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7 Then all those virgins arose, and trimmed their lamps. 8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.

9 But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.

10 And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage and the door was shut.

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

12 But he answered and said, Verily I say unto you, I know you not.

13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

14 For the kingdom of heaven is as a man travelling ¶¶

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Verse 10. The instruction impressed by the result of the whole cannot be misunderstood. They that were ready went in with him unto the marriage.-Heaven is prepared only for those who are rendered "meet" for it by sanctifying grace; and the shutting of the door denotes the eternal exclusion of all others. Nor can a former profession of discipleship, nor even former experience of any degree of grace, if lost, like the consumed oil of the lamp, avail as a plea for admission, should even such pleas be made. When the five foolish virgins made their earnest application, the stern reply of a slighted Saviour was, I know you not; that is, I APPROVE or regard you not, and therefore disown you, though my professed friends. This sense of the verb rendered "to know," answers to the Hebrew y', rendered by the Septuagint yevole, in Nahum i. 7, "The Lord knoweth them that trust in him;' he regards them with affection. To the whole our Lord adds the general moral, Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh; where by watchfulness is meant all that is implied by the prudence and foresight

b Luke xix. 12.

of the wise virgins; a steady regard to the certainty of Christ's coming, however long delayed, and full and suitable preparation for it. Where these do not meet, the habit of true Christian watchfulness is not acquired; and the result must be fatal. Those who have searched the Rabbinical writings have produced one or two parables bearing some imperfect similarity to this fine parable of our Lord; but which, instead of being the source, as they pretend, from which his was drawn, bear, like most other examples of this kind, internal evidence of being poor imitations, in which, however, both the spirit and grace are entirely lost. "How greatly," we are gravely told by those who adopted this notion, "are the Jewish parables improved in coming through the hands of Christ!" We should rather say, How greatly are Christ's parables spoiled in passing through the hands of Jewish doctors!

Verse 14. For the kingdom of heaven is as a man travelling, &c.-Our translators have supplied the ellipsis here by the kingdom of heaven; others prefer the Son of Man. The former is, however, the usual

into a 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.

*A talent is £187 10s. Matt. xviii. 24.

form of introduction to such parables. As the necessity of deep personal and persevering piety had been inculcated by the former parable; this is designed to impress upon Christians the necessary duty of public usefulness, the neglect of which would be equally fatal to the soul. A parable somewhat similar is recorded by St. Luke; but it was spoken on another occasion, in the house of Zaccheus. This, like the former, was delivered on the Mount of Olives, three days before the last passover. Both, however, are grounded upon a custom which still prevails in some parts of the east, for masters to entrust capital to their servants, even when slaves, to trade with, the proceeds of which are rendered to the master, but rewards are bestowed upon the most diligent and successful. Among the Jews, as Maimonides informs us, when "a master went out of the land of Israel, he could not take his servants with him, unless they pleased." The most profitable manner of employing them during his absence would therefore often be in trading. His goods. Ta vяаρуоvта, used for property of any kind.

Verse 15. Five talents, &c.-The talent of silver is doubtless here meant ; which at its lowest estimate was equal to £187 10s. ; at its highest, £342 3s. 9d.

According to his several ability.-According to his capacity and opportunity to employ the money to advantage. The talents represent the various gifts, and opportunities for employing them for the benefit of mankind, which are furnished to each individual; for our Lord graciously accounts the good we do to others to be using our gifts and opportunities to his profit as the great Master and Proprietor of all. Thus a fine view is opened of

the benevolence of God: what is done to promote the happiness and salvation of any of his creatures, he regards as done to himself. Variously were the supernatural gifts by which many of the first Christians were distinguished, bestowed upon them,-"to one the word of wisdom, to another the word of knowledge, to another faith, to another the gift of healing, to another the working of miracles, to another, prophecy," &c.; but this "manifestation of the Spirit was given to every man to profit withal," that is, to promote the conversion and edification of men. The ordinary gifts had then and still have the same variety. Knowledge, eloquence, and influence, or the capacity of attaining them, and favourable opportunities of employing them and improving them by use, are dispensed indifferently by an infinite and infallible wisdom. And it is here to be remarked, that as every servant had at least one talent, so, as every Christian is a servant of Christ, and has his work assigned him, not only that of his own salvation, but the work of serving others, he has the means of usefulness assigned to him, and though in a lower degree than some, yet at the lowest in a large measure; for this is indicated by the one talent, which though but one, was no inconsiderable sum. Every Christian, however humble, has by his example, his sound and savoury speech, "seasoned with grace, ministering grace to the hearers," and by taking his part in some service of usefulness, the power, by God's blessing, to promote not merely some temporal interest of others, in which his ability may be very limited, but that which is connected with the soul and with eternity.

