Matthew 25:21 Коментар

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.

His Lord said unto him, well done,.... Gospel ministers do not say so to themselves; they know they can do nothing well of themselves, and when they have done all they can, they own they are but unprofitable servants; they acknowledge all they do is owing to the grace of God, and strength of Christ, and that no praise is due to them; nor do they expect or seek for such eulogies from men: but this is said, to show how acceptable a diligent laborious ministry is to Christ, and to encourage industry in the preachers of the word, whose works will follow them, though not go before them: thou good and faithful servant: such may be said to be good, who have the grace of God implanted in them, some good thing in them towards the Lord God; a good work begun in their hearts, without which men can never be good ministers of Christ; and who have good abilities, not only natural and acquired parts, but ministerial gifts; which are the good things committed to them, and that dwell in them, which they are to keep by the Holy Ghost; and who make a good use of them, and freely communicate and impart their spiritual gifts, as good stewards of the manifold grace of God; and who being employed in a good work, as that of the ministry is, do it well, and abide in it: and such may be said to be "faithful", who preach the pure Gospel of Christ, and the whole of it; who neither mix it with the inventions of men, nor keep back any part of it from the saints; who seek not to please men, but their Lord and Master; and not their own honour and applause, but his glory; and who abide by him and his cause, notwithstanding all reproaches, afflictions, and persecutions. In such language as this, the Jews used to praise their servants, "O man! good and faithful", and from whose labour one had (x) profit. Thou hast been faithful over a few things: not as considered in themselves; for the truths of the Gospel which ministers are intrusted with, and in which they are faithful, are neither few, nor inconsiderable; they are the manifold grace of God, and the unsearchable riches of Christ: nor are their gifts mean and despicable; nor are their labours worthless, and of no account; but in comparison of the unseen and eternal things of glory, which are prepared and laid up for them; so that there is no proportion between their works, and the glory that shall be revealed in them: I will make thee ruler over many things; either on earth, where they shall reign with Christ a thousand years; and when the kingdom, and the dominion, and the greatness of it, will be given to the saints of the Most High; and when they who have turned many to righteousness, shall shine as the stars in that kingdom: or else in heaven, where as kings, they shall inherit the kingdom prepared for them, sit down with Christ in his throne, and wear the never fading crown of glory, life, and righteousness, enter thou into the joy of our Lord; not their own, or what was of their own procuring, but their Lord's; which Jehovah the Father has prepared for his people, and gives unto them; which the son possesses for them, and will bestow on them; and which the Holy Spirit makes them meet for; and which will chiefly lie in the enjoyment of Christ their Lord: this happiness of theirs is expressed by "joy", which will be full and perfect, and without any interruption or mixture; will be unspeakable and glorious, and continue for ever; for when the saints shall enter into it, as into an house or mansion, they shall take possession of it, and abide in it for ever. It was usual with the Jews to express the, happiness of the world to come by "joy"; not only that which is from the Lord, but that with which he himself rejoices with his people: for they say (y), "there is no joy before, or in the presence of the holy blessed God, since the world was created, , "like that joy", with which he will rejoice with the righteous, in the world to come. (x) T. Bab. Beracot, fol. 16. 2. (y) Midrash Haneelam in Zohar in Gen. fol. 69. 4.

The first servant stepped forward in confidence, because he had gone to work and made a profit. That confidence now made him bold, for he was the first one to approach the master and declare to him, "Master, you delivered to me five talents; here I have made five talents more." The master replied in words favorable to us all, even as our master will reply when he settles with us: "Well done, good and faithful servant." These words run counter to what he said to the third man: "You wicked and slothful servant."

That He says of both these servants that they came, we must understand of their passing out of this world to Him. And observe that the same was said to them both; he that had less capacity, but that which he had, he exercised after such manner as he ought, shall have no whit less with God than he who has a greater capacity; for all that is required is that whatever a man has from God, he should use it all to the glory of God.

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.

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.

(Verse 21-23) His master said to him: Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master. And he also who had the two talents came forward, saying, 'Master, you delivered to me two talents; here, I have made two talents more.' His master said to him, 'Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master.' I keep reminding both those who had made five talents and those who had made ten, and likewise the same speech flatters the master of the household who had made four from two. And it should be noted that all the things we have at present, though they may seem great and numerous, are small and few in comparison to what is to come. 'Enter into the joy of your master,' he says, 'and receive what neither eye has seen nor ear heard nor has it entered the heart of man.' (I Cor. II) But what greater gift can be given to a faithful servant than to be with the Lord and see the joy of his Master?

He says, Thou wast faithful in a few things, because all that we have at present though they seem great and many, yet in comparison of the things to come are little and few. What greater thing can be given to a faithful servant than to be with his Lord, and to see his Lord's joy? The servant who of five talents had made ten, and he who of two had made four, are received with equal favour by the Master of the household, who looks not to the largeness of their profit, but to the disposition of their will.

(de Trin. i. 8.) This will be our perfect joy, than which is none greater, to have fruition of that Divine Trinity in whose image we were made.

