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The parable

of the talents. 4. M1,2033. other two, and to another one; * to || digged in the earth, and hid his lord's A.M.40833. An Olymp. every man according to his several money.

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ability; and straightway took his jour- 19 After a long time the lord of those ney.

servants cometh, and reckoneth with them. 16 Then he that had received the five talents 20 And so he that had received five talents went and traded with the same, and made them came and brought other five talents, saying, other five talents.

Lord, thou deliveredst unto me five talents : 17 And likewise he that had received two, he behold, I have gained, beside them, five talents also gained other two. 18 But he that had received one, went and 21 His lord said unto him, Well done, thou


a Rom. 12. 6. 1 Cor. 12. 7, 11, 29. Eph. 4. 11.

bHlab. 2. 3. Luke 16. 2. Hleb. 10. S7.- 1 Cor. 15. 10. 2 Tim. 4. 7, 8.

plain that he has been forgotten; the master gives to each. his soul saved. Many begin well, and continue faithful for a None can complain of the diversity of the gifts ; it is the time—but how few persevere to the end? Are there none master who has done it. The master has an absolute right who seem to have outlived their glory, their character, their over his own" goods, and the servants cannot find fault with usefulness ? the distribution. He who has little, should not envy him who 3. Their work was crowned with success. They doubled has received much; for he has the greater labour, and the the sum which they had received.—Every grace of God is greater account to give. He who has much, should not despise capable of great improvement. Jesus himself, the pure, imbim who has little, for the sovereign Muster has made the maculate Jesus, grew in wisdom, and favour with God, Luke distinction; and his little, suited to the ability which God has ii. 52. given him, and fitted to the place in which God's providence 4. They were ready to give in a joyful account when their 'has fixed him, is sufficiently calculated to answer the purpose master came and called for them. Ist. They come without of the master, in the salvation of the servant's soul.

delay, they expected his coming; and it was with an eye to 3. The master distributes his talents with WISDOM. He this, that they continued their labour-they endured as seeing gave to each according to his several ability, i. e. to thie pouer him who is invisible. Qdly. They come without fear; the he had to improve what was given. It would not be just to master before whom they appear, has always loved them, and make a servant responsible for what he is naturally incapable given them the fullest proofs of his affection for them : his of managing; and it would not be proper to give more than love to them, has begotten in them love to him; and their obecould be improved. The powers which men have, God has dience to his orders sprung from the love they bore to him. given; and as he best knows the extent of these powers, so he | He that loveth me, says Jesus, will keep my words. 3d. They suits his graces and blessings to them in the most wise and render up their accounts without confusion—He who received effectual way. Though he may make one vessel for honour five brought five others; and he who had received two brought (i. e, a more honourable place or office) and another for dis- two more : nothing was to be done when their master called; honour (a less honourable office) yet both are for the master's all their business was fully prepared. 4th. They gave up use--both are appointed and capacitated to shew forth his glory. every thing to their master without attempting to appropriate II. The servants who improved their talents.

any thing. Their ability was his, the talents his, and the These persons are termed doudov, sluves, such as were the pro- continued power to improve them, his. All is of God, and perty of the master, who might dispose of them as he pleased. all must be returned to him. Then he that had received the five talents went and traded, ver. 16. 5. Their recompence from their gracious master. Ist. They 1. The work was speedily begun—as soon as the master gave the receive praise. Well done, good und fuithful servants, ver. 21. talents, and departed, so soon they began to labour. There is What a glorious thing to have the approbation of God, and not a moment to be lost-every moment has its grace, and every | the testimony of a good conscience! They were good, pure grace has its employment, and every thing is to be done for and upright within-faithful, using to God's glory the blesseternity.

ings he had given them. 2d. They receive gracious promises. 2. The work was perseveringły carried on; after a long time | Ye have been faithful orer a little, I will set you orer much. the lord of those servants cometh, ver. 19. The master was long | These promises refer not only to a future glory, but to an before he returned, but they did not relax. The longer time, increase of God's grace and mercy here; for the more faiththe greater improvement. God gives every man just time fully a man improves what God has already given him, the cnough to live in this world, to glorify his Maker, and to get || more he shall have from his gracious master: for he giveth

The parable


of the talents.

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A.M. 1993. good and faithful servant: thou hast || many things: enter thou into the joy AM, 4053. An. Olymp. been faithful over a few things, “I will of thy lord. make thee ruler over many things:

24 Then he which had received the enter thou into the joy of thy lord.

one talent came and said, Lord, I knew thee 22 He also that had received two talents came that thou art a hard man, reaping where thou and said, Lord, thou deliveredst unto me two hast not sown, and gathering where thou hast talents : behold, I have gained two other talents not strawed : beside them.

