Mǎtaìfúyīn 25

1 Nàshí , tiānguó hǎobǐ shí ge tóngnǚ , ná zhe dēng , chū qù yíngjiē xīnláng .

2 Qízhōng yǒu wǔ ge shì yúzhuō de . wǔ ge shì cōngming de .

3 Yúzhuō de ná zhe dēng , què bú yùbeì yóu .

4 Cōngming de ná zhe dēng , yòu yùbeì yóu zaì qìmǐn lǐ .

5 Xīnláng chíyán de shíhou , tāmen dōu dǎdún shuì zhe le .

6 Bàn yè yǒu rén hǎn zhe shuō , xīnláng lái le , nǐmen chūlai yíngjiē tā .

7 Nàxiē tóngnǚ jiù dōu qǐlai shōushi dēng .

8 Yúzhuō de duì cōngming de shuō , qǐng fēn diǎn yóu gĕi wǒmen . yīnwei wǒmen de dēng yào miè le .

9 Cōngming de huídá shuō , kǒngpà bú gòu nǐ wǒ yòng de . bù rú nǐmen zìjǐ dào maì yóu de nàli qù mǎi ba .

10 Tāmen qù mǎi de shíhou , xīnláng dào le . nà yùbeì hǎo le de , tóng tā jìn qù zuòxí . mén jiù guān le .

11 Qíyú de tóngnǚ , suíhòu yĕ lái le , shuō , Zhǔ a , zhǔ a , gĕi wǒmen kāi mén .

12 Tā què huídá shuō , wǒ shízaì gàosu nǐmen , wǒ bú rènshi nǐmen .

13 Suǒyǐ nǐmen yào jǐngxǐng , yīnwei nà rìzi , nàshí chén , nǐmen bù zhīdào .

14 Tiānguó yòu hǎobǐ yī gèrén yào wǎng waìguó qù , jiù jiào le púrén lái , bǎ tāde jiāyè jiāo gĕi tāmen .

15 Àn zhe gèrén de cáigàn , gĕi tāmen yínzi . yī ge gĕi le wǔ qiā , yī ge gĕi le èr qiā , yī ge gĕi le yī qiā . jiù wǎng waìguó qù le .

16 Nà lǐng wǔ qiā de , suí jì ná qù zuò mǎimaì , Lìngwaì zhuàn le wǔ qiā .

17 Nà lǐng èr qiā de , yĕ zhàoyàng Lìng zhuàn le èr qiā .

18 Dàn nà lǐng yī qiā de , qù jué kāi dì , bǎ zhǔrén de yínzi máicáng le .

19 Guò le xǔjiǔ , nàxiē púrén de zhǔrén lái le , hé tāmen suàn zhàng .

20 Nà lǐng wǔ qiā yínzi de , yòu daì zhe nà Lìngwaì de wǔ qiā lái , shuō , Zhǔ a , nǐ jiāo gĕi wǒ wǔ qiā yínzi , qǐng kàn , wǒ yòu zhuàn le wǔ qiā .

21 Zhǔrén shuō , hǎo , nǐ zhè yòu liángshàn yòu zhōngxīn de púrén . nǐ zaì bú duō de shì shang yǒu zhōngxīn , wǒ bǎ xǔduō shì paì nǐ guǎnlǐ . kĕyǐ jìnlái xiǎngshòu nǐ zhǔrén de kuaìlè .

22 Nà lǐng èr qiā de yĕ lái shuō , Zhǔ a , nǐ jiāo gĕi wǒ èr qiā yínzi , qǐng kàn , wǒ yòu zhuàn le èr qiā .

23 Zhǔrén shuō , hǎo , nǐ zhè yòu liángshàn yòu zhōngxīn de púrén . nǐ zaì bù duō de shì shang yǒu zhōngxīn , wǒ bǎ xǔduō shìpaì nǐ guǎnlǐ . kĕyǐ jìnlái xiǎngshòu nǐ zhǔrén de kuaìlè .

24 Nà lǐng yī qiā de , yĕ lái shuō , Zhǔ a , wǒ zhīdào nǐ shì rĕnxīn de rén , méiyǒu zhǒng de dìfang yào shōugē , méiyǒu sǎn de dìfang yào jùliǎn .

25 Wǒ jiù haìpà , qù bǎ nǐde yī qiā yínzi máicáng zaì dì lǐ . qǐng kàn , nǐde yuán yín zaì zhèlǐ .

26 Zhǔrén huídá shuō , nǐ zhè yòu è yòu lǎn de púrén , nǐ jì zhīdào wǒ méiyǒu zhǒng de dìfang yào shōugē , méiyǒu sǎn de dìfang yào jùliǎn .

