Luke 19:27

If I have taken any thing - by false accusation - Εσυκοφαντησα, from συκον, a fig, and φαινω, I show or declare; for among the primitive Athenians, when the use of that fruit was first found out, or in the time of a dearth, when all sorts of provisions were exceedingly scarce, it was enacted that no figs should be exported from Attica; and this law (not being actually repealed, when a plentiful harvest had rendered it useless, by taking away the reason of it) gave occasion to ill-natured and malicious fellows to accuse all persons they found breaking the letter of it; and from them all busy informers have ever since been branded with the name of sycophants. Potter's Antiq. vol. i. c. 21, end. I restore him fourfold - This restitution the Roman laws obliged the tax-gatherers to make, when it was proved they had abused their power by oppressing the people. But here was no such proof: the man, to show the sincerity of his conversion, does it of his own accord. He who has wronged his fellow must make restitution, if he have it in his power. He that does not do so cannot expect the mercy of God. See the observations at the end of Genesis 42 (note), and Num 5:7 (note). Verse 9 Jesus said unto him - Bishop Pearce observes: "Probably Luke wrote αυτους, not αυτον, said unto them, i.e. to those who had before called Zaccheus a sinner; ( Luk 19:7 ); for Jesus here speaks of Zaccheus in the third person, he also is a son of Abraham, and therefore he was not then speaking to him." This conjecture of this respectable prelate is supported by the margin of the later Syriac, and by every copy of the Itala but two. To this house - Τῳ οικῳ τουτῳ, To this very house or family. As if he had said: "If he be a sinner, he stands in the greater need of salvation, and the Son of man is come to seek and save what was lost, Luk 19:10 ; and therefore to save this lost soul is a part of my errand into the world." See the sentiment contained in this verse explained on Mat 18:11 (note). Verse 11 And as they heard these things - I believe the participle of the present tense, here, is used for the participle of the past, or rather that the participle of the present conveys sometimes the sense of the past; for this discourse appears to have taken place the next day after he had lodged at the house of Zaccheus; for the text says that he was then drawing nigh to Jerusalem, from which Jericho was distant nineteen miles. I have not ventured to translate it so, yet I think probably the text should be read thus: And after they had heard these things, he proceeded to speak a parable, because they were nigh to Jerusalem. Immediately appear - Perhaps the generality of his followers thought that, on his arrival at Jerusalem, he would proclaim himself king. Verse 12 A certain nobleman - In the following parable there are two distinct morals intended; let it be viewed in these two points of light. 1. The behavior of the citizens to the nobleman; and, 2. The behavior of his own servants to him. 1. By the behavior of the citizens, and their punishment, ( Luk 19:14 , Luk 19:27 ), we are taught that the Jews, who were the people of Christ, would reject him, and try to prevent his reigning over them in his spiritual kingdom, and would for that crime be severely punished by the destruction of their state. And this moral is all that answers to the introductory words, Luk 19:11 . And they thought that the kingdom of God should immediately appear. 2. The other moral extends itself through the whole of the parable, viz. that the disciples of Christ, who are his servants; and who made a good improvement of the favors granted them by the Gospel, should be rewarded in proportion to the improvement made under the means of grace. This latter moral is all that is intended by Matthew in Mat 25:14 , etc., who mentions this parable as spoken by Christ after his triumphant entry into Jerusalem; though Luke has here placed that event after the parable. See Bishop Pearce. The meaning of the different parts of this parable appears to be as follows. A certain nobleman - The Lord Jesus, who was shortly to be crucified by the Jews. Went into a far country - Ascended to the right hand of the Divine Majesty. To receive a kingdom - To take possession of the mediatorial kingdom, the right to which, as Messiah, he had acquired by his sufferings: see Phi 2:8 , Phi 2:9 ; Heb 1:3 , Heb 1:8 , Heb 1:9 . In these words there is an allusion to the custom of those days, when they who had kingdoms or governments given unto them went to Rome to receive that dignity from the emperors. Bishop Pearce. In proof of this, see Josephus, Ant. l. xiv. c. xiv., where we find Herod went to Rome to receive the sanction and authority of the Roman emperor. And, from lib. xvii. c. 3, we learn that his successors acted in the same way. And to return - To judge and punish the rebellious Jews. Verse 13 Ten servants - All those who professed to receive his doctrine. Ten was a kind of sacred number among the Hebrews, as well as seven. See Luk 14:31 ; Luk 15:8 ; Mat 