---
title: "Clarke"
description: "Verse Matthew 25:1. Then shall the kingdom of heaven — The state of Jews and professing Christians - the state of the visible Church at the time of the de"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/matthew/25"
---

Verse [Matthew 25:1](../../../kjv/matthew/25/1). ***Then shall the kingdom of heaven*** — The state of Jews and professing Christians - the state of the visible Church at the time of the destruction of Jerusalem, and in the day of judgment: for the parable appears to relate to both those periods. And particularly at the time in which Christ shall come to judge the world, it shall appear what kind of reception his Gospel has met with. This parable, or something very like it, is found in the Jewish records: so in a treatise entitled RESHITH CHOCMAH, *the* *beginning of wisdom*, we read thus: "Our wise men of blessed memory say, Repent whilst thou hast strength to do it, whilst thy *lamp* *burns*, and thy *oil is not extinguished*; for if thy *lamp be gone* *out*, thy *oil* will profit thee nothing." Our doctors add, in MEDRASH: "The holy blessed God said to Israel, My sons, repent whilst the gates of repentance stand open; for I receive a gift at present, but when I shall sit in judgment, in the age to come, I will receive none." Another parable, mentioned by *Kimchi*, on [Isaiah 65:13](../../../kjv/isaiah/65/13). "Rabbi Yuchanan, the son of Zachai, spoke a parable concerning a *king*, who *invited* his servants, but set them no time to come: the *prudent* and *wary* among them *adorned* themselves and, standing at the door of the king's house, said, Is any thing wanting in the house of the king? (*i.e.* Is there any work to be done?) But the *foolish* ones that were among them went away, and working said, When shall the feast be in which there is no labour? Suddenly the king sought out his servants: those who were *adorned* *entered in*, and they who were still polluted entered in also. The king was *glad* when he met the *prudent*, but he was *angry* when he met the *foolish*: he said, Let the *prudent sit down* and *eat*-let the others *stand* and *look on*." Rabbi Eliezer said, "Turn to God one day before your death." His disciples said, "How can a man know the day of his death?" He answered them, "Therefore you should turn to God *to-day*, perhaps you may die *to-morrow*; thus every day will be employed in returning." See *Kimchi* in [Isaiah 65:13](../../../kjv/isaiah/65/13).
***Virgins*** — Denoting the *purity* of the Christian doctrine and character. In this parable, the *bridegroom* is generally understood to mean *Jesus Christ*. The *feast*, that state of felicity to which he has promised to raise his genuine followers. The *wise*, or *prudent*, and *foolish virgins*, those who *truly* *enjoy*, and those who *only profess* the *purity* and *holiness* of his religion. The *oil*, the grace and salvation of God, or that faith which works by love. The *vessel*, the *heart* in which this *oil* is contained. The *lamp*, the profession of enjoying the burning and shining light of the Gospel of Christ. *Going forth*; the whole of their sojourning upon earth.

Verse [Matthew 25:2](../../../kjv/matthew/25/2). ***Five of them were wise*** — Or, *provident*, φρονιμοι - they took care to make a proper provision beforehand, and left nothing to be done in the last moment.
***Five*****were*****foolish*** — μωροι, which might be translated *careless*, is generally rendered *foolish*; but this does not agree so well with φρονιμοι, *provident*, or *prudent*, in the first clause, which is the proper meaning of the word. μωρος in the Etymologicon, is thus defined, μη ὁρᾶ το δεον, *he who sees not* *what is proper* or *necessary*. These did not see that it was necessary to have *oil in their vessels*, (the salvation of God in their souls,) as well as a burning *lamp* of religious profession, [Matthew 25:3](../../../kjv/matthew/25/3); [Matthew 25:4](../../../kjv/matthew/25/4).

Verse [Matthew 25:4](../../../kjv/matthew/25/4). ***Took oil in their vessels*** — They not only had a sufficiency of oil in their lamps, but they carried a *vessel* with oil to recruit their lamps, when it should be found expedient. This the *foolish* or *improvident* neglected to do: hence, when the oil that was in their lamps burned out, they had none to pour into the lamp to maintain the flame.

Verse [Matthew 25:5](../../../kjv/matthew/25/5). ***The bridegroom tarried*** — The coming of the bridegroom to an individual may imply his death: his coming to the world-the final judgment. The *delay*- the time from a man's birth till his death, in the first case; in the second, the time from the *beginning* to the *end* of the world.
***Slumbered and slept.*** — Or, ενυϚαξαν και εκαθευδον, *they became* *drowsy and fell asleep*. As sleep is frequently used in the sacred writings for *death*, so *drowsiness*, which *precedes* sleep, may be considered as pointing out the *decays* of the constitution, and the *sicknesses* which precede death. The other explanations which are given of this place must be unsatisfactory to every man who is not warped by some point in his creed, which must be supported at every expense. Carelessness disposed them to drowsiness, drowsiness to sleep, deep sleep, which rendered them as unconscious of their danger as they were before inattentive to their duty. The Anglo-Saxon has hit the meaning of the original well - [Anglo-Saxon] of which my old MS. Bible gives a literal version, in the English of the 14th century: *forsothe-alle* *nappeden and sleptyn*.

