Hilary of Poitiers

Then, because all this discourse is concerning the great day of the Lord, concerning which He had been speaking before.

Or, The bridegroom and the bride represent our Lord God in the body, for the flesh is the bride of the spirit. The lamps are the light of bright souls which shine forth in the sacrament of baptismb.

Or, The five wise and five foolish are an absolute distinction between believers and unbelievers.

The oil is the fruit of good works, the vessels are the human bodies in whose inward parts the treasure of a good conscience is to be laid up.

At the trumpet signal they go forth to meet the bridegroom alone, for then shall the two be one, that is, the flesh and God, when the lowliness of the flesh shall be transformed into spiritual glory.

Or, the trimming their lamps is the return of their souls into their bodies, and their light is the consciousness of good works that shines forth, which is contained in the vessels of the body.

They that sell are the poor, who, needing the alms of the faithful, made them that recompense which they desire, selling in return for the relief afforded to their wants, a consciousness of good works. This is the abundant fuel of an undying light which may be bought and stored up for the fruits of mercy.

The marriage is the putting on of immortality, and the joining together corruption and incorruption in a new union,

Yet though the season of repentance is now past, the foolish virgins come and beg that entrance may be granted to them.

“Then,” because all this discourse is concerning the great day of the Lord, concerning which He had been speaking before.
Or, The five wise and five foolish are an absolute distinction between believers and unbelievers.
The “oil” is the fruit of good works, the “vessels” are the human bodies in whose inward parts the treasure of a good conscience is to be laid up.
At the trumpet signal they go forth to meet the bridegroom alone, for then shall the two be one, that is, the flesh and God, when the lowliness of the flesh shall be transformed into spiritual glory.
Or, the trimming their lamps is the return of their souls into their bodies, and their light is the consciousness of good works that shines forth, which is contained in the vessels of the body.
They that sell are the poor, who, needing the alms of the faithful, made them that recompense which they desire, selling in return for the relief afforded to their wants, a consciousness of good works. This is the abundant fuel of an undying light which may be bought and stored up for the fruits of mercy.
“The marriage” is the putting on of immortality, and the joining together corruption and in corruption in a new union.
Yet though the season of repentance is now past, the foolish virgins come and beg that entrance may be granted to them.

Or, That servant who received five talents is the people of believers under the Law, who beginning with that, doubled their merit by the right obedience of an evangelic faith.

Or, the servant to whom two talents were committed is the people of the Gentiles justified by the faith and confession of the Son and of the Father, confessing our Lord Jesus Christ, to be both God and Man, both Spirit and Flesh. These are the two talents committed to this servant. But as the Jewish people doubled by its belief in the Gospel every Sacrament which it had learned in the Law, (i. e. its five talents,) so this people by its use of its two talents merited understanding and working.

Or, This servant who has received one talent and hid it in the earth is the people that continue in the Law, who through jealousy of the salvation of the Gentiles hide the talent they have received in the earth. For to hide a talent in the earth is to hide the glory of the new preaching through offence at the Passion of His Body. His coming to reckon with them is the assize of the day of judgment.

Or, By this servant is understood the Jewish people which continues in the Law, and says I was afraid of thee, as through fear of the old commandments abstaining from the exercise of evangelical liberty; and it says, Lo, there is that is thine, as though it had continued in those things which the Lord commanded, when yet it knew that the fruits of righteousness should be reaped there, where the Law had not been sown, and that there should be gathered from among the Gentiles some who were not scattered of the seed of Abraham.

And on those who have the privilege of the Gospels, the honour of the Law is also conferred, but from him who has not the faith of Christ is taken away even that honour which seemed to be his through the Law.

These words, He began to be sorrowful and very heavy, are interpreted by heretics that fear of death assailed the Son of God, being (as they allege) neither begotten from eternity, nor existing in the Father's infinite substance, but produced out of nothing by Him who created all things; and that hence He was liable to anguish of grief, and fear of death. And He who can fear death can also die; and He who can die, though He shall exist after death, yet is not eternal through Him who begot Him in past time. Had these faith to receive the Gospels, they would know that the Word was in the beginning God, and from the beginning with God, and that the eternity of Him who begets and Him who is begotten is one and the same. But if the assumption of flesh infected with its natural infirmity the virtue of that incorruptible substance, so that it became subject to pain, and shrinking from death, it would also become thereby liable to corruption, and thus its immortality being changed into fear, that which is in it is capable of at some time ceasing to be. But God ever is without measure of time, and such as He is, He continues to be eternally. Nothing then in God can die, nor can God have any fear springing out of Himself.

(de Trin. x. 10.) I suppose that there are some who offer here no other cause of His fear than His passion and death. I ask those who think thus, whether it stands with reason that He should have feared to die, who banished from the Apostles all fear of death, and exhorted them to the glory of martyrdom? How can we suppose Him to have felt pain and grief in the sacrament of death, who rewards with life those who die for Him? And what pangs of death could He fear, who came to death of the free choice of His own power? And if His Passion was to do Him honour, how could the fear of His Passion make Him sorrowful?

(in loc.) Since then we read that the Lord was sorrowful, let us discover the causes of His agony. He had forewarned them all that they would be offended, and Peter that he would thrice deny his Lord; and taking him and James and John, He began to be sorrowful. Therefore He was not sorrowful till He took them, but all His fear began after He had taken them; so that His agony was not for Himself, but for them whom He had taken.

When we read that the Lord was sad, we must examine everything that was said to find out why he was sad. He previously warned that they would all fall away. Brimming with confidence, Peter responded that even though all the others might be alarmed, he would not be moved—he who the Lord predicted would deny knowing him three times. In fact, Peter and all the other disciples promised that even in the face of death they would not deny him. He then proceeded on and ordered his disciples to sit down while he prayed. Having brought with him Peter, James and John, he began to grieve. Before he brought them along with him, he did not feel sad. It was only after they had accompanied him that he grew exceedingly sad. His sadness thus arose not from himself but from those whom he had taken with him. It must be realized that the Son of man brought with him none but those whom he showed that he would come into his kingdom at that time when, in the presence of Moses and Elijah on the mountain, he was surrounded by all the splendor of his eternal glory. But the reason for bringing them with him both then and now was the same.