15:1 . Ten pounds - Ten minas. The Septuagint use the original word μναα for the Hebrew מנה maneh, from which it is evidently derived; and it appears from Eze 45:12 , to have been equal to sixty shekels in money. Now suppose we allow the shekel, with Dean Prideaux, to be 3s., then the mina or maneh was equal to 9 English money. The impropriety of rendering the original word pound, will easily be seen by the most superficial reader. We should therefore retain the original word for the same reason so often before assigned. Suidas says, "The talent was sixty minas, the mina one hundred drachms, the drachm six oboli, the obolus six chalci, the chalcus seven mites or lepta." By the ten minas given to each, we may understand the Gospel of the kingdom given to every person who professes to believe in Christ, and which he is to improve to the salvation of his soul. The same word is given to all, that all may believe and be saved. Verse 14 His citizens - Or countrymen - the Jewish people, who professed to be subjects of the kingdom of God. Hated him - Despised him for the meanness of his birth, his crucifixion to the world, and for the holiness of his doctrine. Neither mortification nor holiness suits the dispositions of the carnal mind. Sent a message after him - As, in Luk 19:12 , there is an allusion to a person's going to Rome, when elected to be ruler of a province or kingdom, to receive that dignity from the hand of the emperor, so it is here intimated that, after the person went to receive this dignity, some of the discontented citizens took the opportunity to send an embassy to the emperor, to prevent him from establishing the object of their hatred in the government. We will not have this man, etc. - The Jews rejected Jesus Christ, would not submit to his government, and, a short time after this, preferred even a murderer to him. Like cleaves to like. No wonder that those who murdered the Lord of glory should prefer a murderer, one of their own temper, to the Redeemer of their souls. Verse 15 When he was returned - When he came to punish the disobedient Jews; and when he shall come to judge the world. See the parable of the talents, Mat 25:14 (note), etc. Verse 16 Lord, thy pound hath gained ten - The principal difference between this parable and that of the talents above referred to is, that the mina given to each seems to point out the gift of the Gospel, which is the same to all who hear it; but the talents distributed in different proportions, according to each man's ability, seem to intimate that God has given different capacities and advantages to men, by which this one gift of the Gospel may be differently improved. Verse 17 Over ten cities - This is to be understood as referring to the new kingdom which the nobleman had just received. His former trustiest and most faithful servants he now represents as being made governors, under him, over a number of cities, according to the capacity he found in each; which capacity was known by the improvement of the minas. Verse 20 Lord, behold, here is thy pound - See Mat 25:18 . Verse 23 With usury? - Συν τοκῳ, With its produce, i.e. what the loan of the money is fairly worth, after paying the person sufficiently for using it: for, in lent money, both the lender and borrower are supposed to reap profit. Verse 25 And they said unto him, Lord, he hath ten pounds - This whole verse is omitted by the Codex Bezae, a few others, and some copies of the Itala. It is probably an observation that some person made while our Lord was delivering the parable, with a design to correct him in the distribution: as if he had said, "Why give the mina to that person? he has got ten already; give it to one of those who has fewer." Verse 26 And from him that hath not - See this particularly explained Mat 13:12 (note). Perhaps it would be well, with Bishop Pearce, to supply the word gained - give it to him who hath gained ten minas; for I say unto you, That unto every one who hath gained shall be given; and, from him who hath not gained, even that which he hath received, shall be taken away. Verse 27 Those - enemies - bring hither - the Jews, whom I shall shortly slay by the sword of the Romans. Verse 28 He went before - Joyfully to anticipate his death, say some. Perhaps it means that he walked at the head of his disciples; and that he and his disciples kept on the road before other companies who were then also on their way to Jerusalem, in order to be present at the feast. Verse 29 See this triumphal entry into Jerusalem explained at large on Mat 21:1-11 (note), and Mar 11:1-10 (note). Verse 38 Glory in the highest - Mayst thou receive the uttermost degrees of glory! See on Mat 21:9 (note). Verse 40 If these should hold their peace, the stones would - cry out - Of such importance is my present conduct to you and to others, being expressly predicted by one of your own prophets, Zac 9:9 , as pointing out the triumph of humility over pride, and of meekness over rage and malice, as signifying the salvation which I bring to the lost souls of men, that, if