27 Jiù dāng bǎ wǒde yínzi fàng gĕi duìhuàn yínqián de rén , dào wǒ lái de shíhou , kĕyǐ lián bĕn daì lì shōu huí .

28 Duó guò tā zhè yī qiā lái , gĕi nà yǒu yī wàn de .

29 Yīnwei fán yǒude , hái yào jiā gĕi tā , jiào tā yǒuyú . méiyǒu de , lián tā suǒyǒude , yĕ yào duó guo lái .

30 Bǎ zhè wúyòng de púrén , diū zaì waìmiàn hēiàn lǐ . zaì nàli bìyào āikū qièchǐ le .

31 Dāng Rénzǐ zaì tā róngyào lǐ tóng zhe zhòng tiānshǐ jiànglín de shíhou , yào zuò zaì tā róngyào de bǎozuò shǎng .

32 Wàn mín dōu yào jùjí zaì tā miànqián . tā yào bǎ tāmen fēnbié chūlai , hǎoxiàng mù yáng de fēnbié miányáng shānyáng yìbān .

33 Bǎ miányáng ānzhì zaì yòubiān , shānyáng zaì zuǒbiān .

34 Yúshì wáng yào xiàng nà yòubiān de shuō , nǐmen zhè méng wǒ fù cì fú de , kĕ lái chéngshòu nà chuàngshì yǐlái wéi nǐmen suǒ yùbeì de guó .

35 Yīnwei wǒ è le , nǐmen gĕi wǒ chī . kĕ le , nǐmen gĕi wǒ hē . wǒ zuò kèlǚ , nǐmen liú wǒ zhù .

36 Wǒ chìshēnlòutǐ , nǐmen gĕi wǒ chuān . wǒ bìng le , nǐmen kàn gù wǒ . wǒ zaì jiānlǐ , nǐmen lái kàn wǒ .

37 Yì rén jiù huídá shuō , Zhǔ a , wǒmen shénme shíhou jiàn nǐ è le gĕi nǐ chī , kĕ le gĕi nǐ hē .

38 Shénme shíhou jiàn nǐ zuò kèlǚ liú nǐ zhù , huò shì chìshēnlòutǐ gĕi nǐ chuān .

39 Yòu shénme shíhou jiàn nǐ bìng le , huò shì zaì jiānlǐ , lái kàn nǐ ne .

40 Wáng yào huídá shuō , wǒ shízaì gàosu nǐmen , zhèxie shì nǐmen jì zuò zaì wǒ zhè dìxiōng zhōng yī ge zuì xiǎo de shēnshang , jiù shì zuò zaì wǒ shēnshang le .

41 Wáng yòu yào xiàng nà zuǒbiān de shuō , nǐmen zhè beì zhòuzǔ de rén , líkāi wǒ , jìnrù nà wèi móguǐ hé tāde shǐzhĕ suǒ yùbeì de yǒng huǒ lǐ qù .

42 Yīnwei wǒ è le , nǐmen bù gĕi wǒ chī . kĕ le , nǐmen bù gĕi wǒ hē .

43 Wǒ zuò kèlǚ , nǐmen bù liú wǒ zhù . wǒ chìshēnlòutǐ , nǐmen bù gĕi wǒ chuān . wǒ bìng le , wǒ zaì jiānlǐ , nǐmen bù lái kàn gù wǒ .

44 Tāmen yĕ yào huídá shuō , Zhǔ a , wǒmen shénme shíhou jiàn nǐ è le , huò kĕ le , huò zuò kèlǚ , huò chìshēnlòutǐ , huò bìng le , huò zaì jiānlǐ , bú cìhou nǐ ne .

45 Wáng yào huídá shuō , wǒ shízaì gàosu nǐmen , zhèxie shì nǐmen jì bú zuò zaì wǒ zhè dìxiōng zhōng yī ge zuì xiǎo de shēnshang , jiù shì bú zuò zaì wǒ shēnshang le .

46 Zhèxie rén yào wǎng yǒng xíng lǐ qù . nàxiē yì rén yào wǎng yǒngshēng lǐ qù .

Mǎtaìfúyīn 25 Commentary

Chapter 25

The parable of the ten virgins. (1-13) The parable of the talents. (14-30) The judgment. (31-46)

