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Matthew Chapter
Twenty-five
Matthew 25
Professors, during the Lord's absence, are here presented
as virgins, who went out to meet the Bridegroom, and light Him to the house. In
this passage He is not the Bridegroom of the church. No others go to meet Him
for His marriage with the church in heaven. The bride does not appear in this
parable. Had she been introduced, it would have been Jerusalem on earth. The
assembly is not seen in these chapters as such.
It is here individual [1] responsibility during the absence of Christ.
That which characterised the faithful at this period was that they came out
from the world, from Judaism, from everything, even religion connected with the
world, to go and meet the coming Lord. The Jewish remnant, on the contrary,
wait for Him in the place where they are. If this expectation were real, the
characteristic of one governed by it would be the thought of that which was
necessary for the coming One-the light, the oil. Otherwise, to be the
companions of professors meanwhile, and to carry lamps with them, would satisfy
the heart. Nevertheless they all took a position; they go out, they leave the
house to go out and meet the Bridegroom. He tarries. This also has taken place.
They all fall asleep. The whole professing church has lost the thought of the
Lord's return-even the faithful who have the Spirit. They must also have gone
in again somewhere to sleep at ease-a place of rest for the flesh. But at
midnight, unexpectedly, the cry is raised, "Behold, the bridegroom; go ye
out to meet him." Alas! they needed the same call as at first. They must
again go out to meet Him. The virgins rise, and trim their lamps. There is time
enough between the midnight cry and the Bridegroom's arrival to prove the
condition of each. There were some who had no oil in their vessels. Their lamps
were going out. [2] The wise had oil. It was impossible for them
to share it with the others. Those only who possessed it went in with the
Bridegroom to take part in the marriage. He refused to acknowledge the others.
What business had they there? The virgins were to give light with their lamps. They
had not done it. Why should they share the feast? They had failed in that which
gave this place. What title had they to be at the feast The virgins of the
feast were virgins who accompanied the Bridegroom. These had not done so. They
were not admitted. But even the faithful ones had forgotten the coming of
Christ. They fell asleep. But, at least, they possessed the essential thing
that corresponded to it. The grace of the Bridegroom causes the cry to be
raised which proclaims His arrival. It awakens them: they have oil in their
vessels; and the delay, which occasions the lamps of the unfaithful to go out,
gives the faithful time to be ready and at their place; and forgetful as they
may have been, they go in with the Bridegroom to the wedding feast [3]
We pass now from state of soul to service.
For in truth (v. 14) it is as a man who had gone away
from his home-for the Lord dwelt in Israel-and who commits his goods to his own
servants, and then departs. Here, we have the principles that characterise
faithful servants, or the contrary. It is not now the personal individual
expectation, and the possession of the oil, requisite for a place in the Lord's
glorious train; neither is it the public and general position of those who were
in the Master's service, characterised as position and as a whole, and
therefore represented by a single servant; it is individual faithfulness in the
service, as before in the expectation of the Bridegroom. The Master on His
return will reckon with each one. Now what was their position? What was the
principle that would produce faithfulness? Observe, first of all, that it is
not providential gifts, earthly possessions, that are meant. These are not the
"goods that Jesus committed to His servants when He went away. They were
gifts which fitted them to labour in His service while He was absent. The
Master was sovereign and wise. He gave differently to each, and to each
according to his capacity. Each was fitted for the service in which he was
employed, and the gifts needed for its fulfilment were bestowed on him.
Faithfulness to perform it was the only thing in question. That which
distinguished the faithful from the unfaithful was confidence in their Master.
They had sufficient confidence in His well-known character, in His goodness,
His love, to labour without being authorised in any other manner than by their
knowledge of His personal character, and by the intelligence which that
confidence and that knowledge produced. Of what use to give them sums of money,
except to trade with them? Had He failed in wisdom when He bestowed these
gifts? The devotedness that flowed from knowledge of their Master counted upon
the love of Him whom they knew. They laboured, and they were rewarded. This is
the true character, and the spring, of service in the church. It is this that
the third servant lacked. He did not know his Master-he did not trust in Him.
He could not even do that which was consistent with his own thoughts. He waited
for some authorisation which would be a security against the character his
heart falsely gave his Master. Those who knew their Master's character entered
into His joy.
There is this difference between the parable here and
that in Luke 19, that in the latter each man receives one pound; his
responsibility is the only question. And consequently he who gained ten pounds
is set over ten cities. Here the sovereignty and the wisdom of God are
concerned, and he who labours is guided by the knowledge he has of his Master;
and the counsels of God in grace are accomplished. He who has the most receives
yet more. At the same time the reward is more general. He who has gained two
talents, and he who has gained five, enter alike into the joy of the Lord whom
they have served. They have known Him in His true character, they enter into
His full joy. The Lord grant it unto us!
