Chú giải Kinh Thánh

This chapter continues and concludes our Saviour's discourse, which began in the foregoing chapter, concerning his second coming and the end of the world. This was his farewell sermon of caution, as that, Joh 14:15,16, was of comfort to his disciples; and they had need of both in a world of so much temptation and trouble as this is. The application of that discourse, was, Watch therefore, and be ye also ready. Now, in prosecution of these serious awakening cautions, in this chapter we have three parables, the scope of which is the same—to quicken us all with the utmost care and diligence to get ready for Christ's second coming, which, in all his farewells to his church, mention was made of, as in that before he died (Joh 14:2), in that at his ascension (Ac 1:11), and in that at the shutting up of the canon of the scriptures, Re 22:20. Now it concerns us to prepare for Christ's coming; I. That we may then be ready to attend upon him; and this is shown in the parable of the ten virgins, Mt 25:1-13. II. That we may then be ready to give u our account to him; and this is shown in the parable of the three servants, Mt 25:14-30. III. That we may then be ready to receive from him our final sentence, and that it may be to eternal life; and this is shown in a more plain description of the process of the last judgment, Mt 25:31-46. These are things of awful consideration, because of everlasting concern to every one of us.

The parable of the ten virgins, five of whom were wise, and five foolish, Matthew 25:1-12. The necessity of being constantly prepared to appear before God, Matthew 25:13. The parable of the talents, vv. 14-30. The manner in which God shall deal with the righteous and the wicked in the judgment of the great day, vv. 31-46.

CHAPTER 25.

THREE ESCHATOLOGICAL PARABLES.

These parables (especially the first and third) are appropriately introduced by Mt. at this place, whether actually uttered in immediate connection with the Olivet discourse, or during the Passion week, or otherwise. In his reproduction of the book of Logia, Wendt gives the group of parables inculcating constant preparedness for the Parusia, including the Waiting Servants (Luke 12:35-38); the Thief (Matthew 24:43-44; Luke 12:39-40); the Upper Servant (Matthew 24:45-51; Luke 12:42; Luke 12:48), and the Ten Virgins (Matthew 25:1-12; Luke 13:25), a somewhat earlier place (L. J., i., pp. 118–122).

CHAPTER 25

Matthew 25:1.[19] ἈΠΆΝΤΗΣΙΝ] Lachm. and Tisch. 8 : ὙΠΆΝΤΗΣΙΝ, following B C א, 1, Method. Had this been the original reading, it would also have forced its way into Matthew 25:6, in which latter, however, it is found only in 157, Cyr.

Matthew 25:2. Lachm. and Tisch. 8 : ΠΈΝΤΕ ΔῈ ἘΞ ΑὐΤῶΝ ἮΣΑΝ ΜΩΡΑῚ ΚΑῚ ΠΈΝΤΕ ΦΡΌΝΙΜΟΙ, following B C D L Z א, min. and vss. (also Vulg. It.). Considering what a preponderance of evidence is here, and seeing how ready the transcribers would be to place the wise first in order, the reading of the Received text must be regarded as a subsequent transposition.

Matthew 25:3. For ΑἽΤΙΝΕς there are found the readings (glosses): ΑἹ ΔΈ in Z, Vulg. codd. of the It. Lachm., and ΑἹ ΓΆΡ in B C L א, Tisch. 8; likewise ΑἹ ΟὖΝ in D.

Matthew 25:4. In witnesses of importance ΑὐΤῶΝ is wanting after ἈΓΓΕΊΟΙς, so that, with Lachm. and Tisch. 8, it is to be deleted as a common interpolation.

Matthew 25:6. ἜΡΧΕΤΑΙ] is wanting in such important witnesses (B C* D L Z א, 102, Copt. Sahid. Arpo. Cant. Method. Ephr. Cyr.), and has so much the look of a supplement, that, with Lachm. and Tisch. 8, it should be erased. But the ΑὐΤΟῦ after ἈΠΆΝΤ., which Tisch. 8 deletes, is wanting only in B א, 102, Meth. Cyr.

Matthew 25:7. For ΑὐΤῶΝ it is better, with Lachm. and Tisch., to read ἙΑΥΤῶΝ, following A B L Z א. The reflective force of the pronoun had never been noticed, especially with Matthew 25:4 preceding it, in which verse ἙΑΥΤῶΝ instead of ΑὐΤῶΝ after ΛΑΜΠ. (so Tisch. 8) is supported only by the evidence of B א.

Matthew 25:9. For ΟὐΚ, as in the Received text, there is a preponderance of evidence in favour of reading Οὐ ΜΉ, which Griesb. has recommended, and which Lachm., Tisch. 7, and also Scholz have adopted. The ΜΉ, which Fritzsche and Tisch. 8 have discarded, was omitted from its force not being understood.

