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

And unto one he gave five talents,.... A "talent" with the Jews, if of silver, was, according to Brerewood (w), of the value of 375 l. of our money; according to Bishop Cumberland, 353 l. 11 s. 10 1/2 d.; and if of gold, was equal to 4500l. and, according to the latter, 5075 l. 15 s. 7 1/2 d.: so that five of these talents, if of silver, were 1875 l. and if of gold, 22,500 l. according to Brerewood; a very large sum for one servant to be intrusted with. The Persic version reads "pounds", as in Luk 19:13. By these talents, special grace is not meant; for the parable speaks not of what was wrought in these servants, but of what was committed to their trust, and of what might lie useless by them, and be taken away from them; whereas special grace is internal, something, implanted in man, and is an incorruptible seed, that can never be lost, or will be taken away; and it is certain, that one of these servants had not special and saving grace, but was wicked, slothful, and unprofitable, and was cast into utter darkness: but outward gifts are designed by the talents; and these not merely the gifts of natural knowledge and riches, the gifts of nature and of providence; nor the external ministry of the word, Gospel ordinances, and opportunities of enjoying them; but ministerial gifts, such as fit and qualify men to be preachers of the Gospel, as appears from their name, "talents": they being the greatest gifts for usefulness and service in the church, as talents were the greatest of weights and coins among the Jews; from the nature of them, being what may be improved or lost, and for which men are accountable; from the persons to whom they were delivered, the servants of Christ; from the time of their delivery, when Christ went into a far country, to heaven, when he ascended on high, and received gifts for men, and gave them to them; and from the unequal distribution of them, being given to some more, and others less; all which perfectly agree with ministerial gifts: for it follows, to another two, and to another one; and these were given to every man, according to his several ability, or "according to his own power"; his proper power that belonged to him, as the Lord of these servants: for the sense is, not that he gave these talents, or gifts, according to the different capacities, abilities, stations, and employments of these men; but according to that power and authority which he, as Mediator, had, to dispense these gifts to each as he would; to some more, others less, as he knew would best serve his interest and kingdom: and straightway took his journey; after he had signified, that all power in heaven and earth was given to him, by virtue of which he ordered them to go into all the world, and preach his Gospel, and administer his ordinances; for which he had, and would abundantly qualify them; with a promise of his presence with them to the end of the world; he took his leave of them, blessed them, and was parted from them, and went up into heaven. (w) De Nummis Jud. c. 4.

Whenever you see of those who have received from Christ a dispensation of the oracles of God that some have more and some less; that some have not in comparison of the better sort half an understanding of things; that others have still less; you will perceive the difference of those who have all of them received from Christ oracles of God. They to whom five talents were given, and they to whom two, and they to whom one, have divers degrees of capacity, and one could not hold the measure of another; he who received but one having received no mean endowment, for one talent of such a master is a great thing. His proper servants are three, as there are three sorts of those that bear fruit. He that received five talents, is he that is able to raise all the meanings of the Scriptures to their more divine significations; he that has two is he that has been taught carnal doctrine, (for two seems to be a carnal number,) and to the less strong the Master of the household has given one talent.

