Matthew 25

1. Then shall the kingdom of heaven be likened, etc. This parable is founded upon the marriage ceremonies among the Jews and other Eastern nations. The festivities on such occasions sometimes occupied a week. In the evening, the bridegroom, attended by a company of young men (see note on Judges xiv. 11), brought home his

5 they all slumbered and slept. Our Lord by this incident warns even His most watchful disciples against the least forgetfulness or neglect.

8 are gone out. Rather, “are going out” (R.V.). The conduct of many, at the approach of death, resembles that of “the foolish virgins.” Having disregarded their duty towards God in the time of health, they now become alarmed, trembling, and solicitous for the aid of others; often when it is too late.

9 [Not so] lest, etc. The original does not express the negative. “Perhaps there will not be enough,” etc.

12. I know you not. That is, “I acknowledge you not”: see note on Psa. i. 6.

14. For [the kingdom of heaven is], etc. Or, “For [the Son of man, at His coming, will deal with you] as a man who, when going abroad, called his own servants,” etc. This parable greatly resembles that in Luke xix. 12-27, on which see notes. Both are founded upon a custom which still prevails in some countries, of entrusting money, or other property, to servants, that they may trade with it on their master’s behalf. This parable appropriately follows the preceding. While the former inculcates habitual regard to Christ’s expected coming, and constant readiness for it; this enforces habitual diligence (such as love to Him, rather than fear, will prompt) in the discharge of our present duties on earth during His absence.

a far country. Rather, as R.V., “another country” (see xxi. 33).

18 hid his lord’s money. His indolence led him to be careless of his lord’s wishes and interests, and to think him “harsh” and unjust in his requirements (24); so that he would only do what he thought necessary to escape punishment. But he was “foolish” (2) as well as “wicked,” as his lord shows (26, 27).

23. Well done. The same commendation is bestowed on both of the faithful servants. Christ estimates His people’s services not by their results, but by their fidelity. Phillips Brooks (Twenty Sermons) takes the man with the two talents as “a type of common mediocrity, the average man.” But he had high views of duty and responsibility.

24 reaping where thou hast not sown, etc. That is, Thou exactest from thy servants more than they are able, or ought to be required, to perform. Such is the estimate which too many form of Christ’s service; magnifying its difficulties and losing sight of His promised help; and forgetting that He condemns as “wicked” not only the positively profane, but the “slothful” too.

has not strawed. R.V., “didst not scatter.” To straw is an old form of to strew (xxi. 8).

25 thou hast [that is] thine. This was false; for his skill, labour, and time were his lord’s, as well as the money. It is robbery of God to neglect His gifts, as well as to abuse them.

26 thou knewest. A question: “Did you know?”

27 usury. Or, “interest,” which the “ex-changers” or “bankers” (as R.V.) allowed upon money deposited with them. As this might have been done with perfect ease, the idle servant was utterly without excuse. The lesson here may be that those who are conscious of but small ability may seek out helpers able to direct and employ their service.

29 he shall have abundance. See note on xiii. 12. The parable as a whole is a lesson on high and low views of life; and on personal responsibility. God’s gifts are fairly distributed; God’s reckoning is also fair (cp. Luke xii. 47, 48).

31. When the Son of man, etc. This representation of judgement carries the view beyond the circle of Christ’s professed disciples, entrusted with “talents” for His service, and embraces “all the nations.” There seems a special reference to forms of unconscious service. Those accepted and welcomed did not know that they were ministering to Christ, but “the law written on their hearts” by God’s Holy Spirit prompted them to acts of beneficence and charity: see Rom. ii. 7-10.

32 divideth [his] sheep from the goats. An image derived from Ezek. xxxiv. 17. This description suggests that the present mixture of the good and the evil will continue in the world until the final, judicial separation.

34 the King. Our Lord, by here calling Himself “the King,” showed His disciples the nature of His kingdom, as opposed to the carnal and earthly views of the Jews. He is indeed a King: but the rewards which He distributes are heavenly rather than earthly; and the punishments which He inflicts are eternal rather than temporal.

37 when saw we Thee an hungred, etc.? Those good deeds which are genuine fruits of Christian faith and love always have the grace of modest self-forgetfulness.

40 ye have done it unto me. Nothing could more strikingly exhibit the Saviour’s condescension; nor could stronger motives be presented to active and self-denying benevolence. It is clear that conduct, and especially kindness or the neglect of it, are in the sight of Christ deciding factors in the last Judgement.

46 everlasting . . . eternal. The same word in both cases. So R.V., “these shall go away into eternal punishment: but the righteous into eternal life.” That which is predicated of the blessedness also describes the penalty. Such is the solemn declaration by the Divine and compassionate Redeemer: cp. Luke xvi. 23-26.