Matthew 25:1-13

1. Then shall the kingdom of heaven be like ten virgins, who took their lamps, and went out to meet the bridegroom. 2. And five of them were foolish, and five were wise. 3. They that were foolish, while they took their lamps, took no oil with them: 4. But the wise took oil in their vessels along with their lamps. 5. And while the bridegroom tarried, they all slumbered and slept. 6. And at midnight a cry arose, Behold, the bridegroom cometh; go you out to meet him. 7. Then all those virgins arose, and trimmed their lamps. 8. And the foolish said to the wise, Give us of your oil; for our lamps are going out. 9. But the wise answered, saying, By no means, lest there be not enough for you and for us; [170] but go you rather to them that sell, and buy for yourselves. 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. 11. And afterwards came also the other virgins, saying, Lord, Lord, open to us. 12. But he answering said, Verily I tell you, I know you not. 13. Watch, therefore, for you know not the day nor the hour in which the Son of man shall come.

Though this exhortation -- as will appear from the conclusion of it--has nearly the same object with the former, yet it is properly added, in order to confirm believers in perseverance. Our Lord knew how strongly the nature of men is inclined to idleness, and how, for the most part, they not only grow weary after a great lapse of time, but give way through sudden dislike. To remedy this disease, he taught his disciples that they were not duly fortified, unless they had sufficient perseverance for a long period. When this is ascertained to be the design of the parable, we ought not to trouble ourselves much with minute investigations, which have nothing to do with what Christ intended. Some people give themselves a good deal of uneasiness about the lamps, the vessels, and the oil; but the plain and natural meaning of the whole is, that it is not enough to have ardent zeal for a short time, if we have not also a constancy that never tires. And Christ employs a very appropriate parable to express this. A little before, he had exhorted the disciples, that as they had a journey to perform through dark and dreary places, they should provide themselves with lamps; but as the wick of the lamp, if it be not supplied with oil, gradually dries up, and loses its brightness, Christ now says, that believers need to have incessant supplies of courage, to support the flame which is kindled in their hearts, otherwise their zeal will fail ere they have completed the journey.

Matthew 25:1. Then shall the kingdom of heaven. By this term is meant the condition of the future Church, which was to be collected by the authority and direction of Christ. He employs this remarkable title, that believers may not deceive themselves by an erroneous opinion that they have arrived at absolute perfection. The parable is borrowed from the ordinary custom of life; for it was a childish speculation of Jerome and others, to adduce this passage in praise of virginity; while Christ had no other object in view than to lessen the uneasiness which they might be apt to feel in consequence of the delay of his coming. He says, therefore, that he asks nothing more from us than is usually done for friends at a marriage-feast. The custom was, that virgins, who are tender and delicate--should, by way of respect, accompany the bridegroom to his chamber. But the general instruction of the parable consists in this, that it is not enough to have been once ready and prepared for the discharge of duty, if we do not persevere to the end.

2. Five were wise. Towards the close of the former chapter, our Lord specially required steward to be wise, (Matthew 24:45) for it is reasonable, that the heavier the charge which any man sustains, and the more important the matters in which he is employed, the wisdom with which he conducts himself should be the greater. But now he demands wisdom from all the children of God in general, that they may not, through inconsiderate rashness, expose themselves to be the prey of Satan. Now this kind of wisdom he describes by saying, that they are to provide themselves with the supplies necessary for completing the course of their life. For the warmth of our impatience makes us look upon the time, however short, as far too long protracted; and next, our poverty is such, that we need supplies for every hour.

5. And while the bridegroom tarried, they all slumbered and slept. Some interpret this slumbering in a bad sense, as if believers, along with others, abandoned themselves to sloth, and were asleep amidst the vanities of the world; but this is altogether inconsistent with the intention of Christ, and with the structure of the parable. There would be greater probability in explaining it to denote death, which overtakes believers before the coming of Christ; for it is not at that time only that we must look for salvation, but also when we have left the world and are sleeping in Christ. But I take it more simply as denoting earthly occupations, in which believers must be engaged, so long as they dwell in the body; and, though forgetfulness of the kingdom of God ought never to steal upon them, yet the distracting influence of the occupations of this world is not inappropriately compared to sleep. For they cannot be so constantly occupied with the thought of meeting Christ, as not to be distracted, or retarded, or entangled by a variety of cares, in consequence of which, while they watch, they are partly asleep.

6. At midnight a cry arose. With respect to the cry I view it as taken metaphorically for his sudden arrival; for we know, that when any thing new and unexpected happens, men are wont to make a loud noise. True, indeed, our Lord cries daily, that he will come quickly, (Revelation 22:20;) but at that, time, the whole frame of the world will resound with the cry, and his dreadful majesty will fill heaven and earth in such a manner, as not only to awaken those who are asleep, but to bring the dead out of their graves, (John 5:28.)

