<hi type="bold">34. Wherefore, behold, I send unto you prophets, and wise men, and scribes--</hi>The I here is emphatic: "I am sending," that is, "am about to send." In <reference osisRef="Luke.11.49">Lu 11:49</reference> the variation is remarkable: "Therefore also, said the wisdom of God, I will send them," &c. What precisely is meant by "the wisdom of God" here, is somewhat difficult to determine. To us it appears to be simply an announcement of a purpose of the Divine Wisdom, in the high style of ancient prophecy, to send a last set of messengers whom the people would reject, and rejecting, would fill up the cup of their iniquity. But, whereas in Luke it is "I, the Wisdom of God, will send them," in Matthew it is "I, Jesus, am sending them"; language only befitting the one sender of all the prophets, the Lord God of Israel now in the flesh. They are evidently evangelical messengers, but called by the familiar Jewish names of "prophets, wise men, and scribes," whose counterparts were the inspired and gifted servants of the Lord Jesus; for in Luke (<reference osisRef="Luke.11.49">Lu 11:49</reference>) it is "prophets and apostles."

<hi type="bold">unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar--</hi>As there is no record of any fresh murder answering to this description, probably the allusion is not to any recent murder, but to <reference osisRef="2Chr.24.20-2Chr.24.22">2Ch 24:20-22</reference>, as the last recorded and most suitable case for illustration. And as Zacharias' last words were, "The Lord require it," so they are here warned that of that generation it should be required.

34. Wherefore, behold, I send unto you prophets, and wise men, and scribes-- The I here is emphatic: "I am sending," that is, "am about to send." In Lu 11:49 the variation is remarkable: "Therefore also, said the wisdom of God, I will send them," &c. What precisely is meant by "the wisdom of God" here, is somewhat difficult to determine. To us it appears to be simply an announcement of a purpose of the Divine Wisdom, in the high style of ancient prophecy, to send a last set of messengers whom the people would reject, and rejecting, would fill up the cup of their iniquity. But, whereas in Luke it is "I, the Wisdom of God, will send them," in Matthew it is "I, Jesus, am sending them"; language only befitting the one sender of all the prophets, the Lord God of Israel now in the flesh. They are evidently evangelical messengers, but called by the familiar Jewish names of "prophets, wise men, and scribes," whose counterparts were the inspired and gifted servants of the Lord Jesus; for in Luke (Lu 11:49) it is "prophets and apostles." unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar-- As there is no record of any fresh murder answering to this description, probably the allusion is not to any recent murder, but to 2Ch 24:20-22, as the last recorded and most suitable case for illustration. And as Zacharias' last words were, "The Lord require it," so they are here warned that of that generation it should be required.


<hi type="bold">36. Verily I say unto you, All these things shall come upon this generation--</hi>As it was only in the last generation of them that "the iniquity of the Amorites was full" (<reference osisRef="Gen.15.16">Ge 15:16</reference>), and then the abominations of ages were at once completely and awfully avenged, so the iniquity of Israel was allowed to accumulate from age to age till in that generation it came to the full, and the whole collected vengeance of heaven broke at once over its devoted head. In the first French Revolution the same awful principle was exemplified, and Christendom has not done with it yet.

 Lamentation over Jerusalem, and Farewell to the Temple (<reference osisRef="Matt.23.37-Matt.23.39">Mt 23:37-39</reference>).

36. Verily I say unto you, All these things shall come upon this generation-- As it was only in the last generation of them that "the iniquity of the Amorites was full" (Ge 15:16), and then the abominations of ages were at once completely and awfully avenged, so the iniquity of Israel was allowed to accumulate from age to age till in that generation it came to the full, and the whole collected vengeance of heaven broke at once over its devoted head. In the first French Revolution the same awful principle was exemplified, and Christendom has not done with it yet. Lamentation over Jerusalem, and Farewell to the Temple (Mt 23:37-39).


<hi type="bold">37. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, &c.--</hi>How ineffably grand and melting is this apostrophe! It is the very heart of God pouring itself forth through human flesh and speech. It is this incarnation of the innermost life and love of Deity, pleading with men, bleeding for them, and ascending only to open His arms to them and win them back by the power of this story of matchless love, that has conquered the world, that will yet "draw all men unto Him," and beautify and ennoble Humanity itself! "Jerusalem" here does not mean the mere city or its inhabitants; nor is it to be viewed merely as the metropolis of the nation, but as the center of their religious life--"the city of their solemnities, whither the tribes went up, to give thanks unto the name of the Lord"; and at this moment it was full of them. It is the whole family of God, then, which is here apostrophized by a name dear to every Jew, recalling to him all that was distinctive and precious in his religion. The intense feeling that sought vent in this utterance comes out first in the redoubling of the opening word--"Jerusalem, Jerusalem!" but, next, in the picture of it which He draws--"that killest the prophets, and stonest them which are sent unto thee!"--not content with spurning God's messages of mercy, that canst not suffer even the messengers to live! When He adds, "How often would I have gathered thee!" He refers surely to something beyond the six or seven times that He visited and taught in Jerusalem while on earth. No doubt it points to "the prophets," whom they "killed," to "them that were sent unto her," whom they "stoned." But whom would He have gathered so often? "Thee," truth-hating, mercy-spurning, prophet-killing Jerusalem--how often would I have gathered thee! Compare with this that affecting clause in the great ministerial commission, "that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem!" (<reference osisRef="Luke.24.47">Lu 24:47</reference>). What encouragement to the heartbroken at their own long-continued and obstinate rebellion! But we have not yet got at the whole heart of this outburst. I would have gathered thee, He says, "even as a hen gathereth her chickens under her wings." Was ever imagery so homely invested with such grace and such sublimity as this, at our Lord's touch? And yet how exquisite the figure itself--of protection, rest, warmth, and all manner of conscious well-being in those poor, defenseless, dependent little creatures, as they creep under and feel themselves overshadowed by the capacious and kindly wing of the mother bird! If, wandering beyond hearing of her peculiar call, they are overtaken by a storm or attacked by an enemy, what can they do but in the one case droop and die, and in the other submit to be torn in pieces? But if they can reach in time their place of safety, under the mother's wing, in vain will any enemy try to drag them thence. For rising into strength, kindling into fury, and forgetting herself entirely in her young, she will let the last drop of her blood be shed out and perish in defense of her precious charge, rather than yield them to an enemy's talons. How significant all this of what Jesus is and does for men! Under His great Mediatorial wing would He have "gathered" Israel. For the figure, see <reference osisRef="Deut.32.10-Deut.32.12">De 32:10-12</reference>; <reference osisRef="Ruth.2.12">Ru 2:12</reference>; <reference osisRef="Ps.17.8">Psa 17:8</reference>; <reference osisRef="Ps.36.7">36:7</reference>; <reference osisRef="Ps.61.4">61:4</reference>; <reference osisRef="Ps.63.7">63:7</reference>; <reference osisRef="Ps.91.4">91:4</reference>; <reference osisRef="Isa.31.5">Is 31:5</reference>; Mal 4:2. The ancient rabbins had a beautiful expression for proselytes from the heathen--that they had "come under the wings of the Shekinah." For this last word, see on <reference osisRef="Matt.23.38">Mt 23:38</reference>. But what was the result of all this tender and mighty love? The answer is, "And ye would not." O mysterious word! <hi type="bold">mysterious the resistance of such patient Love--</hi>mysterious the liberty of self-undoing! The awful dignity of the will, as here expressed, might make the ears to tingle.

37. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, &c.-- How ineffably grand and melting is this apostrophe! It is the very heart of God pouring itself forth through human flesh and speech. It is this incarnation of the innermost life and love of Deity, pleading with men, bleeding for them, and ascending only to open His arms to them and win them back by the power of this story of matchless love, that has conquered the world, that will yet "draw all men unto Him," and beautify and ennoble Humanity itself! "Jerusalem" here does not mean the mere city or its inhabitants; nor is it to be viewed merely as the metropolis of the nation, but as the center of their religious life--"the city of their solemnities, whither the tribes went up, to give thanks unto the name of the Lord"; and at this moment it was full of them. It is the whole family of God, then, which is here apostrophized by a name dear to every Jew, recalling to him all that was distinctive and precious in his religion. The intense feeling that sought vent in this utterance comes out first in the redoubling of the opening word--"Jerusalem, Jerusalem!" but, next, in the picture of it which He draws--"that killest the prophets, and stonest them which are sent unto thee!"--not content with spurning God's messages of mercy, that canst not suffer even the messengers to live! When He adds, "How often would I have gathered thee!" He refers surely to something beyond the six or seven times that He visited and taught in Jerusalem while on earth. No doubt it points to "the prophets," whom they "killed," to "them that were sent unto her," whom they "stoned." But whom would He have gathered so often? "Thee," truth-hating, mercy-spurning, prophet-killing Jerusalem--how often would I have gathered thee! Compare with this that affecting clause in the great ministerial commission, "that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem!" (Lu 24:47). What encouragement to the heartbroken at their own long-continued and obstinate rebellion! But we have not yet got at the whole heart of this outburst. I would have gathered thee, He says, "even as a hen gathereth her chickens under her wings." Was ever imagery so homely invested with such grace and such sublimity as this, at our Lord's touch? And yet how exquisite the figure itself--of protection, rest, warmth, and all manner of conscious well-being in those poor, defenseless, dependent little creatures, as they creep under and feel themselves overshadowed by the capacious and kindly wing of the mother bird! If, wandering beyond hearing of her peculiar call, they are overtaken by a storm or attacked by an enemy, what can they do but in the one case droop and die, and in the other submit to be torn in pieces? But if they can reach in time their place of safety, under the mother's wing, in vain will any enemy try to drag them thence. For rising into strength, kindling into fury, and forgetting herself entirely in her young, she will let the last drop of her blood be shed out and perish in defense of her precious charge, rather than yield them to an enemy's talons. How significant all this of what Jesus is and does for men! Under His great Mediatorial wing would He have "gathered" Israel. For the figure, see De 32:10-12; Ru 2:12; Psa 17:8; 36:7; 61:4; 63:7; 91:4; Is 31:5; Mal 4:2. The ancient rabbins had a beautiful expression for proselytes from the heathen--that they had "come under the wings of the Shekinah." For this last word, see on Mt 23:38. But what was the result of all this tender and mighty love? The answer is, "And ye would not." O mysterious word! mysterious the resistance of such patient Love-- mysterious the liberty of self-undoing! The awful dignity of the will, as here expressed, might make the ears to tingle.