this multitude were silent, God would give even to the stones a voice, that the advent of the Messiah might be duly celebrated. Verse 41 And wept over it - See Mat 23:37 . Verse 42 The things which belong unto thy peace! - It is very likely that our Lord here alludes to the meaning of the word Jerusalem, ירושלים from ירה yereh, he shall see, and שלום shalom, peace or prosperity. Now, because the inhabitants of it had not seen this peace and salvation, because they had refused to open their eyes, and behold this glorious light of heaven which shone among them, therefore he said, Now they are hidden from thine eyes, still alluding to the import of the name. Verse 43 Cast a trench about thee - This was literally fulfilled when this city was besieged by Titus. Josephus gives a very particular account of the building of this wall, which he says was effected in three days, though it was not less than thirty-nine furlongs in circumference; and that, when this wall and trench were completed, the Jews were so enclosed on every side that no person could escape out of the city, and no provision could be brought in, so that they were reduced to the most terrible distress by the famine which ensued. The whole account is well worth the reader's attention. See Josephus, War, book v. chap. xxii. sec. 1, 2, 3. Verse 44 The time of thy visitation - That is, the time of God's gracious offers of mercy to thee. This took in all the time which elapsed from the preaching of John the Baptist to the coming of the Roman armies, which included a period of above forty years. Verse 45 Went into the temple - See all this transaction explained, Mat 21:12-16 (note). Verse 47 And he taught daily in the temple - This he did for five or six days before his crucifixion. Some suppose that it was on Monday in the passion week that he thus entered into Jerusalem, and purified the temple; and on Thursday he was seized late at night: during these four days he taught in the temple, and lodged each night at Bethany. See the note on Mat 21:17 . Verse 48 Were very attentive to hear him - Or, They heard him with the utmost attention, εξεκρεματο αυτου ακουων, literally, They hung upon him, hearing. The same form of speech is used often by both Greek and Latin writers of the best repute. - Ex vultu dicentis, pendet omnium vultus. The face of every man hung on the face of the speaker. - Pendetque iterum narrantis ab ore. Virg. Aen. iv. 79 And she hung again on the lips of the narrator. The words of the evangelist mark, not only the deepest attention because of the importance of the subject, but also the very high gratification which the hearers had from the discourse. Those who read or hear the words of Christ, in this way, must inevitably become wise to salvation. The reader is requested to refer to Matthew 24 (note), and to Mat 25:14 (note), for more extensive information on the different subjects in this chapter, and to the other parallel places. The prophecy relative to the destruction of Jerusalem is one of the most circumstantial, and the most literally fulfilled, of any prediction ever delivered. See this particularly remarked at the conclusion of Matthew 24 (note), where the whole subject is amply reviewed. Introduction The question concerning the authority of Christ, and the baptism of John, Luk 20:1-8 . The parable of the vine-yard let out to wicked husbandmen, Luk 20:9-18 . The chief priests and scribes are offended, and lay snares for him, Luk 20:19 , Luk 20:20 . The question about tribute, Luk 20:21-26 . The question about the resurrection of the dead, and our Lord's answer, Luk 20:27-40 . How Christ is the son of David, Luk 20:41-44 . He warns his disciples against the hypocrisy of the scribes, whose condemnation he points out, Luk 20:45-47 . Verse 1 One of those days - Supposed to have been one of the four last days of his life, mentioned Luk 19:47 , probably Tuesday before the passover. Verse 2 By what authority, etc. - See the note on Mat 21:23-27 (note). Verse 9 A certain man planted a vineyard, etc. - See this parable largely explained, Mat 21:33-46 (note). See also on Mar 12:4-9 (note). Verse 10 That they should give him of the fruit - The Hindoo corn-merchants, that have lent money to husbandmen, send persons in harvest-time to collect their share of the produce of the ground. Verse 16 God forbid - Or, Let it not be, μη γενοιτο. Our phrase, God forbid, answers pretty well to the meaning of the Greek, but it is no translation. Verse 18 Grind him to powder - See on Mat 21:44 (note). Verse 20 They watched him - Παρατηρησαντες, Insidiously watching. See on Luk 14:1 (note). Spies - Εγκαθετους, from εν, in, and καθιημι, I let down, to set in ambush. One who crouches in some secret place to spy, listen, catch, or hurt. Hesychius explains the word by ενεδρευοντες, those who lie in wait, or in ambush, to surprise and slay. Josephus uses the word to signify a person bribed for a particular purpose. See War, b. ii. c. ii. s. 5, and b. vi. c. v. s. 2. No doubt the persons mentioned in the text were men of