8. And the foolish said to the wise. This is a reproof of the late repentance of those who never think of what they are in want of, till the door is shut against every remedy. For those who do not make provision for a long period are charged with folly, because they are careless, and flatter themselves amidst their poverty, and allow the season of mutual intercourse to pass in such a way as to despise the aids which were offered to them. As they do not, in proper time, bethink themselves about procuring oil, Christ, mocking the knowledge which they have acquired when it is too late, shows how their stupidity will be punished, when they shall see themselves to be empty and unprovided, while there is no remedy.

9. Lest there be not enough for you and us. We know that the Lord distributes his gifts so variously to each, according to his measure, in order that they may give mutual aid to each other, and may employ for the general advantage what has been entrusted to each individual; and that in this way is preserved the sacred connection which exists among the members of the Church. But Christ here points out the time when he shall summon all men to his tribunal, each carrying his bundle, that he may bring with him according as he has done in his body. That portion of grace received, which every man has laid up for himself, is, therefore, justly compared to a stock of provisions for a journey, which would not be enough for a greater number of persons.

But rather go to them that sell, and buy for yourselves. These words immediately follow, and are not intended as an admonition, but a reproof; and the meaning is: "There once was a time for buying, which you ought not to have neglected; for oil was at that time offered for sale, but the means of obtaining it are now withdrawn." And yet it is foolish in the Papists to infer from this, that by our own virtues or industry we obtain the gift of perseverance. For the word buy does not at all imply that a price has been given; as appears clearly from the passage in Isaiah, (55:1) where the Lord, while he invites us to buy, demands no price, but informs us, that he has wine and milk in abundance, to be gratuitously bestowed. There is no other way of obtaining it, therefore, but to receive by faith what is offered to us.

10. And the door was shut. At length it follows that the door of the heavenly kingdom will be shut against all who have not made provision, because they failed in the middle of the course. We must not enter here into minute inquiries, how it is that Christ says that the foolish virgins went to buy for it means nothing else than that all who shall not be ready at the very moment when they shall be called will be shut out from entering into heaven.

Footnotes:

[170] "De peur que nous n'en ayons point assez pour nous et pour vous;" -- "lest we have not enough of it for us and for you."

Matthew 25:14-30

Luke 19:11-28

14. For as a certain man, setting out on a journey, called his servants, and delivered to them his goods. 15. And to one he gave five talents, and to another two, and to another one; to every one according to his own ability; and immediately set out. 16. And he who had received five talents went away and traded with them, and amassed other five talents. 17. And likewise he who had received two, he also gained other two. 18. But he who had received one went away, and dug in the earth, and hid his master's money. 19. And after a long time the master of those servant cometh, and reckoneth with them. 20. And he who had received five talents, saying, Master, thou deliveredst to me five talents: lo, I have gained by them other five talents. 21. His master saith to him, Well done, good and faithful servant; thou has tbeen faithful over a few things, I will place thee over many things: enter thou into the joy of thy master. 22. And he also who had received two talents came, and said, Master, thou deliveredst to me two talents: lo, I have gained by them other two. 23. His master saith to him, Well done, good and faithful servant; thou hast been faithful over a few things: enter thou into the joy of thy master. 24. But he who had received one talent came and said, Master, knew thee that thou art a harsh man, reaping where thou didst not sow, and gathering where didst not scatter: 25. And, being afraid, I went away, and hid thy talent in the earth: lo, thou hast what is thine. 26. And his master answering said to him, Wicked and slothful servant, thou knowest that I reap where I sowed not, and gather where I did not scatter: 27. Thou oughtest therefore to have given my money to the bankers, and, when I came, I would have received my own with usury. 28. Take away then from him the talent, and give it to him who hath ten talents. 29. For to every one that hath shall be given, and he shall abound; but he that hath not, even that which he hath shall be taken from him. 30. And cast out the unprofitable servant into outer darkness, where shall be weeping and gnashing of teeth.

11. While they were hearing these things, he added, and spoke a parable, because he was near Jerusalem, and because they thought that the kingdom of God would immediately be revealed. 12. He said therefore, A certain nobleman set out for a distant country, to receive for himself a kingdom, [684] and to return. 13. And, having called his ten servants, he gave to them ten pounds, and said to them, Trade till I come. 14. And his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. 15. And it happened that he returned, after having obtained the kingdom, [685] and commanded those servants to be called to him, to whom he had given money, that he might know how much everyone had gained by trading. 16. And the first came, saying, Master, thy pound hath gained ten pounds. 17. And he said to him, Well done, good servant; because thou hast been faithful in a very small matter, have though power over ten cities. 18. And another came, saying, Master, thy pound hath gained five pounds. 19. And he said to him, And be thou ruler over five cities. 20. And another came, saying, Master, lo, thy pound, which I have kept laid up in a napkin: 21. For I feared thee, because thou art a harsh man: thou takest up what thou didst not lay down, and reapest what thou didst not sow. 22. He saith to him, Out of thy mouth will I judge thee, wicked servant. Thou knewest that I am a harsh man, taking up what I did not lay down, and reaping what I did not sow: 23. And why didst not thou give my money to the bank, and, when I came, I would have demanded it with usury? 24. And to those who stood by he said, Take from him the pound, and give it to him who hath ten pounds. 25. And they said to him, Master, he hath ten pounds. 26. For I say to you, That to him that hath it shall be given; but from him who hath not, even what he hath shall be taken away. 27. But bring hither those my enemies, who refused that I should reign over them, and slay them before me. 28. And, having said these things, he went before, to go up to Jerusalem.