Verse [Matthew 25:6](../../../kjv/matthew/25/6). ***At midnight there was a cry*** — The Jewish weddings were generally celebrated in the night; yet they usually began at the rising of the evening star; but in this case there was a more than ordinary *delay*.
***Behold, the bridegroom cometh*** — What an awful thing to be summoned to appear before the Judge of quick and dead! The following is an affecting relation, and *fas est ab hoste doceri*. "When Rabbi Jochanan ben Zachai was sick, his disciples came to visit him; and when he saw them he began to weep. They say to him, Rabbi! the light of Israel, the right hand pillar, the strong hammer, wherefore dost *thou* weep? He answered them, If they were carrying me before a king of flesh and blood, who is here today, and to-morrow in the grave; who, if he were angry with me, his anger would not last for ever: if he put me in prison, his prison would not be everlasting; if he condemned me to death, that death would not be eternal; whom I could soothe with words or bribe with riches; yet even in these circumstances I should weep. But now I am going before the King of kings, the holy and the blessed God, who liveth and endureth for ever and for ever; who, if he be angry with me, his anger will last for ever; if he put me in prison, his bondage will be everlasting; if he condemn me to death, that death will be eternal; whom I cannot soothe with words nor bribe with riches: when, farther, there are before me *two ways*, the one to hell and the other to paradise, and I know not in which they are carrying me, shall I not weep?" TALMUD *Beracoth*, fol. 29.

Verse [Matthew 25:7](../../../kjv/matthew/25/7). ***Trimmed their lamps.*** — εκοσμησαν, *adorned* them. I have seen some of the eastern lamps or lanthorns, the body of which was a skeleton of wood and threads, covered with a very thin *transparent membrane*, or very fine *gauze*, and *decorated* with *flowers* painted on it. It is probable that the nuptial 1amps were highly decorated in this way; though the act mentioned here may mean no more than preparing the lamps for burning.
The following account of the celebration of a wedding in Persia, taken from the *Zend Avesta*, vol. ii. p. 558, c., may cast some light on this place.
"The day appointed for the marriage, about *five o'clock in the* *evening*, the bridegroom comes to the house of the bride, where the *mobed*, or priest, pronounces for the first time the nuptial benediction. He then brings her to his own house, gives her some refreshment, and afterwards the assembly of her relatives and friends reconduct her to her father's house. When she arrives, the *mobed* repeats the nuptial benediction, which is generally done about MIDNIGHT *immediately after*, the bride, accompanied with a part of her attending troop, (the rest having returned to their own homes,) is reconducted to the house of her husband, where she generally arrives about *three o'clock in the morning*. Nothing can be more brilliant than these nuptial solemnities in India. Sometimes the assembly consists of not less than two thousand persons, all richly dressed in gold and silver tissue; the friends and relatives of the bride, encompassed with their domestics, are all mounted on horses richly harnessed. The goods, wardrobe, and even the bed of the *bride*, are carried in triumph. The *husband*, richly mounted and magnificently dressed, is accompanied by *his* friends and relatives, the friends of the bride following him in covered carriages. At intervals, during the procession, *guns* and *rockets* are *fired*, and the spectacle is rendered grand beyond description, by a prodigious number of LIGHTED TORCHES, and by the SOUND of a *multitude of musical instruments*."
There are certain *preparations* which most persons believe they must make at the approach of death; but, alas! it is often too late. The *lamp* is *defiled*, the *light* almost *out*, and the *oil expended*; and what *adorning* is a wretched sinner, struggling in the agonies of death, capable of preparing for his guilty soul!

Verse [Matthew 25:8](../../../kjv/matthew/25/8). ***Our lamps are gone out.*** — σβεννυνται, *are going out*. So then it is evident that they were *once* lighted. They had once hearts *illuminated* and *warmed* by faith and love; but they had *backslidden* from the salvation of God, and now they are excluded from heaven, because, through their *carelessness*, they have let the light that was in them become *darkness*, and have not applied in *time* for a *fresh supply* of the salvation of God.
A Jewish rabbin supposes God addressing man thus:-*I give thee my* *lamp, give thou me thy lamp; if thou keep my lamp I will keep thy* *lamp; but if thou extinguish my lamp I will extinguish thy lamp*. That is, I give thee my WORD and testimonies to be a *light* unto thy feet and a *lanthorn* to thy steps, to *guide* thee safely through life; give me thy SOUL and all its concerns, that I may *defend* and *save* thee from all evil: *keep* my WORD, *walk* in my *ways*, and I will *keep* thy SOUL that nothing shall injure it; but if thou *trample* under foot my *laws*, I will cast thy *soul* into *outer* *darkness*.

