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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which you ought not to have neglected; for oil was at that time offered for sale, but the means of obtaining it are now withdrawn.”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.

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 ⁶⁸⁸⁶⁸⁸     “Il n’y a ne puissance, ne industrie, ou dexterit;” — “there is neither power, nor industry, nor skill.” 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, ⁶⁸⁹⁶⁸⁹     “Le translateur Latin ancien;” — “the old Latin translator.” employed the word virtus, ⁶⁹⁰⁶⁹⁰     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. 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 δύναμις, (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, ⁶⁹¹⁶⁹¹     “Des fideles;” — “of believers.” 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, ⁶⁹²⁶⁹²     “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.” 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 ⁶⁹³⁶⁹³     “En ce monde;” — “in this world.” 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.