This parable was spoken with respect to mercy in alms; but the one that comes after this, to them that neither in money, nor in word, nor in protection, nor in any other things whatever, are willing to assist their neighbors, but withhold all. And wherefore can it be that this parable brings forward a king, but that a bridegroom? That thou mightest learn how close Christ is joined unto the virgins that strip themselves of their possessions; for this indeed is virginity. Wherefore Paul also makes this as a definition of the thing. "The unmarried woman careth for the things of the Lord;" such are his words: and, "For that which is comely, and that ye may attend upon the Lord without distraction. These things we advise," he saith. And if in Luke the parable of the talents is otherwise put, this is to be said, that the one is really different from the other. For in that, from the one capital different degrees of increase were made, for from one pound one brought five, another ten; wherefore neither did they obtain the same recompense; but here, it is the contrary, and the crown is accordingly equal. For he that received two gave two, and he that had received the five again in like manner; but there since from the same beginning one made the greater, one the less, increase; as might be expected, in the rewards also, they do not enjoy the same. But see Him everywhere, not requiring it again immediately. For in the case of the vineyard, He let it out to husbandmen, and went into a far country; and here He committed to them the talents, and took His journey, that thou mightest learn His long-suffering. And to me He seems to say these things, to intimate the resurrection. But here it is no more a vineyard and husbandmen, but all servants. For not to rulers only, nor to Jews, but to all, doth He address His discourse. And they who bring a return unto Him confess frankly, both what is their own, and what their Master's. And the one saith, Lord, "Thou gavest me five talents;" and the other saith, "two," indicating that from Him they received the source of their gain, and they are very thankful, and reckon all to Him. What then saith the Master? "Well done, thou good" (for this is goodness to look to one's neighbor) "and faithful servant; thou wast faithful over few things, I will set thee over many things: enter thou into the joy of thy Lord," meaning by this expression all blessedness. But not so that other one, but how? "I knew that thou art a hard man, reaping where thou sowedst not, and gathering where thou strawedst not: and I was afraid, and hid thy talent: lo, there thou hast that is thine." What then the Master? "Thou oughtest to have put my money to the exchangers," that is, "thou oughtest to have spoken, to have admonished, to have advised." But are they disobedient? Yet this is nought to thee. What could be more gentle than this? For men indeed do not so, but him that hath put out the money at usury, even him do they make also responsible to require it again. But He not so; but, Thou oughtest, He saith, to have put it out, and to have committed the requiring of it again to me. And I should have required it with increase; by increase upon the hearing, meaning the showing forth of the works. Thou oughtest to have done that which is easier, and to have left to me what is more difficult. Forasmuch then as he did not this, "Take," saith He, "the talent from him, and give it to him that hath ten talents. For unto every one that hath shall be given, and he shall have abundance; but from him that hath not shall be taken away even that which he hath." What then is this? 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. But not to this is the penalty limited for him that is slothful, but even intolerable is the punishment, and with the punishment the sentence, which is full of a heavy accusation. For "cast ye," saith He, "the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth." Seest thou how not only the spoiler, and the covetous, nor only the doer of evil things, but also he that doeth not good things, is punished with extreme punishment. Let us hearken then to these words. As we have opportunity, let us help on our salvation, let us get oil for our lamps, let us labor to add to our talent. For if we be backward, and spend our time in sloth here, no one will pity us any more hereafter, though we should wail ten thousand times. He also that had on the filthy garments condemned himself, and profited nothing. He also that had the one talent restored that which was committed to his charge, and yet was condemned. The virgins again entreated, and came unto Him and knocked, and all in vain, and without effect. Knowing then these things, let us contribute alike wealth, and diligence, and protection, and all things for our neighbor's advantage. For the talents here are each person's ability, whether in the way of protection, or in money, or in teaching, or in what thing soever of the kind. Let no man say, I have but one talent, and can do nothing; for thou canst even by one approve thyself. For thou art not poorer than that widow; thou art not more uninstructed than Peter and John, who were both "unlearned and ignorant men;" but nevertheless, since they showed forth a zeal, and did all things for the common good, they attained to Heaven. For nothing is so pleasing to God, as to live for the common advantage.

But see Him everywhere, not requiring it again immediately. For in the case of the vineyard, He let it out to husbandmen, and went into a far country; and here He committed to them the talents, and took His journey, that thou mightest learn His long-suffering. And to me He seems to say these things, to intimate the resurrection. But here it is no more a vineyard and husbandmen, but all servants. For not to rulers only, nor to Jews, but to all, doth He address His discourse.

(v. 14, 15) For just as a man going on a journey called his servants and entrusted to them his goods. And to one he gave five talents, to another two, and to another one, each according to his ability. Then he went away. This man, the head of the household, undoubtedly is Christ, who after his resurrection victoriously ascended to the Father and, calling the apostles, handed down the gospel teaching, not giving more to one and less to another based on generosity and stinginess, but according to the abilities of the recipients: just as the Apostle says that he fed those who could not receive solid food with milk (I Cor. IV). And finally, he who had made five talents also gained ten, and he who had made two gained four, receiving the same joyful reward; not considering the magnitude of the gain, but the willingness to strive. Let us understand the various gifts that have been given to each, whether it be five, two, or one talent. In the first, let us consider all the senses examined: In the second, understanding and actions: In the third, reason, which separates humans from animals.

Calling together the Apostles, He gave them the Gospel doctrine, to one more, to another less, not as of His own bounty or scanting, but as meeting the capacity of the receivers, as the Apostle says (1 Cor. 3:2.), that he fed with milk those that were unable to take solid food. In the five, two, and one talent, we recognise the diversity of gifts wherewith we have been entrusted.