<hi type="bold">38. Behold, your house--</hi>the temple, beyond all doubt; but their house now, not the Lord's. See on <reference osisRef="Matt.22.7">Mt 22:7</reference>.

<hi type="bold">is left unto you desolate--</hi>deserted, that is, of its Divine Inhabitant. But who is that? Hear the next words:

38. Behold, your house-- the temple, beyond all doubt; but their house now, not the Lord's. See on Mt 22:7. is left unto you desolate-- deserted, that is, of its Divine Inhabitant. But who is that? Hear the next words:


<hi type="bold">39. For I say unto you--</hi>and these were His last words to the impenitent nation, see on <reference osisRef="Mark.13.1">Mr 13:1</reference>, opening remarks.

<hi type="bold">Ye shall not see me henceforth--</hi>What? Does Jesus mean that He was Himself the Lord of the temple, and that it became "deserted" when He finally left it? It is even so. Now is thy fate sealed, O Jerusalem, for the glory is departed from thee! That glory, once visible in the holy of holies, over the mercy seat, when on the day of atonement the blood of typical expiation was sprinkled on it and in front of it--called by the Jews the Shekinah, or the Dwelling, as being the visible pavilion of Jehovah--that glory, which Isaiah (<reference osisRef="Isa.6.1-Isa.6.13">Is 6:1-13</reference>) saw in vision, the beloved disciple says was the glory of Christ (<reference osisRef="John.12.41">Joh 12:41</reference>). Though it was never visible in the second temple, Haggai foretold that "the glory of that latter house should be greater than of the former" (<reference osisRef="Hag.2.9">Hag 2:9</reference>) because "the Lord whom they sought was suddenly to come to His temple" (Mal 3:1), not in a mere bright cloud, but enshrined in living humanity! Yet brief as well as "sudden" was the manifestation to be: for the words He was now uttering were to be His very last within its precincts.

<hi type="bold">till ye shall say, Blessed is he that cometh in the name of the Lord--</hi>that is, till those "Hosannas to the Son of David" with which the multitude had welcomed Him into the city--instead of "sore displeasing the chief priests and scribes" (<reference osisRef="Matt.21.15">Mt 21:15</reference>)--should break forth from the whole nation, as their glad acclaim to their once pierced, but now acknowledged, Messiah. That such a time will come is clear from <reference osisRef="Zech.12.10">Zec 12:10</reference>; <reference osisRef="Rom.11.26">Ro 11:26</reference>; <reference osisRef="2Cor.3.15">2Co 3:15</reference>, <reference osisRef="2Cor.3.16">16</reference>, &c. In what sense they shall then "see Him" may be gathered from <reference osisRef="Zech.2.10-Zech.2.13">Zec 2:10-13</reference>; Eze 37:23-28; 39:28, 29, &c. <chapter eID="Matt.23"/>

39. For I say unto you-- and these were His last words to the impenitent nation, see on Mr 13:1, opening remarks. Ye shall not see me henceforth-- What? Does Jesus mean that He was Himself the Lord of the temple, and that it became "deserted" when He finally left it? It is even so. Now is thy fate sealed, O Jerusalem, for the glory is departed from thee! That glory, once visible in the holy of holies, over the mercy seat, when on the day of atonement the blood of typical expiation was sprinkled on it and in front of it--called by the Jews the Shekinah, or the Dwelling, as being the visible pavilion of Jehovah--that glory, which Isaiah (Is 6:1-13) saw in vision, the beloved disciple says was the glory of Christ (Joh 12:41). Though it was never visible in the second temple, Haggai foretold that "the glory of that latter house should be greater than of the former" (Hag 2:9) because "the Lord whom they sought was suddenly to come to His temple" (Mal 3:1), not in a mere bright cloud, but enshrined in living humanity! Yet brief as well as "sudden" was the manifestation to be: for the words He was now uttering were to be His very last within its precincts. till ye shall say, Blessed is he that cometh in the name of the Lord-- that is, till those "Hosannas to the Son of David" with which the multitude had welcomed Him into the city--instead of "sore displeasing the chief priests and scribes" (Mt 21:15)--should break forth from the whole nation, as their glad acclaim to their once pierced, but now acknowledged, Messiah. That such a time will come is clear from Zec 12:10; Ro 11:26; 2Co 3:15, 16, &c. In what sense they shall then "see Him" may be gathered from Zec 2:10-13; Eze 37:23-28; 39:28, 29, &c.


<chapter n="24" osisID="Matt.24" sID="Matt.24"/>

<title type="x-s2">CHAPTER 24</title> <title type="x-s3"><reference osisRef="Matt.24.1-Matt.24.51">Mt 24:1-51</reference>. Christ's Prophecy of the Destruction of Jerusalem, and Warnings Suggested by It to Prepare for His Second Coming. ( = <reference osisRef="Mark.13.1-Mark.13.37">Mr 13:1-37</reference>; <reference osisRef="Luke.21.5-Luke.21.36">Lu 21:5-36</reference>).</title>
 For the exposition, see on <reference osisRef="Mark.13.1-Mark.13.37">Mr 13:1-37</reference>. <chapter eID="Matt.24"/>

CHAPTER 24 Mt 24:1-51. Christ's Prophecy of the Destruction of Jerusalem, and Warnings Suggested by It to Prepare for His Second Coming. ( = Mr 13:1-37; Lu 21:5-36). For the exposition, see on Mr 13:1-37.


<title type="x-s2">CHAPTER 25</title> <title type="x-s3"><reference osisRef="Matt.25.1-Matt.25.13">Mt 25:1-13</reference>. Parable of the Ten Virgins.</title>
 This and the following parable are in Matthew alone.

<hi type="bold">1. Then--</hi>at the time referred to at the close of the preceding chapter, the time of the Lord's Second Coming to reward His faithful servants and take vengeance on the faithless. Then

<hi type="bold">shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom--</hi>This supplies a key to the parable, whose object is, in the main, the same as that of the last parable--to illustrate the vigilant and expectant attitude of faith, in respect of which believers are described as "they that look for Him" (<reference osisRef="Heb.9.28">He 9:28</reference>), and "love His appearing" (<reference osisRef="2Tim.4.8">2Ti 4:8</reference>). In the last parable it was that of servants waiting for their absent Lord; in this it is that of virgin attendants on a Bride, whose duty it was to go forth at night with lamps, and be ready on the appearance of the Bridegroom to conduct the Bride to his house, and go in with him to the marriage. This entire and beautiful change of figure brings out the lesson of the former parable in quite a new light. But let it be observed that, just as in the parable of the Marriage Supper (<reference osisRef="Luke.14.15-Luke.14.24">Lu 14:15-24</reference>), so in this--the Bride does not come into view at all in this parable; the Virgins and the Bridegroom holding forth all the intended instruction: nor could believers be represented both as Bride and Bridal Attendants without incongruity.

CHAPTER 25 Mt 25:1-13. Parable of the Ten Virgins. This and the following parable are in Matthew alone. 1. Then-- at the time referred to at the close of the preceding chapter, the time of the Lord's Second Coming to reward His faithful servants and take vengeance on the faithless. Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom-- This supplies a key to the parable, whose object is, in the main, the same as that of the last parable--to illustrate the vigilant and expectant attitude of faith, in respect of which believers are described as "they that look for Him" (He 9:28), and "love His appearing" (2Ti 4:8). In the last parable it was that of servants waiting for their absent Lord; in this it is that of virgin attendants on a Bride, whose duty it was to go forth at night with lamps, and be ready on the appearance of the Bridegroom to conduct the Bride to his house, and go in with him to the marriage. This entire and beautiful change of figure brings out the lesson of the former parable in quite a new light. But let it be observed that, just as in the parable of the Marriage Supper (Lu 14:15-24), so in this--the Bride does not come into view at all in this parable; the Virgins and the Bridegroom holding forth all the intended instruction: nor could believers be represented both as Bride and Bridal Attendants without incongruity.


<hi type="bold">2. And five of them were wise, and five were foolish--</hi>They are not distinguished into good and bad, as Trench observes, but into "wise" and "foolish"--just as in <reference osisRef="Matt.7.25-Matt.7.27">Mt 7:25-27</reference> those who reared their house for eternity are distinguished into "wise" and "foolish builders"; because in both cases a certain degree of goodwill towards the truth is assumed. To make anything of the equal number of both classes would, we think, be precarious, save to warn us how large a portion of those who, up to the last, so nearly resemble those that love Christ's appearing will be disowned by Him when He comes.

2. And five of them were wise, and five were foolish-- They are not distinguished into good and bad, as Trench observes, but into "wise" and "foolish"--just as in Mt 7:25-27 those who reared their house for eternity are distinguished into "wise" and "foolish builders"; because in both cases a certain degree of goodwill towards the truth is assumed. To make anything of the equal number of both classes would, we think, be precarious, save to warn us how large a portion of those who, up to the last, so nearly resemble those that love Christ's appearing will be disowned by Him when He comes.