25 And I was afraid, and went and hid thy 23 His lord said unto him, Well done, good talent in the earth : lo, there thou hast that is and faithful servant; thou hast been faithful thine. over a few things, I will make thee ruler over 26 His lord answered and said unto him, Thou

- Ch. 24. 47.

ver. 34, 46. Luke 12. 41. & 22. 29, 30.

Heb. 12. 2. 2 Tim. 2. 12. 1 Pet. 1. 8.

_ ver. 21.

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more grace, till he fills the faithful soul with his own fulness. praved must that person be, who not only attempts to excuse 3d. They receive Glory. Enter into the joy of your Lord. his follies, but to charge his crimes on GOD himself! As ye were partakers of my nature on earth, be ye sharers of I was afraidWhy? Because thou wert an enemy to thy my glory in heaven. The joy, the happiness wherewith I am soul, and to thy God. I was afraid-of what ? that he happy, shall be your eternal portion ! Oh, what is all we can would require more than he did give. How could this do, all we can suffer, even the most lingering and cruel mar- be? Did he not give thee the talent freely, to shew thee his tyrdom, in comparison of this unbounded eternal joy! benevolence? and did he not suit it to thy ability; that he III. Of the servant who buried his talent.

might shew thee his wisdom, justice and goodness in not He that had received one, went and digged in the carth, and making thee responsible for more than thou couldst improve. hid his lord's money, ver. 18. 1. See the ingratitude of this IV. Behold the awful punishment of this faithless servant. servant—His master gave him a talent, capable of being im

1. He is reproached. Thou wicked and slothful servant ! proved to his own present and eternal advantage; but he Wicked-in thy heart : slothful—in thy work. Thou knewest slights the mercy of his lord.

that I reap where I sowed not? Thou art condemned by thy 2. See his idleness. Rather than exert himself to improve own mouth-whose is the unemployed talent? Did I not what he has received, he goes and hides it.

give thee this? And did I require the improvement of two 3. See his gross error. He digs to hide it-puts himself when I gave thee but one ? — Thou knowest I did not. to more trouble to render the mercy of God to him, of none

2. He is stripped of what he possessed. Take--the talent effect, than he should have had in combating and conquering from him. O terrible word—Remove the candlestick from the world, the devil, and the flesh.

that slothful worldly-minded church-Take away the inspira4. See his injustice. He takes his master's money and nei-' tions of the Holy Spirit, from that lukewarm, Christless Christ- ther improves nor designs to improve it, even while he is living: iun; who only lives to resist them and render thein of none on, and consuming that bounty which would have been suf- effect. Dispossess that base, mun-pleasing minister of his mificient for a fuithful servant. How much of this useless lum- nisterial gifts ; let his silver become brass, and his fine gold, ber is to be found in the church of Christ! But suppose the dross.—He loved the present world more than the eternal man be a preacher—what a terrible account will he have to world, and the praise of men, more than the approbation of : give to God! consuming the provision made for a faithful God. Take away the talent from him! pastor, and so burying, or misusing his talent, as to do no good 3. He is punished with an everlasting separation from God to immortal souls !

and the glory of his power: Cast forth the unprofitable ser5. Hear the absurdity of his reasoning. Lord, I knew thee vant, ver. 30. Let him have nothing but durkness, who res : that thou art a hard (or avaritious) man, reaping where thou fused to walk in the light : let him have nothing but miserykase not sown, &c. ver. 24. See this meaning of cxangos weeping and gnushing of teeth, who has refused the huppiness proved by Kypke. The wicked excuse of this faithless ser- which God provided for him. fant confuted itself, and condemned him. Nevertheless it is

Reader, if the careless virgin, and the unprofitable servant on this very model that sinners in general seek to justify them against whom no flagrant iniquity is charged, be punished selves; and the conclusion turns always against them. I know with an outer darkness, with a hell of fire ; of what sorer pu- . thes to be a hard man-How awfully deceived, and deeply de- nishment must he be judged worthy, who is a murderer, an..

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A. D. 29.

