The Pulpit Commentary — Matthew — Volume 2 — Section 470

unto yon : " in the day of retribntion the omitted by the earlier uncials, the Vulge.te, door is shut, and no knocking will unolose Byriac, .to., and are to be regarded as an its barred portal. True it is that " not exegetical interpolation (comp. eh. xxiv. 42). every one that eaith unto me, Lord, Lord, Tertnlliau well says," Ut pendnla expecta- shall enter into the kingdom of heaven, tione solicitndo fidei probetnr, semper diem but he that doeth the will of my Father." observe.ne, dnm semper ignorat, quotidie Ver. 12.-1 know you not. 'fhey had not timens qnod qnotidie eperat" (' De Anima,' been in the bridal company, nor joined in 33). It remains to observe that, mystically, the festive procession, so the bridegroom Christ is the Bridegroom, who celebrates his could only a.newer from within that he he.cl nuptials with his bride the Church, and no knowledge of them. What is meant comes to conduct her to heaven; those who spiritually by this rejection is doubtful. are ree.<ly will accompany him and enter 'l.'his is not a solitary instance of the use into the joy of their Lord ; those who have of the expression. In the sermon on the not made their calling sure will be shut out. mount Christ declared that his sentence on those that professed, but practised not, Vere. 14-30.-Parable of the talents. would be, " I never knew yon : depart from (Peculiar to St. Matthew.) Following on me I " (eh.vii 23). He is said to know those the lesson of watchfulness and inward per- whom he approves and acknowledges to be sonal preparation just given, this parable his (see John x. 14). God says of Abra- ham, "I know him" (Gen, xviii. 19) and enforces the necessity of external work and of Moses, " I know thee by name " (Exod. man's accountability to God for the dne nse xu:iii. 12). To be known of God is a higher of the special endowments which he ha.a blessing than to know God (Gal. iv. 9). received. The former was concerned chief! y Many think that the words of our text imply utter reprobation. So Nosgen: and with the contemplative life, the waiting Chrysostom writes, "When he bath said virgins: tbis chiefly with the active, the this, nothing else but bell is left, and that working servant : though, in fact, both states intolerable punishment; or rather, this word combine more or less in the good Christian, is more grievous even than hell. This word and the perfect disciple will unite in him- he speaks e.Iso to them that work iniquity." But we must observe that in the present self the characteristics of John and Peter, case we have not the terrible addition, Mary and Martha. St. Luke (rix. 11-27) "Depart from me I" The sentence of ex- he.a recorded e. somewhat analogous parable clusion from Christ's presence is not equiva- spoken by Christ on leaving the house of lent to that in ver. 41, which dooms sonls Zacchmns, known e.s the parable of the to the everlasting fire prepared for the devil and his angels. These five virgins had pounds: and some critics have deemed that received the grace of God, and used it well the two accounts relate to the same saying for a time, and only failed at the last for altered in some details, which a.re to be lack of oa.re and watchfulness. They had accounted for on the hypothesis that St. still some love for the Lord, still desired to Luke has combined with our parable another serve him : it is not concei vu.hie that they should suffer the same punishment as the on the rebellious citizens. That there are utterly godless aud profane, whose wicked- great resembfances between the two cannot ness was perfect and Satanic. Doubtless be disputed, but the discrepancies are too they were punished: but as there are degrees marked to allow us to assume the unity of of happiness in heaven, so there may be the two utterances. Christ often repeats gradation of pains and penalties for those debarred from its blessings (see 1 Cor. iii. himself, using the same figure, or illustra- 15). But it is not improbable that the ex- tion, or expression to enforce different truths clusion in the first plo.ce refers to the or different phases of the same truth, as here deprivation of participntion in Messiah's he may have desired more emphatically to future kingdom, who.tc,cr tbnt may be, impress on the dieci pies their special respon- according to the vision in Rev. xx., and tho.t the proceedings nt the final judgmeot are sibilities. The variations in the two parables not here intended.. are briefly these : The scene and occasion Ver. 13.-We.tch therefore. This is the a.re different; this wns epoken to the dis- lesson which the Lord drawR from the oiplcs, that to the multitude: in one th(j puro.ble, e.s elsewhere ho gives the some lord is e. noble who we.a to receive e. king. warning, e.g. Luke xii. 35, repeated by the apostle (1 Those. v. 2, 6). Ye know neither dom, in the other be is simply a landowner: the day nor the hour [wherein the Bon of here hia absence is e. matter of IOC11l space, man oometh]. The worcl.s in brorkets ai·e there it is e. matter of ti 1ue : the serVl\nt.11 are ('78 THE GOSPEL AOOORDIN(I TO ST. MATTHEW. [on. :uv. 1-(8,