Matthew 25
TFGMatthew 25:1-46
(Mount of Olives. Tuesday, April 4, A. D. 30.) M 1-46. [ at the time of the Lord’s coming. Jesus is still emphasizing the lesson of watchfulness, and proceeds to enforce it by two parables] [probably the usual number on such occasions] [small earthenware vessels, with flax wicks, and without glass chimneys] [The Oriental wedding began with a feast in the house of the bride’s father. After this the bridegroom led the bride to his own home, and it was the duty of his servants and household (of whom the ten virgins in this case were part) to honor him and the bride with an enthusiastic welcome.] [The foolish showed their folly in failing to provide for their lord’s The oil in their lamps would only burn till about midnight. But the wise had provided an additional supply to burn from then till daylight.] [Rather, “nodded and slept.” They did not lie down to regular slumber, but took such innocent rest as their office permitted. Others were on the lookout, and would give the warning; so these were permitted to sleep, but only in such a posture that they would be ready to arise and go at once when apprised of their lord’s approach.] [635] [The signal-call roused all ten, and each group of five prepared by trimming the lamps, etc. But then became apparent the difference between them.
All had made some preparation, but that of the foolish five had been insufficient. Their glory began to depart, and their light waned into darkness at the approach of the bridegroom.] [There will be no borrowed righteousness on the day of the Lord’s coming, for no one will have any to spare.
The Roman Catholic confidence in saints, and the trust of some Protestants in pious parents, are alike unavailing: each soul must see to its own lamp. Those who had the oil to sell are merely part of the drapery of the parable, put in to bring out the point that it was then to secure any oil. The oil of God’s grace is given without money and without price, but in the hour of the Lord’s appearing it will be too late to seek for it.] [The feast in the bridegroom’s house was considered the most important part of the marriage, and certainly for those of the lord’s own household it was the only feast. To be shut out from it was to be deprived of all participation in the marriage joy. All the wisdom and shrewdness of Universalism can never open this shut door.] [The verb “know” is here used, according to the Jewish idiom, for favorable knowledge . It signified that these virgins, on account of their remissness, were no longer counted even as acquaintances, much less as part of the household.] [Thus Jesus makes his own application of the parable.] [636] [The parable of the virgins represented watchfulness displaying itself in for the Lord, while it is here displayed in for him.
There it was inward spiritual life, here it is external activity.] [We have here one of the Lord’s intimations that the day of judgment would not come at once. The word for servants is which means slaves.
They were the property of the master and he might dispose of them as he pleased. The reckoning is as sure as the trust; judgment is as sure as life. A man who had entrusted a talent (from $1,600 to $1,800) would surely not forget to ask a settlement, nor will God fail to demand an accounting from all those to whom he had entrusted the riches and privileges of this wonderful human life which he has given us, though many of us may lightly esteem it.] [The joy of the lord was doubtless some festival in celebration of his return, and it stands for the joy of Christ in the Father’s house.] [637] [The second servant, having done well proportionately as the first, received the like precious commendation.] [See ), and we may conceive of it as in process of preparation ever since– ] [The acts here enumerated indicate more than a mere outlay of money. They are not such are the offspring of impulse, but such as call for the sacrifice of time, strength, sympathy, etc., and clearly demonstrate the fullness of the Christian life. Moreover, Jesus does not mean to teach that mere works of benevolence are a sufficient ground for salvation. The meaning is that none can be saved these fruits of faith and love.
The passage must be construed in the light of other Scriptures which teach the further necessity of forgiveness on the part of God and of obedience on the part of man.] [639] [This conversation is the drapery of the narrative. Such words will not be actually spoken at the judgment, but they are introduced for the twofold purpose of illustrating the beautiful unconsciousness of merit and which characterizes the noblest of deeds and the more important fact that anything done for his sake is the same as done for his person– , .] [The two preparations stand in contrast.
God prepared a kingdom of joy and designed that man should be with him in it. He also prepared a place for punishment for Satan and his angels, and man can cast his lot there and share that punishment if he wills to do so] [The neglect or abuse of Christ’s disciples is a direct affront to his person– .] [This verse contains two important truths: 1. That the doom of the wicked is as durable as the reward of the righteous. 2. That the doom of the wicked is a punishment. The word “punishment” expresses misery and suffering purposely inflicted.] [640] [FFG 635-640]