the basest principles, and were hired by the malicious Pharisees to do what they attempted in vain to perform. Verse 22 Is it lawful for us to give tribute unto Caesar - See this insidious but important question considered at large on Mat 22:16-22 (note). Verse 29 There were therefore seven brethren - See on Mat 22:23-33 (note). Verse 34 The children of this world - Men and women in their present state of mortality and probation; procreation being necessary to restore the waste made by death, and to keep up the population of the earth. Verse 36 Equal unto the angels - Who neither marry nor die. See the Jewish testimonies to the resurrection of the human body quoted at length on 1Cor 15:42 (note). Verse 38 All live unto him - There is a remarkable passage in Josephus's account of the Maccabees, chap. xvi., which proves that the best informed Jews believed that the souls of righteous men were in the presence of God in a state of happiness. "They who lose their lives for the sa

eturn. 13 And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. 14 But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. 15 And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. 16 Then came the first, saying, Lord, thy pound hath gained ten pounds. 17 And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. 18 And the second came, saying, Lord, thy pound hath gained five pounds. 19 And he said likewise to him, Be thou also over five cities. 20 And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin: 21 For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. 22 And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: 23 Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? 24 And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. 25 (And they said unto him, Lord, he hath ten pounds.) 26 For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. 27 But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. Our Lord Jesus is now upon his way to Jerusalem, to his last passover, when he was to suffer and die; now here we are told, I. How the expectations of his friends were raised upon this occasion: They thought that the kingdom of God would immediately appear, v. 11 . The Pharisees expected it about this time ( ch. xvii. 20 ), and, it seems, so did Christ's own disciples; but they both had a mistaken notion of it. The Pharisees thought that it must be introduced by some other temporal prince or potentate. The disciples thought that their Master would introduce it, but with temporal pomp and power, which, with the power he had to work miracles, they knew he could clothe himself with in a short time, whenever he pleased. Jerusalem, they concluded, must be the seat of his kingdom, and therefore, now that he is going directly thither, they doubt not but in a little time to see him upon the throne there. Note, Even good men are subject to mistakes concerning the kingdom of Christ, and to form wrong notions of it, and are ready to think that will immediately appear which is reserved for hereafter. II. How their expectations were checked, and the mistakes rectified upon which they were founded; and this he does in three things:— 1. They expected that he should appear in his glory now presently, but he tells them that he must not be publicly installed in his kingdom for a great while yet. He is like a certain nobleman anthropos tis eugenes — a certain man of high birth (so Dr. Hammond), for he is the Lord from heaven, and is entitled by birth to the kingdom; but he goes into a far country, to receive for himself a kingdom. Christ must go to heaven, to sit down at the right hand of the Father there, and to receive from him honour and glory, before the Spirit was poured out by which his kingdom was to be set up on earth, and before a church was to be set up for him in the Gentile world. He must receive the kingdom, and then return. Christ returned when the Spirit was poured out, when Jerusalem was destroyed, by which time that generation, both of friends and enemies, which he had personally conversed with, was wholly worn off by death, and gone to give up their account. But his chief return here meant is that at the great day, of which we are yet in expectation. That which they thought would immediately appear, Christ tells them will not appear till this same Jesus who is taken into heaven shall in like manner come again; see Acts i. 11 . 