16 Then he that had received the five talents went and traded with the same, and made them other five talents.

17 And likewise he that had received two, he also gained other two.

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

19 After a long time the Lord of those servants cometh, and reckoneth with them.

Verse 16. Other five talents, &c.-As wealth, rightly and industriously occupied, produces wealth, so it is with him who rightly, diligently, and prayerfully uses, for the spiritual benefit of others, those gracious gifts with which our Lord has put him in trust. The communication of religious knowledge produces religious knowledge, and that both in himself and others. The influence of piety exerted on others increases our own, and usually is successful as to many of those for whose spiritual good we are seriously and earnestly concerned; and he who is strenuously and affectionately desirous of saving others, both "saves himself and them that hear him." So glorious is this vocation of the true servants of Christ; and with the potentiality of producing such effects, so criminal is he that despises even the one talent, which when employed might lead to such results.

Verse 18. And hid his Lord's money.— He neglected, to trade with it, as being slothful; and he hid it in the earth, that it might be safe, and so be returned to his Master, which he vainly hoped would screen him from punishment, though it might deprive him of reward; in which he was influenced, as the sequel shows, by a slavish fear, and false apprehensions of difficulty and danger, and was without the animating desire of approbation and reward, and the courage to seek them through a difficult path. This servant appears to represent a numerous class of professing Christians who are so far influenced by the apprehension of Christ's displeasure at last, as to avoid all direct ABUSE of the talents of various kinds entrusted to them, but are not roused into

exertion and zeal either by right views of the danger to which neglect and indifference in the cause of Christ expose them, nor animated by the noble desire of approving themselves to their Lord, and of attaining the honours and larger rewards of the eternal world. They run not for this prize, because they possess not spirituality enough to value it. For their excuses see what follows.

Verse 19. After a long time, &c.—Even until the day of final account, the reckoning is delayed. But then it takes place; and here the following circumstances are to be noticed:-1. That "every one shall give account of himself to God." He reckoneth with them SEVERALLY, one by one; for though the last judgment may not be in its formality particular to any one, it will be so really both from the secret consciousness which each one has, that the Judge is dealing with him according to his merits, and from the exact apportionment of the reward or the penalty. In effect and reality it will be the same as though every individual had a personal and particular trial, and an express decision on his formally stated case. 2. That the account required is exact and strict. This is indicated by the phrase, και συναίρει μετ' αυτων λογον, and reckoneth, compares or adjusts the account, with them; his own gifts, and the use to which they were to be applied, and the increase which was required as the result, strictly compared with the actual use and improvement, or otherwise, of what had been entrusted to each servant. 3. That in each case the capital had been doubled by the faithful servants: Behold, I have gained besides them FIVE talents more ;-behold, I

20 And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto

have gained Two other talents besides them. This was successful trading, and is designed to show the abundant increase of good which would be produced in the world by an entire fidelity in the discharge of all the active duties of the Christian life. This is a most animating motive to excite the zeal of Christians; and it is confirmed by fact. The decline of religion in the world has in all ages resulted, not so much from the obstinacy of the wicked, as from the slothfulness of Christ's servants. 4. That faithful services shall be publicly acknowledged and rewarded by Christ at his second advent. There was indeed no meritorious claim to peculiar distinction in the approved servants. They themselves were the Lord's property; the money with which they traded was his; their time, abilities, and activity, equally belonged to him; yet here we see that "no work of faith, or labour of love," shall be forgotten. Commendation from the lips of such a Being, the acceptance of our persons and services by him whose "favour is better than life," and the joys of heaven must, from their nature, be, not rewards of merit, but of stupendous grace. They are therefore subjects of promise, to encourage us to fidelity, sustain us against temptation, and to show the regard which God has to all that is benevolent and holy in his creatures, by stamping it with the seal of his munificent bounty. 5. The manner of conferring the reward, and its exalted nature, are also to be noted. Well done, ev, a word of force and emphasis; the word, indeed, with which the spectators, at any public performance or exercise, expressed their plause. Here it is pronounced by the Judge himself. I will make thee ruler over many things. The servant is now to be raised into the condition of a ruler; and the few things committed to him on earth, as a laborious and responsible trust, are heightened into many things put into his power to regulate and enjoy.