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The parable

of the talents. A.M.4033. wicked and slothful servant, thou 30 And cast ye the unprofitable ser- A. 11.40 An. Olymp. knewest that I reap where I sowed vant "into outer darkness: there shall An. Olymp.

not, and gather where I have not be weeping and gnashing of teeth. strawed:

31 [ When the Son of man shall come in 27 Thou oughtest therefore to have put my his glory, and all the holy angels with him, money to the exchangers, and then at my coming then shall he sit upon the throne of his glory: I should have received mine own with usury. 32 And d before him shall be gathered all na

28 Take therefore the talent from him, and tions: and he shall separate them one from give it unto him which hath ten talents : another, as a shepherd divideth his sheep from

29 · For unto every one that hath, shall be the goats : given, and he shall have abundance: but from 33 And he shall set the sheep on his right him that hath not, shall be taken away, even hand, but the goats on the left. that which he hath.

34 Then shall the King say unto them on his

a Ch. 13. 19. Mark 4.25. Luke 8. 18. & 19. 26. John 15. 2.-bch. 8. 12. & 24. 51.- Zech. 14. 5. ch. 16. 27. & 19. 28. Mark 8. 38. Acts 1. 11.

1 Thess. 4. 16. 2 Thess. 1. 7. Jude 14. Rev. 1. 7. - Rom. 14. 10. 2 Cor. 5. 10. Rev. 20. 12.-_e Ezek. 20. 58. & 34. 17, 20. ch. 13. 49.

adulterer, a fornicator, a blasphemer, a thief, a liar, or in any and goats were ever penned or housed together, though they respect an open violater of the laws of God? The careless might feed in the same pasture ; yet even this was not done, virgins, and the unprofitable servants were saints in compari- but in separate flocks : so Virgil, Eclog. vii. v. 2. son of millions, who are notwithstanding, dreaming of an

Compulerantque greges Corydon et Thyrsis in unum; endless heaven, when fitted only for an endless hell !

Thyrsis oves, Corydon distentas lacte CAPELLAS. Verse 27. With usury.] Evy Touw, with its produce-not

“ Thyrsis and Corydon drove their flocks together, Thyrsis usury; for that is unlawful interest, more than the money can

his sheep; and Corydon his goats, their udders distended with properly produce.

milk." Verse 29. Unto every one that hath, shall be given] See on chap. xiii. 12.

These two shepherds had distinct flocks which fed in the Verse 30. Weeping and gnashing of teeth.] See on chap.

same pasture, but separately; and they are only now driven viii. 12. a note necessary for the illustration of this, and the together, for the convenience of the two shepherds, during the foregoing parable.

time of their musical contest. Verse 31. When the Son of man shall come] This must be

Verse 33. He shall set the sheep, &c.] The right hand sigunderstood of Christ's coming at the last day, to judge man

nifies among the Rabbins, approbation and eminence: the left kind : though all the preceding part of the chapter may be hand, rejection and disapprobation. Hence in Sohar Chadash it applied also to the destruction of Jerîsalem.

is said, The right hand is given, the left also is given-to the Holy angels] The word ayıc is omitted by many excellent Israelites, and the Gentiles are given paradise and hell—this Manuscripts, Versions and Fathers. Mill and Bengel approve world, and the world to come.” The right and left were emof the omission, and Griesbach has left it out of the text. It is

blematical of endless beatitude and endless misery among the supposed by some that our Lord will have other angels (mes

Romans. Hence Virgil: sengers) with him in that day, besides the holy ones. The

Hic locus est, partes ubi se via findit in ambas, evil angels may be in attendance to take as their prey, those Dextera, quæ Ditis magni sub mænia tendit : who shall be found on his left hand.

Hac iter Elysium nobis ; at læva malorum The throne of his glory] That glorious throne, on which Exercet pænas, et ad impia Tartara mittit. his glorified human nature is seated, at the right hand of the

£n. vi. 540. Father.

Here in two ample roads the way divides,
Verse 32. All nations] Literally, all the nations--all the
Gentile world—the Jews are necessarily included, but they

The right direct, our destined journey guides

By Pluto's palace, to the Elysian plains; were spoken of in a particular manner, in the preceding

The left to Tartarus, where bound in chains chapter.

Loud howl the damn'd in everlasting pains. Pitt. He shall separate them] Sèt each kind apart by themselves. As a shepherd divideth, &c.] It does not appear that sheep Of the good and faithful servants he approves, and therefore

Christ's procedure with the righteous,


in the day of judgment.

