeed represent a judgment of all the generations of men; Jew, Christian; heathen, dead and living, at the end of the world? Is this what it states or what it implies? If so, we must heartily and unreservedly accept this, assured that it will be found, of necessity, in conformity with all other scriptures; and that if it plainly declares this, we may accept it even without going further. But it must plainly declare it.
Now the coming of the Son of man in His glory with all His holy angels with Him, we have already seen in its relation to Israel, and to the prophecy of Daniel, to which our Lord Himself directly points us. In Daniel He comes to receive a kingdom which He shares with the "saints of the most high" and which stands for ever; first of all, breaking in pieces and consuming the kingdoms of the earth (Dan 2:34-35). There surely can be no doubt, except to those entirely prepossessed with other thoughts, that this is a kingdom yet to be set up. To speak of the saints reigning now is a thought utterly foreign to Scripture. It is to the overcomer that the Lord promises that he shall sit with Him on His throne, even as He also overcame and is set down with His Father upon His throne (Rev 3:21). Who could sit with Christ upon the Father’s throne? And notice He is speaking in this promise as Son of man; walking in that character among the candlesticks (Rev 1:13). If Christians "reign as kings without" the apostles, (who certainly never did) it is a rebuke simply to mention it (1Co 4:8).
Thus the Kingdom in Daniel is the Kingdom for which still we wait, introduced by that personal and manifest coming in the clouds of heaven of which Matthew (as well as Daniel) speaks, and it is when the Son of man so comes and sits on the throne of His Kingdom that the nations are gathered before Him in the manner spoken of here. There is no hint of resurrection here, and for a good reason. The first resurrection has already taken place before His appearing, for when He appears, we shall appear with Him in glory (Col 3:4). This is indeed a truth which Matthew does not reveal to us, though we have seen the living saints called forth to meet the Bridegroom. But it is a thing made known afterwards to Paul "by the word of the Lord," that the dead saints are to join this blessed company and rise to "meet the Lord in the air," together with them (1Th 4:14-17). Thus it is plain why there is no mention of resurrection after He is come, and that there could not be any. The wicked dead are yet in their graves, and will only come forth after the millennium is at an end, to stand before the "great white throne" for judgment (Rev 20:5; Rev 20:11-13). The company gathered before the Son of man when He appears and sets up His throne on earth, is simply of living men who have never died, and of Gentiles only.
The judgment is a selective judgment, - the righteous separated from the wicked, the "sheep from the goats." But the saints alive or dead of the present or the past dispensations, will not (as we have seen) stand in such a promiscuous assemblage, to be picked out from the rest by the judgment of their works. The first resurrection will have separated them wholly and for ever. Raised or changed, the saints caught up to meet the Lord in the air will be already in His likeness (1Co 15:42-44; 1Co 15:52). Give account of themselves they will, and their works will be appraised for suited recompense, but personally into judgment they cannot come (Joh 5:24, R.V.). Thus it should be absolutely clear that they are not among the mingled company which the King judges here.
But a difficulty arises in the mind immediately - one of those difficulties by which, if fairly met, we are led on to fuller apprehension of the truth itself. It may be naturally asked, if the Lord thus takes away to Himself all the living saints before His appearing, how can there be any "sheep" to put upon His right hand when the Son of man appears? What are they who now are welcomed by the King, as blessed of His Father, to inherit the Kingdom prepared for them from the foundation of the world?
A similar question, it will be remembered, is asked of John in Revelation (Rev 7:13) by one of those elders whom he has seen in heaven; sitting upon thrones around the throne of God, and heard singing the song of redemption in the presence of the Lamb (Rev 5:7-10). Here is another company, distinct from these, as also from the 144,000 sealed out of the tribes of Israel, just before seen. They are Gentiles, "out of every nation and tribe and people and tongue," with blood-washed robes and palms in their hands, and the elder asks, "Who are these? and whence do they come?" He asks, and has himself to answer: "These are they who come out of the great tribulation" - not simply "out of great tribulation," which might apply very generally to Christians, but out of the tribulation of which Daniel and the Lord in Matthew speak. Thus they are a company precisely defined and limited, and to the very time of the prophecy before us, - a time in which, if we compare the scriptures, Christianity in the true sense of that term is taken from the earth. Once more, Jew and Gentile, even in blessing, form distinct companies; temple-worship is again going on, till the abomination of desolation stands in the holy place; it is in short that "end of the (Jewish) age," which is nothing else than the cut-off end of Daniel’s seventy weeks, - the last week.
In it we see the "everlasting gospel" going out (Rev 14:6-7), declaring (gospel as it is) "the hour of God’s judgment" to have come; and here the instrumentality used is, no doubt, Jewish. Thus we can understand the special character of the judgment itself which turns entirely upon how men have treated the King in His "brethren," the time being that in which "His brethren," instead of being separate, as while the natural promises and privileges were in abeyance, have returned, as Micah prophesies they will, unto the children of Israel (Mic 5:3). Even the apparent ignorance, on the part of the righteous, of the glorious King can in this way be accounted for; because it is only when they look upon Him whom they have pierced that the veil drops completely off Israel’s own face (Zec 12:10; Zec 13:6). No wonder if the Gentiles, turned by their means to God, should not be in advance of the ministry they have received.
Thus there is fullest harmony; and we see that this last week is indeed a seed-time for Israel and the earth. Before it begins, the Lord has called His saints of the past and present up to Himself, and removed the candlestick of Christianity from the earth, spuing out, as in the threat to Laodicea, the mere lukewarm profession. Darkness then covers the earth, and gross darkness the peoples, but the light begins to rise upon Israel, the morning (stormy as it is) of an unending day (Isa 60:1-22:
There needs not much more to be said of this closing part of the Lord’s prophecy. For the righteous there is eternal life, death being for them completely abolished. They "go into eternal life," - which is not yet said even of the Christian; and the immensely lengthened life of that time Isaiah witnesses (Isa 65:20-22). On the other hand the wicked go away into eternal punishment - the fire prepared, not for man but "for the devil and his angels." They share the portion of those to whom they have chosen to unite themselves. All Scripture declares, with this passage, that it is strictly eternal.*
{*See for a full discussion, "Facts and Theories as to a Future State".}
I do not know of another scripture which treats definitely of such a sessional judgment of the Gentiles as that which the Lord puts before us in this prophecy. The fiftieth psalm seems about as unique with regard to a similar judgment in Israel, when Jehovah having come and shining in glory out of Zion gathers before Him the covenanted people, and when there are, apparently, as here among the Gentiles, the wicked whom He addresses. Psalm fifty-one follows with a general confession on the part of the nation; who own their guilt in the rejection of Christ (see "Notes"). But the Lord’s words in Matthew, in accordance with the character of the New Testament generally, bring in more clearly the eternal consequences.
In general the judgment of the nations when the Lord appears is set" before us, as even in Revelation (Rev 19:1-21), as a smiting with the sword. In the symbolic language of the Apocalypse, Christ is pictured as a Warrior upon a white horse, whom the "armies in heaven" follow. The beast and the kings of the earth and their army are gathered together to make war with Him that sits upon the horse, and with His army. The beast and false prophet are taken and cast alive into the lake of fire; while those that follow them are slain with the sword that proceeds out of the mouth of Him who thus manifests Himself as the "King of kings and Lord of lords." Taken with arms in their hands, in open rebellion; there is no need of judicial inquiry in such a case. But, undoubtedly, with the "rest of the dead" (Rev 20:5) they await the judgment of the "great white throne" for their measured out award. And this marks a wide difference between the selective judgment of Matthew and the distributive judgment which closes up the record. That in Matthew, being simply selective, requires but the one point to be raised - for Christ or against? While that of the great white throne, being judgment according to their works, requires the whole life-history to be brought into account. As forming no part of the "first resurrection," the "resurrection of life," all is settled for these as to the company with which they stand: it is of the "few stripes," or the "many" that alone there is question.
An Old Testament prophet confirms with his testimony that of Revelation. "And it shall come to pass in that day," says Isaiah (Isa 24:21-23), "that Jehovah shall punish the host of the high ones on high, and the kings of the earth upon the earth. And they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison; and after many days they shall be visited. Then the moon shall be confounded and the sun ashamed: for Jehovah of hosts shall reign in mount Zion; and in Jerusalem, and before His ancients gloriously."
Revelation shows us both the punishment of the "host of the high ones on high," as implied in the binding of Satan (Rev 20:1-3) and casting him into the abyss, and that of the "kings of the earth upon the earth." But the great assize is not then. The millennium intervenes before their "visitation" comes, and final judgment. The Old Testament doctrine is in necessary harmony with the New and with the so-called "premillennial" interpretation of it.
The Old Testament also shows us Gentile nations outside of the empire of the "beast" and his associates, - the "Latin" nations. "Gog, the prince of Rosh, Meshech and Tubal" is neither in the empire, nor in alliance with it; and the names given and the powers connected, show not obscurely Russia and the east (Eze 38:1-23; Eze 39:1-29). Daniel’s "King of the north" is as certainly Greek, all through his closing chapters; and his position and might, which is not his own (Dan 8:24) suggest that his connection is with the colossus at his back. All these are to find Jerusalem "a burdensome stone" to them, and meet their judgment at the day of the appearing of the Lord.
But these are the banded armies, behind which are the nations themselves; and we hear of spared ones sent to them (Isa 66:1-24: And so His Kingdom still extends, not by a sudden revelation; as we might expect, and divine power alone, but by the aid of human instruments, with an economy of that which at such a time we might think would cease to be held for miracle, instructive to realize.
Christianity, it must be remembered, has entirely passed away. The true saints in Christendom having been taken up to meet the Lord in the air, those that have refused His grace while the day of grace continued, have been given up to strong delusion; to believe the lie of Antichrist (2Th 2:8-12). These swell the ranks of the followers of the beast and false prophet; and their doom is fixed (Rev 14:9-11). But the mercy of God still finds its objects, those whom divine wisdom and love may count never to have really had the truth before them, so as to have rejected it, and to these, as well as those outside all profession; the everlasting gospel may bring salvation yet. To the Old Testament prophets Christianity is a thing unknown, and in their writings we must not expect to find it. The book of Revelation it is that adds all this to the Old Testament.
Among the nations outside of the Latin powers, it would seem that the same power of delusion will work in gathering after "false prophets," if not after "false Christs." The Lord warns of these in that day, as if there were more than the one special form of Antichrist which we find in the land of Israel. Satan has usually more than one device, and although never really "divided against himself," can work upon men by deceits of diverse kinds. Thus the Grecian king of the last days, - quite distinct as he is from the more conspicuous form of evil, - is spoken of as a king "of bold countenance, and understanding dark sentences" and who "stands up against the Prince of princes." This is usually taken to be Antiochus, or else Mohammed; but both are negatived as the complete fulfilment by the time specified for the fulfilment by the interpreting angel, "for the vision belongeth to the time of the end," "the end of the indignation" - of God against Israel, - "the appointed time of the end" (Dan 8:17; Dan 8:19, R.V.). Such expressions a comparison with what we have had in Matthew should make absolutely clear.
