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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

Verse 7. Trimmed their lamps.] exoσμnoe, 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 deco-salvation of God. rated with flowers painted on it. It is probable that the nuptial lamps 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.

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"The day appointed for the marriage, about 5 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 2000 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 8. Our lamps are gone out.] BEYUvTai, are going out.

A Jewish Rabbin supposes God addressing man thus: I give thee my lamp, give thou me thy lamp: if thou keep my lump, 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 9. Lest thore 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, but, (on the indisputable authority of ABDGHKS. and HV. of Matthaï, 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 dɛ.

Verse 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 vessel, the faith that works by love in their hearts, and their lives adorned with all the fruits of the Spirit.

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11 Afterward came also the other virgins, saying, "Lord, Lord, open to us. 12 But he answered and said, Verily I say unto you, 'I know you not.

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as a man travelling into a far country, who called his own servants, and delivered unto them his goods.

15 And unto one he gave five talents, to an

Luke 13. 25.5 ch. 7. 21, 22, 23. — 31.4 ch. 24. 42, 44. Mark 13. 33, 35.

Ps. 5. 5. Hab. 1. 13. John 9. Luke 21. 36. 1 Cor. 16. 13.

1 Thes. 5. 6. 1 Pet. 5. 8. - A talent is 187. 10s.

Rev. 16. 15.- Luke 19. 12.-f ch. 21. 33. ch. 18. 24.

with those deceitful merchants, who promise them salvation ing them. To give eminent gifts to persons incapable of profor a price which is of no value in the sight of God. Come perly improving them, would be only to lead them into a snare. unto me, says Jesus, and buy—there is no salvation but through The talent which each man has suits his own state best; and his blood-no hope for the sinner but that which is founded it is only pride and insanity which lead him to desire and envy upon his sacrifice and death. The door was shut-dreadful || the graces and talents of another. Five talents would be too and fatal words! no hope remains. Nothing but death can shut this door-but death may surprize us in our sins, and then despair is our only portion.

Verse 11. Afterward cume 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 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 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 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.

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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 sccond 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 Schoetgen. 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.

Verse 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 tem- 2. The master distributes these goods diversly ;—giving to poral mercies are suited to the power which a man has of improv- || one five, another two, and to another one. No person can com

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16 Then he that had received the five talents went and traded with the same, and made them other five talents.

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19 After a long time the lord of those servants cometh, and reckoneth with them. 20 And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: 17 And likewise he that had received two, he behold, I have gained, beside them, five talents also gained other two.

18 But he that had received one, went and

a Rom. 12. 6. 1 Cor. 12. 7, 11, 29. Eph. 4. 11.

plain 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.

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3. The master distributes his talents with WISDOM. 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 shew forth his glory.

II. The servants who improved their talents.

These persons are termed douλo, 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, ver. 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, ver. 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

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21 His lord said unto him, Well done, thou

b Hab. 2. 3. Luke 16. 2. Heb. 10. 57.- 1 Cor. 15. 10. 2 Tim. 4. 7, 8.

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 ii. 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 ail must be returned to him.

5. Their recompence from their gracious master. 1st. They receive praise. Well done, good and faithful serrants, ver. 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 them. 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

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24 Then he which had received the one talent came and said, Lord, I knew thee that thou art a hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:

25 And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.

26 His lord answered and said unto him, Thou

Ch. 24. 47. ver. 34, 46. Luke 12. 44. & 22. 29, 30.

b Heb. 12. 2. 2 Tim. 2. 12. 1 Pet. 1. 8. ver. 21.

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! Oh, 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 carth, and hid his lord's money, ver. 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.

praved 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 shew thee his benevolence? and did he not suit it to thy ability, that he might shew 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. 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 2. He is stripped of what he possessed. Take-the talent effect, than he should have had in combating and conquering from him. O terrible word-Remove the candlestick from the world, the devil, and the flesh. that slothful worldly-minded church-Take away the inspira-· 4. See his injustice. He takes his master's money and nei- tions of the Holy Spirit, from that lukewarm, Christless Christ- · ther improves nor designs to improve it, even while he is living ian; who only lives to resist them and render them of none on, and consuming that bounty which would have been suf- effect. Dispossess that base, man-pleasing minister of his mificient for a faithful servant. How much of this useless lum-nisterial gifts; let his silver become brass, and his fine gold, ber 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 avaritious) man, reaping where thou kast not sown, &c. ver. 24. See this meaning of xλngos 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 de

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. Cust forth the unprofitable servant, ver. 30. Let him have nothing but darkness, who refused to walk in the light let him have nothing but misery— weeping and gnushing 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 pu- · nishment must he be judged worthy, who is a murderer, an..

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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 27. With usury.] Evy Toxw, 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] See on chap. xiii. 12.

Verse 30. Weeping and gnashing of teeth.] See on chap. viii. 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 ayı 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

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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 blematical of endless beatitude and endless misery among world, and the world to come." The right and left were emthe Romans. Hence Virgil:

Hic locus est, partes ubi se via findit in ambas,
Dextera, quæ Ditis magni sub mania tendit :
Hac iter Elysium nobis; at læva malorum
Exercet pænas, et ad impia Tartara mittit.

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