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u Luke xix.
Matt. xxv. 15.
Matt. xxv. 16.
Matt. xxv. 17.
Matt. xxv. 18.
Matt. xxv, 19.
Matt. xxv. 20.
Parable of the Servants and the Talents,
MATT. xxv. 14-31.
ling into a far country, who called his own servants, 12.
And unto one he gave five talents, to another A talent is
Then he that had received the five talents went and traded with the same, and made them other five talents.
And likewise he that had received two, he also gained other two.
But he that had received one went and digged in the earth, and hid bis lord's money.
After a long time the lord of those servants cometh, and reckoneth with them.
And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents; behold, I have gained beside them five talents more.
His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things : enter thou into the joy of thy lord.
He also that had received two talents came and said, Lord, thou deliveredst unto me two talents : behold, I have gained two other talents beside them.
His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things : enter thou into the joy of thy lord.
Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed :
And I was afraid, and went and hid thy talent in the earth : lo, there thou hast that is thine.
His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have
not strawed : VOL. I.
Matt. xxv. 21.
Matt. xxv. 22.
Matt. xxv. 23.
Matt. xxv. 24.
Matt. xxv. 25.
Matt, xxv, 26.
x Ch. xiii. 12. Mark iv. 25.
Thou oughtest therefore to have put my money Matt. xxv. 27. to the exchangers, and then at my coming I should have received mine own with
usury: Take therefore the talent from him, and give it Matt. xxv. 28. unto him which hath ten talents.
* For unto every one that hath shall be given, Matt. xxv. 29. Luke viii. 18. and he shall have abundance : but from him that
hath not shall be taken away even that which he
And cast ye the unprofitable servant into outer Matt. xxv. 30.
Christ declares the Proceedings at the Day of Judgment.
MATT. xxv. 31, to the end. When the Son of man shall come in his glory, Matt, xxv. 31. and all the holy angels with him, then shall he sit upon the throne of his glory:
And before him shall be gathered all nations : Matt. xxv. 32. and he shall separate them one from another, as a shepherd divideth his sheep from the goats:
And he shall set the sheep on his right hand, Matt. xxv. 33 but the goats on the left. Then shall the King say unto
them on his right Matt. xxv. 34. hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world ? :
y For I was an hungred, and ye gave me meat: Matt. xxv. 35. I was thirsty, and ye gave me drink : I was a stranger, and ye took me in: and clothed me: I was sick, and
ye visited me: I was in prison, and ye came unto me.
Then shall the righteous answer him, saying, Matt. xxv. 37. Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?
y Is, lviii. 7. Ezek, xviii, 7.
Matt. xxv. 38.
21 This is one of the passages on which many excellent men have endeavoured to establish the doctrine of a personal election to eternal life : whereas the expression is a mere Hebraism. The Jews believed that there was a temple in heaven prepared for their nation before the foundation of the world; and in allusion to this received opinion, this expression is here used, ý roquaquévnv, Heb. spinn-Tanchuma, fol. 61. 4. Templum superins, sc. cæleste, my pia niw :Obryns xbv, quod præparatum est, antequam mundus crearetur. The whole parable abounds with Hebraisms.-Schoetgen, Hor. Heb. vol. i. p. 219.
Matt. xxv. 39.
Matt. xxv. 41.
ch. vii, 23.
Matt. xxv. 42.
Matt.xxv. 38. When saw we thee a stranger, and took thee in? Jerusalem.
or naked, and clothed thee?
Or when saw we thee sick, or in prison, and
came unto thee?
Verily I say unto you, Inasmuch as ye have done
Then shall he say also unto them on the left
For I was an hungred, and ye gave me no meat:
I was a stranger, and ye took me not in: naked,
ye visited me not.
when saw we thee an hungred, or athirst, or a
Then shall he answer them, saying, Verily, I
did it not to one of the least of these, ye did it not to me.
And these shall go away into everlasting pu- lohan... 2 nishment : but the righteous into life eternal.
Matt. xxv. 43.
Matt. XXV. 45.
Matt. xxv. 46.
Luke xxi. 37.
Christ retires from the City to the Mount of Olives.
LUKE xxi. 37, 38.
the mount that is called the mount of Olives.
him in the temple, for to hear him.
his approaching Death.
of 1. Mark xiv. I. After two days was the feast of the Passover,
and of unleavened bread. Matt. xxvi, 1. And it came to pass, when Jesus had finished
all these sayings, he said unto his disciples,
6 Ye know that after two days is the feast of the Matt. xxvi. 2. John xiii. I. Passover, and the Son of man is betrayed to be
John xi. 47.