How little we realize what "he that restraineth" (2Th 2:7, R.V.) is keeping back, and the flood-tide of evil ready to roll in; when in righteous compensation for the refusal of God’s fullest grace, "he is taken out of the way." It is surely the Spirit of God as now working out His purposes as to the Church, that is the restraining power. He alone is competent for it. But the wearing out of divine patience is already manifesting itself for those that have eyes to see. The fearful "end" is not far off.
It is the "cutting off" of the Gentile church, which the apostle at the beginning distinctly threatened (Rom 11:21-22), and thus the absence of Christianity from the world when Old Testament prophecy resumes its now suspended course of fulfilment, which necessarily baffles every interpreter who does not recognize this. For he must in that case necessarily bring in what he looks for, and apply what relates to Israel wholesale to the Christian church. It must be so: for while the Church is the object of God’s favor upon earth, the Jews (nationally) are "enemies for your sake" (Rom 11:28). Christianity and Judaism cannot go on together; and the "end of the age," the Lord’s prophecy here shows fully to be Jewish. For this to come, the Church, as well as the Holy Spirit indwelling her, must be taken out of the way; and "then" only "shall that wicked one be revealed," who for this reason cannot be the papacy, for it will have then no Christian "temple of God" to "sit in" (2Th 2:4). Any neglect of landmarks so definite as these must work confusion as to the interpretation of prophecy.
Thus the "everlasting gospel" sent out to the nations (Rev 14:6-7) is applied without question to the missionary labors of the present day, although we may be thankful to know that the devoted men who give themselves to this blessed work, could scarcely find their Christian evangel in the words of the angel there, and most certainly do not say, what is so characteristic of the time to which it really refers, "the hour of His judgment is come." They say on the contrary, and rightly, with the apostle, "Now is the accepted time; behold now is the day of salvation."
But upon all this here is not the place to enlarge further. We pass on to very different themes from this.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv26, 31 Mat 25:14 - Mat 25:30.
Matthew
TRADERS FOR THE MASTER
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Mat 25:14 - Mat 25:30.
The parable of the Ten Virgins said nothing about their working whilst they waited. This one sets forth that side of the duties of the servants in their master’s absence, and so completes the former. It is clearly in its true historical connection here, and is closely knit to both the preceding and following context. It is a strange instance of superficial reading that it should ever have been supposed to be but another version of Luke’s parable of the pounds. The very resemblances of the two are meant to give force to their differences, which are fundamental. They are the converse of each other. That of the pounds teaches that men who have the same gifts intrusted to them may make a widely different use of these, and will be rewarded differently, in strictly graduated proportion to their unlike diligence. The lesson of the parable before us, on the other hand, is that men with dissimilar gifts may employ them with equal diligence; and that, if they do, their reward shall be the same, however great the endowments of one, and slender those of another. A reader who has missed that distinction must be very shortsighted, or sworn to make out a case against the Gospels.
I. We may consider the lent capital and the business done with it.
Masters nowadays do not give servants their money to trade with, when they leave home; but the incident is true to the old-world relations of master and slave. Our Lord’s consciousness of His near departure, which throbs in all this context, comes out emphatically here. He is preparing His disciples for the time when they will have to work without Him, like the managers of some branch house of business whose principal has gone abroad. What are the ‘talents’ with which He will start them on their own account? We have taken the word into common language, however little we remember the teaching of the parable as to the hand that gives ‘men of talent’ their endowments. But the natural powers usually called by the name are not what Christ means here, though the principles of the parable may be extended to include them. For these powers are the ‘ability’ according to which the talents are given. But the talents themselves are the spiritual knowledge and endowments which are properly the gifts of the ascended Lord to His Church. Two important lessons as to these are conveyed. First, that they are distributed in varying measure, and that not arbitrarily, by the mere will of the giver, but according to his discernment of what each servant can profitably administer. The ‘ability’ which settles their amount is not more closely defined. It may include natural faculty, for Christ’s gifts usually follow the line of that; and the larger the nature, the more of Him it can contain. But it also includes spiritual receptiveness and faithfulness, which increase the absorbing power. The capacity to receive will also be the capacity to administer, and it will be fully filled.
The second lesson taught is that spiritual gifts are given for trading with. In other words, they are here considered not so much as blessings to the possessor as his stock-in-trade, which he can employ for the Master’s enrichment. We are all tempted to think of them mostly as given us for our own blessing and joy; and the reminder is never unseasonable that a Christian receives nothing for himself alone. God hath shined into our hearts, that we may give to others the light of the knowledge which has flashed glad day into our darkness. The Master intrusts us with a portion of His wealth, not for expending on ourselves, but for trading with.
A third principle here is that the right use of His gifts increases them in our hands. ‘Money makes money.’ The five talents grow to ten, the two to four. The surest way to increase our possession of Christ’s grace is to try to impart it. There is no better way of strengthening our own faith than to seek to make others share in it. Christian convictions, spoken, are confirmed, but muffled in silence are weakened. ‘There is that scattereth and yet increaseth.’ Seed heaped and locked up in a granary breeds weevils and moths; flung broadcast over the furrows, it multiplies into seed that can be sown again, and bread that feeds the sower. So we have in this part of the parable almost the complete summary of the principles on which, the purposes for which, and the results to faithful use with which, Christ gives His gifts.
The conduct of the slenderly endowed servant who hides his talent will be considered farther on.
II. We note the faithful servants’ balance-sheet and reward.
Our Lord again sounds the note of delay-’After a long time’-an indefinite phrase which we know carries centuries in its folds, how many more we know not nor are intended to know. The two faithful servants present their balance-sheet in identical words, and receive the same commendation and reward. Their speech is in sharp contrast with the idle one’s excuse, inasmuch as it puts a glad acknowledgment of the lord’s giving in the forefront, as if to teach that the thankful recognition of his liberality underlies all joyful and successful service, and deepens while it makes glad the sense of responsibility. The cords of love are silken; and he who begins with setting before himself the largeness of Christ’s gifts to him, will not fail in using these so as to increase them. In the light of that day, the servant sees more clearly than when he was at work the results of his work. We do not know what the year’s profits have been till stock-taking and balancing-time comes. Here we often say, ‘I have laboured in vain.’ There we shall say, ‘I have gained five talents.’
The verbatim repetition of the same words to both servants teaches the great lesson of this parable as contrasted with that of the pounds, that where there has been the same faithful work, with different amounts of capital, there will be the same reward. Our Master does not care about quantity, but about quality and motive. The slave with a few shillings, enough to stock meagrely a little stall, may show as much business capacity, diligence, and fidelity, as if he had millions to work with. Christ rewards not actions, but the graces which are made visible in actions; and these can be as well seen in the tiniest as in the largest deeds. The light that streams through a pin-prick is the same that pours through the widest window. The crystals of a salt present the same facets, flashing back the sun at the same angles, whether they be large or microscopically small. Therefore the judgment of Christ, which is simply the utterance of fact, takes no heed of the extent but only of the kind of service, and puts on the same level of recompense all who, with however widely varying powers, were one in spirit, in diligence, and devotion. The eulogium on the servants is not ‘successful’ or ‘brilliant,’ but ‘faithful,’ and both alike get it.
The words of the lord fall into three parts. First comes his generous and hearty praise,-the brief and emphatic monosyllable ‘Well,’ and the characterisation of the servants as ‘good and faithful.’ Praise from Christ’s lips is praise indeed; and here He pours it out in no grudging or scanty measure, but with warmth and evident delight. His heart glows with pleasure, and His commendation is musical with the utterance of His own joy in His servants. He ‘rejoices over them with singing’; and more gladly than a fond mother speaks honeyed words of approval to her darling, of whose goodness she is proud, does He praise these two. When we are tempted to disparage our slender powers as compared with those of His more conspicuous servants, and to suppose that all which we do is nought, let us think of this merciful and loving estimate of our poor service. For such words from such lips, life itself were wisely flung away; but such words from such lips will be spoken in recognition of many a piece of service less high and heroic than a martyr’s. ‘Good and faithful’ refers not to the more general notion of goodness, but to the special excellence of a servant, and the latter word seems to define the former. Fidelity is the grace which He praises,-manifested in the recognition that the capital was a loan, given to be traded with for Him, and to be brought back increased to Him. He is faithful who ever keeps in view, and acts on, the conditions on which, and the purposes for which, he has received his spiritual wealth; and ‘he who is faithful in that which is least, is faithful also in much.’
The second part of the lord’s words is the appointment to higher office, as the reward of faithfulness. Here on earth, the tools come, in the long run, to the hands that can use them, and the best reward of faithfulness in a narrower sphere is to be lifted to a wider. Promotion means more to do; and if the world were rightly organised, the road to advancement would be diligence; and the higher a man climbed, the wider would be the horizon of his labour. It is so in Christ’s kingdom, and should be so in His visible Church. It will be so in heaven. Clearly this saying implies the active theory of the future life, and the continuance in some ministry of love, unknown to us, of the energies which were trained in the small transactions of earth. ‘If five talents are “a few things,” how great the “many things” will be!’ In the parable of the pounds, the servant is made a ruler; here being ‘set over’ seems rather still to point to the place of a steward or servant. The sphere is enlarged, but the office is unaltered. The manager who conducted a small trade rightly will be advanced to the superintendence of a larger business.
‘We doubt not that for one so true
There must be other, nobler work to do,’
and that in that work the same law will continue to operate, and faithfulness be crowned with ever-growing capacities and tasks through a dateless eternity.
The last words of the lord pass beyond our poor attempts at commenting. No eye can look undazzled at the sun. When Christ was near the Cross, He left His disciples a strange bequest at such a moment,-His joy; and that is their brightest portion here, even though it be shaded with many sorrows. The enthroned Christ welcomes all who have known ‘the fellowship of His sufferings’ into the fulness of His heavenly joy, unshaded, unbroken, unspeakable; and they pass into it as into an encompassing atmosphere, or some broad land of peace and abundance. Sympathy with His purposes leads to such oneness with Him that His joy is ours, both in its occasions and in its rapture. ‘Thou makest them drink of the river of Thy pleasures,’ and the lord and the servant drink from the same cup.