The man who is the landowner is actually the Creator and Lord of all. The Word compares the time the landowner spends away from home in the parable to either the ascension of Christ into heaven or at any rate to the unseen and invisible character of the divine nature. Now one must conceive of the property of God as those in each country and city who believe in him. He calls his servants those who according to the times Christ crowns with the glory of the priesthood. For the holy Paul writes, “No one takes this honor upon himself; he must be called by God.” He hands over [his property] to those who are under him, to each giving a spiritual gift so that he might have character and aptitude. We think that this distribution of the talents is not supplied to the household servants in equal measure because each is quite different from the other in their understanding. Immediately they head out for their labors, he says, directly indicating to us here that apart from the procrastination of one they are fit to carry out the work of God. Surely those who are bound by fear and laziness will end up in the worst evils. For he buried, Jesus says, the talent given to him in the earth. He kept the gift hidden, making it unprofitable for others and useless for himself. For that very reason the talent is taken away from him and will be given to the one who is already rich. The Spirit has departed from such as these and the gift of the divine gifts. But to those who are industrious an even more lavish gift will be presented.

And to one indeed he entrusted five talents, to another two, and to another one. For there are five senses of the body, namely sight, hearing, taste, smell, and touch. By five talents, therefore, is expressed the gift of the five senses, that is, knowledge of external things. By two is designated understanding and action. By the term of one talent is designated understanding alone.

(ubi sup.) Otherwise; The five talents denote the gift of the five senses, that is, the knowledge of things without; the two signify understanding and action, the one talent understanding only.

(ubi sup.) This lesson from this Gospel warns us to consider whether those, who seem to have received more in this world than others, shall not be more severely judged by the Author of the world; the greater the gifts, the greater the reckoning for them. Therefore should every one be humble concerning his talents in proportion as he sees himself tied up with a greater responsibility.

Having said above, "You do not know the day when the Lord will come," He adds this parable as well, showing that He will come suddenly. For like a man about to travel into a far country, so too the Lord has called His own servants and distributed His property among them, some to one, some to another. Christ, Who became man for our sake, is the "man travelling into a far country," in reference either to His ascent into the heavens or to the length of time that He is long-suffering and does not summarily demand works from us, but waits. His servants are those who have been entrusted with the ministry of the Word, such as bishops, priests, and deacons, and who have received spiritual gifts, some greater, some lesser, each one according to his own strength, that is, according to the measure of his faith and purity. For into the vessel which I will offer to God, He places His gift to me. If it is a small vessel, a small gift; if it is a large vessel, a large gift.

(ord.) And straightway took his journey, not changing his place, but leaving them to their own freewill and choice of action.

