The Pulpit Commentary — Matthew — Volume 2 — Section 499

light of a good prof088ion. The foolish look with consternation upon their oil-less veBBels. IV. THAT ETERNITY EXPOSES THE REFUGES OF FOLLY. 1. Trti,,ting ro works of supererogation. (1) These_ were invented about the end of the twelfth centary. It is founded upon what the papists call "counsels of perfection," or rules which do not bind under the penalty of sin, but are ..:inly useful in carrying men to a greater degree of perfection than is necessary t.o salvation. This dogma is repugnant to Holy Scripture (cf. eh. v. 48; Phil. ii. 12). In due time the popes, to give colour to their doctrine of indulgences, claimed to have the custody of the fund of the superabundant merits of Christ and of bis saints, and enriched their coffers by the sale of these. (2) Could there be a prophetic irony in the advice of the wise virgins to the foolish, "Go ye to them that sell"? The irony is terrible when taken in connection with the sequel, that when they returned with the oil so procured it nvailed them nothing. 2. TrU8ting to the infallible.final perseverance oft~ saints. (1) The lamps of the foolish virgins once had light, else they could not have "gone out." (2) Their lamps went out while they slept. Imperceptibly the oil of grace was consumed, while no effort was made to replenish the store. (3) The sequel is that they :find themselves shut out. 3. Trusting to the opportunities; of thefutwe. (1) While the Bridegroom tarried, the foolish virgins slept without ma.king a.ny provision of oil for their lamps. Lo here the very spirit of procra.stination. (2) When the alarm of the presence of the Bridegroom rouses them, they make a desperate rush to prepare for him; but all now is unavailing. The procession is formed without them, and they are shut out in the darkness. (3) Importunity now comes too late. It was all over with the antediluvian procrastinators when the door of the ark was shut. (4) The moral, then, i&-Watch. Watch, because the time is uncertain. Watch, because the event is sure.-J. A. M. Vers. 14---30.-The talents. This, like the preceding parable, refers immediately to the professed followers of Christ. It probably has a special, though certainly not exclusive, application to ministers and those distinguished by office in the Churches. We have to consider- L THE TALENTS. 1. These are not the =tural faculties. (1) In the possession of these there is no difference of "one," "two," and ":five." The Caucasian has no attribute that is not a.lso possessed by the Hottentot. 'fhe premier enjoys no attribute that is not also enjoyed by the peasant. (2) Were the talents our natural faculties, then would the privation of them amount to the extinction of our being. But the Ullpro:fitable servant survives his privation of his talent, to be punished for his sloth- fulness. (3) The talents must not be confounded with the agents to whom they are entrusted for use. But the natural faculties go to constitute the agents. 2. They are the gifts of grace and provid,ence. (1) Foremost amongst these is the royal gift of the Holy Spirit. The lord travelling into the far country is Christ after his Passion ascending into the heavens. Thence he sent the baptism of his Spirit (see Eph. iv. 8). This grea.t Gift is distributed into (a) the ordinary; (b) the extraordinary. '!'here is a manifestation of the Spirit given to every man to profit withal. (2) Whatever in the order of Providence may increase our influence. (a) Property. (b) Social status. (c) Education. (d) Patronage. (e) Experience. (3) Opportunities. (a) Ordinances of the gospel-Bibles, sabbaths, ministers. (b) Circumstances of Providence, or occurrences called accidents. (c) Relationships. (d) Time. Every moment bas its grace; every grace has its employment; every employment is for eternity. Note: A talent of silver is worth £350. All Christ's gifts are rich and valuable. They are the purchase of his precious blood. II. THEm CUSTODY. 1. God givu them, diversely. (1) To one he gives" :five," to another" two," to another "one." This is arbitrary, of his own spontaneity, without consulting with the recipient. This he has an absolute right to do. (2) Yet is his arbitrariness guided by wisdom. He gives "to each a.ccord.ing to bis several ability." Be trusts us up to the limit of our own ability. Five talents would be too much for this man; one would be too little for this. God, who distributes, knows. (3) Justice also is conspicuous in the distribution, No one is pressed beyond bis powers. Who can say that the difference between the greatest and the least in the matter of ,pportunity is more than five to one? Plato, in his laws, allowed no man to possce11 m. xxv. 1--46.] 1lIE OOSPtL AOCORDING TO ST. MATTHEW. 505