III. The excuse and punishment of the indolent servant.
His excuse is his reason. He did think hardly of his lord, and, even though he had His gift in his hand to confute him, he slandered Him in his heart as harsh and exacting. To many men the requirements of religion are more prominent than its gifts, and God is thought of as demanding rather than as ‘the giving God.’ Such thoughts paralyse action. Fear is barren, love is fruitful. Nothing grows on the mountain of curses, which frowns black over against the sunny slopes of the mountain of blessing with its blushing grapes. The indolence was illogical, for, if the master was such as was thought, the more reason for diligence; but fear is a bad reasoner, and the absurd gap between the premises and the conclusion is matched by one of the very same width in every life that thinks of God as rigidly requiring obedience, which, therefore, it does not give! Still another error is in the indolent servant’s words. He flings down the hoarded talent with ‘Lo, thou hast thine own.’ He was mistaken. Talents hid are not, when dug up, as heavy as they were when buried. This gold does rust, and a life not devoted to God is never carried back to Him unspoiled.
The lord’s answer again falls into three parts, corresponding to that to the faithful servants. First comes the stern characterisation of the man. As with the others’ goodness, his badness is defined by the second epithet. It is slothfulness. Is that all? Yes; it does not need active opposition to pull down destruction on one’s head. Simple indolence is enough, the negative sin of not doing or being what we ought. Ungirt loins, unlit lamps, unused talents, sink a man like lead. Doing nothing is enough for ruin.
The remarkable answer to the servant’s charge seems to teach us that timid souls, conscious of slender endowments, and pressed by the heavy sense of responsibility, and shrinking from Christian enterprises, for fear of incurring heavier condemnation, may yet find means of using their little capital. The bankers, who invest the collective contributions of small capitalists to advantage, may, or may not, be intended to be translated into the Church; but, at any rate, the principle of united service is here recommended to those who feel too weak for independent action. Slim houses in a row hold each other up; and, if we cannot strike out a path for ourselves, let us seek strength and safety in numbers.
The fate of the indolent servant has a double horror. It is loss and suffering. The talent is taken from the slack hands and coward heart that would not use it, and given to the man who had shown he could and would. Gifts unemployed for Christ are stripped off a soul yonder. How much will go from many a richly endowed spirit, which here flashed with unconsecrated genius and force! We do not need to wait for eternity to see that true possession, which is use, increases powers, and that disuse, which is equivalent to not possessing, robs of them. The blacksmith’s arm, the scout’s eye, the craftsman’s delicate finger, the student’s intellect, the sensualist’s passions, all illustrate the law on its one side; and the dying out of faculties and tastes, and even of intuitions and conscience, by reason of simple disuse, are melancholy instances of it on the other. But the solemn words of this condemnation seem to point to a far more awful energy in its working in the future, when everything that has not been consecrated by employment for Jesus shall be taken away, and the soul, stripped of its garb, shall ‘be found naked.’ How far that process of divesting may affect faculties, without touching the life, who can tell? Enough to see with awe that a spirit may be cut, as it were, to the quick, and still exist.
But loss is not all the indolent servant’s doom. Once more, like the slow toll of a funeral bell, we hear the dread sentence of ejection to the ‘mirk midnight’ without, where are tears undried and passion unavailing. There is something very awful in the monotonous repetition of that sentence so often in these last discourses of Christ’s. The most loving lips that ever spoke, in love, shaped this form of words, so heart-touching in its wailing, but decisive, proclamation of blackness, homelessness, and sorrow, and cannot but toll them over and over again into our ears, in sad knowledge of our forgetfulness and unbelief,-if perchance we may listen and be warned, and, having heard the sound thereof, may never know the reality of that death in life which is the sure end of the indolent who were blind to His gifts, and therefore would not listen to His requirements.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Ten Viegins. The Talents. The Sheep and the…
The Ten Viegins. The Talents. The Sheep and the Goats
The whole of this a, which is entirely concerned with the Second Advent, and contains some of the most striking of all Christ's sayings, is peculiar to St. Matthew.
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1-13. Parable of the Ten Virgins. Professing Christians, who alone are addressed here, are warned of the absolute need of sufficient oil, i.e. of sufficient depth and reality in the spiritual life, if they are to be admitted into Christ's kingdom hereafter. Unless the life of the soul is continually nourished by secret prayer, devout meditation upon God's Word, and reverent use of the Sacraments, there is extreme danger that the lamp of piety will flicker out, that even the outward show of conformity to Christ's Law will cease to be, and that death or the Second Advent will find the soul not ready.
1. Then] i.e. in the period immediately before the Second Advent. The kingdom of heaven] i.e. the Church on earth. Unto ten virgins] The ten virgins are not simply Christians, but good Christians; not all the baptised, but those who make some attempt to act up to their Christian profession. The number ten represents the whole number of those who are apparently good Christians. It is chosen because among the Jews it was a complete number. Ten Jews constituted a congregation. Which took their lamps] RM 'torches,' i.e. their Christian profession. The 'lamps' are all that is outward in the life of professing Christians, as the oil is all that is inward. To meet the bridegroom] All Christian life is a going out to meet the bridegroom, i.e. a preparation for the second coming of Christ.
In the parable the wedding is supposed to take place at night. The bridegroom, accompanied by his friends, goes in procession to the bride's house to fetch her home to his. On the return journey the virgins, the friends of the bride, are supposed to join the procession, and to enter with her into the bridegroom's house, where, in accordance with Jewish custom, the wedding feast was held. The customs of the Jews with regard to weddings differed little from those of the Greeks and Romans, or of modern Oriental nations, who invariably celebrate weddings at night. The marriage of Christ with His Church is represented in the parable as taking place in the world to come, the betrothal having taken place in this world.
2. And five of them were wise and five were foolish] The foolish virgins are not identical with the wicked, or the hypocrites. There is nothing insincere about them, they are only foolish and shallow. They have some oil, that is, some genuine religion, but not enough. They are like those in the parable of the sower who have no depth of earth. They endure for a time, but cannot carry through what they have begun. Their stock of perseverance and patience is soon exhausted, and their lamps go out.
3. Took no oil with them] Oil is the symbol of the Holy Spirit, and of inward sanctification (Act_10:38; Heb_1:9; 1Jn_2:20, 1Jn_2:27). Here it stands for all that is earnest and sincere in the Christian life: secret prayer, faith, humility, charity, and good works.
4. Oil in their vessels] The foolish virgins took some oil, but not enough. The wise virgins took an extra supply, in case the bridegroom delayed his coming.
5. Tarried] A hint (but it is no more) that Christ would not come as soon as the first Christians expected. Slumbered and slept] If a definite meaning is to be given to this detail it represents the repose of faith, the serene confidence in God, which those who have found Christ, and have ordered their lives after His word, have a right to feel. The confidence of the foolish virgins, however, was misplaced.
6. At midnight] i.e. the time of the Second Advent and the resurrection of the dead.
8. Are gone out] RV 'are going out.'
9. Not so lest] RV 'Peradventure there will not be enough.' Jerome says: 'This answer they make not from avarice, but from fear. For each individual soul will receive the reward for his own deeds, nor in the day of judgment can the virtues of one make amends for the vices of another.' To them that sell] Clearly the bridegroom, though on the point of coming, had not yet come. If this detail is to be pressed, 'they that sell' are the teachers and ministers of the Church (Origen).
10. And the door was shut] viz. the door of heaven.
12. I know you not] i.e. because in the true sense you have never known Me: cp. Joh_10:14.
14-30. Parable of the Talents (distinct from, though similar to, that of the Pounds, Luk_19:11-27, q.v.). The parable is intended for all Christians, warning even those of the meanest ability to use to the best advantage the talents with which God has entrusted them, if they would share in the future kingdom of Christ. It suitably follows and supplements the parable of the virgins; for whereas that represented Christ's servants as waiting for Him, this represents them as working for Him; and whereas that laid stress on their inward spiritual life, this lays stress on the outward activities in which the spiritual life shows itself. It differs from the parable of the pounds in being addressed to the disciples alone, in its simpler structure, and in its not inculcating the doctrine of diversities of rewards in the world to come. 'This parable shines clearest in the light of the circumstances. Jesus and His disciples are still on Olivet overlooking Jerusalem and the temple in all their glory. Jesus had foretold their destruction. What was the cause of that ruin? Because the nation had buried the talent God had entrusted to them, instead of using it for Him.'
14. A man] i.e. Jesus Christ. Travelling into a far country] viz. when He ascended into heaven. An ancient writer beautifully says: 'He calls His going to the Father a journey into a far country out of love to the saints whom He left on the earth, for He was more truly in a far country when He was on earth.' Theophylact says: 'He is said to go into a far country, because He is long-suffering, and does not immediately demand the fruit of men's works, but waits.' His own servants] lit. 'slaves.' In ancient times slaves practised trades and professions, kept shops, carried on businesses, paying the whole, or a certain percentage, of their profits to their masters.
15. Talents] see on Mat_18:24. 'It seems better to explain the five (talents) more extensively of all the gifts of God, whether called those of nature, or of grace, of condition, or opportunities, or sacraments. One receives five talents and another two; one has a deeper insight into God's word, or has constitutionally a more kind or liberal disposition than another, or is trained up with more abundant means of grace, and with opportunities of turning the same to good account, or with a higher station in God's Church than another' (Isaac Williams).
According to his several ability] God gives men spiritual gifts according to their natural capacities; e.g. a man with a natural gift of eloquence becomes by God's grace a good preacher; a man of natural piety, a spiritual guide; a wealthy man, a philanthropist; a profound philosopher, a theologian; a man of high social position, a powerful influence by virtue of his example, etc.
16. Traded] Christians are said to trade with their talents, when they employ them to the profit of their own souls and the benefit of others. Other five talents] The talents made in trade are the good which Christians do to themselves and others by the due use of the talents with which God has entrusted them. The talents gained by the apostles were human souls converted by them.
18. Digged in the earth] The man who hides his talent, is he who neither employs his abilities for his own spiritual advantage, nor for that of others.
19. After a long time] Another hint that the Advent may be delayed. Reckoneth with them] viz. at the Judgment.
21. Well done] In this parable the servants having been equally faithful and diligent, receive, despite the difference of the talents entrusted to them, an equal reward. It is different in the parable of the pounds, where the servants, having shown different degrees of diligence, receive different rewards., The lesson of both parables is that not ability but faithful diligence is rewarded. Over many things] 'Here again, as in Mat_24:47 we have a glimpse given us into the future that lies behind the veil. We see that the reward of faithful work lies, not in rest only, but in enlarged activity. The world to come is thus connected by a law of continuity with that in which we live; and those who have so used their “talents” as to turn many to righteousness, may find new spheres of action, beyond all our dreams, in that world in which the ties of brotherhood that have been formed on earth, are not extinguished, but, so we may reverently believe, multiplied and strengthened' (Plumptre). The joy] viz. of eternal blessedness (Mat_25:34).