There is more than this in the second parable-that of the virgins. It
refers more directly and more exclusively to the heavenly character of
Christians. It is not the assembly, properly so called, as a body; but the
faithful have gone out to meet the Bridegroom, who was returning to the
marriage. At the time of His return to execute judgment, the kingdom of heaven
will assume the character of persons come out from the world, and still more
from Judaism-from all that, in point of religion, belongs to the flesh-from all
established worldly form-to have to do with the coming Lord alone, and to go
out to meet Him. This was the character of the faithful from the beginning, as
having part in the kingdom of heaven, if they had understood the position in
which they were placed by the Lord's rejection. The virgins, it is true, had
gone in again; and this falsified their character; but the midnight cry brought
them back into their true place. Therefore they go in with the Bridegroom, and
there is no question of judging and rewarding, but of being with Him. In the
first parable, and in that of Luke, the subject is His return to earth, and
individual recompense-the results, in the kingdom, of their conduct during the
King's absence. [4] Service and its results are not the subject
in the parable of the virgins. Those who have no oil do not go in at all. This
is enough. The others have blessing in common; they go in with the Bridegroom
to the marriage. There is no question of particular reward, nor of difference
in conduct between them. It was the heart's expectation, though grace had to
bring them back into it. Whatever the place of service might have been, the
reward was sure. This parable applies and is limited to the heavenly portion of
the kingdom as such. It is a similitude of the kingdom of heaven.
We may also remark here, that the delay of the Master is
noticed in the third parable likewise-"after a long time" (v. 19).
Their faithfulness and their constancy were thus put to the test. May the Lord
give unto us to be found faithful and devoted, now in the end of the ages, that
He may say unto us, "Good and faithful servants!" It is worthy of
remark that in these parables those who are in service, or go out at first, are
the same as those found at the end. The Lord would not hold out the supposition
of delay beyond "we who are alive and remain." [5]
Weeping and gnashing of teeth are his portion who has not
known his Master, who has outraged Him by the thoughts he entertained of His
character.
In verse 31 the prophetic history is resumed from verse
31 of chapter 24. There we saw the Son of man appear like a flash of lightning,
and afterwards gather together the remnant of Israel from the four corners of
the earth. But this is not all. If He thus appears in a manner as sudden as
unexpected, He also establishes His throne of judgment and glory on the earth.
If He destroys His enemies whom He finds in rebellion against Himself, He also
sits upon His throne to judge all nations. This is the judgment on earth of the
living. Four different parties are here found together; the Lord, the Son of
man Himself-the brethren-the sheep-and the goats. I believe the brethren here
to be Jews, His disciples as Jews, whom He had employed as His messengers, to preach
the kingdom during His absence. The gospel of the kingdom was to be preached as
a testimony to all nations; and then the end of the age should come. At the
time here spoken of, this has been done. The result should be manifested before
the throne of the Son of man on earth.
He calls these messengers therefore His brethren. He had
told them they should be ill-treated: they had been so. Still there were some
who had received their testimony.
Now such was His affection for His faithful servants, so
highly did He value them, that He judged those to whom the testimony was sent
according to the manner in which they had received these messengers, whether
well or ill, as though it had been done to Himself. What an encouragement for
His witnesses during that time of trouble, tried as their faith should be in
service! At the same time it was justice morally to those who were judged; for
they had rejected the testimony by whomsoever it was rendered. We have also the
result of their conduct, both the one and the other. It is the King-for this is
the character Christ has now taken on earth-who pronounces judgment; and He
calls the sheep (those who had received the messengers, and had sympathised
with them in their afflictions and persecutions) to inherit the kingdom prepared
for them from the foundation of the world; for such had been the purpose of God
with respect to this earth. He had always the kingdom in view. They were the
blessed of His (the King's) Father. It was not children who understood their
own relation with their Father; but they were the receivers of blessing from
the Father of the King of this world. Moreover they were to enter into
everlasting life; for such was the power, through grace, of the word which they
had received into their heart. Possessed of everlasting life, they should be
blessed in a world that was blessed also.
They who had despised the testimony and those that bore
it, had despised the King who sent them; they should go away into everlasting
punishment.
Thus the whole effect of Christ's coming, with regard to
the kingdom and to His messengers during His absence, is unfolded: with respect
to the Jews, as far as verse 31 of chapter 24; with respect to His servants
during His absence, to the end of verse 30 of chapter 25, including the kingdom
of heaven in its present condition, and the heavenly rewards that shall be
given; and then, from verse 31 to the end of chapter 25, with respect to the
nations who shall be blessed on the earth at His return.
[1] The
servant in chapter 24 is collective responsibility.
[2] The
word rather signifies torches. With them they had, or should have had, oil in
vessels to feed the flame.
[3] And
note here, the waking up is by the cry; it wakes up all. There IS enough to
rouse all professors to needed activity; but the effect of this is to put them
to the test, and separate them. It was not the time of getting oil or supplies
of grace to those already professors; conversion is not the subject of the
parable. The question of getting oil is only I doubt now, to shew it was not
the time of doing so.