Verse [Matthew 25:9](../../../kjv/matthew/25/9). ***Lest there be not enough for us and you*** — These had all been *companions* in the Christian course, and there was a time when they might have been *helpful* to each other; but that *time* is now *past* for ever-none has a particle of grace to spare, not even to help the soul of the dearest relative! The grace which every man receives is just enough to save his *own soul*; he has no *merits* to *bequeath* to the *Church*; no work of *supererogation* which can be placed to the account of another.
***Go ye rather to them that sell, and buy*** — By leaving out the particle δε, *but*, (on the indisputable authority of ABDGHKS, and HV, of Matthai, with *sixteen* others, the *Armenian, Vulgate*, and all the *Itala* but one,) and transposing a very little the members of the sentence, the sense is more advantageously represented, and the reading smoother: *Rather go to them that sell, and buy for* *yourselves, lest there be not enough for us and you*. *Beza, Mill,* *Bengel*, and *Griesbach*, approve of the omission of the particle δε

Verse [Matthew 25:10](../../../kjv/matthew/25/10). ***While they went to buy, the bridegroom came*** — What a dismal thing it is, not to discover the emptiness of one's heart of all that is good, till it is too late to make any successful application for relief! God alone knows how many are thus deceived.
***And they that were ready*** — *They who were prepared*- who had not only a burning *lamp* of an evangelical profession, but had *oil* in their *vessels*, the *faith* that works by *love* in their hearts, and their lives *adorned* with all the fruits of the Spirit.
***The door was shut.*** — Sinners on a death-bed too often meet with those deceitful merchants, who promise them salvation for a *price* which is of *no value* in the sight of God. *Come unto me*, says Jesus, *and buy*: there is no salvation but through his blood - no hope for the sinner but that which is founded upon his sacrifice and death. *The door was shut*-dreadful and fatal words! No *hope* remains. Nothing but *death* can shut this door; but death may surprise us in our sins, and then despair is our only portion.

Verse [Matthew 25:11](../../../kjv/matthew/25/11). ***Afterwards came also the other virgins, saying, Lord,**********Lord*** — Earnest *prayer*, when used in *time*, may do much good: but it appears, from this parable, that there may come a time when prayer even to Jesus may be too late! - viz. when *the door is* *shut*- when death has separated the body and the soul.

Verse [Matthew 25:12](../../../kjv/matthew/25/12). ***I know you not.*** — As if he had said, Ye are not of my company - ye were neither with the bride nor the bridegroom: ye slept while the others were in procession. I do not *acknowledge* you for my disciples - ye are not like him who is *love*- ye refused to receive his grace - ye sinned it away when ye had it; now you are necessarily excluded from that kingdom where nothing but *love* and *purity* can dwell.

Verse [Matthew 25:13](../../../kjv/matthew/25/13). ***Watch therefore*** — If to *watch* be to employ ourselves *chiefly* about the business of our salvation, alas! how few of those who are called *Christians* are there who do *watch*! How many who *slumber*! How many who are asleep! How many seized with a *lethargy*! How many *quite dead*!
***Wherein the Son of man cometh.*** — These words are omitted by many excellent MSS., most of the versions, and several of the fathers. *Griesbach* has left them out of the text: *Grotius, Hammond, Mill*, and *Bengel*, approve of the omission.

Verse [Matthew 25:14](../../../kjv/matthew/25/14). ***Called his own servants*** — God never makes the children of men *proprietors* of his goods. *They* are formed by his power, and upheld by his bounty; and they hold their lives and their goods, as in many of our ancient tenures, *quamdiu domino* *placuerit - at the will of their Lord*.