3. They that were foolish took their lamps, and took no oil with them:


<hi type="bold">4. But the wise took oil in their vessels with their lamps--</hi>What are these "lamps" and this "oil"? Many answers have been given. But since the foolish as well as the wise took their lamps and went forth with them to meet the Bridegroom, these lighted lamps and this advance a certain way in company with the wise, must denote that Christian profession which is common to all who bear the Christian name; while the insufficiency of this without something else, of which they never possessed themselves, shows that "the foolish" mean those who, with all that is common to them with real Christians, lack the essential preparation for meeting Christ. Then, since the wisdom of "the wise" consisted in their taking with their lamps a supply of oil in their vessels, keeping their lamps burning till the Bridegroom came, and so fitting them to go in with Him to the marriage, this supply of oil must mean that inward reality of grace which alone will stand when He appears whose eyes are as a flame of fire. But this is too general; for it cannot be for nothing that this inward grace is here set forth by the familiar symbol of oil, by which the Spirit of all grace is so constantly represented in Scripture. Beyond all doubt, this was what was symbolized by that precious anointing oil with which Aaron and his sons were consecrated to the priestly office (<reference osisRef="Exod.30.23-Exod.25.30">Ex 30:23-25, 30</reference>); by "the oil of gladness above His fellows" with which Messiah was to be anointed (<reference osisRef="Ps.45.7">Psa 45:7</reference>; <reference osisRef="Heb.1.9">He 1:9</reference>), even as it is expressly said, that "God giveth not the Spirit by measure unto Him" (<reference osisRef="John.3.34">Joh 3:34</reference>); and by the bowl full of golden oil, in Zechariah's vision, which, receiving its supplies from the two olive trees on either side of it, poured it through seven golden pipes into the golden lamp-stand to keep it continually burning bright (<reference osisRef="Zech.4.1-Zech.4.14">Zec 4:1-14</reference>)--for the prophet is expressly told that it was to proclaim the great truth, "Not by might, nor by power, but by My Spirit, saith the Lord of hosts [shall this temple be built]. Who art thou, O great mountain [of opposition to this issue]? Before Zerubbabel thou shalt become a plain [or, be swept out of the way], and he shall bring forth the head stone [of the temple], with shoutings [crying], Grace, Grace unto it." This supply of oil, then, representing that inward grace which distinguishes the wise, must denote, more particularly, that "supply of the Spirit of Jesus Christ," which, as it is the source of the new spiritual life at the first, is the secret of its enduring character. Everything short of this may be possessed by "the foolish"; while it is the possession of this that makes "the wise" to be "ready" when the Bridegroom appears, and fit to "go in with Him to the marriage." Just so in the parable of the Sower, the stony-ground hearers, "having no deepness of earth" and "no root in themselves" <reference osisRef="Matt.13.5">Mt 13:5</reference>; <reference osisRef="Mark.4.17">Mr 4:17</reference>), though they spring up and get even into ear, never ripen, while they in the good ground bear the precious grain.

4. But the wise took oil in their vessels with their lamps-- What are these "lamps" and this "oil"? Many answers have been given. But since the foolish as well as the wise took their lamps and went forth with them to meet the Bridegroom, these lighted lamps and this advance a certain way in company with the wise, must denote that Christian profession which is common to all who bear the Christian name; while the insufficiency of this without something else, of which they never possessed themselves, shows that "the foolish" mean those who, with all that is common to them with real Christians, lack the essential preparation for meeting Christ. Then, since the wisdom of "the wise" consisted in their taking with their lamps a supply of oil in their vessels, keeping their lamps burning till the Bridegroom came, and so fitting them to go in with Him to the marriage, this supply of oil must mean that inward reality of grace which alone will stand when He appears whose eyes are as a flame of fire. But this is too general; for it cannot be for nothing that this inward grace is here set forth by the familiar symbol of oil, by which the Spirit of all grace is so constantly represented in Scripture. Beyond all doubt, this was what was symbolized by that precious anointing oil with which Aaron and his sons were consecrated to the priestly office (Ex 30:23-25, 30); by "the oil of gladness above His fellows" with which Messiah was to be anointed (Psa 45:7; He 1:9), even as it is expressly said, that "God giveth not the Spirit by measure unto Him" (Joh 3:34); and by the bowl full of golden oil, in Zechariah's vision, which, receiving its supplies from the two olive trees on either side of it, poured it through seven golden pipes into the golden lamp-stand to keep it continually burning bright (Zec 4:1-14)--for the prophet is expressly told that it was to proclaim the great truth, "Not by might, nor by power, but by My Spirit, saith the Lord of hosts [shall this temple be built]. Who art thou, O great mountain [of opposition to this issue]? Before Zerubbabel thou shalt become a plain [or, be swept out of the way], and he shall bring forth the head stone [of the temple], with shoutings [crying], Grace, Grace unto it." This supply of oil, then, representing that inward grace which distinguishes the wise, must denote, more particularly, that "supply of the Spirit of Jesus Christ," which, as it is the source of the new spiritual life at the first, is the secret of its enduring character. Everything short of this may be possessed by "the foolish"; while it is the possession of this that makes "the wise" to be "ready" when the Bridegroom appears, and fit to "go in with Him to the marriage." Just so in the parable of the Sower, the stony-ground hearers, "having no deepness of earth" and "no root in themselves" Mt 13:5; Mr 4:17), though they spring up and get even into ear, never ripen, while they in the good ground bear the precious grain.


<hi type="bold">5. While the bridegroom tarried--</hi>So in <reference osisRef="Matt.24.48">Mt 24:48</reference>, "My Lord delayeth His coming"; and so Peter says sublimely of the ascended Saviour, "Whom the heaven must receive until the times of restitution of all things" (<reference osisRef="Acts.3.21">Ac 3:21</reference>, and compare <reference osisRef="Luke.19.11">Lu 19:11</reference>, <reference osisRef="Luke.19.12">12</reference>). Christ "tarries," among other reasons, to try the faith and patience of His people.

<hi type="bold">they all slumbered and slept--</hi>the wise as well as the foolish. The world "slumbered" signifies, simply, "nodded," or, "became drowsy"; while the world "slept" is the usual word for lying down to sleep, denoting two stages of spiritual declension--first, that half-involuntary lethargy or drowsiness which is apt to steal over one who falls into inactivity; and then a conscious, deliberate yielding to it, after a little vain resistance. Such was the state alike of the wise and the foolish virgins, even till the cry of the Bridegroom's approach awoke them. So likewise in the parable of the Importunate Widow: "When the Son of man cometh, shall He find faith on the earth?" (<reference osisRef="Luke.18.8">Lu 18:8</reference>).

5. While the bridegroom tarried-- So in Mt 24:48, "My Lord delayeth His coming"; and so Peter says sublimely of the ascended Saviour, "Whom the heaven must receive until the times of restitution of all things" (Ac 3:21, and compare Lu 19:11, 12). Christ "tarries," among other reasons, to try the faith and patience of His people. they all slumbered and slept-- the wise as well as the foolish. The world "slumbered" signifies, simply, "nodded," or, "became drowsy"; while the world "slept" is the usual word for lying down to sleep, denoting two stages of spiritual declension--first, that half-involuntary lethargy or drowsiness which is apt to steal over one who falls into inactivity; and then a conscious, deliberate yielding to it, after a little vain resistance. Such was the state alike of the wise and the foolish virgins, even till the cry of the Bridegroom's approach awoke them. So likewise in the parable of the Importunate Widow: "When the Son of man cometh, shall He find faith on the earth?" (Lu 18:8).


<hi type="bold">6. And at midnight--</hi>that is, the time when the Bridegroom will be least expected; for "the day of the Lord so cometh as a thief in the night" (<reference osisRef="1Thess.5.2">1Th 5:2</reference>).

<hi type="bold">there was a cry made, Behold, the Bridegroom cometh; go ye out to meet him--</hi>that is, Be ready to welcome Him.

6. And at midnight-- that is, the time when the Bridegroom will be least expected; for "the day of the Lord so cometh as a thief in the night" (1Th 5:2). there was a cry made, Behold, the Bridegroom cometh; go ye out to meet him-- that is, Be ready to welcome Him.


<hi type="bold">7. Then all those virgins arose, and trimmed their lamps--</hi>the foolish virgins as well as the wise. How very long do both parties seem the same--almost to the moment of decision! Looking at the mere form of the parable, it is evident that the folly of "the foolish" consisted not in having no oil at all; for they must have had oil enough in their lamps to keep them burning up to this moment: their folly consisted in not making provision against its exhaustion, by taking with their lamp an oil-vessel wherewith to replenish their lamp from time to time, and so have it burning until the Bridegroom should come. Are we, then--with some even superior expositors--to conclude that the foolish virgins must represent true Christians as well as do the wise, since only true Christians have the Spirit, and that the difference between the two classes consists only in the one having the necessary watchfulness which the other wants? Certainly not. Since the parable was designed to hold forth the prepared and the unprepared to meet Christ at His coming, and how the unprepared might, up to the very last, be confounded with the prepared--the structure of the parable behooved to accommodate itself to this, by making the lamps of the foolish to burn, as well as those of the wise, up to a certain point of time, and only then to discover their inability to burn on for want of a fresh supply of oil. But this is evidently just a structural device; and the real difference between the two classes who profess to love the Lord's appearing is a radical one--the possession by the one class of an enduring principle of spiritual life, and the want of it by the other.

7. Then all those virgins arose, and trimmed their lamps-- the foolish virgins as well as the wise. How very long do both parties seem the same--almost to the moment of decision! Looking at the mere form of the parable, it is evident that the folly of "the foolish" consisted not in having no oil at all; for they must have had oil enough in their lamps to keep them burning up to this moment: their folly consisted in not making provision against its exhaustion, by taking with their lamp an oil-vessel wherewith to replenish their lamp from time to time, and so have it burning until the Bridegroom should come. Are we, then--with some even superior expositors--to conclude that the foolish virgins must represent true Christians as well as do the wise, since only true Christians have the Spirit, and that the difference between the two classes consists only in the one having the necessary watchfulness which the other wants? Certainly not. Since the parable was designed to hold forth the prepared and the unprepared to meet Christ at His coming, and how the unprepared might, up to the very last, be confounded with the prepared--the structure of the parable behooved to accommodate itself to this, by making the lamps of the foolish to burn, as well as those of the wise, up to a certain point of time, and only then to discover their inability to burn on for want of a fresh supply of oil. But this is evidently just a structural device; and the real difference between the two classes who profess to love the Lord's appearing is a radical one--the possession by the one class of an enduring principle of spiritual life, and the want of it by the other.


<hi type="bold">8. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out--</hi>rather, as in the Margin, "are going out"; for oil will not light an extinguished lamp, though it will keep a burning one from going out. Ah! now at length they have discovered not only their own folly, but the wisdom of the other class, and they do homage to it. They did not perhaps despise them before, but they thought them righteous overmuch; now they are forced, with bitter mortification, to wish they were like them.

8. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out-- rather, as in the Margin, "are going out"; for oil will not light an extinguished lamp, though it will keep a burning one from going out. Ah! now at length they have discovered not only their own folly, but the wisdom of the other class, and they do homage to it. They did not perhaps despise them before, but they thought them righteous overmuch; now they are forced, with bitter mortification, to wish they were like them.


<hi type="bold">9. But the wise answered, Not so; lest there be not enough for us and you--</hi>The words "Not so," it will be seen, are not in the original, where the reply is very elliptical--"In case there be not enough for us and you." A truly wise answer this. "And what, then, if we shall share it with you? Why, both will be undone."