[4] In
that of the talents in Matthew, we get indeed the ruling over many things, the
kingdom, but it is more full through the expression, Enter thou into the joy of
thy Lord; and the blessing is conferred on all alike who were faithful in
service, great or small.
[5] So
in the churches in Revelation, He takes existing churches, though I doubt not
it is a complete history of the church.
── John Darby《Synopsis of Matthew》
Matthew 25
Chapter Contents
The parable of the ten virgins. (1-13) The parable of the
talents. (14-30) The judgment. (31-46)
Commentary on Matthew 25:1-13
(Read Matthew 25:1-13)
The circumstances of the parable of the ten virgins were
taken from the marriage customs among the Jews, and explain the great day of
Christ's coming. See the nature of Christianity. As Christians we profess to
attend upon Christ, to honour him, also to be waiting for his coming. Sincere
Christians are the wise virgins, and hypocrites the foolish ones. Those are the
truly wise or foolish that are so in the affairs of their souls. Many have a
lamp of profession in their hands, but have not, in their hearts, sound
knowledge and settled resolution, which are needed to carry them through the
services and trials of the present state. Their hearts are not stored with holy
dispositions, by the new-creating Spirit of God. Our light must shine before
men in good works; but this is not likely to be long done, unless there is a
fixed, active principle in the heart, of faith in Christ, and love to God and
our brethren. They all slumbered and slept. The delay represents the space
between the real or apparent conversion of these professors, and the coming of
Christ, to take them away by death, or to judge the world. But though Christ
tarry past our time, he will not tarry past the due time. The wise virgins kept
their lamps burning, but they did not keep themselves awake. Too many real
Christians grow remiss, and one degree of carelessness makes way for another.
Those that allow themselves to slumber, will scarcely keep from sleeping;
therefore dread the beginning of spiritual decays. A startling summons was
given. Go ye forth to meet Him, is a call to those prepared. The notice of
Christ's approach, and the call to meet him, will awaken. Even those best
prepared for death have work to do to get actually ready, 2 Peter 3:14. It will be a day of search and
inquiry; and it concerns us to think how we shall then be found. Some wanted
oil to supply their lamps when going out. Those that take up short of true
grace, will certainly find the want of it one time or other. An outward
profession may light a man along this world, but the damps of the valley of the
shadow of death will put out such a light. Those who care not to live the life,
yet would die the death of the righteous. But those that would be saved, must
have grace of their own; and those that have most grace, have none to spare.
The best need more from Christ. And while the poor alarmed soul addresses
itself, upon a sick-bed, to repentance and prayer, in awful confusion, death
comes, judgment comes, the work is undone, and the poor sinner is undone for
ever. This comes of having oil to buy when we should burn it, grace to get when
we should use it. Those, and those only, shall go to heaven hereafter, that are
made ready for heaven here. The suddenness of death and of Christ's coming to
us then, will not hinder our happiness, if we have been prepared. The door was
shut. Many will seek admission into heaven when it is too late. The vain
confidence of hypocrites will carry them far in expectations of happiness. The
unexpected summons of death may alarm the Christian; but, proceeding without
delay to trim his lamp, his graces often shine more bright; while the mere
professor's conduct shows that his lamp is going out. Watch therefore, attend
to the business of your souls. Be in the fear of the Lord all the day long.
Commentary on Matthew 25:14-30
(Read Matthew 25:14-30)
Christ keeps no servants to be idle: they have received
their all from him, and have nothing they can call their own but sin. Our
receiving from Christ is in order to our working for him. The manifestation of
the Spirit is given to every man to profit withal. The day of account comes at last.
We must all be reckoned with as to what good we have got to our own souls, and
have done to others, by the advantages we have enjoyed. It is not meant that
the improving of natural powers can entitle a man to Divine grace. It is the
real Christian's liberty and privilege to be employed as his Redeemer's
servant, in promoting his glory, and the good of his people: the love of Christ
constrains him to live no longer to himself, but to Him that died for him, and
rose again. Those who think it impossible to please God, and in vain to serve
him, will do nothing to purpose in religion. They complain that He requires of
them more than they are capable of, and punishes them for what they cannot
help. Whatever they may pretend, the fact is, they dislike the character and
work of the Lord. The slothful servant is sentenced to be deprived of his
talent. This may be applied to the blessings of this life; but rather to the
means of grace. Those who know not the day of their visitation, shall have the
things that belong to their peace hid from their eyes. His doom is, to be cast
into outer darkness. It is a usual way of expressing the miseries of the damned
in hell. Here, as in what was said to the faithful servants, our Saviour goes
out of the parable into the thing intended by it, and this serves as a key to
the whole. Let us not envy sinners, or covet any of their perishing
possessions.