Verse [Matthew 25:15](../../../kjv/matthew/25/15). ***Unto one he gave five talents - to every man according**********to his several ability*** — The duties men are called to perform are *suited* to their situations, and the *talents* they receive. The *good* that any man has he has *received from God*, as also the *ability* to *improve* that good. God's graces and temporal mercies are *suited* to the *power* which a man has of *improving* them. To give eminent gifts to persons incapable of properly improving them, would be only to lead into a snare. The talent which each man has suits his *own* state best; and it is only *pride* and *insanity* which lead him to *desire* and *envy* the graces and talents of another. *Five* talents would be *too much* for some men: *one* talent would be *too little*. He who receives *much*, must make *proportionate* improvement; and, from him who has received *little*, the improvement only of that *little* will be required. As *five* *talents*, in one case, are sufficient to answer the *purpose* for which they were given; so also are *two* and *one*.
The man who improves the grace he has received, however *small*, will as surely get to the kingdom of God, as he who has received most from his master, and improved all.
There is a parable something like this in *Sohar Chadash*, fol. 47: "A certain king gave a deposit to three of his servants: the first kept it; the second lost it; the third spoiled one part of it, and gave the rest to another to keep. After some time, the king came and demanded the deposit. Him who had preserved it, the king praised, and made him governor of his house. Him who had lost it, he delivered to utter destruction, so that both his name and his possessions were blotted out. To the third, who had spoiled a part and given the rest to another to keep, the king said, Keep him, and let him not go out of my house, till we see what the other shall do to whom he has entrusted a part: if he shall make a proper use of it, this man shall be restored to liberty; if not, he also shall be punished." See *Schoettgen*. I have had already occasion to remark how greatly every Jewish parable is improved that comes through the hands of Christ.
In this parable of our Lord, four things may be considered: -
I. The *master* who distributes the talents.
II. The *servants* who *improved* their talents.
III. The *servant* who *buried* his talent. And
IV. His *punishment*.
1. The master's *kindness*. The servants *had* nothing - *deserved* nothing - had *no claim* on their master, yet he, in his KINDNESS, *delivers unto them his goods*, not for his *advantage*, but for their *comfort* and *salvation*.
2. The master distributes these goods *diversely; - giving to one* *five, to another, two, and to another one*. No person can complain that he has been *forgotten*; the master gives to *each*. None can complain of the *diversity* of the gifts; it is the *master* who has done it. The master has an absolute right over his own goods, and the servants cannot find fault with the distribution. He who has *little* should not *envy* him who has received *much*, for he has the *greater labour*, and the *greater account* to give. He who has *much* should not despise him who has *little*, for the *sovereign master* has made the *distinction*; and his *little*, suited to the *ability* which God has given him, and fitted to the *place* in which God's providence has fixed him, is sufficiently calculated to answer the *purpose* of the *master*, in the salvation of the servant's soul.
3. The master distributes his talents with WISDOM. He gave to each *according to his several ability*, i.e. to the *power* he had to *improve* what was given. It would not be *just* to make a servant *responsible* for what he is *naturally incapable* of *managing*; and it would not be *proper* to give *more* than could be *improved*. The powers which men have, God has given; and as he best knows the extent of these powers, so he suits his graces and blessings to them in the most wise, and effectual way. Though he may *make one* *vessel for honour*, (i.e. a more honourable place or office,) *and* *another for dishonour*, (a less honourable office,) yet *both* are for the *master's use*-both are *appointed* and *capacitated to show* *forth his glory*.
II. The servants who *improved* their talents.
These persons are termed δουλοι, *slaves*, such as were the property of the master, who might dispose of them as he pleased. *Then he that had received the five talents went and traded*, [Matthew 25:16](../../../kjv/matthew/25/16).
1. The work was *speedily* begun - *as soon* as the master gave the talents and departed, *so soon* they began to labour. There is not a moment to be lost - every moment has its grace, and every grace has its employment, and every thing is to be done for eternity.
2. The work was *perseveringly* carried on; *after a long time the* *lord of those servants cometh*, [Matthew 25:19](../../../kjv/matthew/25/19). The master was *long* before he returned, but they did not *relax*. The longer time, the greater improvement. God gives every man just time enough to live, in this world, to glorify his Maker, and to get his soul saved. Many *begin* well, and *continue* faithful for a time-but how few *persevere to the end*! Are there none who seem to have outlived their glory, their character, their usefulness?
3. Their work was crowned with *success*. They *doubled* the sum which they had received. Every grace of God is capable of great improvement. Jesus himself, the pure, immaculate Jesus, *grew in* *wisdom and favour with God*, [Luke 2:52](../../../kjv/luke/2/52).
4. They were *ready* to give in a *joyful* account when their master came and called for them.
1st. They come without *delay*: they *expected* his coming; and it was with an eye to *this* that they *continued* their labour-they endured as seeing him who is invisible.