24. The one talent] 'Very instructive is the fact that it is the recipient of the one talent who proves the defaulter here. Henceforward none may excuse his sloth on a plea like this. So little is committed to my charge that it cannot matter how I administer that little. It is so little I can do for God, what signifies that little whether it be done or left undone?' (Trench). I knew thee that thou art an hard man] 'The churl accounted his lord churlish, esteeming him such a one as himself. He did not believe in his lord's forgiving love, and in his gracious acceptance of that work with all its shortcomings, which was done for him out of a true heart, and with a sincere desire to please him' (Trench).
27. To the exchangers] RV 'bankers.' 'We cannot regard these words as a perfectly idle sentence, for they furnish an appropriate thought. These timid natures who are not adapted for independent labour on behalf of the kingdom of God, are now advised at least to associate themselves with persons of greater strength, under whose guidance they may apply their gifts to the service of the Church' (Olshausen). With usury] i.e. 'with interest.'
29. For unto every one] see Mat_13:12. It is a law of the natural as well as of the spiritual world, that the disuse of a faculty finally leads to its complete loss, whereas the due use of it leads to its development and increase.
30. Weeping] RV 'the weeping.' The penalty is not merely exclusion, as in the case of the foolish virgins, but punishment, in addition.
31-46. The last judgment described (peculiar to St. Matthew). Christ here speaks of the judgment of Christians alone, because that was the question which most concerned the Apostles and their future converts. That the persons to be judged are described in Mat_25:32 as 'all the nations,' is in no way inconsistent with this. Jesus foresaw, and frequently prophesied, that His religion would become universal (Mat_8:11, etc.), and therefore appropriately described the Christians who at the Last Day will rise to be judged, as all the nations of the earth. A common interpretation, however, is that the judgment of all mankind is meant. Against this is to be set not so much the title 'Lord,' which even His enemies will then give to Christ, as the statement that all the persons judged had regarded Christ as their Master during their lifetime, and had recognised the duty of serving Him.
32. All the nations] see above.
Sheep.. goats (or, 'kids')] The sheep are the righteous; the goats, from their comparative worthlessness, the wicked.
33. His right hand.. the left] These expressions have the same significance in most languages. In Plato's 'Republic' Er the Pamphylian is allowed to see the judgment after death executed by the judges of the underworld. The judges sit between two gaps, one leading to heaven, the other to hell. 'After passing sentence, the judges commanded the just to take the road to the right upwards through the heaven, and fastened in front of them some symbol of the judgment which had been given; while the unjust were ordered to take the road downward to the left, and also carried behind them evidence of all their evil deeds.' Similarly the rabbis said, 'Those on the right hand are the just, who study the Law, which is at the right hand of God (Deu_33:2); those on the left are the wicked, who study riches (Pro_3:16).' 'In those on the right hand righteousness, in those on the left hand guilt, preponderates.'
34. The King] i.e. Christ Himself, appearing in the glory of His kingdom: cp. Rev_19:16.
Inherit] i.e. receive by right of sonship.
35. For I was an hungered, and ye gave me meat] Faith in Christ being presumed (for the persons judged are professing Christians), the Judgment proceeds according to works, by which a living is distinguished from a dead faith (Jam_2:14-26). The absolute Lordship of Christ over the human race is expressed in a very simple yet most emphatic way when it is said that every good deed done to a fellow-creature is a good deed done to Christ, and that at the Last Day all men will be judged according to their attitude to Him.
The rabbis also have some great sayings on charity that deserve to be remembered. 'Whoever exercises hospitality willingly, to him belongs Paradise.' 'To entertain a traveller is a greater thing than to receive a manifestation of the Divine Majesty.' 'Whoever gives a crust to a just person, is as if he had observed the five books of the Law.' 'Whoever visits the sick, shall be free from the judgment of Gehenna.' 'Imitate the deeds of God. God clothes the naked (Gen_3:21); do thou also clothe the naked. God visits the sick (Gen_18:1), do thou also visit the sick. He consoles mourners (Gen_25:11), do thou also console mourners.
41. Ye cursed] but not of My Father. Ye are the authors of your own ruin. Prepared] not for men, but for the devil and his angels.
46. Everlasting] RV 'eternal,' as also in Mat_25:41. 'Woe to all sinners, and especially to those who have no pity. It is the man who had no pity who is banished to the fire, for instead of love he put in his heart hatred. This is the sum of all vices, and its chief manifestation is inhumanity' (Euthymius).
In the view of the present writer, the eternity of future punishment, as of future reward, is a necessary deduction from the doctrine of the immortality of the soul, and is expressly affirmed in this passage. The nature of it seems by no means so certain. Probably an essential part of it will be the loss of freewill, the abuse of this faculty being punished by its loss. Future punishment will in any case exhibit God's mercy and benevolence, as well as His justice.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On v1 J. W. McGarvey's The Fourfold Gospel [CXV. The Final…
J. W. McGarvey's The Fourfold Gospel [CXV. The Final Judgment].
CXV. CONCLUSION OF OUR LORD'S DISCOURSE. PARABLES OF VIRGINS AND TALENTS. THE FINAL JUDGMENT. (Mount of Olives. Tuesday, April 4, A. D. 30.) aMATT. XXV. 1-46.
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a1 Then [i. e., at the time of the Lord's coming. Jesus is still emphasizing the lesson of watchfulness, and proceeds to enforce it by two parables] shall the kingdom of heaven be likened unto ten [probably the usual number on such occasions] virgins, who took their lamps [small earthenware vessels, with flax wicks, and without glass chimneys], and went forth to meet the bridegroom. [The Oriental wedding began with a feast in the house of the bride's father. After this the bridegroom led the bride to his own home, and it was the duty of his servants and household (of whom the ten virgins in this case were part) to honor him and the bride with an enthusiastic welcome.] 2 And five of them were foolish, and five were wise. 3 For the foolish, when they took their lamps, took no oil with them: 4 but the wise took oil in their vessels with their lamps. [The foolish showed their folly in failing to provide for their lord's delay. The oil in their lamps would only burn till about midnight. But the wise had provided an additional supply to burn from then till daylight.] 5 Now while the bridegroom tarried, they all slumbered and slept. [Rather, "nodded and slept." They did not lie down to regular slumber, but took such innocent rest as their office permitted. Others were on the lookout, and would give the warning; so these were permitted to sleep, but only in such a posture that they would be ready to arise and go at once when apprised of their lord's approach.] 6 But at midnight there is a cry, Behold, the bridegroom! Come ye forth to meet him. 7 Then all those virgins arose, and trimmed their lamps. [635] 8 And the foolish said unto the wise, Give us of your oil; for our lamps are going out. [The signal-call roused all ten, and each group of five prepared by trimming the lamps, etc. But then became apparent the difference between them. All had made some preparation, but that of the foolish five had been insufficient. Their glory began to depart, and their light waned into darkness at the approach of the bridegroom.] 9 But the wise answered, saying, Peradventure there will not be enough for us and you: go ye rather to them that sell, and buy for yourselves. [There will be no borrowed righteousness on the day of the Lord's coming, for no one will have any to spare. The Roman Catholic confidence in saints, and the trust of some Protestants in pious parents, are alike unavailing: each soul must see to its own lamp. Those who had the oil to sell are merely part of the drapery of the parable, put in to bring out the point that it was then too late to secure any oil. The oil of God's grace is given without money and without price, but in the hour of the Lord's appearing it will be too late to seek for it.] 10 And while they went away to buy, the bridegroom came; and they that were ready went in with him to the marriage feast: and the door was shut. [The feast in the bridegroom's house was considered the most important part of the marriage, and certainly for those of the lord's own household it was the only feast. To be shut out from it was to be deprived of all participation in the marriage joy. All the wisdom and shrewdness of Universalism can never open this shut door.] 11 Afterward came also the other virgins, saying, Lord, Lord, open to us. 12 But he answered and said, Verily I say unto you, I know you not. [The verb "know" is here used, according to the Jewish idiom, for favorable knowledge ( Mat_7:23). It signified that these virgins, on account of their remissness, were no longer counted even as acquaintances, much less as part of the household.] 13 Watch therefore, for ye know not the day nor the hour. [Thus Jesus makes his own application of the parable.] 14 For i it is as when a man, going into [636] another country, called his own servants, and delivered unto them his goods. 15 And unto one he gave five talents, to another two, to another one; to each according to his several ability; and he went on his journey. 16 Straightway he that received the five talents went and traded with them, and made other five talents. [The parable of the virgins represented watchfulness displaying itself in waiting for the Lord, while it is here displayed in working for him. There it was inward spiritual life, here it is external activity.] 17 In like manner he also that i received the two gained other two. 18 But he that received the one went away and digged in the earth, and hid his lord's money. 19 Now after a long time the lord of those servants cometh, and maketh a reckoning with them. [We have here one of the Lord's intimations that the day of judgment would not come at once. The word for servants is douloi, which means slaves. They were the property of the master and he might dispose of them as he pleased. The reckoning is as sure as the trust; judgment is as sure as life. A man who had entrusted a talent (from $1,600 to $1,800) would surely not forget to ask a settlement, nor will God fail to demand an accounting from all those to whom he had entrusted the riches and privileges of this wonderful human life which he has given us, though many of us may lightly esteem it.] 20 And he that received the five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: lo, I have gained other five talents. 21 His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord. [The joy of the lord was doubtless some festival in celebration of his return, and it stands for the joy of Christ in the Father's house.] 22 And he also that i received the two talents came and said, Lord, thou deliveredst unto me two talents: lo, I have gained other two talents. 23 His lord said unto him, Well done, [637] good and faithful servant: thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord. [The second servant, having done well proportionately as the first, received the like precious commendation.] 24 And he also that had received the one talent came and said, Lord, I knew thee that thou art a hard man, reaping where thou didst not sow, and gathering where thou didst not scatter; 25 and I was afraid, and went away and hid thy talent in the earth: lo, thou hast thine own. 26 But his lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I did not scatter; 27 thou oughtest therefore to have put my money to the bankers, and at my coming I should have received back mine own with interest. 28 Take ye away therefore the talent from him, and give it unto him that hath the ten talents. 29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not, even that which he hath shall be taken away. 30 And cast ye out the unprofitable servant into the outer darkness: there shall be the weeping and the gnashing of teeth. [See Eph_1:9-14), and we may conceive of it as in process of preparation ever since-- Joh_14:2]: 35 for I was hungry, and ye gave me to eat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; 36 naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. [The acts here enumerated indicate more than a mere outlay of money. They are not such are the offspring of impulse, but such as call for the sacrifice of time, strength, sympathy, etc., and clearly demonstrate the fullness of the Christian life. Moreover, Jesus does not mean to teach that mere works of benevolence are a sufficient ground for salvation. The meaning is that none can be saved without these fruits of faith and love. The passage must be construed in the light of other Scriptures which teach the further necessity of forgiveness on the part of God and of obedience on the part of man.] 37 Then shall the righteous answer him, saying, Lord, when saw we thee hungry, and fed thee? or athirst, and gave thee [639] drink? 38 And when saw we thee a stranger, and took thee in? or naked, and clothed thee? 39 And when saw we thee sick, or in prison, and came unto thee? 40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye did it unto one of these my brethren, i even these least, ye did it unto me. [This conversation is the drapery of the narrative. Such words will not be actually spoken at the judgment, but they are introduced for the twofold purpose of illustrating the beautiful unconsciousness of merit and which characterizes the noblest of deeds and the more important fact that anything done for his sake is the same as done for his person-- Mat_10:42, Mar_9:41.] 41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels [The two preparations stand in contrast. God prepared a kingdom of joy and designed that man should be with him in it. He also prepared a place for punishment for Satan and his angels, and man can cast his lot there and share that punishment if he wills to do so]: 42 for I was hungry, and ye did not give me to eat; I was thirsty, and ye gave me no drink; 43 I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not. 44 Then shall they also answer, saying, Lord, when saw we thee hungry, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not unto one of these least, ye did it not unto me. [The neglect or abuse of Christ's disciples is a direct affront to his person-- Act_9:4.] 46 And these shall go away into eternal punishment: but the righteous into eternal life. [This verse contains two important truths: 1. That the doom of the wicked is as durable as the reward of the righteous. 2. That the doom of the wicked is a punishment. The word "punishment" expresses misery and suffering purposely inflicted.] [640]
[FFG 635-640]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv1, 13, 14, 21, 23, 31, 32, 34, 37, 41, 46 This part of the Olivet discourse goes beyond the…
shall
This part of the Olivet discourse goes beyond the "sign" questions of the disciples Mat 24:3 and presents our Lord’s return in three aspects:
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(1) As testing profession, Mat 25:1-13
(2) as testing service, Mat 25:14-30;
(3) as testing the Gentile nations, Mat 25:31-46.
