MATT. XXIV.

MARK Xiii.

Ver. 45-51. In this parable, Christ proceeds to illustrate the consequences that would result to his disciples themselves, from their fidelity on the one hand, or from their infidelity on the other. Should they continue, like devoted servants, faithful to their responsible trust, till his coming, here described, they would then be blessed and honoured. Their devotion to him, and their faithfulness to their charge, would lead them of course to heed the admonitions he had just given them, to "watch," and to take the precautions of safety he had enjoined. But if any of them, like evil servants, should grow negligent after a while, and begin to think that his coming was not at hand, (since it did not take place immediately,) and should give themselves to the lusts of the world, the day would come upon them suddenly and unawares, as on the unbelievers, and they would share the fate of the Jews. They would have their "portion with the hypocrites" of that age, notwithstanding their profession of his name. -shall cut him asunder,] or, perhaps, shall cut him off, discard him, as some interpreters render it. there shall be weeping and gnashing of teeth;] a phrase which Christ had often used to describe the dreadful sufferings of the Jews; (see Matt. viii. 22; xiii. 42,50;

xxii. 13.)

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REMARK. It can hardly be necessary to remind the reader, that the division of chapters and verses is a modern invention, and that the text originally stood in one unbroken mass. Accordingly, this 25th chapter was originally attached to the end of the 24th, without any break or mark of distinction. That it is but a continuation of the same discourse, appears from its having no proper beginning of its own; and from its referring, at the very commencement, to some particular time just mentioned; and also from the fact that, according to the combined testimonies of Mark and Matthew, both the 24th and

MATT. XXV.

1 Then shall the kingdom of heaven be likened unto ten virgins which took their lamps, and went forth to meet the bride

25th chapters were spoken by Christ on the same day.*

portant help from the parallel records of Mark In explaining the 24th chapter, we had imand Luke. We must now forego such assistance; for both Mark and Luke omit what is contained in this 25th chapter of Matthew. Indeed, if we look back, we shall see that as they drew near that point in Christ's disthey already began to abbreviate their records course which answers to the end of the preceding, or 24th chapter; for Luke leaves out the two parabolical illustrations there introduced, and Mark but just glances at them. It what may be called the body of the prophecy, seems to have been their plan to give only and to pass by the parables and amplifications, which, though useful for the purpose of fuller illustration, were not essential to the understanding of the general subject. Hence, probably, their omission of the three parables in this 25th chapter, as well as of the two shorter parables in the end of the 24th chapter.

time of which he had just been speaking so Ver. 1. Then, &c.;] at that time, i. e. the largely, in chap. xxiv.,-the time of the destruction of the Jewish state. Many interpreters suppose that here the discourse takes onwards to the consummation of all things! a sudden leap, over some thousands of years, laws of coherence in discourse, besides being -a supposition that sets at nought all the forbidden by the express reference to time with which the verse begins. -shall the kinghere, however, its subjects, his professed addom of heaven;] Christ's kingdom; meaning herents; just as we often use the term kingdom. be likened unto ten virgins;] his dom for the people belonging to such kingdisciples, like these virgins, would all indeed all knew that it was at hand ;) but, like these look for the coming of their Lord, (for they virgins, again, some of them would be foolish,

and some of them wise, in their manner of providing for the crisis. The wise would have all things in readiness to meet the event. The foolish would be so negligent in

24th of Matthew, resumes his narrative in these words: Mark, having closed his chapter that is parallel with the "After two days was the feast of the Passover and of unleavened bread; and the chief priests and the scribes sought how they might take him by craft, and put him to death. But they said, Not on the feast-day," &c. (Mark xiv. 1, 2, compare xiii) So, too, Matthew, having closed both his 24th when Jesus had finished all these sayings, [viz. those in the and 25th chapters, proceeds thus: "And it came to pass, 24th and 25th chapters,] he said unto his disciples, Ye know that after two days is the feast of the Passover, and the Son of man is betrayed to be crucified. Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high-priest, who was called Caiaphas, and consulted that they might take Jesus by subtlety, and kill him. But they said, Not on the feast-day," &c. (Matt. xxvi. 1-5. See, also, Luke xxii. 1-6, compare xxi.) two days before the Passover. Accordingly, both the 24th and 25th chapters were spoken

MATT. XXV.