2dly. They come without *fear*; the master before whom they appear has always loved them, and given them the fullest proofs of his affection for them: his love to them has begotten in them love to him; and their *obedience* to his orders sprung from the love they bore to him. He that loveth me, says Jesus, will *keep* my words.
3d. They render up their accounts without *confusion*: he who received *five* brought *five* others; and he who had received *two* brought *two* more: nothing was to be *done* when their master called; all their business was *fully prepared*.
4th. They gave up *every thing* to their master, without attempting to *appropriate* any thing. Their ability was *his*, the talents *his*, and the continued *power* to improve them, *his*. All is of God, and all must be returned to him.
5. Their *recompense* from their gracious master.
1st. They receive *praise*. *Well done, good and faithful servants*, [Matthew 25:21](../../../kjv/matthew/25/21). What a glorious thing to have the *approbation* of God, and the testimony of a good conscience! They were *good*, pure and upright within - *faithful*, using to God's glory the blessings he had given.
2d. They receive gracious *promises. Ye have been faithful over a* *little, I will set you over much*. These promises refer not only to a *future* glory, but to an *increase* of God's grace and mercy *here*; for the more faithfully a man improves what God has already given him, the more he shall have from his gracious Master: for he giveth *more grace*, till he fills the faithful soul with his own *fulness*.
3d. They receive GLORY. *Enter into the joy of your* *Lord*. As ye were *partakers* of my *nature* on *earth*, be ye *sharers* of my *glory* in *heaven*. The *joy*, the happiness wherewith I am happy, shall be your eternal portion! O, what is all we can *do*, all we can *suffer*, even the most *lingering* and *cruel martyrdom*, in comparison of this unbounded, eternal joy!
III. Of the servant who *buried* his *talent*.
*He that had received one went and digged in the earth, and hid* *his Lord's money*, [Matthew 25:18](../../../kjv/matthew/25/18).
1. See the *ingratitude* of this servant. His master gave him a talent, *capable* of being improved to his own present and eternal advantage; but he slights the mercy of his lord.
2. See his *idleness*. Rather than exert himself to *improve* what he has received, he goes and *hides* it.
3. See his gross *error*. He DIGS to *hide it*- puts himself to *more* *trouble* to render the mercy of God to him of none effect, than he would have had in combating and *conquering* the world, the devil, and the flesh.
4. See his *injustice*. He *takes* his master's money, and neither *improves* nor *designs* to improve it, even while he is *living* on and *consuming* that bounty which would have been sufficient for a *faithful servant*. How much of this *useless lumber* is to be found in the Church of Christ! But suppose the man be a *preacher*-what a terrible account will *he* have to give to God-consuming the *provision* made for a *faithful* pastor, and so *burying*, or *misusing* his talent, as to do *no good*, to immortal souls!
5. Hear the *absurdity* of his *reasoning. Lord, I knew thee that* *thou art a hard* (or *avaricious*) *man, reaping where thou hast not* *sown*, c., [Matthew 25:24](../../../kjv/matthew/25/24). See this meaning of σκληρος proved by *Kypke*. The wicked excuse of this faithless servant *confuted* *itself* and *condemned him*. Nevertheless it is on this very *model* that sinners in general seek to *justify* themselves and the conclusion turns always against them. *I knew thee to be a hard* *man*. How awfully *deceived* and deeply *depraved* must that person be, who not only attempts to *excuse* his follies, but to *charge* his *crimes* on GOD *himself*!
*I was afraid - Why*? Because thou wert an *enemy* to thy *soul*, and to thy *God. - I was afraid - of what*? that he would require *more* than he did *give*. How could this be? Did he not give thee the talent *freely*, to show thee his *benevolence*? And did he not suit it to thy *ability*, that he might show thee his *wisdom, justice*, and *goodness*, in not making thee *responsible* for *more* than thou couldst *improve*?
IV. Behold the awful *punishment* of this faithless servant.
1. He is *reproached. Thou wicked and slothful servant! Wicked*- in thy heart: *slothful*- in thy work. THOU *knewest that I reap where I* *sowed not*. Thou art condemned by thy own mouth - *whose* is the unemployed *talent*? Did *I* not give thee this? And did I require the improvement of *two* when I gave thee but *one*? - Thou knowest I did not.
2. He is *stripped* of what he *possessed. Take - the talent from* *him*. O terrible word! - Remove the *candlestick* from that *slothful,* *worldly-minded Church*: take away the *inspirations* of the Holy Spirit from that *lukewarm, Christless Christian*, who only lives to resist them and render them of none effect. *Dispossess* that *base,* *man-pleasing minister* of his ministerial gifts; let his *silver* become *brass*, and his *fine gold, dross*. He loved the *present* world more than the *eternal* world, and the *praise* of *men* more than the *approbation* of *God*. *Take away the talent from him*!
3. He is *punished* with an everlasting *separation* from God and the glory of his power. *Cast forth the unprofitable servant*, [Matthew 25:30](../../../kjv/matthew/25/30). Let him have nothing but *darkness*, who refused to walk in the *light*: let him have nothing but *misery - weeping and gnashing of* *teeth*, who has refused the *happiness* which God provided for him.
Reader, if the *careless virgin*, and the *unprofitable servant*, against whom no *flagrant* iniquity is *charged*, be punished with an *outer darkness*, with a *hell of fire*: of what *sorer* punishment must he be judged worthy, who is a *murderer*, an *adulterer*, a *fornicator*, a *blasphemer*, a *thief*, a *liar*, or in any respect an *open violater* of the *laws* of God? The *careless virgins*, and the *unprofitable servants*, were *saints* in comparison of millions, who are, notwithstanding, dreaming of an endless heaven, when fitted only for an endless hell!