Luke 19:11. While they were hearing these things. It was next to a prodigy that the disciples, after having been so frequently warned as to the approaching death of Christ, flew aside from it to think of his kingdom. There were two mistakes; first, that they pictured to themselves rest and happiness without the cross; secondly, that they judged of the kingdom of God according to their own carnal sense. Hence it appears how slight and obscure their faith was; for though they had entertained a hope of the resurrection, yet the taste was too slight for forming a fixed and decided opinion about Christ. They believe him to be the Redeemer who had been formerly promised, and hence they conceive a hope that the Church will be renewed; but that knowledge immediately degenerates into vain imaginations, which either overturn or obscure the power of his kingdom. But the strangest thing of all was, that so many warnings should have passed away from their recollection without yielding any advantage. At least, it was brutal stupidity that, though Christ had lately declared, in express terms, that he was just about to undergo a bitter and ignominious death, they not only remained unconcerned, but rushed forward, as if to a joyful triumph.

12. A certain nobleman. Matthew interweaves this parable with others, without attending to the order of time; but, as his intention was, in the twenty-second chapter, to make a collection of Christ's latest discourses, readers ought not to trouble themselves greatly with the inquiry which of them was delivered on the first, or the second, or the third day within that short period. But it is proper to observe the difference between Matthew and Luke; for, while the former touches only on one point, the latter embraces two. This point is common to both, that Christ resembles a nobleman, who, undertaking a long journey for the sake of obtaining a kingdom, has entrusted his money to the management of his servants, and so on. The other point is peculiar to Luke, that the subjects abused the absence of the prince, and raised a tumult in order to shake off his yoke. In both parts Christ intended to show, that the disciples were greatly mistaken in supposing that his royal authority was already established, and that he was coming to Jerusalem, in order to commence immediately a course of prosperity. Thus by taking away the expectation of an immediate kingdom, he exhorts them to hope and patience; for he tells them that they must long and steadily endure many toils, before they enjoy that glory for which they pant too earnestly.

Into a distant country. As the disciples thought that Christ was now about to enter into the possession of his kingdom, he first corrects this mistake by informing them, that he must undertake a long journey, in order to obtain the kingdom [686] As to what is meant by the distant country, I leave it to the ingenious expositions of those who are fond of subtleties. For my own part, I think that Christ expresses nothing more than his long absence, which would extend from the time of his death to his last coming. For, though he sits at the right hand of the Father, and holds the government of heaven and earth, and though, from the time that he ascended to heaven, all power was given to him, (Matthew 28:18,) that every knee might bow before him, (Philippians 2:10;) yet as he has not yet subdued his enemies -- has not yet appeared as Judge of the world, or revealed his majesty -- it is not without propriety that he is said to be absent from his people, till he return again, clothed with his new sovereignty. It is true, indeed, that he now reigns, while he regenerates his people to the heavenly life, forms them anew to the image of God, and associates them with angels; while he governs the Church by his word, guards it by his protection, enriches it with the gifts of the Spirit, nourishes it by his grace, and maintains it by his power, and, in short, supplies it with all that is necessary for salvation; while he restrains the fury of Satan and of all the ungodly, and defeats all their schemes. But as this way of reigning is concealed from the flesh, his manifestation is properly said to be delayed till the last day. Since, therefore, the apostles foolishly aimed at the shadow of a kingdom, our Lord declares that he must go to seek a distant kingdom, that, they may learn to endure delay. [687]

13. And having called his ten servants. We must not inquire anxiously into the number of the servants, or into the sums of money. For Matthew, by expressing various sums, includes a more extensive doctrine, namely, that Christ does not lay on all an equal charge of trafficking, but commits to one a small, and to another a larger sum of money. Both agree in this, that till the last day of the resurrection Christ, in some respects, goes to a distance from his people, but yet that it would be highly improper for them to sit down in idleness and do no good; for each has a certain office enjoined him, in which he ought to be employed, and, therefore, they ought to be diligent in trading, that they may be careful to increase their Lord's property.

Luke says simply, that to each he gave a pound; because, whether more or less may be committed to us by our Lord, every man must equally give account for himself. Matthew, as I have said, is more full and copious; for he states various degrees. Let us know that the Lord does not bestow on all indiscriminately the same measure of gifts, (Ephesians 4:7,) but

distributes them variously as he thinks proper,
(1 Corinthians 12:11,)

so that some excel others. But whatever gifts the Lord has bestowed upon us, let us know that it is committed to us as so much money, that it may yield some gain; for nothing could be more unreasonable than that we should allow to remain buried, or should apply to no use, God's favors, the value of which consists in yielding fruit.