<hi type="bold">but go ye rather to them that sell, and buy for yourselves--</hi>Here again it would be straining the parable beyond its legitimate design to make it teach that men may get salvation even after they are supposed and required to have it already gotten. It is merely a friendly way of reminding them of the proper way of obtaining the needed and precious article, with a certain reflection on them for having it now to seek. Also, when the parable speaks of "selling" and "buying" that valuable article, it means simply, "Go, get it in the only legitimate way." And yet the word "buy" is significant; for we are elsewhere bidden, "buy wine and milk without money and without price," and "buy of Christ gold tried in the fire," &c. (<reference osisRef="Isa.55.1">Is 55:1</reference>; <reference osisRef="Rev.3.18">Re 3:18</reference>). Now, since what we pay the demanded price for becomes thereby our own property, the salvation which we thus take gratuitously at God's hands, being bought in His own sense of that word, becomes ours thereby in inalienable possession. (Compare for the language, <reference osisRef="Prov.23.23">Pr 23:23</reference>; <reference osisRef="Matt.13.44">Mt 13:44</reference>).

9. But the wise answered, Not so; lest there be not enough for us and you-- The words "Not so," it will be seen, are not in the original, where the reply is very elliptical--"In case there be not enough for us and you." A truly wise answer this. "And what, then, if we shall share it with you? Why, both will be undone." but go ye rather to them that sell, and buy for yourselves-- Here again it would be straining the parable beyond its legitimate design to make it teach that men may get salvation even after they are supposed and required to have it already gotten. It is merely a friendly way of reminding them of the proper way of obtaining the needed and precious article, with a certain reflection on them for having it now to seek. Also, when the parable speaks of "selling" and "buying" that valuable article, it means simply, "Go, get it in the only legitimate way." And yet the word "buy" is significant; for we are elsewhere bidden, "buy wine and milk without money and without price," and "buy of Christ gold tried in the fire," &c. (Is 55:1; Re 3:18). Now, since what we pay the demanded price for becomes thereby our own property, the salvation which we thus take gratuitously at God's hands, being bought in His own sense of that word, becomes ours thereby in inalienable possession. (Compare for the language, Pr 23:23; Mt 13:44).


<hi type="bold">10. And while they went to buy, the Bridegroom came; and they that were ready went in with him to the marriage: and the door was shut--</hi>They are sensible of their past folly; they have taken good advice: they are in the act of getting what alone they lacked: a very little more, and they also are ready. But the Bridegroom comes; the ready are admitted; "the door is shut," and they are undone. How graphic and appalling this picture of one almost saved--but lost!

10. And while they went to buy, the Bridegroom came; and they that were ready went in with him to the marriage: and the door was shut-- They are sensible of their past folly; they have taken good advice: they are in the act of getting what alone they lacked: a very little more, and they also are ready. But the Bridegroom comes; the ready are admitted; "the door is shut," and they are undone. How graphic and appalling this picture of one almost saved--but lost!


<hi type="bold">11. Afterward came also the other virgins, saying, Lord, Lord, open to us--</hi>In <reference osisRef="Matt.7.22">Mt 7:22</reference> this reiteration of the name was an exclamation rather of surprise; here it is a piteous cry of urgency, bordering on despair. Ah! now at length their eyes are wide open, and they realize all the consequences of their past folly.

11. Afterward came also the other virgins, saying, Lord, Lord, open to us-- In Mt 7:22 this reiteration of the name was an exclamation rather of surprise; here it is a piteous cry of urgency, bordering on despair. Ah! now at length their eyes are wide open, and they realize all the consequences of their past folly.


<hi type="bold">12. But he answered and said, Verily I say unto you, I know you not--</hi>The attempt to establish a difference between "I know you not" here, and "I never knew you" in <reference osisRef="Matt.7.23">Mt 7:23</reference>--as if this were gentler, and so implied a milder fate, reserved for "the foolish" of this parable--is to be resisted, though advocated by such critics as Olshausen, Stier, and Alford. Besides being inconsistent with the general tenor of such language, and particularly the solemn moral of the whole (<reference osisRef="Matt.25.13">Mt 25:13</reference>), it is a kind of criticism which tampers with some of the most awful warnings regarding the future. If it be asked why unworthy guests were admitted to the marriage of the King's Son, in a former parable, and the foolish virgins are excluded in this one, we may answer, in the admirable words of Gerhard, quoted by Trench, that those festivities are celebrated in this life, in the Church militant; these at the last day, in the Church triumphant; to those, even they are admitted who are not adorned with the wedding garment; but to these, only they to whom it is granted to be arrayed in fine linen clean and white, which is the righteousness of saints (<reference osisRef="Rev.19.8">Re 19:8</reference>); to those, men are called by the trumpet of the Gospel; to these by the trumpet of the Archangel; to those, who enters may go out from them, or be cast out; who is once introduced to these never goes out, nor is cast out, from them any more: wherefore it is said, "The door is shut."

12. But he answered and said, Verily I say unto you, I know you not-- The attempt to establish a difference between "I know you not" here, and "I never knew you" in Mt 7:23--as if this were gentler, and so implied a milder fate, reserved for "the foolish" of this parable--is to be resisted, though advocated by such critics as Olshausen, Stier, and Alford. Besides being inconsistent with the general tenor of such language, and particularly the solemn moral of the whole (Mt 25:13), it is a kind of criticism which tampers with some of the most awful warnings regarding the future. If it be asked why unworthy guests were admitted to the marriage of the King's Son, in a former parable, and the foolish virgins are excluded in this one, we may answer, in the admirable words of Gerhard, quoted by Trench, that those festivities are celebrated in this life, in the Church militant; these at the last day, in the Church triumphant; to those, even they are admitted who are not adorned with the wedding garment; but to these, only they to whom it is granted to be arrayed in fine linen clean and white, which is the righteousness of saints (Re 19:8); to those, men are called by the trumpet of the Gospel; to these by the trumpet of the Archangel; to those, who enters may go out from them, or be cast out; who is once introduced to these never goes out, nor is cast out, from them any more: wherefore it is said, "The door is shut."


<hi type="bold">13. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh--</hi>This, the moral or practical lesson of the whole parable, needs no comment.
 <title type="x-s3"><reference osisRef="Matt.25.14-Matt.25.30">Mt 25:14-30</reference>. Parable of the Talents.</title>
<hi type="bold">This parable, while closely resembling it, is yet a different one from that of The Pounds, in <reference osisRef="Luke.19.11-Luke.19.27">Lu 19:11-27</reference>; though Calvin, Olshausen, Meyer, and others identify them--</hi>but not De Wette and Neander. For the difference between the two parables, see the opening remarks on that of The Pounds. While, as Trench observes with his usual felicity, "the virgins were represented as waiting for their Lord, we have the servants working for Him; there the inward spiritual life of the faithful was described; here his external activity. It is not, therefore, without good reason that they appear in their actual order--that of the Virgins first, and of the Talents following--since it is the sole condition of a profitable outward activity for the kingdom of God, that the life of God be diligently maintained within the heart."

13. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh-- This, the moral or practical lesson of the whole parable, needs no comment. Mt 25:14-30. Parable of the Talents. This parable, while closely resembling it, is yet a different one from that of The Pounds, in Lu 19:11-27; though Calvin, Olshausen, Meyer, and others identify them-- but not De Wette and Neander. For the difference between the two parables, see the opening remarks on that of The Pounds. While, as Trench observes with his usual felicity, "the virgins were represented as waiting for their Lord, we have the servants working for Him; there the inward spiritual life of the faithful was described; here his external activity. It is not, therefore, without good reason that they appear in their actual order--that of the Virgins first, and of the Talents following--since it is the sole condition of a profitable outward activity for the kingdom of God, that the life of God be diligently maintained within the heart."


<hi type="bold">14. For the kingdom of heaven is as a man--</hi>The ellipsis is better supplied by our translators in the corresponding passage of Mark (<reference osisRef="Mark.13.34">Mr 13:34</reference>), "[For the Son of man is] as a man," &c.,

<hi type="bold">travelling into a far country--</hi>or more simply, "going abroad." The idea of long "tarrying" is certainly implied here, since it is expressed in <reference osisRef="Matt.25.19">Mt 25:19</reference>.

<hi type="bold">who called his own servants, and delivered unto them his goods--</hi>Between master and slaves this was not uncommon in ancient times. Christ's "servants" here mean all who, by their Christian profession, stand in the relation to Him of entire subjection. His "goods" mean all their gifts and endowments, whether original or acquired, natural or spiritual. As all that slaves have belongs to their master, so Christ has a claim to everything which belongs to His people, everything which, may be turned to good, and He demands its appropriation to His service, or, viewing it otherwise, they first offer it up to Him; as being "not their own, but bought with a price" (<reference osisRef="1Cor.6.19">1Co 6:19</reference>, <reference osisRef="1Cor.6.20">20</reference>), and He "delivers it to them" again to be put to use in His service.

14. For the kingdom of heaven is as a man-- The ellipsis is better supplied by our translators in the corresponding passage of Mark (Mr 13:34), "[For the Son of man is] as a man," &c., travelling into a far country-- or more simply, "going abroad." The idea of long "tarrying" is certainly implied here, since it is expressed in Mt 25:19. who called his own servants, and delivered unto them his goods-- Between master and slaves this was not uncommon in ancient times. Christ's "servants" here mean all who, by their Christian profession, stand in the relation to Him of entire subjection. His "goods" mean all their gifts and endowments, whether original or acquired, natural or spiritual. As all that slaves have belongs to their master, so Christ has a claim to everything which belongs to His people, everything which, may be turned to good, and He demands its appropriation to His service, or, viewing it otherwise, they first offer it up to Him; as being "not their own, but bought with a price" (1Co 6:19, 20), and He "delivers it to them" again to be put to use in His service.


<hi type="bold">15. And unto one he gave five talents, to another two, and to another one--</hi>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.

<hi type="bold">to every man according to his several ability--</hi>his natural capacity as enlisted in Christ's service, and his opportunities in providence for employing the gifts bestowed on him.

<hi type="bold">and straightway took his journey--</hi>Compare <reference osisRef="Matt.21.33">Mt 21:33</reference>, 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.

15. 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 Mt 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.


<hi type="bold">16. Then he that had received the five talents went and traded with the same--</hi>expressive of the activity which he put forth and the labor he bestowed.

 and made them other five talents.