Verse [Matthew 25:27](../../../kjv/matthew/25/27). ***With usury.*** — συν τοκω, *with its produce*- not *usury*; for that is *unlawful* interest, more than the money can properly produce.

Verse 29. ***Unto every one that hath shall be given*** — [Matthew 13:12](../../../kjv/matthew/13/12); [Matthew 13:12](../../../kjv/matthew/13/12).

Verse 30. ***Weeping and gnashing of teeth.*** — [Matthew 8:12](../../../kjv/matthew/8/12); [Matthew 8:12](../../../kjv/matthew/8/12), a note necessary for the illustration of this, and the foregoing parable.

Verse 31. ***When the Son of man shall come*** — This must be understood of Christ's coming at the *last day*, to judge mankind: though all the preceding part of the chapter may be applied also to the destruction of Jerusalem.
***Holy angels*** — The word αγιοι is omitted by many excellent manuscripts, versions, and fathers. *Mill* and *Bengel* approve of the omission, and *Griesbach* has left it out of the text. It is supposed by some that our Lord will have *other* angels (messengers) with him in that day, besides the *holy* ones. The *evil* angels may be in attendance to take, as their prey, those who shall be found on his left hand.
***The throne of his glory*** — That glorious throne on which his glorified human nature is seated, at the right hand of the Father.

Verse 32. ***All nations*** — Literally, *all the nations*- all the *Gentile* world; the Jews are necessarily included, but they were spoken of in a particular manner in the preceding chapter.
***He shall separate them*** — Set each kind *apart* by themselves.
***As a shepherd divideth***, c.] It does not appear that *sheep* and *goats* were ever *penned* or *housed* together, though they might feed in the same pasture yet even this was not done but in separate flocks; so Virgil, Eclog. vii. v. 2.
These two shepherds had *distinct* flocks, which fed in the same pasture, but *separately*; and they are only now *driven together*, for the convenience of the two shepherds, during the time of their musical contest.

Verse 33. ***He shall set the sheep***, c.] The *right hand* signifies, among the rabbins, *approbation* and *eminence*: the *left* *hand, rejection*, and *disapprobation*. Hence in *Sohar Chadash* it is said, "The *right* hand is given, the *left* also is given - to the *Israelites* and the *Gentiles* are given *paradise* and *hell*- this *world*, and the *world to come*." The right and left were emblematical of endless beatitude and endless misery among the Romans. Hence Virgil:-
SHEEP, which have ever been considered as the emblems of *mildness, simplicity, patience*, and *usefulness*, represent here the *genuine* disciples of Christ.
GOATS, which are naturally *quarrelsome, lascivious*, and excessively *ill-scented*, were considered as the symbols of *riotous, profane*, and *impure* men. They here represent all who have lived and died in their sins. See [Ezekiel 34:17](../../../kjv/ezekiel/34/17), and [Zechariah 10:3](../../../kjv/zechariah/10/3).

Verse 34. ***Ye blessed of my Father*** — This is the king's address to his followers; and contains the *reason* why they were found in the practice of all righteousness, and were now brought to this state of glory - they were *blessed*- came as *children*, and received the *benediction* of the *Father*, and *became*, and *continued* to be, members of the heavenly *family*.
***Inherit*** — The inheritance is only for the *children* of the family - *if sons, then heirs*, [Galatians 4:7](../../../kjv/galatians/4/7), but not otherwise. The sons only shall enjoy the father's *estate*.
***Prepared for you*** — That is, the kingdom of glory is designed for *such as you*-you who have received the *blessing* of the *Father*, and were *holy, harmless, undefiled*, and *separated* from *sinners*.
***From the foundation of the world*** — It was God's *purpose* and *determination* to admit none into his heaven but those who were made partakers of his *holiness*, [Hebrews 12:14](../../../kjv/hebrews/12/14). The rabbins say, Seven things were created before the *foundation* of the world.
1. The *law*.
2. *Repentance*.
3. *Paradise*.
4. *Hell*.
5. The *throne of God*.
6. The *temple*; and
7. The *name* of the *Messiah.*
**

Verse 35. ***I was an hungered, and ye gave me meat*** — Every thing which is done to a follower of Christ, whether it be *good* or *evil*, he considers as done to himself, see [Matthew 25:40](../../../kjv/matthew/25/40); [Acts 9:4-5](../../../kjv/acts/9/4-5); [Hebrews 6:10](../../../kjv/hebrews/6/10). Of all the fruits of the Spirit, none are mentioned here but those that spring from *love*, or *mercy*; because these give men the nearest conformity to God. Jesus had said, *Blessed are* *the merciful, for they shall obtain mercy*; and he here shows how this promise shall be fulfilled. The rabbins say: "As often as a poor man presents himself at thy door, the holy blessed God stands at his right hand: if thou give him alms, know that he who stands at his right hand will give thee a reward. But if thou give him not alms, he who stands at his right hand will punish thee." *Vaiyikra Rabba*, s. 34, fol. 178.
***A stranger, and ye took me in*** — συνηγαγετε με, *ye entertained* *me: Kypke* has fully proved that this is the meaning of the original. Literally, συναγειν signifies *to gather together.* *Strangers* are sometimes so destitute as to be ready to perish for lack of food and raiment: a supply of these things keeps their souls and bodies *together*, which were about to be separated through lack of the necessaries of life. The word may also allude to a provision made for a *poor family*, which were *scattered* *abroad*, perhaps begging their bread, and who by the ministry of benevolent people are *collected*, relieved, and put in a way of getting their bread. O blessed work! to be the instruments of preserving human life, and bringing comfort and peace into the habitations of the wretched!
While writing this, (Nov. 13, 1798,) I hear the bells loudly ringing in commemoration of the birth-day of E. *Colson*, Esq., a native of this city, (Bristol,) who spent a long life and an immense fortune in relieving the miseries of the distressed. His works still praise him in the gates; his name is revered, and his birth-day held sacred, among the inhabitants. Who has heard the bells ring in commemoration of the birth of any *deceased hero* or *king*? Of so much more *value*, in the sight even of the multitude, is a life of *public usefulness than one of worldly glory* or *secular state*. But how high must such a person rank in the sight of God, who, when Christ in his *representatives* was hungry, gave him food; when thirsty, gave him drink; when naked clothed him; when sick and in prison, visited him! Thou blessed of my Father! come. Thou hast been faithful in the unrighteous mammon, and now thou shalt eternally enjoy the true riches.
The Supreme God is represented in the *Bhagvat Geeta* as addressing mankind, when he had just formed them, thus: "Those who dress their meat *but* for *themselves*, eat the bread of *sin*." Geeta, p. 46.