Matthew 25:15. To every one according to his own ability. By this term Christ does not distinguish between natural gifts and the gifts of the Spirit; for we have neither power nor skill [688] which ought not to be acknowledged as having been received from God; and, therefore, whoever shall determine to give God his share will leave nothing for himself. What then is meant by saying, that the master of the house gives to each person more or less, according to his own ability? It is because God, as he has assigned to every one his place, and has bestowed on him natural gifts, gives him also this or the other injunction, employs him in the management of affairs, raises him to various offices, furnishes him with abundant means of eminent usefulness, and presents to him the opportunity.

It is absurd, however, in the Papists to infer from this, that the gifts of God are conferred on every man according to the measure which he deserves. For, though the old translator, [689] employed the word virtus, [690] he did not mean that God bestows his gifts, according as men have acquitted themselves well, and obtained the praise of virtue, but only so far as the master of the house has judged them to be suitable. Now we know that no man is found by God to be suitable till He has made him so; and the Greek word dunamis, (power, ability,) which Christ employed, is free from all ambiguity.

20. And he who had received five talents. Those who employ usefully whatever God has committed to them are said to be engaged in trading The life of the godly, [691] is justly compared to trading, for they ought naturally to exchange and barter with each other, in order to maintain intercourse; and the industry with which every mall discharges the office assigned him, the calling itself, the power of acting properly, and other gifts, are reckoned to be so many kinds of merchandise; because the use or object which they have in view is, to promote mutual intercourse among men.

Now the gain which Christ mentions is general usefulness, [692] which illustrates the glory of God. For, though God is not enriched, and makes no gain, by our labors, yet when every one is highly profitable to his brethren, and applies advantageously, for their salvation, the gifts which he has received from God, he is said to yield profit, or gain, to God himself. So highly does our heavenly Father value the salvation of men, that whatever contributes to it he chooses to place to his own account. That we may not become weary in doing well, (Galatians 6:9,) Christ declares that the labor of those who are faithfully employed in their calling will not be useless.

According to Luke, he says that he who gained five pounds obtains the government of five cities; by which words he informs them, that the glory of his kingdom will be very different at his last coming from what it now appears. For now [693] we have labor and anxiety in managing, as it were, the affairs of an absent master; but then he will have at his command an ample and copious supply of honors, to ennoble and enrich us. The form of expression employed by Matthew is more simple, Enter thou into the joy of thy master; by which he means that faithful servants, whose discharge of duty shall meet with his approbation, will share with himself a blessed abundance of all good things.

But it is asked, What is meant by what is added, Take from him the talent, and give it to him who hath ten talents? For every kind of trading will then be at an end. I reply, We ought to keep in remembrance what I formerly mentioned, that those who insist on explaining, with exactness, every minute phrase, are mistaken. The true meaning is, though slothful and unprofitable servants are now endued with the gifts of the Spirit, yet they will at length be deprived of them all, that their wretched and shameful poverty may redound to the glory of the good. Now these slothful persons, Christ tells us, hide either the talent or the pound in the earth; because, while they consult their own ease and gratifications, they refuse to submit to any uneasiness; as we see very many who, while they are privately devoted to themselves and to their own advantage, avoid all the duties of charity, and have no regard to the general edification. When it is said that the master of the house, after his return, called the servants to account; as this ought to impart courage to the good, when they understand that they do not lose their pains, so the indolent and careless, on the other hand, ought to be struck with no small terror. Let us therefore learn to call ourselves daily to account, before the Lord come, and make a reckoning with us.

24. I knew thee, that thou art a harsh man. This harshness has nothing to do with the substance of the parable; and it is an idle speculation in which those indulge, who reason from this passage, how severely and rigorously God deals with his own people. For Christ did not intend to describe such rigor, any more than to applaud usury, when he represents the master of the house as saying, that the money ought to have been deposited with a banker, that it might, at least, gain interest Christ only means, that there will be no excuse for the indolence of those who both conceal the gifts of God, and waste their time in idleness. Hence also we infer that no manner of life is more praiseworthy in the sight of God, than that which yields some advantage to human society.

29. To every one that hath shall be given has been explained [694] under Matthew 13:12

30. And cast the unprofitable servant into outer darkness. We have also explained, [695] under Matthew 8:12, that outer darkness is contrasted with the light which is within the house; [696] for, as banquets were anciently held, for the most part, at night, and were illuminated by numerous torches and lamps, of those who are banished from the kingdom of God, Christ says, that they are cast without into darkness

Luke 19:27. But those my enemies In this second part, he appears to glance principally at the Jews, but includes all who in the absence of their master, determine to revolt. Now Christ's intention was, not only to terrify such persons by threatening an awful punishment, but also to keep his own people in faithful subjection; for it was no small temptation to see the kingdom of God scattered by the treachery and rebellion of many. In order then that we may preserve our composure in the midst of troubles, Christ informs us that he will return, and that at his coming he will punish wicked rebellion. [697]

Footnotes:

[684] "Pour conquester un royaurae;" -- "to conquer a kingdom."