16. Then he that had received the five talents went and traded with the same-- expressive of the activity which he put forth and the labor he bestowed. and made them other five talents.


<hi type="bold">17. And likewise he that had received two he also gained other two--</hi>each doubling what he received, and therefore both equally faithful.

17. And likewise he that had received two he also gained other two-- each doubling what he received, and therefore both equally faithful.


<hi type="bold">18. But he that had received one went and digged in the earth, and hid his lord's money--</hi>not misspending, but simply making no use of it. Nay, his action seems that of one anxious that the gift should not be misused or lost, but ready to be returned, just as he got it.

18. But he that had received one went and digged in the earth, and hid his lord's money-- not misspending, but simply making no use of it. Nay, his action seems that of one anxious that the gift should not be misused or lost, but ready to be returned, just as he got it.


<hi type="bold">19. After a long time the lord of those servants cometh and reckoneth with them--</hi>That any one--within the lifetime of the apostles at least--with such words before them, should think that Jesus had given any reason to expect His Second Appearing within that period, would seem strange, did we not know the tendency of enthusiastic, ill-regulated love of His appearing ever to take this turn.

19. After a long time the lord of those servants cometh and reckoneth with them-- That any one--within the lifetime of the apostles at least--with such words before them, should think that Jesus had given any reason to expect His Second Appearing within that period, would seem strange, did we not know the tendency of enthusiastic, ill-regulated love of His appearing ever to take this turn.


<hi type="bold">20. Lord, thou deliveredst unto me five talents; behold, I have gained besides them five talents more--</hi>How beautifully does this illustrate what the beloved disciple says of "boldness in the day of judgment," and his desire that "when He shall appear we may have confidence, and not be ashamed before Him at His coming!" (<reference osisRef="1John.4.17">1Jo 4:17</reference>; 2:28).

20. Lord, thou deliveredst unto me five talents; behold, I have gained besides them five talents more-- How beautifully does this illustrate what the beloved disciple says of "boldness in the day of judgment," and his desire that "when He shall appear we may have confidence, and not be ashamed before Him at His coming!" (1Jo 4:17; 2:28).


<hi type="bold">21. His lord said unto him, Well done--</hi>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.

21. 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.


<hi type="bold">22. He also that had received two talents came ... good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things--</hi>Both are commended in the same terms, and the reward of both is precisely the same. (See on <reference osisRef="Matt.25.15">Mt 25:15</reference>). Observe also the contrasts: "Thou hast been faithful as a servant; now be a ruler--thou hast been entrusted with a few things; now have dominion over many things."

<hi type="bold">enter thou into the joy of thy lord--</hi>thy Lord's own joy. (See <reference osisRef="John.15.11">Joh 15:11</reference>; <reference osisRef="Heb.12.2">He 12:2</reference>).

22. He also that had received two talents came... good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things-- Both are commended in the same terms, and the reward of both is precisely the same. (See on Mt 25:15). Observe also the contrasts: "Thou hast been faithful as a servant; now be a ruler--thou hast been entrusted with a few things; now have dominion over many things." enter thou into the joy of thy lord-- thy Lord's own joy. (See Joh 15:11; He 12:2).


24. Then he which had received the one talent came and said, Lord, I <hi type="bold">knew thee that thou art an hard man--</hi>harsh. The word in Luke (<reference osisRef="Luke.19.21">Lu 19:21</reference>) is "austere."

<hi type="bold">reaping where thou hast not sown, and gathering where thou hast not strawed--</hi>The sense is obvious: "I knew thou wast one whom it was impossible to serve, one whom nothing would please: exacting what was impracticable, and dissatisfied with what was attainable." Thus do men secretly think of God as a hard Master, and virtually throw on Him the blame of their fruitlessness.

24. Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man-- harsh. The word in Luke (Lu 19:21) is "austere." reaping where thou hast not sown, and gathering where thou hast not strawed-- The sense is obvious: "I knew thou wast one whom it was impossible to serve, one whom nothing would please: exacting what was impracticable, and dissatisfied with what was attainable." Thus do men secretly think of God as a hard Master, and virtually throw on Him the blame of their fruitlessness.


<hi type="bold">25. And I was afraid--</hi>of making matters worse by meddling with it at all.

<hi type="bold">and went and hid thy talent in the earth--</hi>This depicts the conduct of all those who shut up their gifts from the active service of Christ, without actually prostituting them to unworthy uses. Fitly, therefore, may it, at least, comprehend those, to whom Trench refers, who, in the early Church, pleaded that they had enough to do with their own souls, and were afraid of losing them in trying to save others; and so, instead of being the salt of the earth, thought rather of keeping their own saltness by withdrawing sometimes into caves and wildernesses, from all those active ministries of love by which they might have served their brethren.

<hi type="bold">Thou wicked and slothful servant--</hi>"Wicked" or "bad" means "falsehearted," as opposed to the others, who are emphatically styled "good servants." The addition of "slothful" is to mark the precise nature of his wickedness: it consisted, it seems, not in his doing anything against, but simply nothing for his master.

<hi type="bold">Thou knewest that I reap where I sowed not, and gather where I have not strawed--</hi>He takes the servant's own account of his demands, as expressing graphically enough, not the hardness which he had basely imputed to him, but simply his demand of a profitable return for the gift entrusted.

25. And I was afraid-- of making matters worse by meddling with it at all. and went and hid thy talent in the earth-- This depicts the conduct of all those who shut up their gifts from the active service of Christ, without actually prostituting them to unworthy uses. Fitly, therefore, may it, at least, comprehend those, to whom Trench refers, who, in the early Church, pleaded that they had enough to do with their own souls, and were afraid of losing them in trying to save others; and so, instead of being the salt of the earth, thought rather of keeping their own saltness by withdrawing sometimes into caves and wildernesses, from all those active ministries of love by which they might have served their brethren. Thou wicked and slothful servant-- "Wicked" or "bad" means "falsehearted," as opposed to the others, who are emphatically styled "good servants." The addition of "slothful" is to mark the precise nature of his wickedness: it consisted, it seems, not in his doing anything against, but simply nothing for his master. Thou knewest that I reap where I sowed not, and gather where I have not strawed-- He takes the servant's own account of his demands, as expressing graphically enough, not the hardness which he had basely imputed to him, but simply his demand of a profitable return for the gift entrusted.


<hi type="bold">27. thou oughtest therefore to have put my money to the exchangers--</hi>the bankers.

<hi type="bold">and then at my coming I should have received mine own with usury--</hi>interest.

27. thou oughtest therefore to have put my money to the exchangers-- the bankers. and then at my coming I should have received mine own with usury-- interest.


<hi type="bold">29. For unto every one that hath shall be given, &c.--</hi>See on <reference osisRef="Matt.13.12">Mt 13:12</reference>.

29. For unto every one that hath shall be given, &c.-- See on Mt 13:12.


<hi type="bold">30. And cast ye--</hi>cast ye out.

<hi type="bold">the unprofitable servant--</hi>the useless servant, that does his Master no service.

<hi type="bold">into outer darkness--</hi>the darkness which is outside. On this expression see on <reference osisRef="Matt.22.13">Mt 22:13</reference>.

<hi type="bold">there shall be weeping and gnashing of teeth--</hi>See on <reference osisRef="Matt.13.42">Mt 13:42</reference>.
 <title type="x-s3"><reference osisRef="Matt.25.31-Matt.25.46">Mt 25:31-46</reference>. The Last Judgment.</title>
<hi type="bold">The close connection between this sublime scene--</hi>peculiar to Matthew--and the two preceding parables is too obvious to need pointing out.

30. And cast ye-- cast ye out. the unprofitable servant-- the useless servant, that does his Master no service. into outer darkness-- the darkness which is outside. On this expression see on Mt 22:13. there shall be weeping and gnashing of teeth-- See on Mt 13:42. Mt 25:31-46. The Last Judgment. The close connection between this sublime scene-- peculiar to Matthew--and the two preceding parables is too obvious to need pointing out.


<hi type="bold">31. When the Son of man shall come in his glory--</hi>His personal glory.

<hi type="bold">and all the holy angels with him--</hi>See <reference osisRef="Deut.33.2">De 33:2</reference>; <reference osisRef="Dan.7.9">Da 7:9</reference>, <reference osisRef="Dan.7.10">10</reference>; Jude 14; with <reference osisRef="Heb.1.6">He 1:6</reference>; <reference osisRef="1Pet.3.22">1Pe 3:22</reference>.

<hi type="bold">then shall he sit upon the throne of his glory--</hi>the glory of His judicial authority.

31. When the Son of man shall come in his glory-- His personal glory. and all the holy angels with him-- See De 33:2; Da 7:9, 10; Jude 14; with He 1:6; 1Pe 3:22. then shall he sit upon the throne of his glory-- the glory of His judicial authority.


<hi type="bold">32. And before him shall be gathered all nations--</hi>or, "all the nations." That this should be understood to mean the heathen nations, or all except believers in Christ, will seem amazing to any simple reader. Yet this is the exposition of Olshausen, Stier, Keil, Alford (though latterly with some diffidence), and of a number, though not all, of those who hold that Christ will come the second time before the millennium, and that the saints will be caught up to meet Him in the air before His appearing. Their chief argument is, the impossibility of any that ever knew the Lord Jesus wondering, at the Judgment Day, that they should be thought to have done--or left undone--anything "unto Christ." To that we shall advert when we come to it. But here we may just say, that if this scene does not describe a personal, public, final judgment on men, according to the treatment they have given to Christ--and consequently men within the Christian pale--we shall have to consider again whether our Lord's teaching on the greatest themes of human interest does indeed possess that incomparable simplicity and transparency of meaning which, by universal consent, has been ascribed to it. If it be said, But how can this be the general judgment, if only those within the Christian pale be embraced by it?--we answer, What is here described, as it certainly does not meet the case of all the family of Adam, is of course so far not general. But we have no right to conclude that the whole "judgment of the great day" will be limited to the point of view here presented. Other explanations will come up in the course of our exposition.

<hi type="bold">and he shall separate them--</hi>now for the first time; the two classes having been mingled all along up to this awful moment.

<hi type="bold">as a shepherd divideth his sheep from the goats--</hi>(See <reference osisRef="Ezek.34.17">Eze 34:17</reference>).