Verse 36. ***I was sick, and ye visited me*** — Relieving the strangers, and visiting the sick, were in high estimation among the Jews. One of their sayings on this head is worthy of notice: "He who neglects to visit the sick is like him who has shed blood." That is, as he has neglected, when it was in his power, to *preserve* life, he is as guilty in the sight of the Lord as he is who has committed murder. See *Kypke* in loco.

Verse 37. ***Lord, when saw we thee an hungered***, c.] This barbarous expression, *an hungered*, should be banished out of the text, wheresoever it occurs, and the simple word *hungry* substituted for it. Whatever is done for Christ's *sake*, is done through Christ's *grace* and he who does the work attributes to Jesus both the *will* and the *power* by which the work was done, and seeks and expects the kingdom of heaven not as a *reward*, but as a *gift* of *pure unmerited mercy*. Yet, while workers together with his grace, God attributes to *them* that which they do through his influence, as if they had done it independently of him. God has a right to form what estimate he pleases of the works wrought through himself: but man is never safe except when he attributes all to his Maker.

Verse [Matthew 25:40](../../../kjv/matthew/25/40). ***Inasmuch as ye have done*****it*****unto one of the least of**********these my brethren*** — The meanest follower of Christ is acknowledged by him as his *brother*! What infinite condescension! Those, whom many would scorn to set with the *dogs* of their flock, are brothers and sisters of the blessed Jesus, and shall soon be set among the *princes* of his people.

Verse [Matthew 25:41](../../../kjv/matthew/25/41). ***Depart from me, ye cursed*** — Or, *Ye cursed!* *depart.*- These words are the address of the king to the sinners; and contain the *reason* why they are to be separated from blessedness: *Ye are cursed*, because ye have *sinned*, and *would not* *come unto me that ye might have life*. - No work of *piety* has proceeded from your *hand*, because the carnal mind, which is enmity against me, reigned in your *heart*; and ye would not have *me* to reign over you. *Depart*! this includes what some have termed the punishment of *loss* or *privation*. Ye cannot, ye, shall not be united to *me - Depart*! O terrible word! and yet a worse is to come.
***Into everlasting fire*** — This is the *punishment* of *sense*. Ye shall not only be *separated* from me, but ye shall be *tormented*, awfully, everlastingly tormented in that place of separation.
***Prepared for the devil and his angels*** — The devil and his angels sinned *before* the creation of the world, and the place of torment was *then* prepared for *them*: it never was designed for *human souls;* but as the wicked are *partakers* with the devil and his angels in their *iniquities*, in their rebellion against God, so it is right that they should be *sharers* with them in their *punishment*. We see here, plainly, *why* sinners are destroyed, not because there was no salvation for them, but because they neglected to *receive* good, and *do* good. As they received not the Christ who was offered to them, so they could not do the work of righteousness which was required of them. They are *cursed*, because they *refused* to be *blessed*; and they are *damned*, because they *refused* to be *saved.*
**

Verse [Matthew 25:42](../../../kjv/matthew/25/42). ***I was an hungered, and ye gave me no meat*** — I put it in your power to do good, and ye would not. A *variety* of occasions offered themselves to you, but ye neglected them all, so that my *blessings* in your hands, not being *improved*, according to my order, became a *curse* to you.

Verse [Matthew 25:43](../../../kjv/matthew/25/43). ***I was a stranger*** — If men were sure that Jesus Christ was actually somewhere in the land, in great personal distress, hungry, thirsty, naked, and confined, they would doubtless run unto and relieve him. Now Christ assures us that a man who is hungry, thirsty, naked, c., is his *representative*, and that whatever we do to such a one he will consider as done to himself yet this testimony of Christ is not regarded! Well, he will be just when he judges, and righteous when he punishes.