Commentary on Matthew 25:31-46
(Read Matthew 25:31-46)
This is a description of the last judgment. It is as an
explanation of the former parables. There is a judgment to come, in which every
man shall be sentenced to a state of everlasting happiness, or misery. Christ
shall come, not only in the glory of his Father, but in his own glory, as
Mediator. The wicked and godly here dwell together, in the same cities,
churches, families, and are not always to be known the one from the other; such
are the weaknesses of saints, such the hypocrisies of sinners; and death takes
both: but in that day they will be parted for ever. Jesus Christ is the great
Shepherd; he will shortly distinguish between those that are his, and those
that are not. All other distinctions will be done away; but the great one
between saints and sinners, holy and unholy, will remain for ever. The
happiness the saints shall possess is very great. It is a kingdom; the most
valuable possession on earth; yet this is but a faint resemblance of the
blessed state of the saints in heaven. It is a kingdom prepared. The Father
provided it for them in the greatness of his wisdom and power; the Son
purchased it for them; and the blessed Spirit, in preparing them for the
kingdom, is preparing it for them. It is prepared for them: it is in all points
adapted to the new nature of a sanctified soul. It is prepared from the
foundation of the world. This happiness was for the saints, and they for it,
from all eternity. They shall come and inherit it. What we inherit is not got
by ourselves. It is God that makes heirs of heaven. We are not to suppose that
acts of bounty will entitle to eternal happiness. Good works done for God's
sake, through Jesus Christ, are here noticed as marking the character of
believers made holy by the Spirit of Christ, and as the effects of grace
bestowed on those who do them. The wicked in this world were often called to
come to Christ for life and rest, but they turned from his calls; and justly
are those bid to depart from Christ, that would not come to him. Condemned
sinners will in vain offer excuses. The punishment of the wicked will be an
everlasting punishment; their state cannot be altered. Thus life and death,
good and evil, the blessing and the curse, are set before us, that we may
choose our way, and as our way so shall our end be.
── Matthew Henry《Concise Commentary on Matthew》
Matthew 25
Verse 3
[3] They
that were foolish took their lamps, and took no oil with them:
The foolish took no oil with them — No more than kept them burning just for the present. None to supply
their future want, to recruit their lamp's decay. The lamp is faith. A lamp and
oil with it, is faith working by love.
Verse 4
[4] But the wise took oil in their vessels with their lamps.
The wise took oil in their vessels — Love in their hearts. And they daily sought a fresh supply of spiritual
strength, till their faith was made perfect.
Verse 5
[5]
While the bridegroom tarried, they all slumbered and slept.
While the bridegroom delayed — That is, before they were called to attend him, they all slumbered and
slept - Were easy and quiet, the wise enjoying a true, the foolish a false
peace.
Verse 6
[6] And
at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to
meet him.
At midnight — In
an hour quite unthought of.
Verse 7
[7] Then all those virgins arose, and trimmed their lamps.
They trimmed their lamps — They examined themselves and prepared to meet their God.
Verse 8
[8] And
the foolish said unto the wise, Give us of your oil; for our lamps are gone
out.
Give us of your oil, for our lamps are gone
out — Our faith is dead. What a time to discover
this! Whether it mean the time of death, or of judgment. Unto which of the
saints wilt thou then turn? Who can help thee at such a season?
Verse 9
[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.
But the wise answered, Lest there be not
enough for us and you! — Beginning the sentence with a beautiful
abruptness; such as showed their surprise at the state of those poor wretches,
who had so long received them, as well as their own souls.
Lest there be not enough — It is sure there is not; for no man has more than holiness enough for
himself.
Go ye rather to them that sell — Without money and without price: that is, to God, to Christ.
And buy — If
ye can. O no! The time is past and returns no more!
Verse 13
[13]
Watch therefore, for ye know neither the day nor the hour wherein the Son of
man cometh.
Watch therefore — He
that watches has not only a burning lamp, but likewise oil in his vessel. And
even when he sleepeth, his heart waketh. He is quiet; but not secure.
Verse 14
[14] For
the kingdom of heaven is as a man travelling into a far country, who called his
own servants, and delivered unto them his goods.
Our Lord proceeds by a parable still plainer
(if that can be) to declare the final reward of a harmless man. May God give
all such in this their day, ears to hear and hearts to understand it! The
kingdom of heaven - That is, the King of heaven, Christ. Mark 13:34; Luke 19:12.
Verse 15
[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.
To one he gave five talents, to another two,
and to another one — And who knows whether (all circumstances
considered) there be a greater disproportion than this, in the talents of those
who have received the most, and those who have received the fewest? According
to his own ability - The words may be translated more literally, according to
his own mighty power.
And immediately took his journey — To heaven.
Verse 18
[18] But
he that had received one went and digged in the earth, and hid his lord's
money.
He that had received one — Made his having fewer talents than others a pretence for not improving
any.
Went and hid his master's money — Reader, art thou doing the same? Art thou hiding the talent God hath
lent thee?