32. And before him shall be gathered all nations-- or, "all the nations." That this should be understood to mean the heathen nations, or all except believers in Christ, will seem amazing to any simple reader. Yet this is the exposition of Olshausen, Stier, Keil, Alford (though latterly with some diffidence), and of a number, though not all, of those who hold that Christ will come the second time before the millennium, and that the saints will be caught up to meet Him in the air before His appearing. Their chief argument is, the impossibility of any that ever knew the Lord Jesus wondering, at the Judgment Day, that they should be thought to have done--or left undone--anything "unto Christ." To that we shall advert when we come to it. But here we may just say, that if this scene does not describe a personal, public, final judgment on men, according to the treatment they have given to Christ--and consequently men within the Christian pale--we shall have to consider again whether our Lord's teaching on the greatest themes of human interest does indeed possess that incomparable simplicity and transparency of meaning which, by universal consent, has been ascribed to it. If it be said, But how can this be the general judgment, if only those within the Christian pale be embraced by it?--we answer, What is here described, as it certainly does not meet the case of all the family of Adam, is of course so far not general. But we have no right to conclude that the whole "judgment of the great day" will be limited to the point of view here presented. Other explanations will come up in the course of our exposition. and he shall separate them-- now for the first time; the two classes having been mingled all along up to this awful moment. as a shepherd divideth his sheep from the goats-- (See Eze 34:17).


<hi type="bold">33. And he shall set the sheep on his right hand--</hi>the side of honor (<reference osisRef="1Kgs.2.19">1Ki 2:19</reference>; <reference osisRef="Ps.45.9">Psa 45:9</reference>; <reference osisRef="Ps.110.1">110:1</reference>, &c.).

<hi type="bold">but the goats on the left--</hi>the side consequently of dishonor.

33. And he shall set the sheep on his right hand-- the side of honor (1Ki 2:19; Psa 45:9; 110:1, &c.). but the goats on the left-- the side consequently of dishonor.


<hi type="bold">34. Then shall the King--</hi>Magnificent title, here for the first and only time, save in parabolical language, given to Himself by the Lord Jesus, and that on the eve of His deepest humiliation! It is to intimate that in then addressing the heirs of the kingdom, He will put on all His regal majesty.

<hi type="bold">say unto them on his right hand, Come--</hi>the same sweet word with which He had so long invited all the weary and heavy laden to come unto Him for rest. Now it is addressed exclusively to such as have come and found rest. It is still, "Come," and to "rest" too; but to rest in a higher style, and in another region.

<hi type="bold">ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world--</hi>The whole story of this their blessedness is given by the apostle, in words which seem but an expression of these: "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ; according as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love." They were chosen from everlasting to the possession and enjoyment of all spiritual blessings in Christ, and so chosen in order to be holy and blameless in love. This is the holy love whose practical manifestations the King is about to recount in detail; and thus we see that their whole life of love to Christ is the fruit of an eternal purpose of love to them in Christ.

34. Then shall the King-- Magnificent title, here for the first and only time, save in parabolical language, given to Himself by the Lord Jesus, and that on the eve of His deepest humiliation! It is to intimate that in then addressing the heirs of the kingdom, He will put on all His regal majesty. say unto them on his right hand, Come-- the same sweet word with which He had so long invited all the weary and heavy laden to come unto Him for rest. Now it is addressed exclusively to such as have come and found rest. It is still, "Come," and to "rest" too; but to rest in a higher style, and in another region. ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world-- The whole story of this their blessedness is given by the apostle, in words which seem but an expression of these: "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ; according as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love." They were chosen from everlasting to the possession and enjoyment of all spiritual blessings in Christ, and so chosen in order to be holy and blameless in love. This is the holy love whose practical manifestations the King is about to recount in detail; and thus we see that their whole life of love to Christ is the fruit of an eternal purpose of love to them in Christ.


35. For I was an hungered ... thirsty ... a stranger, &c.

35. For I was an hungered... thirsty... a stranger, &c.


36. Naked ... sick ... prison, and ye came unto me.

36. Naked... sick... prison, and ye came unto me.


37-39. Then shall the righteous answer him, &c.


<hi type="bold">40. And the King shall answer and say unto them, Verily I say unto you, &c.--</hi>Astonishing dialogue this between the King, from the Throne of His glory, and His wondering people! "I was an hungered, and ye gave Me meat," &c.--"Not we," they reply. "We never did that, Lord: We were born out of due time, and enjoyed not the privilege of ministering unto Thee." "But ye did it to these My brethren, now beside you, when cast upon your love." "Truth, Lord, but was that doing it to Thee? Thy name was indeed dear to us, and we thought it a great honor to suffer shame for it. When among the destitute and distressed we discerned any of the household of faith, we will not deny that our hearts leapt within us at the discovery, and when their knock came to our dwelling, 'our bowels were moved,' as though 'our Beloved Himself had put in His hand by the hole of the door.' Sweet was the fellowship we had with them, as if we had 'entertained angels unawares'; all difference between giver and receiver somehow melted away under the beams of that love of Thine which knit us together; nay, rather, as they left us with gratitude for our poor givings, we seemed the debtors--not they. But, Lord, were we all that time in company with Thee? ... Yes, that scene was all with Me," replies the King--"Me in the disguise of My poor ones. The door shut against Me by others was opened by you--'Ye took Me in.' <hi type="bold">Apprehended and imprisoned by the enemies of the truth, ye whom the truth had made free sought Me out diligently and found Me; visiting Me in My lonely cell at the risk of your own lives, and cheering My solitude; ye gave Me a coat, for I shivered; and then I felt warm. With cups of cold water ye moistened My parched lips; when famished with hunger ye supplied Me with crusts, and my spirit revived--</hi>/Ye did it unto Me.'" What thoughts crowd upon us as we listen to such a description of the scenes of the Last Judgment! And in the light of this view of the heavenly dialogue, how bald and wretched, not to say unscriptural, is that view of it to which we referred at the outset, which makes it a dialogue between Christ and heathens who never heard of His name, and of course never felt any stirrings of His love in their hearts! To us it seems a poor, superficial objection to the Christian view of this scene, that Christians could never be supposed to ask such questions as the "blessed of Christ's Father" are made to ask here. If there were any difficulty in explaining this, the difficulty of the other view is such as to make it, at least, insufferable. But there is no real difficulty. The surprise expressed is not at their being told that they acted from love to Christ, but that Christ Himself was the Personal Object of all their deeds: that they found Him hungry, and supplied Him with food: that they brought water to Him, and slaked His thirst; that seeing Him naked and shivering, they put warm clothing upon Him, paid Him visits when lying in prison for the truth, and sat by His bedside when laid down with sickness. This is the astonishing interpretation which Jesus says "the King" will give to them of their own actions here below. And will any Christian reply, "How could this astonish them? Does not every Christian know that He does these very things, when He does them at all, just as they are here represented?" Nay, rather, is it conceivable that they should not be astonished, and almost doubt their own ears, to hear such an account of their own actions upon earth from the lips of the Judge? And remember, that Judge has come in His glory, and now sits upon the throne of His glory, and all the holy angels are with Him; and that it is from those glorified Lips that the words come forth, "Ye did all this unto Me." Oh, can we imagine such a word addressed to ourselves, and then fancy ourselves replying, "Of course we did--To whom else did we anything? It must be others than we that are addressed, who never knew, in all their good deeds, what they were about?" Rather, can we imagine ourselves not overpowered with astonishment, and scarcely able to credit the testimony borne to us by the King?

<hi type="bold">41.Then shall he say also unto them on the left hand, Depart from me, ye cursed, &c.--</hi>As for you on the left hand, ye did nothing for Me. I <hi type="bold">came to you also, but ye knew Me not: ye had neither warm affections nor kind deeds to bestow upon Me: I was as one despised in your eyes." "In our eyes, Lord? We never saw Thee before, and never, sure, behaved we so to Thee." "But thus ye treated these little ones that believe in Me and now stand on My right hand. In the disguise of these poor members of Mine I came soliciting your pity, but ye shut up your bowels of compassion from Me: I asked relief, but ye had none to give Me. Take back therefore your own coldness, your own contemptuous distance: Ye bid Me away from your presence, and now I bid you from Mine--</hi>Depart from Me, ye cursed!"

40. And the King shall answer and say unto them, Verily I say unto you, &c.-- Astonishing dialogue this between the King, from the Throne of His glory, and His wondering people! "I was an hungered, and ye gave Me meat," &c.--"Not we," they reply. "We never did that, Lord: We were born out of due time, and enjoyed not the privilege of ministering unto Thee." "But ye did it to these My brethren, now beside you, when cast upon your love." "Truth, Lord, but was that doing it to Thee? Thy name was indeed dear to us, and we thought it a great honor to suffer shame for it. When among the destitute and distressed we discerned any of the household of faith, we will not deny that our hearts leapt within us at the discovery, and when their knock came to our dwelling, 'our bowels were moved,' as though 'our Beloved Himself had put in His hand by the hole of the door.' Sweet was the fellowship we had with them, as if we had 'entertained angels unawares'; all difference between giver and receiver somehow melted away under the beams of that love of Thine which knit us together; nay, rather, as they left us with gratitude for our poor givings, we seemed the debtors--not they. But, Lord, were we all that time in company with Thee?... Yes, that scene was all with Me," replies the King--"Me in the disguise of My poor ones. The door shut against Me by others was opened by you--'Ye took Me in.' Apprehended and imprisoned by the enemies of the truth, ye whom the truth had made free sought Me out diligently and found Me; visiting Me in My lonely cell at the risk of your own lives, and cheering My solitude; ye gave Me a coat, for I shivered; and then I felt warm. With cups of cold water ye moistened My parched lips; when famished with hunger ye supplied Me with crusts, and my spirit revived-- /Ye did it unto Me.'" What thoughts crowd upon us as we listen to such a description of the scenes of the Last Judgment! And in the light of this view of the heavenly dialogue, how bald and wretched, not to say unscriptural, is that view of it to which we referred at the outset, which makes it a dialogue between Christ and heathens who never heard of His name, and of course never felt any stirrings of His love in their hearts! To us it seems a poor, superficial objection to the Christian view of this scene, that Christians could never be supposed to ask such questions as the "blessed of Christ's Father" are made to ask here. If there were any difficulty in explaining this, the difficulty of the other view is such as to make it, at least, insufferable. But there is no real difficulty. The surprise expressed is not at their being told that they acted from love to Christ, but that Christ Himself was the Personal Object of all their deeds: that they found Him hungry, and supplied Him with food: that they brought water to Him, and slaked His thirst; that seeing Him naked and shivering, they put warm clothing upon Him, paid Him visits when lying in prison for the truth, and sat by His bedside when laid down with sickness. This is the astonishing interpretation which Jesus says "the King" will give to them of their own actions here below. And will any Christian reply, "How could this astonish them? Does not every Christian know that He does these very things, when He does them at all, just as they are here represented?" Nay, rather, is it conceivable that they should not be astonished, and almost doubt their own ears, to hear such an account of their own actions upon earth from the lips of the Judge? And remember, that Judge has come in His glory, and now sits upon the throne of His glory, and all the holy angels are with Him; and that it is from those glorified Lips that the words come forth, "Ye did all this unto Me." Oh, can we imagine such a word addressed to ourselves, and then fancy ourselves replying, "Of course we did--To whom else did we anything? It must be others than we that are addressed, who never knew, in all their good deeds, what they were about?" Rather, can we imagine ourselves not overpowered with astonishment, and scarcely able to credit the testimony borne to us by the King? 41.Then shall he say also unto them on the left hand, Depart from me, ye cursed, &c.-- As for you on the left hand, ye did nothing for Me. I came to you also, but ye knew Me not: ye had neither warm affections nor kind deeds to bestow upon Me: I was as one despised in your eyes." "In our eyes, Lord? We never saw Thee before, and never, sure, behaved we so to Thee." "But thus ye treated these little ones that believe in Me and now stand on My right hand. In the disguise of these poor members of Mine I came soliciting your pity, but ye shut up your bowels of compassion from Me: I asked relief, but ye had none to give Me. Take back therefore your own coldness, your own contemptuous distance: Ye bid Me away from your presence, and now I bid you from Mine-- Depart from Me, ye cursed!"