virgins
The kingdom of heaven here is the sphere of profession, as in Matthew 13. All alike have lamps, but two facts fix the real status of the foolish virgins: They "took no oil," and the Lord said, "I know you not." Oil is the symbol of the Holy Spirit, and "If any man have not the spirit of Christ, he is none of his" Rom 8:9
Nor could the Lord say to any believer, however unspiritual, "I know you not."
heaven
(See Scofield "Mat 3:2")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 1. The Parable of the Ten Virgins. (Mat 25:1-13.)
CHAPTER 25
1. The Parable of the Ten Virgins. (Mat 25:1-13.)
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2. The Parable of the Servants and the Talents. (Mat 25:14-30.)
3. The Judgment of Nations. (Mat 25:31-46.)
The second parable is the parable of the ten virgins. It is one which is interpreted by students of the prophetic Word in different ways; we are therefore obliged to give it our closest attention.
“Then shall the kingdom of the heavens be likened to ten virgins that, having taken their lamps, went forth to meet the bridegroom. And five of them were prudent and five foolish. They that were foolish took their lamps and did not take oil with them; but the prudent took oil in their vessels with their lamps. Now the bridegroom tarrying, they all grew heavy and slept. But in the middle of the night there was a cry, Behold, the bridegroom; go forth to meet him. Then all those virgins arose and trimmed their lamps. And the foolish said to the prudent, Give us of your oil, for our lamps are going out. But the prudent answered, saying: We cannot, lest it might not suffice for us and for you. Go rather to those that sell and buy for yourselves. But as they went away to buy the bridegroom came, and the ones that were ready went in with him to the wedding feast, and the door was shut. Afterwards came also the rest of the virgins, saying Lord, Lord, open to us; but he answering, said, Verily I say unto you, I do not know you. Watch therefore, for ye know not the day nor the hour.” (Mat 25:1-13.)
We have already shown that these parables have nothing more to do with the Jewish age and the remnant of His earthly people, which stands out so prominently in the first part of this discourse. However, as there is an increasing tendency among teachers of Prophecy to apply this parable of the virgins in a Jewish way, putting its fulfillment in the time of the great tribulation, we will be obliged to look at this view first and show that it is incorrect. After we have done this we shall be able to better grasp the meaning of this great parable and its teaching. The theory advanced is the following:
The Lord begins His parable with the word “then”. This word proves that the parable refers to the time of the end of the Jewish age for that is described in the preceding chapter. Then -- when? -- when there is a time of trouble and the Lord is about to come. The parable is therefore applied by some teachers as referring to the condition of things on the earth at the close of the great tribulation. “Then” at that time when He returns after the great tribulation, shall the kingdom of the heavens be like ten virgins. It is furthermore claimed that the ten virgins do not represent the church, as the Bride of Christ. That the Bride is already with the Bridegroom and as the virgins are not the Bride, but go forth to meet the Bridegroom who comes with the Bride to the wedding feast, the parable could not be applied to present conditions; the Bride, the church, must be first with the Bridegroom, before the virgins can go out to meet Him.
Another fact is used to strengthen this exposition. Some of the oldest versions have additional three words in the first verse, so that it reads: “Then shall the kingdom of the heavens be made like ten virgins that having their torches, went forth to meet the bridegroom and the bride.” The words are found in the Syriac version and also in the Vulgate. This is generally taken to be the conclusive evidence that the parable falls in its fulfillment in the close of the great tribulation and that the five prudent virgins are the Jewish remnant.
And now we challenge this exposition as being incorrect and contrary to Scripture. Let us look at the arguments against it.
The use of the word “then” proves the very opposite from what it is made to prove. “Then,” this little word, has always a great significance in Prophecy. Now if the parable of the ten virgins would come in at the close of the forty-fourth verse in chapter 24, the parable could mean absolutely nothing else but an event which is connected with the end of the great tribulation. We learned that the forty-fourth verse in the preceding chapter marked the close of the part of the discourse in which the Lord speaks of the signs of His coming and the end of the age. If we were to read in the forty-fifth verse, “Then shall the kingdom of the heavens be likened to ten virgins, etc.,” there would be no other way but to connect the parable with the mighty events which the Lord had just described. It would have the same application as the “then” in verse forty. “Then two shall be in the field, one is taken and one is left.” But will the reader notice as we have shown before, that with the forty-fifth verse the Lord introduces an entirely different theme; it is no longer the Jewish end of the age, the Jewish remnant, their suffering and deliverance, no longer His visible manifestation out of the heavens, but it is teaching in parables concerning this present Christian age, the Christian profession. One parable He had spoken, the parable of the faithful and the evil servant. How perfectly it applies to Christian conditions in this age, the true and the false, we have seen in our exposition. The “then” with which the second parable begins is to be brought in connection with the first parable; it refers to the same period of time when in the professing sphere of Christendom there is a faithful servant and an evil servant, and not to the end of the Jewish age.
A brief word on the question of the virgins representing the Jewish remnant and the apostate part of the nation (in the foolish virgins) is in order. We read in the parable of the ten virgins going to sleep because the bridegroom tarried. It is generally conceded that the going to sleep happened on account of the long delay of the bridegroom and that the virgins watched no longer for his coming. It is impossible to apply this to the condition of things during the great tribulation. It is all out of the question to think of the remnant, if that remnant is represented by the wise virgins, as going to sleep, when that remnant, as we learned from Chapter 24 will preach the Gospel of the Kingdom and herald the coming of the King. This one argument is sufficient to completely answer this mode of interpretation. Furthermore the remnant is not called out to go forth to meet the bridegroom. The virgins are such who are called out to go forth. The remnant is the opposite. The prudent virgins have the oil, which is a type of the Holy Spirit; they have the supply of the Holy Spirit, which could hardly be applied to the Jews before the visible return of the Lord.
And what about the reading of some of the old versions? There is not sufficient evidence that it is genuine. The evidences against it are two-fold. The teaching that the church is the bride of Christ is a subsequent revelation. We cannot look for it here, and in the second place it is opposed to the meaning of the parable itself. This parable relates to the coming of the Bridegroom and that is why there is no need of mentioning the Bride. With this we dismiss this theory that the parable is one which refers to the Jews during the tribulation.
Before we turn to the exposition of the parable itself we want to mention another wrong interpretation which likewise is gaining ground in these days. It is taught that the five prudent virgins with the oil are such who have received the fullness of the Holy Spirit, who, have attained to a high standard of holiness, who are fully surrendered and are virgins indeed, separated from the world in the highest sense. The foolish virgins are Christians too, but lack the “higher life,” a phrase as unscriptural as “the second blessing.” Such teaching is not alone confusing but it aims finally at the Grace of God and the blessed work of our Lord. (Quite often Psa 45:1-17 is used in teaching the difference of the Bride and the virgins. However, that Psalm refers to Israel and the nations.) We do well to beware of anything which magnifies the attainments of man and thereby obscures Grace. No, the wise virgins do not represent the select company called by some “the First Fruits,” who are filled with the Spirit and are taken to be with the Lord while the foolish are “only justified believers” who have to go through the tribulation. The foolish virgins could not represent real Christians for the Lord tells them “I know you not.”
And now before we look at the parable, which is simple indeed, we wish to remind the reader again, that it is not necessary that everything in a parable be applied in some way. A parable is an allegorical representation illustrating some great principle. This parable shows under the picture of the ten virgins the Christian profession, the true and the false again and yet in profession alike in having gone out to meet the Bridegroom.
It must be looked upon as referring first of all to the beginning of this Christian age. The Christian church started out so to speak with this two-fold attitude, separation from the world and in expectation of the Coming of the Bridegroom.
The teaching of Christianity is that such who accept the name of Christian are to go out and separate from the old and go forth with the purpose to meet the Bridegroom. It was so in the beginning. The Jews had to go forth from the camp and the Gentiles had to turn to God from their idols; all waited for His Son from heaven that blessed Hope, which was so lively in the very start of Christianity. The name “virgin” conveys the same thought of separation. The lamps which they had tell us of another Christian characteristic; he is called to give light. The first verse of the parable gives us in a few words that which is characteristic of the Christian calling and which was so marked in the beginning. Going forth, that is separation from the world, going forth with lamps, to give light and shine and going forth to meet the Bridegroom, who promised to come again. Separation, manifestation and expectation is that in which Christianity consists.