Verse 24
[24] Then
he which had received the one talent came and said, Lord, I knew thee that thou
art an hard man, reaping where thou hast not sown, and gathering where thou
hast not strawed:
I knew thou art a hard man — No. Thou knowest him not. He never knew God, who thinks him a hard
master.
Reaping where thou hast not sown — That is, requiring more of us than thou hast given us power to perform.
So does every obstinate sinner, in one kind or other, lay the blame of his own
sins on God.
Verse 25
[25] And
I was afraid, and went and hid thy talent in the earth: lo, there thou hast
that is thine.
And I was afraid —
Lest if I had improved my talent, I should have had the more to answer for. So
from this fear, one will not learn to read, another will not hear sermons!
Verse 26
[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 strawed:
Thou knewest —
That I require impossibilities! This is not an allowing, but a strong denial of
the charge.
Verse 27
[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.
Thou oughtest therefore — On that very account, on thy own supposition, to have improved my
talent, as far as was possible.
Verse 29
[29] 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.
To every one that hath shall he given — So close does God keep to this stated rule, from the beginning to the
end of the world. Matthew 13:12.
Verse 30
[30] And
cast ye the unprofitable servant into outer darkness: there shall be weeping
and gnashing of teeth.
Cast ye the unprofitable servant into the
outer darkness — For what? what had he done? It is true he
had not done good. But neither is he charged with doing any harm. Why, for this
reason, for barely doing no harm, he is consigned to outer darkness. He is
pronounced a wicked, because he was a slothful, an unprofitable servant. So
mere harmlessness, on which many build their hope of salvation, was the cause
of his damnation! There shall be the weeping - Of the careless thoughtless
sinner; and the gnashing of teeth - Of the proud and stubborn. The same great
truth, that there is no such thing as negative goodness, is in this chapter
shown three times: 1. In the parable of the virgins; 2. In the still plainer
parable of the servants, who had received the talents; and 3. In a direct
unparabolical declaration of the manner wherein our Lord will proceed at the
last day. The several parts of each of these exactly answers each other, only
each rises above the preceding.
Verse 31
[31] When
the Son of man shall come in his glory, and all the holy angels with him, then
shall he sit upon the throne of his glory:
When the Son of man shall come in his glory,
and all the holy angels with him — With what majesty and
grandeur does our Lord here speak of himself Giving us one of the noblest
instances of the true sublime. Indeed not many descriptions in the sacred
writings themselves seem to equal this. Methinks we can hardly read it without
imagining ourselves before the awful tribunal it describes.
Verse 34
[34] Then
shall the King say unto them on his right hand, Come, ye blessed of my Father,
inherit the kingdom prepared for you from the foundation of the world:
Inherit the kingdom —
Purchased by my blood, for all who have believed in me with the faith which
wrought by love.
Prepared for you — On
purpose for you. May it not be probably inferred from hence, that man was not
created merely to fill up the places of the fallen angels?
Verse 35
[35] For
I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I
was a stranger, and ye took me in:
I was hungry, and ye gave me meat; I was
thirsty, and ye gave me drink — All these works of outward mercy suppose
faith and love, and must needs he accompanied with works of spiritual mercy.
But works of this kind the Judge could not mention in the same manner. He could
not say, I was in error, and ye recalled me to the truth; I was in sin, and ye
brought me to repentance.
In prison —
Prisoners need to be visited above all others, as they are commonly solitary
and forsaken by the rest of the world.
Verse 37
[37] Then
shall the righteous answer him, saying, Lord, when saw we thee an hungred, and
fed thee? or thirsty, and gave thee drink?
Then shall the righteous answer — It cannot be, that either the righteous or the wicked should answer in
these very words. What we learn herefrom is, that neither of them have the same
estimation of their own works as the Judge hath.
Verse 40
[40] And
the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye
have done it unto one of the least of these my brethren, ye have done it unto
me.
Inasmuch as ye did it to one of the least of
these my brethren, ye did it to me — What encouragement is
here to assist the household of faith? But let us likewise remember to do good
to all men.
Verse 41
[41] Then
shall he say also unto them on the left hand, Depart from me, ye cursed, into
everlasting fire, prepared for the devil and his angels:
Depart into the everlasting fire, which was
prepared for the devil and his angels —
Not originally for you: you are intruders into everlasting fire.
Verse 44
[44] Then
shall they also answer him, saying, Lord, when saw we thee an hungred, or
athirst, or a stranger, or naked, or sick, or in prison, and did not minister
unto thee?
Then will they answer — So the endeavour to justify themselves, will remain with the wicked even
to that day!
Verse 46
[46] And
these shall go away into everlasting punishment: but the righteous into life
eternal.