The servant who returned the doubled talents is praised by the master and led to eternal reward, when it is said to him by the Lord's voice: "Well done, good and faithful servant; because you have been faithful over a few things, I will set you over many things; enter into the joy of your lord." For all the goods of the present life are few things, however many they may seem, in comparison with the eternal reward. But then the faithful servant is set over many things when, having overcome all the trouble of corruption, he is glorified in that heavenly seat with eternal joys. Then he is perfectly admitted into the joy of his lord, when, taken up into that eternal homeland and mingled with the company of angels, he so rejoices inwardly at the gift that there is no longer anything to grieve him outwardly from corruption.

(Hom. in Ev. ix. 2.) And bringing his talents doubled, he is commended by his Lord, and is sent into eternal happiness.

(ubi sup.) The faithful servant is set over many things, when having overcome the afflictions of corruption, he joys with eternal joy in that heavenly seat. He is then fully admitted to the joy of his Lord, when taken in to that abiding country, and numbered among the companies of Angels, he has such inward joy for this gift, that there is no room for outward sorrow at his corruption.

Well done is an interjection of joy; the Lord showing us therein the joy with which He invites the servant who labours well to eternal bliss; of which the Prophet speaks, In thy presence is fulness of joy.

Both of those who had worked and traded with the talents given to them are praised equally by the master, each one hearing, "Well done, thou good and faithful servant." "Good" we understand here to mean "loving all mankind" and "without spite," he who imparts his own goodness to his neighbors. Those who have shown themselves to be faithful over a few things are made rulers over many things. But even if we are deemed worthy of gifts in this life, that is nothing in comparison to the good things that are to come. "The joy of the Lord" is the unending gladness which God has, rejoicing in His works, as David says (Ps. 103:31). With such a joy do the saints also rejoice in their works, just as the sinners grieve over their own deeds and regret them. The saints have the Lord as their wealth and they rejoice in Him. See that he who received the five talents and he who received two were deemed worthy of the same good things. Though a man may have received but a few things, if he is a good steward even of his small gift, he will enjoy the same honor as he who was deemed worthy of, and accomplished, great things. For each one, according to what he has received, is seen to be perfect to the degree that he accomplishes what he has been given to do.

(non occ.) Faithful, because he appropriated to himself none of those things which were his lord's.

There follows the due reward: and in it he does four things. Because first a congratulation is presented; secondly, a commendation of merits; thirdly, the equality of judgment; fourthly, the greatness of the reward. The congratulation is touched on when he says his lord said to him: well done, good and faithful servant, etc. Hence it is said in Isaiah 62:5: behold the bridegroom shall rejoice over the bride, and your Lord shall rejoice over you. Hence with an exulting spirit he receives him, when he says well done. Well done is an expression of exultation. There follows the commendation. And first he commends him for humility, when he says servant, because he recognized himself to be his servant; Luke 17:10: when you have done all things well, say: we are unprofitable servants. Likewise he commends him for goodness by the fact that he says good; because properly the good is diffusive of itself; hence the good one multiplied goodness. Likewise for faithfulness, because he did not retain for himself but offered to his lord; hence it is said and faithful; 1 Corinthians 4:2: here now it is required among the dispensers that a man be found faithful. And above at 24:45: who, think you, is a faithful and wise servant? Hence he approves him, saying faithful. For not he that commends himself is approved, but he whom God commends, 2 Corinthians 10:18. Then he presents the equality, to show the equity of the judgment, saying: because you have been faithful over a few things, I will place you over many things. These few things are all the things that are in this life, because they are as nothing in comparison to heavenly things. Hence he means to say: because you have been faithful in regard to goods which belong to the present life, I will place you over many things, i.e., I will give you spiritual things which are above all these goods; Luke 16:10: he that is faithful in that which is least is faithful also in that which is greater. There follows the greatness of the reward: enter into the joy of your lord. For joy is the reward; John 16:22: I will see you, and your heart shall rejoice. And someone might say: is not the vision the reward, or some other good? I say that if some other thing is called the reward, nevertheless joy is the final reward. Just as I could say that the end of heavy things is the lower place; likewise to rest in that place, and that is more principal. Thus joy is nothing other than the repose of the soul in the good attained; hence by reason of its finality, joy is called the reward. And why does he say enter into joy, not "receive"? It must be said that there is a twofold joy: of exterior goods and of interior goods. He who rejoices in exterior goods does not enter into joy, but joy enters into him; but he who rejoices in spiritual goods enters into joy. Song of Songs 1:5: the king brought me into his storerooms. Or otherwise: that which is in something is contained by it, and the container is greater. When therefore joy is about something which is less than your heart, then joy enters into your heart. But God is greater than the heart; therefore he who rejoices in God enters into joy. Likewise he enters into the joy of the lord, i.e., concerning the lord, because the lord is truth. Hence beatitude is nothing other than joy in the truth. Or thus: enter into the joy of your lord, i.e., rejoice in that in which he rejoices, and concerning which your lord rejoices, namely, in the enjoyment of himself. Then therefore a man rejoices as lord when he enjoys as lord; hence the Lord says to the apostles: I have appointed you that you may eat and drink at my table in my kingdom, i.e., that you may be blessed in that in which I am blessed.

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!

His lord said unto him, Well done--a single word, not of bare satisfaction, but of warm and delighted commendation. And from what Lips! thou hast been faithful over a few things, I will make thee ruler over many things, &c.