14 For the kingdom of heaven is [rather, For it is] as a man travelling into à far country, who called his own servants, and delivered unto them his goods. 15 And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. 16 Then he that had received the five talents went and traded with the same, and made them other five talents. 17 And likewise he

24th chapter. Our English version, following the Received Text, adds, "wherein the Son of man cometh;" but this clause is rejected as sparious by Griesbach, and most of the later critics.

REMARK.-It should be observed, that three of the successive parables in this prophecy, viz. that in the end of the 24th chapter, this of the virgins, and the next of the talents, appear designed to represent the case exclusively of the disciples or Christian converts themselves, in relation to Christ's coming at the destruction of the Jews. These parables are distinguished, however, by the following peculiarities: In the first, a sober, correct discharge of stewardship is contrasted with recklessness, debauchery, and abusive administration; in the second, a wise precaution is opposed to foolish oversight; in the third, or that of the talents, we shall find an enterprising devotion to the interests of the master contrasted with repining slothfulness. How far we ought to carry these minute distinctions into the application of the several parables, may be a question: whether we are to look for several classes of Christians at that time, answering respectively to all these different characters, in detail; or whether we are to take the several representations together as denoting, in a more general way, the faithful Christians with their deliverance on the one hand, and the unfaithful Christians with their fate on the other. We have adopted the former plan, choosing to err on the side rather of particularity than of generalization. A middle course, perhaps, would better comport with the usual character of parables.

Ver. 14. For it is as a man, &c.;] i. e. the case, in general, on which he had been speaking, might again be represented thus, &c. Christ here proceeds with another parable, to illustrate the consequences which would be visited on his disciples and followers, for their devoted activity, or slothfulness, in the trust committed to them. He, their Lord, was about to depart, (it was then only three days before his crucifixion,) and to leave them in charge of his cause. But he was to return "after a long time;" (his coming to the destruction of Jerusalem was about thirtyseven years afterwards;) and then they would fare according to their faithfulness. Those who had abounded in the work of their Lord would be promoted to wider spheres of in

MATT. XXV.

that had received two, he also gained other two. 18 But he that had received one, went and digged in the earth, and hid his lord's money. 19 After a long time the lord of those servants cometh, and reckoneth with them. 20 And so he that had received five talents came, and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained besides them five talents more. 21 His lord said unto him, Well done, fluence in his kingdom, and enjoy a season of "redemption," when they should "look up, and lift up their heads." (See note on Matt. xxiv. 31.) Those who had become disaffected, and had neglected his work, would be cast off with the Jews. Such, indeed, we may here add, would be, in a great measure, the natural consequences; for hearty devotion to his cause would naturally cherish the remembrance of these his most solemn warnings, and induce them to heed the signs of the times, he had pointed out; while a grudging neglect of their duty would naturally be attended with disregard of his admonitions on this subject as well as on others. That something of this kind must actually have occurred at the time referred to, will be evident to every one who considers the known circumstances of the case.

Ver. 15. five talents.] A Jewish talent of silver is estimated at a little more than $1500. The specific number five belongs, doubtless, to the frame-work only of the parable; and so likewise the numbers two and one. There is, however, this moral conveyed, viz. that whether the means placed in their hands were great or small, the Christians would be treated according to their improvement or neglect of them.