And these shall go away into everlasting
punishment, but the righteous into life everlasting —
Either therefore the punishment is strictly eternal, or the reward is not: the
very same expression being applied to the former as to the latter. The Judge
will speak first to the righteous, in the audience of the wicked. The wicked
shall then go away into everlasting fire, in the view of the righteous. Thus
the damned shall see nothing of the everlasting life; but the just will see the
punishment of the ungodly. It is not only particularly observable here, 1. That
the punishment lasts as long as the reward; but, 2. That this punishment is so
far from ceasing at the end of the world, that it does not begin till then.
── John Wesley《Explanatory Notes on
Matthew》
Chapter 25. Ten
Virgins
Good and Faithful
Wicked and Lazy
I. Parable of the Pursuit of Life
II. Parable of Three Kinds of Servants
III. Parable of Sheep and Goats
── Chih-Hsin Chang《An Outline of The New Testament》
The Wise And Foolish Virgins (Mt 25:1-13)
INTRODUCTION
1. We have seen that several of Jesus' parables describe the consummation of the "kingdom of heaven" which takes place when Jesus returns... a. "The Wheat And Tares" - Mt 13:24-30,36-43 b. "The Dragnet" - Mt 13:47-50 2. Following His Discourse on the Mount of Olives in which He seems to address... a. Either the destruction of Jerusalem 70 A .D.) b. Or His coming at the end of the age (yet to occur) ...we find another parable: "The Wise And Foolish Virgins" - Mt 25:1-13
3. Scholars often debate over whether the discourse of Matthew 24 pertains... a. Strictly to the destruction of Jerusalem b. Strictly to the Second Coming of Christ c. To both events, as the first is a type or shadow of the latter, such that certain terms can be used to describe both events, though figurative in one case and literal in another 4. Whichever it might be, in the final analysis the parable of "TheWise And Foolish Virgins" has important lessons to be learned
a. For even if Matthew 24 pertains solely to the destruction of Jerusalem b. ...other passages in the New Testament teach the Second Coming of the Lord, and we need to be watchful for that great event! - cf. 2 Pe 3:10-14 [With that in mind, let's use this opportunity to take a closer look atthis parable Jesus taught...] I. THE PARABLE ANALYZED
A. KEY ELEMENTS IN THE PARABLE... 1. Ten virgins go out with lamps to await the arrival of the bridegroom - Mt 25:1-4 a. Five foolish virgins take no oil b. Five wise virgins take extra oil 2. The bridegroom is delayed in his coming - Mt 25:5 3. The bridegroom's arrival is announced, and the virgins trim their lamps - Mt 25:6-7 4. The foolish virgins find that their oil is running out - Mt25:7-9
a. They plead with the wise virgins to share their oil b. But the wise virgins refuse, saying there is not enough 5. As the foolish virgins go to get some oil, the bridegroom comes and those prepared go in with him to the wedding, and the door is shut - Mt 25:10 6. The foolish virgins then arrive, but they are not allowed in - Mt 25:11-12 7. Jesus then makes the application - Mt 25:13 B. THE MEANING OF THE PARABLE... 1. The main message is quite clear, as evident from: a. Jesus' comments leading up to this parable - cf. Mt 24:42-46
b. Jesus' comment at the end of the parable itself - Mt 25:13 1) There is the need for constant watchfulness 2) For no one knows the moment when the Lord is coming! 2. As worded in Hendriksen's commentary, "...the need of being prepared at all times for the coming of the Bridegroom, JesusChrist."
3. This message is repeated later on in the New Testament... a. By Paul, writing to the Thessalonians - 1 Th 5:1-6 b. By Peter, to the Christians in Asia Minor - 2 Pe 3:10-12 c. By Jesus, to the church at Sardis [Not knowing the day or hour of His coming, we must be always be ready...this is the basic message of the parable. But what else can weglean from this parable?] II. THE PARABLE APPLIED
A. CHRISTIANS ARE LIKE THE VIRGINS AWAITING THE BRIDEGROOM... 1. Some are wise a. They diligently prepare themselves for the Master's coming, heeding the call to grow in the grace and knowledge of the Lord - 2 Pe 3:18; 1:5-8 b. Knowing what is to come, they "look" for it and live accordingly - 2 Pe 3:11-14 c. For them, the coming of the Lord will be a blessing! - 2 Pe1:10-11
2. Some are foolish a. They know the Lord is coming, but they are not prepared b. They may even be like that evil servant who says "My masteris delaying his coming", and act accordingly - cf. Mt 24:
48-49