<hi type="bold">46. And these shall go away--</hi>these "cursed" ones. Sentence, it should seem, was first pronounced--in the hearing of the wicked--upon the righteous, who thereupon sit as assessors in the judgment upon the wicked (<reference osisRef="1Cor.6.2">1Co 6:2</reference>); but sentence is first executed, it should seem, upon the wicked, in the sight of the righteous--whose glory will thus not be beheld by the wicked, while their descent into "their own place" will be witnessed by the righteous, as Bengel notes.

<hi type="bold">into everlasting punishment--</hi>or, as in <reference osisRef="Matt.25.41">Mt 25:41</reference>, "everlasting fire, prepared for the devil and his angels." Compare <reference osisRef="Matt.13.42">Mt 13:42</reference>; <reference osisRef="2Thess.1.9">2Th 1:9</reference>, &c. This is said to be "prepared for the devil and his angels," because they were "first in transgression." But both have one doom, because one unholy character.

<hi type="bold">but the righteous into life eternal--</hi>that is, "life everlasting." The word in both clauses, being in the original the same, should have been the same in the translation also. Thus the decisions of this awful day will be final, irreversible, unending. <chapter eID="Matt.25"/>

46. And these shall go away-- these "cursed" ones. Sentence, it should seem, was first pronounced--in the hearing of the wicked--upon the righteous, who thereupon sit as assessors in the judgment upon the wicked (1Co 6:2); but sentence is first executed, it should seem, upon the wicked, in the sight of the righteous--whose glory will thus not be beheld by the wicked, while their descent into "their own place" will be witnessed by the righteous, as Bengel notes. into everlasting punishment-- or, as in Mt 25:41, "everlasting fire, prepared for the devil and his angels." Compare Mt 13:42; 2Th 1:9, &c. This is said to be "prepared for the devil and his angels," because they were "first in transgression." But both have one doom, because one unholy character. but the righteous into life eternal-- that is, "life everlasting." The word in both clauses, being in the original the same, should have been the same in the translation also. Thus the decisions of this awful day will be final, irreversible, unending.


<chapter n="26" osisID="Matt.26" sID="Matt.26"/>

<title type="x-s2">CHAPTER 26</title> <title type="x-s3"><reference osisRef="Matt.26.1-Matt.26.16">Mt 26:1-16</reference>. Christ's Final Announcement of his Death, as Now within Two Days, and the Simultaneous Conspiracy of the Jewish Authorities to Compass It--The Anointing at Bethany--Judas Agrees with the Chief Priests to Betray His Lord. ( = <reference osisRef="Mark.14.1-Mark.14.11">Mr 14:1-11</reference>; <reference osisRef="Luke.22.1-Luke.22.6">Lu 22:1-6</reference>; <reference osisRef="John.12.1-John.12.11">Joh 12:1-11</reference>).</title>
 For the exposition, see on <reference osisRef="Mark.14.1-Mark.14.11">Mr 14:1-11</reference>.
 <title type="x-s3"><reference osisRef="Matt.26.17-Matt.26.30">Mt 26:17-30</reference>. Preparation for and Last Celebration of the Passover Announcement of the Traitor, and Institution of the Supper. ( = <reference osisRef="Mark.14.12-Mark.14.26">Mr 14:12-26</reference>; <reference osisRef="Luke.22.7-Luke.22.23">Lu 22:7-23</reference>; <reference osisRef="John.13.1-John.3.10">Joh 13:1-3, 10</reference>, 11, 18-30).</title>
 For the exposition, see on <reference osisRef="Luke.22.7-Luke.22.23">Lu 22:7-23</reference>.
 <title type="x-s3"><reference osisRef="Matt.26.31-Matt.26.35">Mt 26:31-35</reference>. The Desertion of Jesus by His Disciples, and the Denial of Peter Foretold. ( = <reference osisRef="Mark.14.27-Mark.14.31">Mr 14:27-31</reference>; <reference osisRef="Luke.22.31-Luke.22.38">Lu 22:31-38</reference>; <reference osisRef="John.13.36-John.13.38">Joh 13:36-38</reference>).</title>
 For the exposition, see on <reference osisRef="Luke.22.31-Luke.22.38">Lu 22:31-38</reference>.
 <title type="x-s3"><reference osisRef="Matt.26.36-Matt.26.46">Mt 26:36-46</reference>. The Agony in the Garden. ( = <reference osisRef="Mark.14.32-Mark.14.42">Mr 14:32-42</reference>; <reference osisRef="Luke.22.39-Luke.22.46">Lu 22:39-46</reference>).</title>
 For the exposition, see on <reference osisRef="Luke.22.39-Luke.22.46">Lu 22:39-46</reference>.
 <title type="x-s3"><reference osisRef="Matt.26.47-Matt.26.56">Mt 26:47-56</reference>. Betrayal and Apprehension of Jesus--Flight of His Disciples. ( = <reference osisRef="Mark.14.43-Mark.14.52">Mr 14:43-52</reference>; <reference osisRef="Luke.22.47-Luke.22.54">Lu 22:47-54</reference>; <reference osisRef="John.18.1-John.18.12">Joh 18:1-12</reference>).</title>
 For the exposition, see on <reference osisRef="John.18.1-John.18.12">Joh 18:1-12</reference>.
 <title type="x-s3"><reference osisRef="Matt.26.57-Matt.26.75">Mt 26:57-75</reference>. Jesus Arraigned before the Sanhedrim Condemned to Die, and Shamefully Entreated--The Denial of Peter. ( = <reference osisRef="Mark.14.53-Mark.14.72">Mr 14:53-72</reference>; <reference osisRef="Luke.22.54-Luke.22.71">Lu 22:54-71</reference>; <reference osisRef="John.18.13-John.18.24">Joh 18:13-18, 24</reference>-<reference osisRef="John.18.27">27</reference>).</title>
 For the exposition, see on <reference osisRef="Mark.14.53-Mark.14.72">Mr 14:53-72</reference>. <chapter eID="Matt.26"/>

CHAPTER 26 Mt 26:1-16. Christ's Final Announcement of his Death, as Now within Two Days, and the Simultaneous Conspiracy of the Jewish Authorities to Compass It--The Anointing at Bethany--Judas Agrees with the Chief Priests to Betray His Lord. ( = Mr 14:1-11; Lu 22:1-6; Joh 12:1-11). For the exposition, see on Mr 14:1-11. Mt 26:17-30. Preparation for and Last Celebration of the Passover Announcement of the Traitor, and Institution of the Supper. ( = Mr 14:12-26; Lu 22:7-23; Joh 13:1-3, 10, 11, 18-30). For the exposition, see on Lu 22:7-23. Mt 26:31-35. The Desertion of Jesus by His Disciples, and the Denial of Peter Foretold. ( = Mr 14:27-31; Lu 22:31-38; Joh 13:36-38). For the exposition, see on Lu 22:31-38. Mt 26:36-46. The Agony in the Garden. ( = Mr 14:32-42; Lu 22:39-46). For the exposition, see on Lu 22:39-46. Mt 26:47-56. Betrayal and Apprehension of Jesus--Flight of His Disciples. ( = Mr 14:43-52; Lu 22:47-54; Joh 18:1-12). For the exposition, see on Joh 18:1-12. Mt 26:57-75. Jesus Arraigned before the Sanhedrim Condemned to Die, and Shamefully Entreated--The Denial of Peter. ( = Mr 14:53-72; Lu 22:54-71; Joh 18:13-18, 24-27). For the exposition, see on Mr 14:53-72.


<title type="x-s2">CHAPTER 27</title> <title type="x-s3"><reference osisRef="Matt.27.1-Matt.27.10">Mt 27:1-10</reference>. Jesus Led Away to Pilate--Remorse and Suicide of Judas. ( =</title>
 <reference osisRef="Mark.15.1">Mr 15:1</reference>; <reference osisRef="Luke.23.1">Lu 23:1</reference>; <reference osisRef="John.18.28">Joh 18:28</reference>).

 Jesus Led Away to Pilate (<reference osisRef="Matt.27.1">Mt 27:1</reference>, 2).

 For the exposition of this portion, see on <reference osisRef="John.18.28">Joh 18:28</reference>, &c.

 Remorse and Suicide of Judas (<reference osisRef="Matt.27.3-Matt.27.10">Mt 27:3-10</reference>).

 This portion is peculiar to Matthew. On the progress of guilt in the traitor, see on <reference osisRef="Mark.14.1-Mark.14.11">Mr 14:1-11</reference>; <reference osisRef="John.13.21-John.13.30">Joh 13:21-30</reference>.