In the next place we read that half of the virgins representing the Christian profession were foolish. Their foolishness consisted in taking their lamps, but they took no oil. However, their condition is fully discovered and demonstrated after the midnight cry. The other five were wise and they took oil in their vessels with their lamps. What these lamps and vessels were is best explained by Edersheim. He says: “The lamps consisted of round receptacles for pitch or oil for the wick. This was placed in a hollow cup or deep saucer, which was fastened by a pointed end into a long wooden pole, in which it was borne aloft.”
That we have in the division of the ten virgins, into five foolish and five wise, the false and the true is obvious enough. The five foolish virgins are representing such who are only professing Christians, while the five wise are possessing Christians, true believers. But it may be said, did not the foolish virgins go forth to meet the Bridegroom? In their profession they certainly did, but that does not make them really saved persons. Everything later shows that they were unsaved and all their profession was simply empty. They are the representatives of such who have the form of godliness (the lamps) but who deny the power thereof, who lack the power to give out light (the oil). And here again is an objection. Did they not later say “give us of your oil for our lamps are going out?” Then they must have had some oil else how could they say that the lamps were going out? There is no proof at all in this that they possessed oil. In the first place, it says in the beginning, “they took no oil”; this in itself should settle this question. In their alarm, however, when the cry of the coming of the Bridegroom was heard they made an effort to have shining lamps. Who does not know that a wick may be set burning without oil to give forth a puff of smoke and then to go out? This was the case with the foolish virgins. They never had oil as the great masses of professing Christians in these days have lamps, the form outwardly, but they have never accepted Christ in the heart, and therefore the oil, the Holy Spirit and His power, is lacking. A fearful condition it is! Alas! the innumerable thousands and hundreds of thousands who are in this condition today! The wise virgins represent the true believers, who not alone have lamps, but oil in their lamps with their vessels. The Holy Spirit is present with every true child of God, though he be the weakest and the least taught.
And now we read of the tarrying of the bridegroom and that both, the foolish and the wise, grew heavy and slept. This has been interpreted in different ways, but only one interpretation can be made. The bridegroom tarrying long they did no longer expect him and were overcome by sleep. In the beginning of the Christian church they all expected the coming of the Lord, but as years went on they gave up the blessed Hope and ceased looking for the Lord. The sleeping of the virgins stands for this fact that the expectancy of the coming of the Lord was given up. Occasionally during the centuries when the professing church had gone into corruption, there was an alarm of the coming judgment day. It was so in the beginning of the seventh century and about the year 1000. But it was not a going forth again to meet the bridegroom with joy, but rather the opposite, an expectation of judgment and the end of the world. The priests then made use of the opportunity and the poor frightened people expecting the end of the world handed over their treasures to the “church.” Aside from these alarms of the end of the world the sleep continued, and instead of waiting for the Bridegroom, going forth to meet Him, the professing church, the foolish and the wise, became occupied with earthly things, earthly power and government and the conversion of the world. Here in this verse we note a second period in the history of Christendom, the period in which the return of the Lord is not expected; they all slept.
But now comes a third period. “But in the middle of the night there was a cry, Behold the Bridegroom, go ye forth to meet Him.” The question is, has this period been reached or are we to wait for a startling cry of this nature, awaking the foolish and the wise, the professors and the possessors? Some teach that this midnight cry refers to the shout of the Lord when He comes into the air (1Th 4:13-18). Dear readers, we are living in the very time of the fulfillment of this verse and are facing the soon coming of the Bridegroom. The midnight cry has been heard toward the middle of the last century, when the Holy Spirit through mighty instruments, though humble, gave a revival of the blessed Hope and all that which is connected with it. And this cry is still heard, “Behold the Bridegroom! go ye forth to meet Him.” The enemy would silence this blessed word, but he cannot do it. But notice it is not alone the announcement of the fact of the coming of the Bridegroom, but it is more than that. The right reading is to leave out the word “cometh” in the authorized version and read simply, “Behold the Bridegroom!” The blessed Hope of His coming does not so much put the coming before our hearts as it does Himself. And as we behold the Bridegroom and know He is soon coming, how can we help ourselves but to go forth to meet Him. That means then a return to the true Christian calling, which is separation from the world, separation from all which is false and unscriptural, which dishonors Him. His person, His Work or His Word. And this has been exactly the case. The midnight cry has awakened the true believers to a return to the true position and led on to a separation from that which is evil. It is so still. There is of course a preaching and teaching of Prophecy which does not touch the conscience, which is only for the head. Men teach correctly all about the 70 year weeks in Daniel, the restoration of the Jews and the millennium, and they go on in their evil ways. This is an evil thing. May the Lord keep us from it. The midnight cry is given that we may go forth to meet Him and be truly separated unto Him, who is soon coming. And if we have heard that cry by the power of the Spirit of God and are gone forth to meet the Bridegroom, we have a responsibility to take it up and sound it forth. And now what happens next? “Then all those virgins arose and trimmed their lamps. And the foolish said to the prudent, Give us of your oil for our lamps are gone out. But the prudent answered saying, We cannot lest it might not suffice for us and for you. Go rather to those that sell and buy for yourselves. But as they went away the Bridegroom came, and the ones that were ready went in with Him to the wedding feast and the door was shut.”
The midnight cry discovers the true condition of the foolish and the wise. The foolish without oil running hither and thither, the prudent calm, arising, trimming their lamps, ready for the Bridegroom. It is a most significant fact that the blessed Hope of the coming of the Bridegroom, the midnight cry, is causing a separation between the true and the false. Those who are the Lord’s and have the oil seem to be attracted to Himself and love His appearing, while the others, the mere professors, are behaving as foolishly as the foolish virgins in the parable. We can do no better than quote from the writings of one of the earnest and devoted men, who were used under God, to have a part in giving the midnight cry. “Awestricken come the foolish virgins to the wise saying, ‘Give us of your oil,’ but this is beyond the Christian, and the wise bid them, ‘Go buy oil for yourselves.’ There is one who sells, but freely, without money and without price, to buy even from an apostle is fatal. The cry was given to revive the hope, as it had the effect also of recalling the original and only right attitude of the saints toward Christ. It was enough to sever the wise as alone ready to act accordingly. It was too late for the foolish; who but one could give what they wanted. What is the meaning of all the recent agitation? People zealous for religious forms, who know not really of Christianity. The foolish virgins are in quest of the oil, leaving no stone unturned to get what they have not, the one thing needful -- taking every way except the right. The decking of ecclesiastical buildings, the fantastical costumes of clergymen, the modern taste for church music, simply show that the foolish virgins are at work. They are not in fit state to meet the Lord and fear it themselves. They are troubled with the rumor of they know not what. The consequence then of this midnight cry is that a double activity is going on. For the Lord is awakening those who know Himself, and are wise by His Grace to go forth to meet the Bridegroom. The others, if indirectly are none the less powerfully, but in their own way affected by the cry and its effects, which rise not above nature and the earth.” Utterly ignorant of the Grace of God, they are trying to make up by what is called “earnestness.” They know not that they are far from God, yea, dead in trespasses and sins. So they think or hope, that being “earnest they may somehow or other get right at last. What delusion can be more hopeless?”
And what else might be added to this? Religious activities, societies, endeavors and other things are constantly multiplying and one can see readily in much of this the running about of the foolish virgins. None could take from the parable however that when the midnight cry is heard that an individual who discovers that he has no oil, that he is not the Lord’s, could not come to Him, who is ready to sell without money and without price. Blessed be His Name, He stands ready to the very last moment to give the oil, fulfilling to the last moment while He tarrieth His own gracious word, “He that cometh unto me I will in no wise cast out.” The trouble however with the foolish virgins is they do not want to come to HIM to buy of Him, but rather go on in their own natural, foolish way.
And now comes the last stage of this parable. The Bridegroom comes. The prudent enter in, the foolish are shut out. The door was shut. Oh, solemn, solemn word! The door was shut! How soon all this may be a reality. The midnight brought the cry; now we are facing the dawn of the morning. We are in the fourth watch. Soon He will come and all who are saved by Grace, though they may be ignorant of His premillennial coming, or sadly lacking in other respects, will go in to the wedding feast. All others, who are not saved, will be shut out. It is a final judgment. They can never enter in. “I know you not,” is all they hear. “Watch therefore, for you know not the day nor the hour.” Reader! Are you ready?
And now we come to the third parable. This parable concludes the second part of the Olivet discourse.
“For it is as if a man going away out of a country called his bondsmen and delivered to them his substance. And to one he gave five talents, to another two, and to another one, to each according to his particular ability, and immediately went away out of the country. And he that had received the five talents went and trafficked with them, and made five other talents. In like manner also he that had received the two, he also gained two others. But he that had received the one went and dug in the earth and hid the money of his lord. After a long time the lord of those bondmen comes and reckons with them. And he that had received the five talents came to him and brought five other talents, saying, My lord, thou deliveredst me five talents; behold I have gained five other talents besides them. His lord said to him, Well, good and faithful bondman; thou wast faithful over a few things, I will set thee over many things; enter into the joy of thy lord. And he also that had received the two talents came to him and said, My lord, thou deliveredst me two talents; behold I have gained two other talents besides them. His lord said to him, Well, good and faithful bondman, thou wast faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord. And he also that had received the one talent coming to him said, My lord, I know thee that thou art a hard man, reaping where thou hast not sowed, and gathering from where thou hadst not scattered, and being afraid I went away and hid thy talent in the earth; behold thou hast that which is thine. And his lord answering said to him, Wicked and slothful bondman, thou knewest that I reap where I had not sowed, and gathered from where I had not scattered; thou oughtest then to have put my money to the money changers, and when I came I should have got what is mine with interest. Take therefore the talent from him, and give it to him that has the ten talents; for to every one that has shall be given, and he shall be in abundance; but from him that has not, that even which he has shall be taken from him. And cast out the useless bondman into the outer darkness; there shall be the weeping and the gnashing of teeth” (Mat 25:14-30).
This parable is not identical with the one which is recorded in the Gospel of Luke (Luk 19:12-27). The one in Luke, the parable of the ten pounds, was uttered before the last visit to Jerusalem ; the one here in Matthew when His visit was almost ended. The parable in Luke has more to do with the rewards in the Kingdom and has its special application into which we do not enter here. The parable here, following that of the ten virgins, shows us the same period of time, when the Lord is not present. We see in it again the responsibility which man has, in possession of the gifts which the absent Lord has bestowed and how the gifts may either be used or not used and that when He comes again the good and faithful servant will have an abundant entrance into the joy of His Lord, while the unprofitable servant is cast out.