c. Yet Jesus has warned what will happen to such evil servants - Mt 24:50-51 -- Are we like the wise virgins, or the foolish ones? B. ONE SHOULD NOT TRUST IN PREVIOUS ACCOMPLISHMENTS... 1. Note that the foolish virgins did have "some" oil - Mt 25:8 2. So they had made some preparation, but foolishly trusted in what they had done in the past 3. Neither should we "rest on our laurels", but have the attitude of Paul - Ph 3:12-15 -- Are you foolishly depending upon what you have done in the past? C. PREPAREDNESS IS NOT TRANSFERABLE... 1. The wise virgins could not share their oil with the foolish virgins - Mt 25:9 2. Nor can we impart what salvation we have received to someone else (they must receive it from the Lord Himself) - cf. Ps49:7; Pr 9:12
3. Do not think that we can be "saved by association" a. It did not work for the Jews - cf. Jer 7:4-7 b. Neither will it work for us; each of us must have our own name in the Book of Life - cf. Re 20:12-15 -- Are you foolishly trusting in your relationship with someone else for your salvation (a parent, a spouse, a church, etc.)? D. THOSE UNPREPARED DO NOT RECEIVE A SECOND CHANCE... 1. Despite their pleas, the foolish virgins were not permitted to the wedding - Mt 25:10-12 2. When the Lord comes again, the time for salvation is gone! [Each of these points is related to the main message of the parable: the need to be prepared at all times for the coming of Christ. In view of this great need, here are some thoughts on...] E. MAINTAINING A STATE OF PREPAREDNESS 1. Be careful not to let this world to pre-occupy you - Lk 21:34-35
a. Through its worldly lusts b. Through its worldly concerns 2. Be steadfast in prayer - Lk 21:36 a. For in prayer we naturally maintain an attitude of watchfulness (which is a mark of preparation) - cf. Ep 6:18 b. For in prayer we can assure that we will be counted worthy as we confess our sins - cf. 1 Jn 1:9 3. Be diligent to grow in the grace and knowledge of Jesus Christ - 2 Pe 3:18 a. As defined in 2 Pe 1:5-8 b. The blessings of which are described in 2 Pe 1:10-11 CONCLUSION
1. This parable teaches that a great day is coming, a day in which those in the kingdom today will find themselves in two different groups... a. Those who prepared themselves and faithfully watched for His coming b. Those who were not prepared, to whom they will hear the Lord say: "Assuredly, I say to you, I do not know you." 2. Dear brother or sister in Christ, if the Lord were to come today... a. Would He find you watching? b. Would He find you prepared? -- Would He even know you? - cf. Mt 7:21-23 "Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming." (Mt 25:13) The Talents (Mt 25:14-30)
INTRODUCTION
1. Immediately following the parable of "The Wise And Foolish Virgins" (Mt 25:1-13), we find Jesus telling the parable of "The Talents" (Mt 25:14-30) 2. While both parables relate to the kingdom of heaven, and especially in anticipation of the Lord's return, note the key difference: a. The first stresses the need to be "prepared"; the latter, the need to be "productive" b. The first emphasizes "watching" for the Lord; the latter, "working" for the Lord 3. In both parables we learn what should characterize those who eagerly WAIT for the coming of the Lord [How can we best apply what Jesus is teaching in this parable? Let'sbegin by examining...] I. THE PARABLE AND ITS LESSONS
A. THE PARABLE ANALYZED... 1. A man, about to travel to a far country, distributes his goods ("talents") among his servants - Mt 25:14-15 a. A "talent" here is a monetary measure, amounting to 6000 denarii, which would take an ordinary laborer twenty years to earn (a denarius being a day's wage) b. The number of "talents" was given "to each according to his own ability" 2. The use made of the talents is described - Mt 25:16-18 a. Two of the servants doubled their talents b. One servant simply hid the money 3. The lord of the servants returns, and a reckoning is made - Mt25:19-30
a. His return was after "a long time" b. The first two servants describe how they doubled their amount... 1) They stand before the lord with excitement (implied in the word "look") 2) Their lord was pleased a) He praises them for their work, saying "Well done" b) He commends them both as "good and faithful servant" c) He rewards them by promoting them: "you were faithful over a few things, I will make you rulerover many things"
d) He invites them to share in his happiness: "Enterinto the joy of your lord"
c. The servant who hid his money then faces his lord... 1) He begins by making excuses a) "Lord, I knew you to be a hard man, reaping where youhave not sown..."
b) "I was afraid, and went and hid your talent in theground."
2) He seeks to appease the lord by returning what he had been given: "Look, there you have what is yours." d. The lord's response... 1) He calls him a "wicked and lazy servant" 2) He tells him what was the least he should have done: "you ought to have deposited my money with thebankers..."