[685] "Apres avoir conqueste le royaume;" -- "after having conquered the kingdom."

[686] "Pour conquester ce royaurae;" -- "to conquer this kingdom.'

[687] "Qu'ils apprenent de porter patiemment la longue attente;" -- "that they may learn to endure patiently the long delay."

[688] "Il n'y a ne puissance, ne industrie, ou dexterit;" -- "there is neither power, nor industry, nor skill."

[689] "Le translateur Latin ancien;" -- "the old Latin translator."

[690] An interpreter who was willing to twist a passage, so as to bring out of it any meaning that he chose, would find the vagueness of the Latin word virtus to be well suited to his purpose. Its derivation from vir, a man, shows that it originally signified manliness, from which it easily passed to denote courage, and, from the high estimation in which courage was held among warlike nations, became the general expression for moral excellence, out of which arose the application of it to other kinds of excellence, as in the phrase, virtutes orationis, the ornaments of style. Again, from denoting manly vigor it came naturally to denote ability; and it is undoubtedly in this sense, with which our English version accords, that rirtus is employed by the Vulgate in this passage. -- Ed.

[691] "Des fideles;" -- "of believers."

[692] "C'est le profit ou l'avancement de toute la compagnie des fideles en commun;" -- "it is the profit or advancement of the whole company of believers in common."

[693] "En ce monde;" -- "in this world."

[694] See [38]p. 104 of this volume.

[695] Harmony, vol. 1.[[39]p. 384.

[696] "De la lumiere et clarte qui est en la maison;" -- "with the light and brightness that is within the house."

[697] "Il se vengera contre les traistres, et les punira de leur rebellion;" -- "he will take vengeance on traitors, and will punish them for their rebellion."

Matthew 25:31-46

Luke 21:37-38

31. Now when the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 32. And all the nations shall be assembled before him; and he shall separate them from one another, as a shepherd separateth the sheep from the goats. 33. And he shall place the sheep on his right hand, and the goats on the left. 34. Then will the King say to those who shall be on his right hand, Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: 35. For I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink; I was a stranger, and you received me kindly; 36. I was naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me. 37. Then shall the righteous answer him, saying, Lord, when did we see thee hungry, and fed thee? or thirsty, and gave thee drink? 38. And when did e see thee a stranger, and received thee kindly? or naked, and clothed thee? 39. Or when did we see thee sick, or in prison, and came to thee? 40. And the King answering will say to them, Verily I tell you, So far as you did it to one of these my brethren, you did it to me. 41. Then will he say also to those who shall be on the left hand, Depart from me, you cursed, into everlasting fire, which is prepared for the devil and his angels: 42. For I was hungry, and you gave me no food; I was thirsty, and you gave me no drink. 43. I was a stranger, and you did not receive me kindly; I was naked, and you did not clothe me; I was sick, and in prison, and you did not visit me. 44. Then will they also answer him, saying, Lord, when did we see thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not assist thee? 45. Then will he answer them, saying, Verily I tell you, So far as you did it not to any of the least of these, you did it not to me. 46. And these shall go away into everlasting punishment, and the righteous into everlasting life. [171]

37. And he taught in the temple by day; but at night he went out, and lodged in the mountain, which is called the mountain of Olives. 38. And early in the morning all the people came to him, to hear him in the temple.

Matthew 25:31. Now when the Son of man shall come in his glory. Christ follows out the same doctrine, and what he formerly described under parables, he now explains clearly and without figures. The sum of what is said is, that believers, in order to encourage themselves to a holy and upright conduct, ought to contemplate with the eyes of faith the heavenly life, which, though it is now concealed, will at length be manifested at the last coming of Christ. For, when he declares that, when he shall come with the angels, then will he sit on the throne of his glory, he contrasts this last revelation with the disorders and agitations of earthly warfare; as if he had said, that he did not appear for the purpose of immediately setting up his kingdom, and therefore that there was need of hope and patience, lest the disciples might be discouraged by long delay. Hence we infer that this was again added, in order that the disciples, being freed from mistake about immediate and sudden happiness, might keep their minds in warfare till Christ's second coming, and might not give way, or be discouraged, on account of his absence.