Consequently the diversity of gifts is presented: and to one he gave five talents, and to another two, and to another one. He divides all of these into three, into the thirtyfold, sixtyfold, and hundredfold fruit; because every multitude is divided into the highest, the lowest, and the middle. These talents are the diverse gifts of graces: for just as a talent is called a weight of metal, so grace is a weight that inclines the soul itself; hence love is the weight of the soul. The Apostle in 1 Corinthians 12:4: there are diversities of graces. Hence these gifts are divided so that they are not given equally to all; Ephesians 4:7: to every one of us is given grace according to the measure of the giving of Christ. And this is what he says: to one he gave five talents, and to another two, and to another one. And what is the reason for this number? We can say that someone so superabounds that he has a double measure; and someone so much that it is beyond the double. Hence he who receives two stands to him who received one as a double proportion: but he who received five stands beyond the double proportion. Hence he means to say that the one who receives five receives according to an incomparable measure. We can also say that these gifts are the words of God, the words of wisdom: for frequently wisdom is compared to riches; Isaiah 33:6: the riches of salvation are wisdom. What does it mean when he says that to one he gave five talents, and to another two, and to another one? Origen says that he gave five talents to the one who refers everything said in Scripture to a spiritual understanding; hence it was said above: just as there are five bodily senses, so there are five spiritual ones. Thus the Lord gave to the apostles. In Luke 24:45 it is said that he opened their understanding, that they might understand the Scriptures. And in Daniel 1:17 it is said that God gave the boys understanding in all Scripture. But who are those who receive two? According to Origen, duality is the number of matter, hence every number is composed of the binary and unity; hence matter is attributed to the binary, form to unity. Hence those are said to receive two who receive less, because they do not know how to govern themselves in all things; but they have something in which they are skilled, because they are good builders, or the like. Hence according to Origen, he who receives one receives more than he who receives two. According to Gregory and Jerome it is the reverse, because by five talents the five senses are understood: hence that one receives five talents who receives grace from God concerning temporal things, around which the operation of the senses is exercised. By two talents, however, sense and intellect are understood. By one, only the intellect is designated. Hence the one who receives one receives the grace of understanding, not the grace of working. According to Hilary, that one receives five who finds Christ in the five books of Moses; but the one who receives two is he who venerates the grace of the new and old testament, who venerates in Christ the divine and human nature; but the one who receives one is the Jew, who glories in the legal precepts alone. Then the reason follows: to every one according to his proper ability. If this is referred to the fact that the talents are the words of God, the exposition is plain, because they ought to be given according to the greater capacity; John 16:12: I have yet many things to say to you, but you cannot bear them now. And the Apostle in 1 Corinthians 3:2: as unto little ones in Christ, I gave you milk to drink, not meat. Therefore to the more subtle he gave more subtle things. But if we refer it to the goods of graces, it should be known that some have said that he gave gratuitous goods according to natural goods. Hence according as a man has more natural goods, he also has more gratuitous ones: and this was true in the angels, but not in men. And what is the reason? Because in angels there is one spiritual nature; therefore they are moved totally to that to which they are moved, according to the totality of their power. Therefore their capacity equals their effort. But man is composed of two contrary natures, one of which is held back by the other from its body: hence no more is given to him than what a man with this natural good has of effort. Likewise there was another error, which held that the beginning of grace was from us. And against this Augustine objects through the word of the Apostle in 2 Corinthians 3:5, who says that we are not sufficient to think anything of ourselves, as of ourselves. But what is prior to thought? And if thought is not from us, then neither is action. Hence he who strives more has more grace; but that he strives more requires a higher cause; Lamentations 5:21: convert us to you, and we shall be converted. But if you ask why one has more grace than another, I say that there is a proximate cause and a first cause for this: the proximate cause is the greater effort of this one than of that one; the first cause is the divine election; Sirach 33:7: why does one day excel another, and one light another, and one year another year, and one sun another sun? By the knowledge of the Lord they were distinguished. And what is the reason for this? Observe that it is otherwise with a universal agent and a particular one. A particular agent presupposes something for itself, and accordingly operates in diverse ways, as an artisan gives one form to one matter and another to another. But if he could make the matter, it would be said that such a one made such matter in order to induce a form according to his will. Thus the Lord, since he is the creator of all, created this one so as to make him thus. Hence it is understood that the capacity of nature is to be understood together with effort. Then the departure of the giver is presented when he says and immediately he went on his journey. And this can be understood that he was going on his journey, because when he had said to the apostles: receive the Holy Spirit, John 20:22, and had said to Peter, John 21:17: feed my sheep, immediately he departed. Hence he was saying, John 13:33: little children, yet a little while I am with you, and immediately he ascended. Or it can be said that he departed, not by withdrawing, but because he left them to their own free will, since he does not compel them to use the gifts given.

JESUS LED AWAY TO PILATE--REMORSE AND SUICIDE OF JUDAS. ( = Mar 15:1; Luk 23:1; Joh 18:28). (Mat 27:1-10) Then Judas, which had betrayed him, when he saw that he was condemned--The condemnation, even though not unexpected, might well fill him with horror. But perhaps this unhappy man expected, that, while he got the bribe, the Lord would miraculously escape, as He had once and again done before, out of His enemies power: and if so, his remorse would come upon him with all the greater keenness. repented himself--but, as the issue too sadly showed, it was "the sorrow of the world, which worketh death" (Co2 7:10). and brought again the thirty pieces of silver to the chief priests and elders--A remarkable illustration of the power of an awakened conscience. A short time before, the promise of this sordid pelf was temptation enough to his covetous heart to outweigh the most overwhelming obligations of duty and love; now, the possession of it so lashes him that he cannot use it, cannot even keep it!

And unto one he gave five talents, to another two, and to another one--While the proportion of gifts is different in each, the same fidelity is required of all, and equally rewarded. And thus there is perfect equity. to every man according to his several ability--his natural capacity as enlisted in Christ's service, and his opportunities in providence for employing the gifts bestowed on him. and straightway took his journey--Compare Mat 21:33, where the same departure is ascribed to God, after setting up the ancient economy. In both cases, it denotes the leaving of men to the action of all those spiritual laws and influences of Heaven under which they have been graciously placed for their own salvation and the advancement of their Lord's kingdom.