The difficulty in this parable seems to have always been the servant who received the one talent. The teaching which is often, or rather generally given from his case, is one which is positively unscriptural. It is taught that he, as a believer and servant of Christ, did not make use of his talent and that all Christian believers who act in the same way, must share his fate. Upon this conception, believers are exhorted to faithfulness, to be diligent and use that which the Lord has given to them, in case they do not, they will surely be cast out into the outer darkness where there is weeping and gnashing of teeth. According to this teaching final salvation depends not upon the work of the Lord Jesus Christ upon the cross, but upon the faithfulness of the believer and upon the use of what he has received. How this thought can be enlarged is easily seen. Some say, indeed, that every human being has some talent, even if it is a very small one, some light, something good, and if it is used, improved, that little good developed, it will result in salvation. That all such teaching is wicked and strikes at the very fundamentals of the blessed Gospel, is seen at the first glance. How can we reconcile the teaching of the Gospel of Grace with the case of the unprofitable servant in this parable? There is no need of attempting to reconcile it, for the one who had received the one talent and who hid it does not represent a true believer at all. To verify this we only need to hear what he has to say, what excuse he gives for having put away the talent. His words discover his true condition. He was far from being a true servant with a heart full of confidence and love. He is the very opposite. He did not trust the Lord at all, and with his words he accuses the Lord of being a hard master. Surely a true believer could never say such words about his gracious Lord. That he did not use the talent at all and then upon his idleness accuses the Lord unjustly is proof enough that the man represents a mere professing servant. What the Lord had put at his disposal he had refused by not using it.
The whole parable, aside from the case of the unprofitable servant, is not difficult to understand. We must, however, be careful to avoid the thought that the talents, the five talents and the two talents, are things like earthly possessions, mental faculties, such as a good memory, a keen, logical mind, or a robust body. That all these are blessings and gifts of God none would doubt. The talents are His goods and delivered into the hands of the servants when He went away. However natural endowments are considered in the distribution of the gifts. To each is given “according to his particular ability.” His own divine wisdom manifests itself in the bestowal of these talents. There is no true servant of Christ who is left without a gift. The absent Lord has given to each according to their ability.
Another great principle which this parable teaches is that the gift can be enlarged and increased. The two trafficked with the talents and doubled them. Exercise of any gift, no matter how small it is, will increase that gift and there will be gain, which of necessity is gain first of all for the Lord Himself. It will be for Him, as these servants laid before Him what they had received and what they had gained.
However, the distinction between the parable of the prudent servant and the evil servant at the close of chapter 24 must also be maintained. The sphere of the prudent servant was narrower. He had to give meat in season to the household. The talents here are to be used in a wider sphere. Just as the merchant who trafficks and wishes to gain goes outside, the servant of Christ is to use that the Lord has given to him according to his natural ability and as he uses it, whether it is the preaching of the Gospel or labor among God’s people, it will increase.
And then the Coming of the Lord and how He dealt with the good and faithful servants brings out another principle. Each receives a reward. To each the Lord saith, “Well, good and faithful bondman, thou wast faithful over few things, I will set thee over many things; enter thou into the joy of thy Lord.” He does not speak a higher and better word of approval to the one who had the five talents and brought him five other talents. Both hear the same word of approval. It is therefore not the question of how much we have received of the Lord, but how we use that which He has given to us. Faithful service, even in the smallest matter, though there be but one talent, will bring approval.
To fully understand “the setting over many things,” and what it is “to enter into the joy of the Lord” we shall have to wait until we stand in His own glorious presence and see Him face to face.
May this parable, like the preceding ones, urge us on as true believers to be faithful to the Lord. Soon He will come. Soon we shall appear before His judgment seat to give an account. May we all use what He has given and use it with confidence in Him and with Love for Him.
In the closing verses of this chapter (Mat 25:31-46), we find the third part of the great prophetic discourse of our Lord. It relates to the Gentiles. Quite often this part is spoken of by expositors as a parable, just as some call the description of the future state of Dives and Lazarus in Luk 16:1-31, a parable. But neither is a parable. Both are solemn descriptions of events and conditions which are real.
The King here gives us the picture of a great judgment, which He Himself conducts while He occupies the throne of His glory.
“But when the Son of man comes, and all the angels with Him, then shall He sit upon His throne of glory, and all the nations shall be gathered before Him; and He shall separate them one from another, as the shepherd separates the sheep from the goats; and He will set the sheep on His right hand, and the goats on His left” (Mat 25:31-33).
It is evident that these words must be connected with chapter 24:30, 31. The scene takes place after His visible and glorious appearing as Son of Man and after His elect (the remnant of His earthly people; that is, the “all Israel “) have been gathered. Leaving out the central portion of the discourse, the three parables, relating to the Christian profession, we have in chapter 24:3-41 and chapter 25:31-46 chronological events relating to the end of the Jewish age and the judgment which follows immediately after the Lord has come.
And will He occupy a literal throne? Some take it as being only a picture. But such a conception is totally wrong and dangerous. The angels will also appear with Him and will be seen by the inhabiters of the earth; what reason could be given that the throne, which He occupies, is a spiritual throne? No, the throne will be a literal throne, and it will be “His throne of Glory.” To this same throne He referred when He answered Peter in chapter 19:28, “And Jesus said to them, Verily I say unto you, That ye who have followed me, in the regeneration when the Son of Man shall sit down upon His throne of Glory, ye also shall sit on twelve thrones, judging the twelve tribes of Israel.” The “Regeneration,” the “Paligenesia” of the coming age, begins with His second visible coming, and the first great event which takes place after He has sat down upon His own throne will be the judgment, as described by Himself in this part of the discourse.
The church is not seen here in Matthew. He will bring His own with Him and the church will take part in the scene pictured here as well as in the government of the earth and the universe. “Do ye not know that the Saints shall judge the world?” (1Co 6:2). The angels will have their definite work in this judgment scene (Mat 13:41-42). The question which arises now is who the persons are, who will be judged. What judgment is it, which the Lord here describes? There should be little difficulty in ascertaining this and the person who closely adheres to the text, without consulting the traditional views of the professing church will see at a glance who will be judged. The Lord says “all nations” will be gathered before Him. The persons judged must therefore be the nations, which are living in the day when the Lord appears in His Glory.
This excludes at once the true church. The church is with Him. No such judgment can be for the true church. The judgment seat of Christ (not of the Son of man) before which all true believers have to appear, either for approval or disapproval, is when this judgment of the nations takes place, a thing of the past. The judgment seat of Christ, before which believers have to appear, is not upon the earth, but in the air, in the place to which the church had been caught up.
Generally the great scene our Lord unfolds here of this judgment of the living nations is applied to a universal judgment. Such a judgment in which Jews, Christians, saved and unsaved, every member of the human race, all the heathen will participate is often preached from this passage, and another judgment scene, which is recorded in Rev 20:11-15 is strangely identified with this one. We say at once there is not a line of Scripture which teaches such a universal judgment and no line of Scripture which teaches a universal resurrection, which is also taught by those who teach a general judgment. We repeat, a general judgment and a general resurrection is nowhere taught in the Word of God. However, we do not want our readers to think that we deny judgment and resurrection. We fully believe that every person who ever lived will be judged at some time, and every person who lived on this earth and died will be raised from the dead; but there are different judgments and two distinct resurrections.
If we turn to Rev 20:11-15, the passage which is so often quoted with Mat 25:31-46, we find it totally different from the judgment scene which our Lord describes here in His Olivet discourse. In Rev 20:1-15 we do not behold a throne of Glory upon which the Son of Man sitteth, but it is a great white throne. Nor does that great white throne stand upon the earth as in Mat 25:1-46, but the earth and heaven fled away and there was no place found for them. The subjects of the great white throne judgment are not living nations, but “the dead.” As the context shows the nations, which were rebellious at the end of the thousand years were devoured by the fire from God out of heaven (Mat 25:9). The great white throne judgment is that of the wicked dead and their eternal abiding place will be the lake of fire. This is the second resurrection or the resurrection of the unjust as our Lord calls it in Joh 5:1-47.
There is a first resurrection in which all the saved have a share, which begins when the Lord comes for His Saints, and the dead in Christ rise first and we which are alive are caught up together with them to meet the Lord in the air (1Th 4:15-17). To this first resurrection belong likewise the martyrs during the great tribulation. All this is made clear by a few verses in the 20th chapter of Revelation. “And I saw thrones, and they sat upon them, and judgment was given unto them; and I saw the souls of them that were beheaded for the witness of Jesus, and for the Word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection” (Rev 20:4-5). This proves clearly that there are two resurrections, one of the just and the other of the unjust, and they occur not at the same time, but there is a space of a thousand years between them.
Again let us remember that it is said of all such who have believed in the Lord Jesus Christ that they have everlasting life and shall not come into judgment. For the true believer there is no judgment, because the Lord Jesus passed on the cross through the judgment as his substitute. The judgment seat of Christ of which we read in 2Co 5:1-21 and before which all have to appear who are Christ’s, concerns works, service, rewards, etc., and not an eternal destiny.
In our passage here an entirely different judgment is described. Not a word or a hint is given about resurrection; in fact, there is no resurrection at all in connection with the event pictured by the Lord. When He comes in His Glory, His church with Him, attended by the holy angels, He finds upon the earth His own earthly people Israel. The Israel which is left and passed through the fire and great tribulation has received Him as Redeemer and King and He turned ungodliness from Jacob. But He also finds living nations on the earth and these nations will be separated by the Son of Man sitting upon the throne of His glory. They will be parted by Him and the sheep put at His right hand and the goats at His left.
The place of the judgment of these living nations will no doubt be the land of Israel.
Zec 14:1-5 and Joe 3:1-21 throws light upon this judgment scene. Let us then bear this clearly in mind. Mat 25:31-46 describes a judgment, which takes place immediately after the Lord’s second coming in power and in glory. The persons concerned in it are not Jews, nor the church, nor the dead, but the nations which are living in that day. And now after the separation has taken place the King speaks: “Then shall the King say to those at His right hand, Come blessed of my Father, inherit the kingdom prepared for you from the world’s foundation; for I hungered and you gave me to eat; I thirsted and ye gave me drink; I was a stranger and ye took me in; naked and ye clothed me; I was ill and ye visited me; I was in prison and ye came to me. Then shall the righteous answer Him saying, Lord, when saw we Thee hungering, and nourished Thee; or thirsting and gave Thee to drink? and when saw we Thee a stranger and took Thee in; or naked and clothed Thee? and when saw we Thee ill or in prison and came to Thee? And the King answering shall say to them, Verily, I say to you, inasmuch as ye have done it to one of the least of these my brethren, ye have done it to me. Then shall He also say to those on the left, Go from me cursed into eternal fire, prepared for the devil and his angels; for I hungered, and ye gave me not to eat; thirsted and ye gave me not to drink; I was a stranger and ye took me not in; naked and ye did not clothe me; ill and in prison and ye did not visit me. Then shall they also answer saying, Lord, when saw we Thee hungering, or thirsting, or a stranger or naked, or ill, or in prison, and have not ministered to Thee? Then shall He answer them saying, Verily, I say unto you, inasmuch as ye have not done it to one of these least, neither have ye done it to me. And these shall go away into eternal punishment, and the righteous into eternal life.”