Verses 1-13 The circumstances of the parable of the ten virgins were taken from the marriage customs among the Jews, and explain the great day of Christ's coming. See the nature of Christianity. As Christians we profess to attend upon Christ, to honour him, also to be waiting for his coming. Sincere Christians are the wise virgins, and hypocrites the foolish ones. Those are the truly wise or foolish that are so in the affairs of their souls. Many have a lamp of profession in their hands, but have not, in their hearts, sound knowledge and settled resolution, which are needed to carry them through the services and trials of the present state. Their hearts are not stored with holy dispositions, by the new-creating Spirit of God. Our light must shine before men in good works; but this is not likely to be long done, unless there is a fixed, active principle in the heart, of faith in Christ, and love to God and our brethren. They all slumbered and slept. The delay represents the space between the real or apparent conversion of these professors, and the coming of Christ, to take them away by death, or to judge the world. But though Christ tarry past our time, he will not tarry past the due time. The wise virgins kept their lamps burning, but they did not keep themselves awake. Too many real Christians grow remiss, and one degree of carelessness makes way for another. Those that allow themselves to slumber, will scarcely keep from sleeping; therefore dread the beginning of spiritual decays. A startling summons was given. Go ye forth to meet Him, is a call to those prepared. The notice of Christ's approach, and the call to meet him, will awaken. Even those best prepared for death ( 2 Peter. 3:14 ) day of search and inquiry; and it concerns us to think how we shall then be found. Some wanted oil to supply their lamps when going out. Those that take up short of true grace, will certainly find the want of it one time or other. An outward profession may light a man along this world, but the damps of the valley of the shadow of death will put out such a light. Those who care not to live the life, yet would die the death of the righteous. But those that would be saved, must have grace of their own; and those that have most grace, have none to spare. The best need more from Christ. And while the poor alarmed soul addresses itself, upon a sick-bed, to repentance and prayer, in awful confusion, death comes, judgment comes, the work is undone, and the poor sinner is undone for ever. This comes of having oil to buy when we should burn it, grace to get when we should use it. Those, and those only, shall go to heaven hereafter, that are made ready for heaven here. The suddenness of death and of Christ's coming to us then, will not hinder our happiness, if we have been prepared. The door was shut. Many will seek admission into heaven when it is too late. The vain confidence of hypocrites will carry them far in expectations of happiness. The unexpected summons of death may alarm the Christian; but, proceeding without delay to trim his lamp, his graces often shine more bright; while the mere professor's conduct shows that his lamp is going out. Watch therefore, attend to the business of your souls. Be in the fear of the Lord all the day long.

Verses 14-30 Christ keeps no servants to be idle: they have received their all from him, and have nothing they can call their own but sin. Our receiving from Christ is in order to our working for him. The manifestation of the Spirit is given to every man to profit withal. The day of account comes at last. We must all be reckoned with as to what good we have got to our own souls, and have done to others, by the advantages we have enjoyed. It is not meant that the improving of natural powers can entitle a man to Divine grace. It is the real Christian's liberty and privilege to be employed as his Redeemer's servant, in promoting his glory, and the good of his people: the love of Christ constrains him to live no longer to himself, but to Him that died for him, and rose again. Those who think it impossible to please God, and in vain to serve him, will do nothing to purpose in religion. They complain that He requires of them more than they are capable of, and punishes them for what they cannot help. Whatever they may pretend, the fact is, they dislike the character and work of the Lord. The slothful servant is sentenced to be deprived of his talent. This may be applied to the blessings of this life; but rather to the means of grace. Those who know not the day of their visitation, shall have the things that belong to their peace hid from their eyes. His doom is, to be cast into outer darkness. It is a usual way of expressing the miseries of the damned in hell. Here, as in what was said to the faithful servants, our Saviour goes out of the parable into the thing intended by it, and this serves as a key to the whole. Let us not envy sinners, or covet any of their perishing possessions.

Verses 31-46 This is a description of the last judgment. It is as an explanation of the former parables. There is a judgment to come, in which every man shall be sentenced to a state of everlasting happiness, or misery. Christ shall come, not only in the glory of his Father, but in his own glory, as Mediator. The wicked and godly here dwell together, in the same cities, churches, families, and are not always to be known the one from the other; such are the weaknesses of saints, such the hypocrisies of sinners; and death takes both: but in that day they will be parted for ever. Jesus Christ is the great Shepherd; he will shortly distinguish between those that are his, and those that are not. All other distinctions will be done away; but the great one between saints and sinners, holy and unholy, will remain for ever. The happiness the saints shall possess is very great. It is a kingdom; the most valuable possession on earth; yet this is but a faint resemblance of the blessed state of the saints in heaven. It is a kingdom prepared. The Father provided it for them in the greatness of his wisdom and power; the Son purchased it for them; and the blessed Spirit, in preparing them for the kingdom, is preparing it for them. It is prepared for them: it is in all points adapted to the new nature of a sanctified soul. It is prepared from the foundation of the world. This happiness was for the saints, and they for it, from all eternity. They shall come and inherit it. What we inherit is not got by ourselves. It is God that makes heirs of heaven. We are not to suppose that acts of bounty will entitle to eternal happiness. Good works done for God's sake, through Jesus Christ, are here noticed as marking the character of believers made holy by the Spirit of Christ, and as the effects of grace bestowed on those who do them. The wicked in this world were often called to come to Christ for life and rest, but they turned from his calls; and justly are those bid to depart from Christ, that would not come to him. Condemned sinners will in vain offer excuses. The punishment of the wicked will be an everlasting punishment; their state cannot be altered. Thus life and death, good and evil, the blessing and the curse, are set before us, that we may choose our way, and as our way so shall our end be.