This is the reason why he says that he will then assume the title of King; for though he commenced his reign on the earth, and now sits at the right hand of the Father, so as to exercise the supreme government of heaven and earth; yet he has not yet erected before the eyes of men that throne, from which his divine majesty will be far more fully displayed than it now is at the last day; for that, of which we now obtain by faith nothing more than a taste, will then have its full effect. So then Christ now sits on his heavenly throne, as fir as it is necessary that he shall reign for restraining his enemies and protecting the Church; but then he will appear openly, to establish perfect order in heaven and earth, to crush his enemies under his feet, to assemble his believing people to partake of an everlasting and blessed life, to ascend his judgment-seat; and, in a word, there will be a visible manifestation of the reason why the kingdom was given to him by the Father. He says that he will come in his glory; because, while he dwelt in this world as a mortal man, he appeared in the despised form of a servant. And he calls it his glory, though he elsewhere ascribes it to his Father, but the meaning is the same; for he means simply the divine glory, which at that time shone in the Father only, for in himself it was concealed. [172]

32. And all nations shall be assembled before him. He employs large and splendid titles for extolling his kingdom, that the disciples may learn to expect a different kind of happiness from what they had imagined. For they were satisfied with this single consideration, that their nation was delivered from the miseries with which it was then oppressed, so that it would be manifest that God had not in vain established his covenant with Abraham and his posterity. But Christ extends much farther the benefit of the redemption brought by him, for he will be the Judge of the whole world. Again, in order to persuade believers to holiness of life, he assures them that the good and the bad will not share alike; because he will bring with him the reward which is laid up for both. In short, he declares that his kingdom will be fully established, when the righteous shall have obtained a crown of glory, and when the wicked shall have received the reward which they deserved.

As a shepherd separateth the sheep from the goats. When our Lord says that the separation of the sheep from the goats is delayed till that day, he means that the wicked are now mixed with the good and holy, so that they live together in the same flock of God. The comparison appears to be borrowed from Ezekiel 34:18, where the Lord complains of the fierceness of the goats, which attack with their horns the poor sheep, and destroy the pastures, and pollute the water; and where the Lord expressly declares that he will take vengeance. And therefore Christ's discourse amounts to this, that believers ought not to think their condition too hard, if they are now compelled to live with the goats, and even to sustain many serious attacks and annoyances from them; secondly, that they ought to beware of being themselves infected by the contagion of their vices; and, thirdly, to inform them that in a holy and innocent life their labor is not thrown away, for the difference will one day appear.

34. Come, you blessed of my Father. We must remember Christ's design; for he bids his disciples rest satisfied now with hope, that they may with patience and tranquillity of mind look for the enjoyment of the heavenly kingdom; and next, he bids them strive earnestly, and not become wearied in the right course. To this latter clause he refers, when he promises the inheritance of the heavens to none but those who by good works aim at the prize of the heavenly calling. But before speaking of the reward of good works, he points out, in passing, that the commencement of salvation flows from a higher source; for by calling them blessed of the Father, he reminds them, that their salvation proceeded from the undeserved favor of God. Among the Hebrews the phrase blessed of God means one who is dear to God, or beloved by God. Besides, this form of expression was not only employed by believers to extol the grace of God towards men, but those who had degenerated from true godliness still held this principle. Enter, thou blessed of God, said Laban to Abraham's servant, (Genesis 24:31.) We see that nature suggested to them this expression, by which they ascribed to God the praise of all that they possessed. There can be no doubt, therefore, that Christ, in describing the salvation of the godly, begins with the undeserved love of God, by which those who, under the guidance of the Spirit in this life, aim at righteousness, were predestined to life.

To this also relates what he says shortly afterwards, that the kingdom, to the possession of which they will be appointed at the last day, had been prepared for them from the beginning of the world. For though it may be easy to object, that the reward was laid up with a view to their future merits, any person who will candidly examine the words must acknowledge that there is an implied commendation of the grace of God. Nay more, Christ does not simply invite believers to possess the kingdom, as if they had obtained it by their merits, but expressly says that it is bestowed on them as heirs.

Yet we must observe another object which our Lord had in view. For though the life of the godly be nothing else than a sad and wretched banishment, so that the earth scarcely bears them; though they groan under hard poverty, and reproaches, and other afflictions; yet, that they may with fortitude and cheerfulness surmount these obstacles, the Lord declares that a kingdom is elsewhere prepared for them. It is no slight persuasive to patience, when men are fully convinced that they do not run in vain; and therefore, lest our minds should be east, down by the pride of the ungodly, in which they give themselves unrestrained indulgences--lest our hope should even be weakened by our own afflictions, let us always remember the inheritance which awaits us in heaven; for it depends on no uncertain event, but was prepared for us by God before we were born,--prepared, I say, for each of the elect, for the persons here addressed by Christ are the blessed of the Father.

When it is here said only that the kingdom was prepared from the beginning of the world, while it is said, in another passage, that it was prepared before the creation of heaven and of earth, (Ephesians 1:4) this involves no inconsistency. For Christ does not here fix the precise time when the inheritance of eternal life was appointed for the sons of God, but only reminds us of God's fatherly care, with which he embraced us before we were born; and confirms the certainty of our hope by this consideration, that our life can sustain no injury from the commotions and agitations of the world.