ΔΈ after ΠΟΡΕΎΕΣΘΕ (in Elz., Tisch. 7) would be just as apt to be inserted as a connective particle, as it would be ready to be omitted if ΠΟΡΕΎΕΣΘΕ, Κ.Τ.Λ. was taken as the apodosis. Accordingly, the matter must be decided by a preponderance of evidence, and that is in favour of deleting the ΔΈ.

Matthew 25:11. ΚΑῚ ΑἹ] Lachm. has simply ΑἹ, but against decisive evidence; and then think how readily ΚΑΊ might be dropped out between TAI and AI!

Matthew 25:13. After ὭΡΑΝ Elz. inserts ἘΝ ᾟ Ὁ ΥἹῸς ΤΟῦ ἈΝΘΡΏΠΟΥ ἜΡΧΕΤΑΙ, words which, in accordance with a decided preponderance of evidence, are to be regarded as a gloss (Matthew 24:44).

Matthew 25:16. ἘΠΟΊΗΣΕΝ] A** B C D L א** min.: ἘΚΈΡΔΗΣΕΝ. Recommended by Griesb. and Schulz, adopted by Lachm. Gloss derived from what follows.

The omission of the second ΤΆΛΑΝΤΑ by Lachm. is without adequate authority, nor had the transcribers any motive for inserting it; comp. Matthew 25:17.

Matthew 25:17. ΚΑῚ ΑὐΤΌς] is wanting in important witnesses, and is erased by Lachm. and Tisch. 8; but, owing to the circumstance of ὩΣΑΎΤΩς ΚΑΊ having preceded, it may very readily have been left out as superfluous and clumsy.

Matthew 25:18. Lachm. inserts ΤΆΛΑΝΤΟΝ after ἛΝ, only on the authority of A, It.; but ἜΚΡΥΨΕΝ (Lachm. Tisch.) for ἈΠΈΚΡΥΨΕΝ is supported by such a preponderance of evidence that it is unnecessary to regard it as taken from Matthew 25:25.

Matthew 25:19. It is better, with Lachm. and Tisch., to adopt in both cases the order ΠΟΛῪΝ ΧΡΌΝΟΝ and ΛΌΓΟΝ ΜΕΤʼ ΑὐΤῶΝ, in accordance with preponderating evidence.

Matthew 25:20. ἘΠʼ ΑὐΤΟῖς] is omitted by Lachm. and Tisch. 8, both here and in Matthew 25:22, following B D L א, min. and vss., while E G, min. read ἘΝ ΑὐΤΟῖς; but D, Vulg. It. Or. insert ἘΠΕΚΈΡΔΗΣΑ before the ἘΠʼ ΑὐΤΟῖς. Later variants are interpretations of the superfluous (and therefore sometimes omitted) ἘΠʼ ΑὐΤΟῖς

Matthew 25:21. ΔΈ, which Elz. inserts after ἜΦΗ, has been deleted, in accordance with preponderating evidence, as being an interpolation of the connective particle (so also Griesb., Scholz, Fritzsche, Lachm., Tisch.).

Matthew 25:22. ΛΑΒΏΝ] is wanting in A B C L Δ א, min. Syr.utr.; a few min. have ΕἸΛΗΦΏς. Deleted by Lachm. and Tisch. Correctly; a supplement.

Matthew 25:27. For ΤῸ ἈΡΓΎΡ. ΜΟΥ Tisch. 8 reads ΤᾺ ἈΡΓΎΡΙΆ ΜΟΥ, following B א*, Syr.p. Correctly; the plural would be apt to be replaced by the singular (comp. Luke), because it is a question of one talent, and because of the ΤῸ ἘΜΌΝ following.

Matthew 25:29. ἈΠῸ ΔῈ ΤΟῦ] B D L א, min.: ΤΟῦ ΔΈ. Approved by Griesb., adopted by Fritzsche, Lachm., Tisch.; the ordinary reading is by way of helping the construction.

Matthew 25:30. ἘΚΒΆΛΕΤΕ for ἘΚΒΆΛΛΕΤΕ (in Elz.) is confirmed by decisive evidence.

Matthew 25:31. Elz. Scholz insert ἍΓΙΟΙ before ἌΓΓΕΛΟΙ, in opposition to B D L Π* א, min. and many vss. and Fathers. An adjective borrowed from the ordinary ecclesiastical phraseology, and which, though it might readily enough be inserted, would scarcely be likely to be omitted. Comp. Zechariah 14:5.

Matthew 25:40. ΤῶΝ ἈΔΕΛΦῶΝ ΜΟΥ] wanting only in B* and Fathers. Bracketed by Lachm. But comp. Matthew 25:45.

Matthew 25:41. ΟἹ ΚΑΤΗΡΑΜ.] Tisch. 8 has deleted the article, in accordance with B L א, and that correctly; it is taken from Matthew 25:34.