The Rulers consult how they may take Christ.
LUKE xxii. 1, 2.
«Then assembled together the Chief Priests, Matt. xxvi. 3.
But they said, Not on the feast day, lest there Mark xiv. 2
Matt. xxvi. 4.
Mark xiv. 1.
Matt. xxvi. 4.
be an uproar
Matt. xxvi. 5.
among the people :
Luke xxii. 2.
MARK xiv. part of ver. 1, 2.
LUKE xxii. part of ver. 2.
Then entered Satan into Judas surnamed Isca- Luke xxii. 3. riot, being of the number of the twelve.
22 The Priests in this instance feared the people, and therefore delivered our Lord to the Roman Governor, whose power and authority would prevent the possibility of a rescue. Such is the opinion of Schoetgen, who quotes Sanhedrim, fol. 89. 1. Hor. Heb. vol. i. p. 225.
23 The question concerning the anointing at Bethany has been already discussed. I have placed the account of Judas going to the Chief Priests to betray Christ in this section, on the authority of Michaelis and Doddridge, who suppose
Lake xxii. 4. And he went his
way, Mark xiv. 10. unto the Chief Priests, to betray him unto them.
that several days elapsed between the anointing at Bethany, and Judas' betrayal. Bishop Marsh, on the contrary, supposes that the assembling of the Chief Priests, the anointing at Bethany, and the betrayal by Judas, were simultaneous, or, more properly, continuous actions.
“That the rebuke,” he observes, “which Judas Iscariot received from Christ at the anointing in Bethany, determined him in his resolution to betray his Master; that Christ's rebuke, therefore, and Judas's revenge, were cause and effect, and that the account of the one is very properly joined by St. Matthew (and also by St. Mark) to the account of the other, I readily admit with Michaelis, in opposition to Dr. Priestley, who says, in his Observations on the Harmony of the Evangelists, p. 100, that the verses of Matt. xxvi. 6--13, which contains an account of the anointing, stand very aukwardly in their present situation.' But I cannot agree with him in the opinion, that several days elapsed between the anointing at Bethany, and Judas going to the assembly of the Chief Priests with an offer to betray Christ; and consequently that the account of the anointing at Bethany belongs to Matt. xxi. according to the order of time. For whoever reads in connexion Matt. xxvi. 1-11, must perceive that these three facts, 1st, Assembling the Chief Priests and Elders at the house of Caiaphas ; 2dly, The anointing of Christ at Bethany; and 3dly, Judas's departure from Bethany, to go to the assembly of the Chief Priests, are represented by the Evangelists as facts immediately connected one with another; and not as facts which were separated from each other by the intervention of all those transactions, which had been recorded in several preceding chapters. St. Matthew having mentioned, in ver. 2, that after two days was the passover,' immediately adds, in ver. 8, τότε συνήχθησαν οι αρχιερείς, κ. τ. λ. And St. Mark says, ver. 1, "Ην δε το πάσχα και τα άζυμα μετά δύο ημέρας και εζήταν οι αρχιερείς K. 7.d. Both St. Matthew and St. Mark, therefore, represent the assembly of the Chief Priests as held on the third day before the passover; and though Michaelis will not allow any determinate meaning to fóre in St. Matthew's account, we cannot explain away what is said by St. Mark. St. Matthew then proceeds, in ver. 6, τα δε Ιησού γενομένα εν Βηθανία εν οικία Σίμωνος του λεπρα κ. τ.λ. And St. Mark, ver. 3, και όντος αυτά εν Βηθανία εν τη οικία Σίμωνος, του λεπρού κ. τ. λ. They then relate the anointing, with Christ's conversation on it, which being ended, St. Matthew continues, in ver. 14, Tóte πορευθείς είς των δώδεκα ο λεγόμενος Ιέδας Ισκαριώτης προς τις αρχιερείς, είπε κ. τ.λ. And in St. Mark, in ver. 10, και ο Ιέδας ο Ισκαριώτης, είς των δώδεκα απήλθε προς τους αρχιερείς κ. τ. λ. Then again it is evident that both St. Matthew and St. Mark represent Judas as going immediately from the anointing of Bethany (a village not more than two miles from Jerusalem,) to the assembly of the Chief Priests and Elders, which was held during the anointing, and which did not break up before the arrival of Judas."- Michaelis, vol. iii. part iv. p. 24.
In reply to this argument, I would suggest the total absence of proof from the words of St. Matthew, that the Evangelist intended, as the Bishop supposes, to represent these events as continuous. Three circumstances are recorded; the meeting of the priests, the anointing, and the betrayal; and the point in dispute