35. For I was hungry. If Christ were now speaking of the cause of our salvation, the Papists could not be blamed for inferring that we merit eternal life by good works; but as Christ had no other design than to exhort his people to holy and upright conduct, it is improper to conclude from his words what is the value of the merits of works. With regard to the stress which they lay on the word for, as if it pointed out the cause, it is a weak argument; for we know that, when eternal life is promised to the righteous, the word for does not always denote a cause, but rather the order of procedure. [173] But we have another reply to offer, which is still more clear; for we do not deny that a reward is promised to good works, but maintain that it is a reward of grace, because it depends on adoption. Paul boasts (2 Timothy 4:8) that a crown of righteousness is laid up for him; but whence did he derive that confidence but because he was a member of Christ, who alone is heir of the heavenly kingdom? He openly avows that the righteous Judge will give to him that crown; but whence did he obtain that prize but because by grace he was adopted, and received that justification of which we are all destitute? We must therefore hold these two principles, first, that believers are called to the possession of the kingdom of heaven, so far as relates to good works, not because they deserved them through the righteousness of works, or because their own minds prompted them to obtain that righteousness, but because God justifies those whom he previously elected, (Romans 8:30.) Secondly, although by the guidance of the Spirit they aim at the practice of righteousness, yet as they never fulfill the law of God, no reward is due to them, but the term reward is applied to that which is bestowed by grace.

Christ does not here specify every thing that belongs to a pious and holy life, but only, by way of example, refers to some of the duties of charity, by which we give evidence that we fear God. For though the worship of God is more important than charity towards men, and though, in like manner, faith and supplication are more valuable than alms, yet Christ had good reasons for bringing forward those evidences of true righteousness which are more obvious. If a man were to take no thought about God, and were only to be beneficent towards men, such compassion would be of no avail to him for appeasing God, who had all the while been defrauded of his right. Accordingly, Christ does not make the chief part of righteousness to consist in alms, but, by means of what may be called more evident signs, shows what it is to live a holy and righteous life; as unquestionably believers not only profess with the mouth, but prove by actual performances, that they serve God.

Most improperly, therefore, do fanatics, under the pretext of this passage, withdraw from hearing the word, and from observing the Holy Supper, and from other spiritual exercises; for with equal plausibility might they set aside faith, and bearing the cross, and prayer, and chastity. But nothing was farther from the design of Christ than to confine to a portion of the second table of the Law that rule of life which is contained in the two tables. The monks and other noisy talkers had as little reason to imagine that there are only six works of mercy, because Christ does not mention any more; as if it were not obvious, even to children, that he commends, by means of a synacdoche, all the duties of charity. For to comfort mourners, to relieve those who are unjustly oppressed, to aid simple-minded men by advice, to deliver wretched persons from the jaws of wolves, are deeds of mercy not less worthy of commendation than to clothe the naked or to feed the hungry.

But while Christ, in recommending to us the exercise of charity, does not exclude those duties which belong to the worship of God, he reminds his disciples that it will be an authentic evidence of a holy life, if they practice charity, agreeably to those words of the prophet,

I choose mercy, and not sacrifice, (Hosea 6:6;)

the import of which is, that hypocrites, while they are avaricious, and cruel, and deceitful, and extortioners, and haughty, still counterfeit holiness by an imposing array of ceremonies. Hence also we infer, that if we desire to have our life approved by the Supreme Judge, we must not go astray after our own inventions, but must rather consider what it is that He chiefly requires from us. For all who shall depart from his commandments, though they toil and wear themselves out in works of their own contrivance, will hear it said to them at the last day, Who

hath required those things at your hands? (Isaiah 1:12.)

37. Then wilt the righteous answer him. Christ represents the righteous as doubting--what they know well--his willingness to form a just estimate of what is done to men. [174] But as this was not so deeply impressed on their minds as it ought to have been, he holds out to them this lively representation. [175] For how comes it that we are so slow and reluctant to acts of beneficence, but because that promise is not truly engraven on our hearts, that God will one day repay with usury what we bestow on the poor? The admiration which Christ here expresses is intended to instruct us to rise above the apprehension of our flesh, whenever afflicted brethren ask our confidence and aid, that the aspect of a despised man may not hinder us from treating him with kindness.

40. Verily I tell you. As Christ has just now told us, by a figure, that our senses do not yet comprehend how highly he values deeds of charity, so now he openly declares, that he will reckon as done to himself whatever we have bestowed on his people. We must be prodigiously sluggish, if compassion be not drawn from our bowels by this statement, that Christ is either neglected or honored in the person of those who need our assistance. So then, whenever we are reluctant to assist the poor, let us place before our eyes the Son of God, to whom it would be base sacrilege to refuse any thing. By these words he likewise shows, that he acknowledges those acts of kindness which have been performed gratuitously, and without any expectation of a reward. And certainly, when he enjoins us to do good to the hungry and naked, to strangers and prisoners, from whom nothing can be expected in return, we must look to him, who freely lays himself under obligation to us, and allows us to place to his account what might otherwise appear to have been lost.