[19] The Codex Alex. (A) joins the list of critical authorities for the first time at ch. 25. It begins at ver. 6 with the word ἑξέρχεσθε.

Mt 25:1-13.

PARABLE OF THE TEN VIRGINS.

This and the following parable are in Matthew alone.

1. Then--at the time referred to at the close of the preceding chapter, the time of the Lord's Second Coming to reward His faithful servants and take vengeance on the faithless. Then

shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom--This supplies a key to the parable, whose object is, in the main, the same as that of the last parable--to illustrate the vigilant and expectant attitude of faith, in respect of which believers are described as "they that look for Him"

(Heb 9:28),

and "love His appearing"

(2Ti 4:8).

In the last parable it was that of servants waiting for their absent Lord; in this it is that of virgin attendants on a Bride, whose duty it was to go forth at night with lamps, and be ready on the appearance of the Bridegroom to conduct the Bride to his house, and go in with him to the marriage. This entire and beautiful change of figure brings out the lesson of the former parable in quite a new light. But let it be observed that, just as in the parable of the Marriage Supper

(Lu 14:15-24),

so in this--the Bride does not come into view at all in this parable; the Virgins and the Bridegroom holding forth all the intended instruction: nor could believers be represented both as Bride and Bridal Attendants without incongruity.

Then shall the kingdom of heaven - See the notes at Matthew 3:2. The phrase here refers to his coming in the day of judgment.

Shall be likened - Or shall resemble. The meaning is, "When the Son of man returns to judgment, it will be as it was in the case of ten virgins in a marriage ceremony." The coming of Christ to receive his people to himself is often represented under the similitude of a marriage, the church being represented as his spouse or bride. The marriage relation is the most tender, firm, and endearing of any known on earth, and on this account it suitably represents the union of believers to Christ. See Matthew 9:15; John 3:29; Revelation 19:7; Revelation 21:9; Ephesians 5:25-32.

Ten virgins - These virgins, doubtless, represent the church - a name given to it because it is pure and holy. See 2 Corinthians 11:2; Lamentations 1:15; Lamentations 2:13.

Which took their lamps, and went forth to meet the bridegroom - The "lamps" used on such occasions were rather "torches" or "flambeaux." They were made by winding rags around pieces of iron or earthenware, sometimes hollowed so as to contain oil, and fastened to handles of wood. These torches were dipped in oil, and gave a large light. Marriage "ceremonies" in the East were conducted with great pomp and solemnity. The ceremony of marriage was performed commonly in the open air, on the banks of a stream. Both the bridegroom and bride were attended by friends. They were escorted in a palanquin. carried by four or more persons. After the ceremony of marriage succeeded a feast of seven days if the bride was a virgin, or three days if she was a widow. This feast was celebrated in her father's house. At the end of that time the bridegroom conducted the bride with great pomp and splendor to his own home.

This was done in the evening, or at night, Jeremiah 7:34; Jeremiah 25:10; Jeremiah 33:11. Many friends and relations attended them; and besides those who went with them from the house of the bride, there was another company that came out from the house of the bridegroom to meet them and welcome them. These were probably female friends and relatives of the bridegroom, who went out to welcome him and his new companion to their home. These are the virgins mentioned in this parable. Not knowing precisely the time when the procession would come, they probably went out early, and waited until they should see indications of its approach. In the celebration of marriage in the East at the present day, many of the special customs of ancient times are observed. "At a Hindu marriage," says a modern missionary, "the procession of which I saw some years ago, the bridegroom came from a distance, and the bride lived at Serampore, to which place the bridegroom was to come by water. After waiting two or three hours, at length, near midnight, it was announced, in the very words of Scripture, 'Behold the bridegroom cometh; go ye out to meet him.' All the persons employed now lighted their lamps, and ran with them in their hands to fill up their stations in the procession. Some of them had lost their lights and were unprepared, but it was then too late to seek them, and the cavalcade moved forward to the house of the bride, at which place the company entered a large and splendidly illuminated area before the house, covered with an awning, where a great multitude of friends, dressed in their best apparel, were seated upon mats. The bridegroom was carried in the arms of a friend, and placed in a superb seat in the midst of the company, where he sat a short time, and then went into the house, the door of which was immediately shut and guarded by sepoys. I and others expostulated with the doorkeepers, but in vain. Never was I so struck with our Lord's beautiful parable as at this moment - 'And the door was shut.'"

The journal of one of the American missionaries in Greece contains an account of an Armenian wedding which she attended; and, after describing the dresses and previous ceremonies, she says that at 12 o'clock at night precisely the cry was made by some of the attendants, "Behold, the bridegroom cometh;" and immediately five or six men set off to meet him.

Bridegroom - A newly-married man.

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. "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 labor? 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.

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.