Ver. 21.-thou hast been faithful over a few things; I will make thee ruler over many things;] i. e. promote him to a wider sphere of activity and influence; not absolve him from all obligation to further exertion, as some imagine; but "make him ruler over many things," instead of the fewer things hitherto under his charge. And it is evident, from the nature of the case, that the faithful Christians must have found their field of enterprise greatly enlarged, as well as meliorated, when they were relieved from the rage of persecution by the overthrow of the Jews, and when the great obstacle to the progress of the gospel was thus removed. Then it was that "the kingdom of God came with power," (Mark ix. 1,) and operated with increased energy. -enter thou into the joy of thy Lord;] i. e. share in his joy; as it is evident the Christians must have done at the time of their "redemption," when they "looked up, and lifted up their heads." (See note on Matt. xxiv. 31.)'

REMARK.-Luke has preserved a parable, delivered two or three days before the pre

MATT. XXV.

thou good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord. 22 He also that had received two talents came, and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents besides them. 23 His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things enter thou into the joy of thy lord. 24 Then he which had received the one talent came, and said, Lord, I knew thee

sent, which is so like this, in every one of its significant points, that it affords much help in the way of illustration; especially as it is somewhat fuller and more explicit. We shall italicize the circumstances which point out its aim, and the additional particulars which go to determine its application. When Christ was coming from Jericho to Jerusalem, and had arrived near the mount of Olives, on his way to his triumphal entrance into the city, (which was two or three days before he delivered the prophecy under examination,) he "spake a parable [to the people] because he was nigh to Jerusalem, and because they thought that the kingdom of God should IMMEDIATELY appear. He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. But his citizens [not his servants] hated him, and sent a message after him, saying, We will not have this man to reign over us. And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every one had gained by trading. Then came the first, saying, Lord, thy pound hath gained ten pounds. And he said unto him, Well, thou good servant; because thou hast been faithful in a very little, have thou authority over ten cities. And the second came, saying, Lord, thy pound hath gained five pounds. And he said likewise to him, Be thou also over five cities. And another came, saying, Lord, behold, here is thy pound, which I have laid up in a napkin; for I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. And he saith unto him, Out of thy own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: wherefore, then, gavest not thou my money into the bank, that at my coming I might have required mine own with usury [literally, with interest?] And he said unto them that stood

MATT. XXV.

that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strewed; 25 And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. 26 His lord answered, and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strewed; 27 Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury, [literally, with interest.] 28 Take, therefore, the talent from him,

by, Take from him the pound, and give it to him that hath ten pounds; (and they said unto him, Lord, he hath ten pounds!) for I say unto you, that unto every one which hath, shall be given; and from him that hath not, even that he hath shall be taken away from him. But those mine enemies, [viz. the citi zens,] which would not that I should reign over them, bring hither and slay them before me." (Luke xix. 11-27.) This parable, then, (which so manifestly represents the same general subject, as the one in the text,) was spoken by Christ for two reasons: 1. "because he was nigh to Jerusalem;" and, 2. "because the people thought that the kingdom of God should immediately appear,” and it was desirable to correct this misapprehension. Of, course, the parable had some special reference to Jerusalem; and it referred, also, to the period when the kingdom of God was to come, at the destruction of the Jews. (See note on Matt. xxiv. 32, 33.) Accordingly, the time of the Lord's return to reckon with his servants, in the parable, is expressly said to be when he should have "received his kingdom;" that is, when the Son of man should come in his kingdom, before some of those standing there should have tasted of death. (See Matt. xvi. 28.) Again, besides the case of the servants, (or professed followers of Christ,) which is the general subject of both parables, we find here another party introduced, which is not mentioned in Matthew, viz. the citizens, or countrymen of our Lord, the Jews, who would not have him to reign over them, and who were to be slain, at the time when the servants were to be called to their account. All these circumstances and allusions fix the reference of this parable to the time of the destruction of Jerusalem, and confirm the explanation we have traced out of the similar parable in the text.

Ver. 26. —thou knewest that I reap where I sowed not, &c.;] i. e. I will take thee on thine own plea, or, "out of thine own mouth will I judge thee:" if, as thou sayest, thou knewest this, so much the more it behoved thee to improve what I did commit to thee, so as to answer at least my just demands. We are