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A. M1,4033. right hand, Come, ye blessed of my l 'I was a stranger, and ye took me
An. Olymp. Father, `inherit the kingdom

pared for you from the foundation of 36 · Naked, and ye clothed me: I the world:

was sick, and ye visited me: 'I was in prison, 35 “For I was an-hungred, and ye gave me and ye came unto me. meat: I was thirsty, and ye gave me drink : 37 Then shall the righteous answer him, say

Rom. 8. 17. 1 Pet. 1. 4, 9. & 3. 9. Rev. 91.7.-)ch. 20.93. Mark 10.40.

i Cor. 2. 9. Heb. 11. 16.-e Isai. 53. 7. Ezek. 18. 7. Jam. 1. 47.

dHeb. 13. %. 3 Johın 5. Jam. 2. 15, 16.f2Tim. 1. 16.

eralts them to his glory; of the slothful and wicked he disap- he who stands at his right hand will punish thee.Vaiyikra protes, and casts them into hell.

Rabba, s. 34. fol. 178. SHEEP, which have ever been considered as the emblems A stranger, and ye took me in] Euvnycy ete us, ye entertained of mildness, simplicity, patience, and usefulness, represent here me: Kypke has fully proved that this is the meaning of the the genuine disciples of Christ.

original. Literally, cuvaya signifies to gather together. StranGoats, which are naturally quarrelsome, lascivious, and ex- gers are sometimes so destitute as to be ready to perish for cessively ill scented, were considered as the symbols of riot- lack of food and raiment: a supply of these things, keeps ous, profane, and impure men. They here represent all who their souls and bodies together, which were about to be sepahave lived and died in their sins. See Ezek. xxxiv. 17. and rated through lack of the necessaries of life. The word may Zech. x. 3.

also allude to a provision made for a poor fumily, which were Verse 31. Ye blessed of my Fatker] This is the king's ad- scattered abroad, perhaps begging their bread, and dress to his followers; and contains the reason why they were the ministry of benevolent people are collected, relieved, and found in the practice of all righteousness, and were now put in a way of getting their bread. O blessed work! to be brought to this state of glory—they were blessedcame as the instruments of preserving human life, and bringing comchildren, and received the benediction of the Father, and be- fort and peace into the habitations of the wretched ! came, and continued to he, members of the heavenly family. While writing this, I hear the bells loudly ringing in com

Inherit) The inheritance is only for the children of the memoration of the birth day (Nov. 13, 1798) of E. Colson, family—if sons, then heirs, Gal. iv. 7. but not otherwise. The Esq. a native of this city (Bristol) who spent a long life, and sons only, shall enjoy the father's estate.

an immense fortune in relieving the miseries of the distressed. Prepared for you! That is, the kingdom of glory is de- His works still praise him in the gates; liis name is revered, signed for such as you—you who have received the blessing of and his birth day held sacred among the inhabitants. Who has the Father, and were holy, harmless, undefiled, and separated heard the bells ring in commemoration of the birth of any from sinners.

deceased hero or king? Of so much more value in the sight From the foundation of the world] It was God's purpose even of the multitude, is a life of public usefulness than one and determination to admit none into his heaven, but those of worldly glory or secular state. But how high must such a who were made partakers of his holiness. Heb. xii. 14. The person rank in the sight of God, who when Christ in his reRabbins say, Seven things were created before the foundation presentatives was hungry, gave him food, when thirsty, gaye of the world. 1. The law. 2. Repentance. 3. Paradise. 4. lim drink, when naked, clothed him, when sick and in priHell. 5. The throne of God. 6. The temple; and 7. The son, visited him? Thou blessed of my Father! come. Thou name of the Messiah.

hast been faithful in the unrighteous mammon, and now thou Verse 35. I was an-hungred, and ye gare me meut] Every shalt eternally enjoy the true riches. thing which is done to a follower of Christ, whether it be The Supremc Gorl is represented in the Bhayrat Geet:z as good or evil, le considers as done to himself, see ver. 40. auidressing mankind when he had just formed them, thuş : Acts ix. 4, 5. Ileb. vi. 10. Of all the fruits of the Spirit, Those who dress their meat but for themselves, cat the bread none are mentioned here but those that spring from love or of sin.Geeta, p. 46. mercy; because these give men the nearest conformity to God. Verse 36. I was sick, and ye visited me] Relieving the Jesus had said, Blessed are the merciful, for they shall obtain strangers, and visiting the sick, were in high estimation among mercy: and he here shews how this promise shall be fulfilled. the Jews. One of their sayings on this head, is worthy of

as often as a poor man presents himself notice : " he who neglects to visit the sick, is like him who at thy door, the holy blessed God stands at his right hand : bas shed blood.” That is, as he has neglected when it was in if thou give him alms, know that he who stands at his right, his power, 10 preserre life, he is as guilty in the sight of the hand will give thee a reward. But if thou give him not alms, Lord, as he is who las comunitted murder. See Kyplie in loco.