And now in the first place, Who are the nations who are righteous and who figure here as sheep? That they do not represent the church and are not church saints, members of the one body, we have already demonstrated. It can easily be proven from the text itself. The righteous nations are called “the blessed of the Father,” believers who constitute the church are more than blessed of the Father, they are in fellowship with the Father and the Son. These nations inherit a kingdom which is prepared from the foundation of the world. The inheritance of the church is higher than that. Our inheritance is with Himself. We are the joint heirs with the Lord Jesus Christ. Furthermore of the church it is said that God has chosen us in Him “before the foundation of the world.” Other proofs that these nations do not represent the church we pass by.
These nations are saved nations and their acts of righteousness are given here. They were merciful to the least of the King’s brethren; they fed them, gave them to drink, clothed them and visited them. What they did to the Brethren of the King, they did unto Him.
How great the confusion is among Christians on the meaning of these words! Often the interpretation given strikes at the very fundamentals of the Gospel. Generally charitable acts, such as hospitals and prison work, feeding the hungry and clothing the naked in connection with church work or philanthropic institutions, are thought to be meant by our Lord.
If any one does these things and is faithful in them the King will approve of them in the judgment and many a soul builds upon this foundation of sand. All this is absolutely wrong. The works have an entirely different meaning.
Who are the Brethren of the King whom these righteous nations treated with such kindness and mercy? They are the brethren of the Lord according to the flesh, in other words they are Jews. If this is grasped, the whole judgment, the righteousness of the nations at the King’s right hand and the unrighteousness of the others, the goats, will be clear.
Let the reader turn back to the first part of this discourse. There we read, “And this Gospel of the Kingdom shall be preached in all the world for a witness unto all nations, and then shall the end come.” What the Gospel of the Kingdom is, when this Gospel is to be preached (during the great tribulation), who is going to preach this last great witness we have shown at length in our exposition of the preceding chapter. The preaching of the Gospel of the kingdom among all nations takes place during the end of the age. Up to this time this Gospel is not yet preached. The preachers of this Gospel during the ending years of the Jewish age will be the Jewish remnant. These are “Brethren” of our Lord according to the flesh. They will move among the nations of the world and give their startling witness in the proclamation of that Gospel, which will herald the nearness of the coming of the King and the Kingdom. How will they be received among the nations? Will their testimony be universally believed or will it be rejected? The words of our Lord here at the close of the discourse give us the answer.
Some of the nations will receive their testimony. They believe the Gospel of the Kingdom, this last great witness. They manifest the genuineness of their faith by works. The preachers who are going about are prosecuted and hated by others, suffering, hungry, and some cast into prison. These nations who believe their testimony show their faith by giving them to eat, clothing them, visiting them in prison, and by showing love to them. The case of Rahab may be looked upon as a typical foreshadowing. She believed. It was at a time when the judgment was gathering over Jericho (the type of the world). “By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.” And again it is written of her, “Likewise also was Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?” She had faith and manifested it by works. And so these nations believe the messengers and treat them in kindness. Grace thus covers them because they believed.
They enter into the Kingdom and inherit the same; as righteous they go into eternal life. In other words, they remain throughout the kingdom age on the earth and pass on into the eternal state. That they will occupy with saved Israel a special position in the Kingdom we fully believe; nor can they share the revolt which takes place after the thousand years, when Satan is loosed for a little while.
The question may arise who these nations are, who will receive the Gospel of the Kingdom. This can hardly be answered now. One thing seems certain that the nations which heard the Gospel of Grace preached, who had a chance to believe will not have another chance to accept the Gospel of the Kingdom. (We are sorry to find this unscriptural theory of a second chance spreading in our day among many good people. Beware of it!)
And now the other side. There are nations in the presence of that throne of Glory who will be put at the left side of the King. The messengers came to them and they refused to believe their message and because they did not believe they did not treat the messengers in kindness and mercy. These nations continued in wickedness and unbelief; they rejected the last offer, and now their eternal destiny is to be forever settled. The King says unto them, “Go from Me, cursed, into eternal fire, prepared for the devil and his angels.” At the close the Lord says, “And these shall go away into eternal punishment.” How solemn are these words! Awful words! Go from Me! And where to? Into eternal fire. He does not say “Cursed of my Father,” but simply “Cursed.” The Father does not “Curse;” He does not want any one to be in the place of eternal distance and darkness. Nor is the place, the eternal fire, prepared for these nations, but it is prepared for the devil and his angels. By rejecting God’s love and mercy, by continuing in unbelief they sided with the devil and his angels and now there is no other remedy for them but to share for all eternity the place prepared for the devil and his angels. At the close of the thousand years the devil is put into the lake of fire (Rev 20:10). Previously the beast and the false prophet were cast into that place before the millennium (Rev 19:20). The order of punishment then is the following: 1. The beast and the false prophet. 2. The unrighteous nations. These go there before the millennial kingdom. 3. The devil with his angels. 4. The wicked dead from the great white throne judgment. This takes place after the thousand years. Oh! the folly which tries to explain away the eternity of punishment of the wicked. Yet this is done in our present day as never before. God is too good, too merciful to do that; and others claim that while there is punishment, it is not eternal, but only age abiding. All these fanciful, philosophical theories, so popular in our day, are completely answered by the solemn words of our Lord, “And these shall go away into ETERNAL punishment, and the righteous into ETERNAL life.”
Thus ends the last great discourse of the King in this Gospel and ere long all that which He predicted, sitting upon the Mount of Olives, will be reality. Reader! Let us live in the light of these solemn truths.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 6, 11, 14, 19, 24, 31, 34, 41 The Parable of the Ten Virgins.
The Parable of the Ten Virgins.
The delay of the bridegroom:
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v. 1. Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.
v. 2. And five of them were wise, and five were foolish.
v. 3. They that were foolish took their lamps, and took no oil with them;
v. 4. but the wise took oil in their vessels with their lamps.
v. 5. While the bridegroom tarried, they all slumbered and slept.
This parable is connected very closely with the preceding admonitions of the Lord, urging watchfulness and faithfulness, faith and love. The nearer the time of His departure, the more earnestly He strove to impress upon His disciples the need of the Christian virtues which are necessary for a living, active Christianity. "Therefore this parable, to summarize, does not indicate anything else than that we should watch and not be too secure, since we do not know when the day of the Lord is coming. For all of it is spoken against our carelessness, the accusation being that we are far too secure, and always think; There is no danger, the last day is not coming for a long time. Against this Christ and the apostles cry out, bidding us take heed for that day, watch, and be in lasting fear, lest it find us unprepared. Therefore those that watch will receive the Lord with His grace, those that are secure will find Him a merciless Judge. " Ten virgins are mentioned in the parable, not with any special significance, but as a round number. The number of virgins of the bride-chamber varied in Oriental weddings, being largely determined by the wealth of the parents. The wedding-feast evidently was to be held at the home of the bride, late in the evening, according to Jewish custom, and the bridegroom was expected any minute with his friends. So the ten virgins fared forth in festal array to meet the bridegroom and to accompany him to his destination. All of them took their lamps, small, saucer-shaped vessels with a cover; in the middle of which was a small hole for pouring in the oil and for providing air; at one side a spout protruded and the wick came out through this. Such a lamp would not contain enough oil to burn all night, so that to carry it to a prolonged wedding-feast without an extra supply of oil was a strong example of improvidence. The wise virgins, that were thoughtful and used foresight, took an additional supply of oil with them in vessels provided for that purpose; the foolish and improvident, that refused to heed the necessity, took their lamps only. "When the Kingdom is preached, these are the results: Some receive it with all their heart and are serious about it, believe the Word, make the most strenuous efforts to practice good works, let their lamps shine before the world; for they are well provided with lamps and oil, that is, with faith and love: these are represented by the wise virgins. Then there are some that also accept the Gospel, but are sleepy, are not serious about it, think they can succeed with their works, are secure, and believe it can be paid for with works; those are indicated in the foolish virgins. In Scripture those are called foolish that do not obey the Word of God, but follow their own mind, will not be taught, accept no opinion but their own. But it will happen to them at last as it here happened to the foolish virgins. These two kinds of people are in this Kingdom, namely, where the Gospel and the Word of God is preached and there should be exercise of faith: some follow, some do not follow. Remember, then, in this Gospel that the lamps without oil signify a mere external thing and a bodily exercise without faith in the heart; but the lamps with oil are the internal riches, also the external works with true faith. " The bridegroom was delayed, and so the virgins, sitting down in convenient places, began to nod, and finally they all slept, the wise with the foolish. There is danger at all times that a false sense of security lulls the spiritual senses to sleep.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 5, 7, 10, 14, 17, 19, 22, 24, 26, 28, 31, 34, 37, 41, 44 Connecting Statement:
Connecting Statement:
Jesus tells a parable about wise and foolish virgins to illustrate that his disciples should be prepared for his return. (See: Parables)
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the kingdom of heaven will be like
Here "kingdom of heaven" refers to God's rule as king. The phrase "kingdom of heaven" is used only in Matthew. If possible, use "heaven" in your translation. See how you translated this in Matthew 13:24. AT: "when our God in heaven shows himself to be king, it will be like" (See: Metonymy)
lamps
These could have been 1) lamps or 2) torches made by putting cloth around the end of a stick and wetting the cloth with oil.
Five of them
"Five of the virgins"
did not take any oil with them
"had with them only the oil in their lamps"
translationWords
kingdom of God
virgin
lamp
bridegroom
fool
wise
oil
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 3, 5, 6, 14, 19, 21, 24, 29, 31, 33, 34, 35, 37, 40, 46 25:1-13 This parable reinforces the need for individuals to…
25:1-13 This parable reinforces the need for individuals to be watchful and to prepare for the return of Christ (25:13; see also Luke 12:35-36).
25:1 To meet the bridegroom is an image for the coming of the Messiah (see Mark 2:19-20). • Details of wedding customs during the period are not known. Some think that the bride was led to the home of the bridegroom, who would stay away until the time appointed for the wedding feast. The bridesmaids, who had already escorted the bride to the groom’s home, would then wait for news of his arrival and escort him to the feast (Matt 25:10). Others think the groom may have come late in the night to the bride’s home, where he was announced. Then, after celebrating with the bride’s guests, the groom would take his bride under torches or lamps to his home.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.