Verse [Matthew 25:44](../../../kjv/matthew/25/44). ***Lord, when saw we thee an hungered***, c.] It is want of *faith* which in general produces *hard-heartedness* to the poor. The man who only sees with eyes of flesh is never likely to discover Christ in the person of a man destitute of the necessaries of life. Some pretend *not to know* the distressed because they have no desire to relieve them; but we find that this ignorance will not avail them at the bar of God.

Verse [Matthew 25:46](../../../kjv/matthew/25/46). ***And these shall go away into everlasting punishment*** — No appeal, no remedy, to all eternity! No *end* to the punishment of those whose *final* impenitence manifests in them an eternal *will* and *desire* to sin. By dying in a *settled opposition* to God, they cast themselves into a *necessity* of continuing in an *eternal* *aversion* from him.
But some are of opinion that this punishment shall have *an end*: this is as likely as that the glory of the righteous shall have *an* *end*: for the same word is used to express the *duration* of the punishment, κολασιν αιωνιον, as is used to express the duration of the state of glory: ζωην αιωνιον. I have seen the best things that have been written in favour of the final redemption of damned spirits; but I never saw an answer to the argument against that doctrine, drawn from this verse, but what sound learning and criticism should be ashamed to acknowledge. The original word αιων is certainly to be taken here in its proper grammatical sense, *continued being*, αειων, NEVER ENDING. Some have gone a *middle* way, and think that the wicked shall be *annihilated*. This, I think, is contrary to the text; if they *go into punishment*, they *continue* to *exist*; for that which *ceases* to *be, ceases* to *suffer*. [Genesis 21:33](../../../kjv/genesis/21/33), where the whole subject is explained.
A very good improvement of the parable of the wise and foolish virgins is made by *Salvian*, a very pious writer of the fifth century, (Epist. ad. Ecclus. Cath. lib. ii.,) the substance of which, in Mr. *Bulkley's* translation, is as follows: -
*Ego unum scio*, c. "One thing I know, that the lamps of the foolish virgins are said to have gone out for want of the oil of good works but thou, whoever thou art, thinkest that thou hast *oil* in *abundance*, and so did they; for, if they had not believed themselves to have had it, they would have provided themselves with it; for since afterwards, as the Lord says, they would gladly have borrowed, and sought it so eagerly, no doubt they would have done so before, had they not been deceived by the confidence of having it. Thou thinkest thyself *wise*, and these did not imagine themselves to be *foolish*: thou thinkest that thy *lamp* has *light*, and they lost their light because they thought they should have it. For why did they prepare their lamps if they did not think they should be *lighted*? In a word, their lamps, I suppose, must have afforded some *degree of light*; for since we read of their being afraid that their lamps should go out, they certainly had something which they feared would be extinguished. Nor was it a groundless fear; their lamps *did go out*, and that pure light of virginity which appeared profited them nothing, for want of a supply of *oil*. From whence we understand that what is but a little, is in a manner nothing. You have therefore need of a lamp plentifully filled, that your light may be lasting. And if those which we light up here for a short time so soon fail, unless copiously supplied with oil, how much must thou stand in need of that thy lamp may shine to eternity?"
This writer was a priest of Marseilles, in 430. He bewailed the profligacy of his times so much, and so pathetically, that he has been styled the *Jeremiah of the fifth century*. Were he still upon earth, he would find equal reason to deplore the wickedness and carelessness of mankind.
From what our Lord has here said, we may see that God indispensably requires of every man to bring forth *good fruit*; and that a *fruitless tree* shall be inevitably cut down, and cast into the fire. Let it be also remarked that God does not here *impute* to his own children the good works which Jesus Christ did *for* *them*. No! Christ's feeding the multitudes in Judea will not be imputed to them, while persons in their own neighbourhood are perishing through want, and they have wherewithal to relieve them. He gives them a power that they may glorify his name by it and have, in their own souls, the continued satisfaction which arises from succouring the distressed. Let it be farther remarked, that Christ does not say here that they have *purchased* the eternal life by these good deeds. No! for the *power* to work, and the *means* of working, came both from God. They first had redemption through his blood, and then his Spirit worked in them to *will* and to *do*. They were therefore only *workers together* with him, and could not be said, in any sense of the word, to purchase *God's glory*, with his own *property*. But though God works *in* them, and *by* them, he does not obey *for* them. The works of piety and mercy THEY perform, under the influence and by the aid of his grace. Thus God *preserves* the *freedom* of the human soul, and *secures* his *own glory* at the same time. Let it be remarked, farther, that the punishment inflicted on the foolish virgins, the slothful servant, and the cursed who are separated from God, was not because of their personal crimes; but because they were not *good*, and were not *useful* in the world. Their lives do not appear to have been stained with *crimes*,-but they were not adorned with *virtues*. They are sent to hell because they *did no good*. They were not renewed in the image of God; and hence did not bring forth fruit to his glory. If these *harmless* people are sent to perdition, what must the end be of the *wicked* and *profligate*!

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