The Rabbins say,

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An Olymp.
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A M, 1955. ing, Lord, when saw we thee an-hun- || everlasting fire, prepared for « the de. 4.M, 1033.
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gave thee drink?

42 For I was an-hungred, and ye 38 When saw we thee a stranger, and took gave me no meat: I was thirsty, and ye gave thee in? or naked, and clothed thec?

me no drink: 39 Or when saw we thee sick, or in prison, 43 I was a stranger, and ye took me not in: and came unto thee?

naked, and ye clothed me not: sick, and in 40 And the King shall answer and say unto prison, and ye visited me not. them, Verily I say you,

a Inasmuch as ye

44 Then shall they also answer him, saying, have done it unto one of the least of these my Lord, when saw we thee an-hungred, or athirst, brethren, ye have done it unto me.

or a stranger, or naked, or sick, or in prison, 41 Then shall he say also unto them on the and did not minister unto thee? left hand, Depart from me, ye cursed, “into 45 Then shall he answer them, saying, Verily


• Prov. 14. 31. & 19. 17. ch. 10.42. Mark 9. 41. Hebr. 6. 10.—Ps.6.8. Ch. 7. 23. Luke 13. 27.—ch. 13. 40, 42.2 Pet. 2. 4. Jude 6.

Verse 37. Lord, ruhen saw we thee an-hungred, &c.] This gels sinned before the creation of the world, and the place of barbarous expression an-hungred, should be banished out of the torment was then prepared for them : it never was designed for text, wheresoever it occurs, and the simple word hungry sub- | human souls; but as the wicked are partakers with the devil stituted for it. Whatever is done for Christ's sake, is done and his angels in their iniquities in their rebellion against God, through Christ's grace; and he who does the work, attributes so it is right that they should be sharers with them in their to Jesus both the will and the power by which the work was punishment. We see here plainly, why sinners are destroyed, done; and seeks and expects the kingdom of heaven not as not because there was no salvation for them, but because they a reward, but as a gift of pure unmerited mercy. Yet while neglected to receive good, and do good. As they received not workers together with his grace, God attributes to them that the Christ who was offered to them, so they could not do the which they do through his influence; as if they had done it work of righteousness which was required of them. They are independantly of him. God has a right to form what esti- cursed, because they refused to be blessed; and they are dumnmate he pleases of the works wrought through himself: but | ed, because they refused to be saved. man is never safe except when he attributes all to his Maker. Verse 42. I was an-hungred, and ye gave me no meat] I put

Verse 40. Inasmuch as ye have done it unto one of the least it in your power to do good, and ye would not. A variety of of these my brethren] The meanest follower of Christ is ac- occasions offered themselves to you, but ye neglected them all, knowledged by him as his brother! What infinite conde- so that my blessings in your hands, not being improved, acscension! Those, whom many would scorn to set with the cording to my order, became a curse to you. dogs of their flock, are brothers and sisters of the blessed Je- Verse 43. I was a stranger] If men were sure that Jesus sus, and shall soon be set among the princes of his people. Christ was actually somewhere in the land, in great personal

Verse 41. Depart from me, ye cursed] Or, Ye cursed! de- || distress, hungry, thirsty, naked, and confined ; they would partThese words are the address of the king to the sinners; doubtless run unto and relieve him. Now Christ assures 115, and contain the reason why they are to be separated from that a man who is hungry, thirsty, naked, &c. is his repreblessedness: Ye are cursed, because ye have sinned, and sentative, and that whatever we do to such an one, he will would not come unto me that ye might have life-No work of consider as done to himself; yet this testimony of Christ is piety has proceeded from your hand, because the carnal mind, not regarded! Well, he will be just when he judges, and which is enmity against me, reigned in your heart; and ye righteous when he punishes. would not have me to reign over you. Depart! This includes Verse 44. Lord, when saw we thee an-hungred, &c.] It is what some have termed the punishment of loss or privation. I want of faith, which in general produces hardheartedness to the Ye cannot, ye shall not be united to me--Depart! O terrible poor. The man who only sees with eyes of flesh, is never word! and yet a worse is to come.

likely to discover Christ in the person of a man, destitute of Into everlasting fire] This is the punishment of sense. Ye the necessaries of life. Some pretend not to know the disshall not only be separated from me, but ye shall be tormented, stressed, because they have no desire to relieve them; but awfully, everlastingly tormented in that place of separation. we find that this ignorance will not avail them at the bar of Prepared for the devil and his angels] The devil and his an- ll God.

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