ap

Heaven is a place of order and government. This is indicated in various parts of the New Testament, though with their nature and laws we are not acquainted. It is implied in the words, "I will make thee ruler over many things," set thee over a greater and more honourable charge, where the heightened capacity shall still have employment, and be still exalted by it; and where the loftier service of Christ, in a more perfect form, shall bring still higher felicity. Enter into the joy of thy Lord, εις την χαράν του

κυρίου σου. Some take xapa to signify a feast or entertainment; and the honour to be, that the servant is permitted to sit down with his royal master. But though, under this metaphor, the heavenly reward is sometimes exhibited, we have a much better exposition of the phrase in the words of St. Paul, who, speaking of Christ, says, that "for the joy set before him, he endured the cross," &c. That JOY was the glorification of his humanity in body and soul; and into that joy the faithful servant shall come, he too shall be glorified in his own person, and be like Christ. Thus he shall enter into joy; "enter," says an old writer, "as it were, into an abyss, a sea of joy, be every way surrounded with it, and dwell in it for ever." The same reward is conferred upon him who was faithful in the two talents. The trust was less, the “ability” smaller, but the principle of fidelity the same in both; and therefore the language of the rewarding Judge the same. The absolute equality of the future rewards of the redeemed does not, perhaps, follow from this. The reward, however, is the same in kind, and equally felicitous, as filling the capacity with joy that has no deficiency. 6. The case of him that buried his one talent next presents itself. The excuses he makes for his conduct are not to be understood as describing any thing which shall be alleged at the great day of account; but as intended by our Lord to open the false views upon which

me five talents: behold, I have gained beside them five talents

more.

21 His lord said unto him, Well done, thou good and faithful servant thou hast been faithful over a few things, I will

slothful to be useful, is a melancholy fact; their talent is buried, their time, their abilities, their opportunities of doing good neglected; and the true reason will be found in the secret hard thoughts they have of the severity of Christ's service, and the difficulties, reproaches, and inconveniences to which it must expose them if they fully engage in it, and carry on an offensive warfare against the evils of the world, and endeavour strenuously to attain the highest degrees of salvation themselves and bring others into the same state. They shun therefore the cross, they evade difficulties, they retire into themselves, they put their light under a bushel, and hide their talent in the earth; and because they are not positively profane and wicked, because they do not absolutely abuse and mis-employ their advantages, they still hope to escape condemnation. But what is the decision? The slothful servant is judged as a wicked servant. He is silenced upon his own principles: if the master was indeed severe and exacting, he ought at least, from his professed fear of him, to have put his money to the exchangers, that it might be rendered back with usury, or interest. He ought to have made some effort to improve the talent though small and imperfect; and the absence of this showed that the true principle of fidelity was wanting, not only in degree, but altogether. His talent is taken from him, all his means and opportunities of getting good and doing good, and that for ever. These are multiplied to him who had the ten talents, but to the negligent they are for ever lost; and, as unprofitable, he is cast into outer darkness and torment. Weighty here are the words of Baxter : Unprofitableness and omission of duty is damnable; unfaithfulness in us, who are but stewards and servants. To do no harm is

the slothful palliate and disguise their neglects, and which, in the end, lead to so fatal a result. I knew that thou art a hard man, σxλnpos, severe and unreasonable in thy demands upon thy servants, reaping where thou hast not sown, and gathering, collecting corn, where thou hast not strawed, or scattered seed; that is, exacting more from thy servants than they have ability to perform, or ought to be required of them. The key to this allegation of the slothful servant is to be found in the scope of the parable. Its design, as above stated, is to inculcate active usefulness; but our Lord had not hidden it from his disciples that the consequence of their fidelity and diligence in this respect would, in this world, be great reproach, persecution, and suffering, and that the true disciple must "deny himself and take up the cross." It is to these difficulties and sufferings in Christ's service that the slothful servant alludes. As this was the service, the master was concluded to be a hard man, and to make harsh and most unreasonable demands. The principle of sloth would magnify the difficulty, by looking at that alone, losing sight of the promised help and consolation; and a base cowardly spirit would shrink from the danger. Hence those false views of Christ and his service were generated in the soul, and led to the desertion of duty. And I was afraid; yet this very fear ought to have roused his slothful spirit into exertion; but it was fear without love. So far, however, it operated, that he hid the talent in the earth to keep it safe; he did not mis-employ though he did not employ it; and for this negative virtue, such is the inconsistent reasoning of a deceived heart, he hoped even from him whom he esteemed a hard master to escape punishment: Lo, there thou hast that is thine. To this pretence how many answer! That many professed Christians are too praise fit for a stone, and not for a man."

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