So far as you have done it to one of the least of my brethren. Believers only are expressly recommended to our notice; not that he bids us altogether despise others, but because the more nearly a man approaches to God, he ought to be the more highly esteemed by us; for though there is a common tie that binds all the children of Adam, there is a still more sacred union among the children of God. So then, as those, who belong to the household of faith ought to be preferred to strangers, Christ makes special mention of them. And though his design was, to encourage those whose wealth and resources are abundant to relieve the poverty of brethren, yet it affords no ordinary consolation to the poor and distressed, that, though shame and contempt follow them in the eyes of the world, yet the Son of God holds them as dear as his own members. And certainly, by calling them brethren, he confers on them inestimable honor.

41. Depart from me, you cursed. He now comes to the reprobate, who are so intoxicated by their fading prosperity, that they imagine they will always be happy. He threatens, therefore, that he will come as their Judge, and that he will make them forget those luxurious enjoyments to which they are now so entirely devoted; not that the coming of Christ will strike them with terror--for they think that they

have made a covenant with death, (Isaiah 28:15,)

and harden themselves in wicked indifference--but that believers, warned of their dreadful ruin, may not envy their present lot. For as promises are necessary for us, to excite and encourage us to holiness of life, so threatenings are likewise necessary to restrain us by anxiety and fear. We are therefore taught how desirable it is to be united to the Son of God; because everlasting destruction and the torment of the flesh await all those whom he will drive from his presence at the last day. He will then order the wicked to depart from him, because many hypocrites are now mixed with the righteous, as if they were closely allied to Christ.

Into everlasting fire. We have stated formerly, that the term fire represents metaphorically that dreadful punishment which our senses are unable to comprehend. It is therefore unnecessary to enter into subtle inquiries, as the sophists do, into the materials or form of this fire; for there would be equally good reason to inquire about the worm, which Isaiah connects with the

fire for their worm shall not die,
either shall their fire be quenched, (Isaiah 66:24.)

Besides, the same prophet shows plainly enough in another passage that the expression is metaphorical; for he compares the Spirit of God to a blast by which the fire is kindled, and adds a mixture of brimstone, (Isaiah 30:33.) Under these words, therefore, we ought to represent to our minds the future vengeance of God against the wicked, which, being more grievous than all earthly torments, ought rather to excite horror than a desire to know it. But we must observe the eternity of this fire, as well as of the glory which, a little before, was promised to believers.

Which is prepared for the devil. Christ contrasts with himself the devil, as the head of all the reprobate. For though all the devils are apostate angels, yet many passages of Scripture assign thee highest authority to one who assembles under him, as in one body, all the wicked to perdition; in the same manner as believers assemble to life under Christ, and grow under him, till, having reached perfection, they are entirely united by him to God, (Ephesians 4:13; Colossians 2:19.) But now Christ says, that hell is prepared for the devil, that wicked men may not entertain the belief that they will be able to escape it, when they hear that they are involved in the same punishment with the devil, who, it is certain, was long ago sentenced and condemned to hell, without any hope of deliverance.

And his angels. By the devil's angels some understand wicked men, but it is more probable that Christ speaks only of devils. And so these words convey an indirect reproach, that men, who had been called to the hope of salvation through the Gospel, chose to perish with Satan, and, rejecting the Author of salvation, voluntarily threw themselves into this wretched condition; not that they were not appointed to destruction as well as the devil, but because in their crime is plainly seen the cause of their destruction, when they reject the grace of their calling. And thus, though the reprobate were devoted to death, by a secret judgment of God, before they were born, yet, so long as life is offered to them, they are not reckoned heirs of death or companions of Satan, but their perdition, which had been formerly concealed, is discovered and made evident by their unbelief.

44. Then shall they also answer him. The same kind of striking delineation which Christ had formerly employed is now repeated, in order to inform the reprobate, that their vain excuses, by which they now deceive themselves, will be of no avail to them at the last day. For whence comes the great cruelty of their pride towards the poor, but because they think that they will not be punished for despising them? To destroy this self-complacency, our Lord gives them warning, that they will one day feel--but when it will be too late--what they do not now deign to consider, that those who are now so greatly despised are not less esteemed by Christ than his own members.

Footnotes:

[171] "Mais les justes iront;" -- "but the righteous will go."

[172] "Pource qu'en Christ elle estoit cachee et ne se monstroit;" -- "because in Christ it was concealed, and was not exhibited."

[173] "Elle ne touche pas tousjours la cause et le fondement de salut, mais plustost l'ordre et la procedure que Dieu y tient;" -- "it does not always refer to the cause and foundation of salvation, but rather to the order and procedure which God observes in regard to it."

[174] "La charit, qu'on exerce envers les hommes;" -- "the charity which is exercised towards men."

[175] "Il leur represente au vif, tout ainsi que si la chose se faisoit devant lcurs yeux;" -- "he represents it to them in a lively manner, quite as if the thing were done before their eyes."