3) He takes away what he had, and gave it to the servant with ten talents, with this explanation: a) "For to everyone who has, more will be given, and hewill have abundance"
b) "But from him who does not have, even what he haswill be taken away"
4) He has the "unprofitable servant" cast "into the outerdarkness", where "there will be weeping and gnashing of
teeth"
B. THE PARABLE APPLIED... 1. Main points of the parable: a. Be faithful in using the opportunities for service which the Lord has given us b. Diligence is rewarded; negligence is punished 2. Other points to be noted (adapted from Hendricksen's commentary): a. Whatever we have, whether opportunities or abilities, belongs to God; we may possess, but God owns; we are simply stewards - Mt 25:14 b. The Lord grants opportunities for service in keeping with our ability to make use of them - Mt 25:15 1) In the day of judgment, the number of "talents" will not matter 2) The question will be, "Have you been faithful in your use of the talents?" c. Jesus did not expect to return immediately - Mt 25:19; cf. 25:5 d. Everything should be done with a view of the day of reckoning which is coming! - cf. 2 Co 5:10 e. Our responsibilities here and now are important, but they will be surpassed by those in the life hereafter - Mt 25:21; cf. Re 22:3-5
f. To share in the Master's own joy is part of the glory of the life hereafter - Mt 25:21; cf. 2 Th 1:10-12 (where we are told we will share in His glory) g. Those who make excuses are "wicked and lazy" servants - Mt25:25-26
h. A place of punishment is reserved for the unprofitable servants! - Mt 25:30; cf. 13:41-42 i. The sin of OMISSION is just as bad as the sin of COMMISSION 1) Those who do evil will experience "wailing and gnashing of teeth" - Mt 13:41-42 2) But also those who do nothing! - Mt 25:30 [Many are the lessons that can be gleaned from this parable of "TheTalents". The main lesson is simple:
Be productive where the Lord has given you ability and opportunity! But this often raises a question: What are my "talents?" (used here notas a measure of money, but of ability and opportunity) Here are somethoughts in an attempt to address this issue...] II. DETERMINING OUR "TALENTS"
A. REMEMBER THAT NOT ALL HAVE THE SAME "TALENTS"... 1. The NUMBER of the talents may be different a. Some may have only "one" talent b. Some may have "five" talents -- Remember, the Lord gives "to each one according to his own ability" 2. The NATURE of the talents may be different a. Paul made this clear in Ro 12:3-8 b. Some teach, others serve; some may do more than one -- But everyone has "gifts differing according to the gracethat is given to us"
B. SOME "TALENTS" ARE EASIER TO DETERMINE THAN OTHERS... 1. In some cases our abilities are evident a. E.g., inherited or gained wealth b. E.g., positions of influence 2. But some abilities might at first be "hidden" a. For example, teaching and preaching b. E.g., I would have never thought that I had the ability to teach or preach, in view of my childhood speech impediment -- Some talents may therefore lie dormant, awaiting awakening C. DETERMINING ONE'S TALENTS... 1. Through trial and error a. Try different areas of service, to see which ones might come naturally b. Try them again and again, for some talents may only develop through hard work 2. Through seeking counsel from others a. Others can often see our strengths and weaknesses better than we ourselves b. Solomon praised the value of receiving counsel - Pr 11:14;12:15; 15:22; 19:20
-- Through such personal diligence and advice from others, one can gain insight into the abilities and opportunities that the Lord has given him or her CONCLUSION
1. If we are in the kingdom, the Lord has given us all some ability in which to serve Him a. One day, He is coming again and there will be a reckoning b. If we are going to be "prepared", we need to be "productive" 2. Are you productive? Or are you like the "wicked and lazy servant"? a. Will the Lord say to you: "Well done, good and faithful servant.Enter into the joy of your lord."?
b. Or will he say: "You wicked and lazy servant", and consign you to the place of torment? What He will say THEN depends upon your service in the kingdom NOW... The Judgment Of The Nations (25:31-46)
INTRODUCTION
1. Included in "The Olivet Discourse" are two parables, followed by a judgment scene... a. The parables are directed toward Jesus' disciples 1) The first to encourage them to be watchful - Mt 25:1-13 2) The second to admonish them to be productive - Mt 25:14-30 b. The judgment scene depicts the nations brought before Jesus - Mt 25:31-46 1) Note that it is the "nations" being judged, not disciples 2) The nations are judged based upon their treatment of Jesus' disciples a) Those that showed mercy and kindness to His disciples are blessed b) Those that did not are condemned 2. Questions abound regarding "The Judgment Of The Nations"... a. Who are the "nations" in this passage? All of mankind, or only the non-elect? b. Is this "judgment" scene depicting the Day of Judgment, or might it refer to a judgment that foreshadowed the Final Judgment? c. As part of "The Olivet Discourse", could Jesus still be talking about events related to the destruction of Jerusalem [However one may answer such questions, there are important lessons tobe gleaned from these words of Jesus. But let's first consider how itmay be that Jesus is still referring to events related to thedestruction of Jerusalem I. THE JUDGMENT OF THE NATIONS THEME
A. AS FOUND IN THE BOOK OF JOEL... 1. The coming day of the Lord is depicted a. Following the outpouring of God's Spirit - Joel 2:28-29 b. A great and terrible day is coming - Joel 2:30-31 c. Yet salvation is available to those who accept it - Joel2:32; cf. Ac 2:16-21
2. A "judgment of the nations" is then described a. The nations gathered in the Valley of Jehoshaphat