<hi type="bold">3. Then Judas, which had betrayed him, when he saw that he was condemned--</hi>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.

<hi type="bold">repented himself--</hi>but, as the issue too sadly showed, it was "the sorrow of the world, which worketh death" (<reference osisRef="2Cor.7.10">2Co 7:10</reference>).

<hi type="bold">and brought again the thirty pieces of silver to the chief priests and elders--</hi>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!

CHAPTER 27 Mt 27:1-10. Jesus Led Away to Pilate--Remorse and Suicide of Judas. ( = Mr 15:1; Lu 23:1; Joh 18:28). Jesus Led Away to Pilate (Mt 27:1, 2). For the exposition of this portion, see on Joh 18:28, &c. Remorse and Suicide of Judas (Mt 27:3-10). This portion is peculiar to Matthew. On the progress of guilt in the traitor, see on Mr 14:1-11; Joh 13:21-30. 3. 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" (2Co 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!


<hi type="bold">4. Saying, I have sinned in that I have betrayed the innocent blood--</hi>What a testimony this to Jesus! Judas had been with Him in all circumstances for three years; his post, as treasurer to Him and the Twelve (<reference osisRef="John.12.6">Joh 12:6</reference>), gave him peculiar opportunity of watching the spirit, disposition, and habits of his Master; while his covetous nature and thievish practices would incline him to dark and suspicious, rather than frank and generous, interpretations of all that He said and did. If, then, he could have fastened on one questionable feature in all that he had so long witnessed, we may be sure that no such speech as this would ever have escaped his lips, nor would he have been so stung with remorse as not to be able to keep the money and survive his crime.

<hi type="bold">And they said, What is that to us? see thou to that--</hi>"Guilty or innocent is nothing to us: We have Him now--begone!" Was ever speech more hellish uttered?

4. Saying, I have sinned in that I have betrayed the innocent blood-- What a testimony this to Jesus! Judas had been with Him in all circumstances for three years; his post, as treasurer to Him and the Twelve (Joh 12:6), gave him peculiar opportunity of watching the spirit, disposition, and habits of his Master; while his covetous nature and thievish practices would incline him to dark and suspicious, rather than frank and generous, interpretations of all that He said and did. If, then, he could have fastened on one questionable feature in all that he had so long witnessed, we may be sure that no such speech as this would ever have escaped his lips, nor would he have been so stung with remorse as not to be able to keep the money and survive his crime. And they said, What is that to us? see thou to that-- "Guilty or innocent is nothing to us: We have Him now--begone!" Was ever speech more hellish uttered?


<hi type="bold">5. And he cast down the pieces of silver--</hi>The sarcastic, diabolical reply which he had got, in place of the sympathy which perhaps he expected, would deepen his remorse into an agony.

<hi type="bold">in the temple--</hi>the temple proper, commonly called "the sanctuary," or "the holy place," into which only the priests might enter. How is this to be explained? Perhaps he flung the money in after them. But thus were fulfilled the words of the prophet--"I cast them to the potter in the house of the Lord" (<reference osisRef="Zech.11.13">Zec 11:13</reference>).

<hi type="bold">and departed, and went and hanged himself--</hi>For the details, see on <reference osisRef="Acts.1.18">Ac 1:18</reference>.

5. And he cast down the pieces of silver-- The sarcastic, diabolical reply which he had got, in place of the sympathy which perhaps he expected, would deepen his remorse into an agony. in the temple-- the temple proper, commonly called "the sanctuary," or "the holy place," into which only the priests might enter. How is this to be explained? Perhaps he flung the money in after them. But thus were fulfilled the words of the prophet--"I cast them to the potter in the house of the Lord" (Zec 11:13). and departed, and went and hanged himself-- For the details, see on Ac 1:18.


<hi type="bold">6. And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury--</hi>"the Corban," or chest containing the money dedicated to sacred purposes (see on <reference osisRef="Matt.15.5">Mt 15:5</reference>).

<hi type="bold">because it is the price of blood--</hi>How scrupulous now! But those punctilious scruples made them unconsciously fulfil the Scripture.

6. And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury-- "the Corban," or chest containing the money dedicated to sacred purposes (see on Mt 15:5). because it is the price of blood-- How scrupulous now! But those punctilious scruples made them unconsciously fulfil the Scripture.


<hi type="bold">9. Then was fulfilled that which was spoken by Jeremy the prophet, saying--</hi>(<reference osisRef="Zech.11.12">Zec 11:12</reference>, <reference osisRef="Zech.11.13">13</reference>). Never was a complicated prophecy, otherwise hopelessly dark, more marvellously fulfilled. Various conjectures have been formed to account for Matthew's ascribing to Jeremiah a prophecy found in the book of Zechariah. But since with this book he was plainly familiar, having quoted one of its most remarkable prophecies of Christ but a few chapters before (<reference osisRef="Matt.21.4">Mt 21:4</reference>, <reference osisRef="Matt.21.5">5</reference>), the question is one more of critical interest than real importance. Perhaps the true explanation is the following, from Lightfoot: "Jeremiah of old had the first place among the prophets, and hereby he comes to be mentioned above all the rest in <reference osisRef="Matt.16.14">Mt 16:14</reference>; because he stood first in the volume of the prophets (as he proves from the learned David Kimchi) therefore he is first named. When, therefore, Matthew produceth a text of Zechariah under the name of Jeremy, he only cites the words of the volume of the prophets under his name who stood first in the volume of the prophets. Of which sort is that also of our Saviour (<reference osisRef="Luke.24.41">Lu 24:41</reference>), 'All things must be fulfilled which are written of Me in the Law, and the Prophets, and the Psalms,' or the Book of Hagiographa, in which the Psalms were placed first."
 <title type="x-s3"><reference osisRef="Matt.27.11-Matt.27.26">Mt 27:11-26</reference>. Jesus Again before Pilate--He Seeks to Release Him but at Length Delivers Him to Be Crucified. ( = <reference osisRef="Mark.15.1-Mark.15.15">Mr 15:1-15</reference>; <reference osisRef="Luke.23.1-Luke.23.25">Lu 23:1-25</reference>; <reference osisRef="John.18.28-John.18.40">Joh 18:28-40</reference>).</title>
 For the exposition, see on <reference osisRef="Luke.23.1-Luke.23.25">Lu 23:1-25</reference>; <reference osisRef="John.18.28-John.18.40">Joh 18:28-40</reference>.
 <title type="x-s3"><reference osisRef="Matt.27.27-Matt.27.33">Mt 27:27-33</reference>. Jesus Scornfully and Cruelly Entreated of the Soldiers, Is Led Away to Be Crucified. ( = <reference osisRef="Mark.15.16-Mark.15.22">Mr 15:16-22</reference>; <reference osisRef="Luke.23.26-Luke.23.31">Lu 23:26-31</reference>; <reference osisRef="John.19.2">Joh 19:2</reference>, <reference osisRef="John.19.17">17</reference>).</title>
 For the exposition, see on <reference osisRef="Mark.15.16-Mark.15.22">Mr 15:16-22</reference>.
 <title type="x-s3"><reference osisRef="Matt.27.34-Matt.27.50">Mt 27:34-50</reference>. Crucifixion and Death of the Lord Jesus. ( = <reference osisRef="Mark.15.25-Mark.15.37">Mr 15:25-37</reference>; <reference osisRef="Luke.23.33-Luke.23.46">Lu 23:33-46</reference>; <reference osisRef="John.19.18-John.19.30">Joh 19:18-30</reference>).</title>
 For the exposition, see on <reference osisRef="John.19.18-John.19.30">Joh 19:18-30</reference>.
 <title type="x-s3"><reference osisRef="Matt.27.51-Matt.27.66">Mt 27:51-66</reference>. Signs and Circumstances Following the Death of the Lord Jesus--He Is Taken Down from the Cross, and Buried--The Sepulchre Is Guarded. ( = <reference osisRef="Mark.15.38-Mark.15.47">Mr 15:38-47</reference>; <reference osisRef="Luke.23.47-Luke.23.56">Lu 23:47-56</reference>; <reference osisRef="John.19.31-John.19.42">Joh 19:31-42</reference>).</title>
 The Veil Rent (<reference osisRef="Matt.27.51">Mt 27:51</reference>).

9. Then was fulfilled that which was spoken by Jeremy the prophet, saying-- (Zec 11:12, 13). Never was a complicated prophecy, otherwise hopelessly dark, more marvellously fulfilled. Various conjectures have been formed to account for Matthew's ascribing to Jeremiah a prophecy found in the book of Zechariah. But since with this book he was plainly familiar, having quoted one of its most remarkable prophecies of Christ but a few chapters before (Mt 21:4, 5), the question is one more of critical interest than real importance. Perhaps the true explanation is the following, from Lightfoot: "Jeremiah of old had the first place among the prophets, and hereby he comes to be mentioned above all the rest in Mt 16:14; because he stood first in the volume of the prophets (as he proves from the learned David Kimchi) therefore he is first named. When, therefore, Matthew produceth a text of Zechariah under the name of Jeremy, he only cites the words of the volume of the prophets under his name who stood first in the volume of the prophets. Of which sort is that also of our Saviour (Lu 24:41), 'All things must be fulfilled which are written of Me in the Law, and the Prophets, and the Psalms,' or the Book of Hagiographa, in which the Psalms were placed first." Mt 27:11-26. Jesus Again before Pilate--He Seeks to Release Him but at Length Delivers Him to Be Crucified. ( = Mr 15:1-15; Lu 23:1-25; Joh 18:28-40). For the exposition, see on Lu 23:1-25; Joh 18:28-40. Mt 27:27-33. Jesus Scornfully and Cruelly Entreated of the Soldiers, Is Led Away to Be Crucified. ( = Mr 15:16-22; Lu 23:26-31; Joh 19:2, 17). For the exposition, see on Mr 15:16-22. Mt 27:34-50. Crucifixion and Death of the Lord Jesus. ( = Mr 15:25-37; Lu 23:33-46; Joh 19:18-30). For the exposition, see on Joh 19:18-30. Mt 27:51-66. Signs and Circumstances Following the Death of the Lord Jesus--He Is Taken Down from the Cross, and Buried--The Sepulchre Is Guarded. ( = Mr 15:38-47; Lu 23:47-56; Joh 19:31-42). The Veil Rent (Mt 27:51).