2. They expected that his apostles and immediate attendants should be advanced to dignity and honour, that they should all be made princes and peers, privy-counsellors and judges, and have all the pomp and preferments of the court and of the town. But Christ here tells them that, instead of this, he designed them to be men of business; they must expect no other preferment in this world than that of the trading end of the town; he would set them up with a stock under their hands, that they might employ it themselves, in serving him and the interest of his kingdom among men. That is the true honour of a Christian and a minister which, if we be as we ought to be truly ambitious of it, will enable us to look upon all temporal honours with a holy contempt. The apostles had dreamed of sitting on his right hand and on his left in his kingdom, enjoying ease after their present toil and honour after the present contempt put upon them, and were pleasing themselves with this dream; but Christ tells them that which, if they understood it aright, would fill them with care, and concern, and serious thoughts, instead of those aspiring ones with which they filled their heads. (1.) They have a great work to do now. Their Master leaves them, to receive his kingdom, and, at parting, he gives each of them a pound, which the margin of our common bibles tells us amounts in our money to three pounds and half a crown; this signifies the same thing with the talents in the parable that is parallel to this ( Matt. xxv. ), all the gifts with which Christ's apostles were endued, and the advantages and capacities which they had of serving the interests of Christ in the world, and others, both ministers and Christians, like them in a lower degree. But perhaps it is in the parable thus represented to make them the more humble; their honour in this world is only that of traders, and that not of first-rate merchants, who have vast stocks to begin upon, but that of poor traders, who must take a great deal of care and pains to make any thing of what they have. He gave these pounds to his servants, not to buy rich liveries, much less robes, and a splendid equipage, for themselves to appear in, as they expected, but with this charge: Occupy till I come. Or, as it might much better be translated, Trade till I come, Pragmateusasthe — Be busy. So the word properly signifies. "You are sent forth to preach the gospel, to set up a church for Christ in the world, to bring the nations to the obedience of faith, and to build them up in it. You shall receive power to do this, for you shall be filled with the Holy Ghost, " Acts i. 8 . When Christ breathed on the eleven disciples, saying, Receive ye the Holy Ghost, then he delivered them ten pounds. "Now," saith he, "mind your business, and make a business of it; set about it in good earnest, and stick to it. Lay out yourselves to do all the good you can to the souls of men, and to gather them in to Christ." Note, [1.] All Christians have business to do for Christ in this world, and ministers especially; the former were not baptized, nor the latter ordained, to be idle. [2.] Those that are called to business for Christ he furnishes with gifts necessary for their business; and, on the other hand, from those to whom he gives power he expects service. He delivers the pounds with this charge, Go work, go trade. The manifestation of the Spirit is given to every man to profit withal, 1 Cor. xii. 7 . And as every one has received the gift, so let him minister the same, 1 Pet. iv. 10 . [3.] We must continue to mind our business till our Master comes, whatever difficulties or oppositions we may meet with in it; those only that endure to the end shall be saved. (2.) They have a great account to make shortly. These servants are called to him, to show what use they made of the gifts they were dignified with, what service they had done for Christ, and what good to the souls of men, that he might know what every man had gained by trading. Note, [1.] They that trade diligently and faithfully in the service of Christ shall be gainers. We cannot say so of the business of the world; many a labouring tradesman has been a loser; but those that trade for Christ shall be gainers; though Israel be not gathered, yet they will be glorious. [2.] The conversion of souls is the winning of them; every true convert is clear gain to Jesus Christ. Ministers are but factors for him, and to him they must give account what fish they have enclosed in the gospel-net, what guests they have prevailed with to come to the wedding-supper; that is, what they have gained by trading. Now observe, First, The good account which was given by some of the servants, and the master's approbation of them. Two such are instanced, v. 16 , 19 . 1. They had both made considerable improvements, but not both alike; one had gained ten pounds by his trading, and another five. Those that are diligent and faithful in serving Christ are commonly blessed in being made blessings to the places where they live. They shall see the travail of their soul, and not labour in vain. And yet all that are alike faithful are not alike successful. And perhaps, though they were both faithful, it is intimated that one of them took more pains, and applied himself more closely to his business, than the other, and sped accordingly. Blessed Paul was surely this servant that gained ten pounds, double to what any of the rest did, for he laboured more abundantly than they all, and fully preached the gospel of Christ. 2. They both acknowledged their obligations to their Master for entrusting them with these abilities and opportunities to do him service: Lord, it is not my industry, but thy pound, that has gained ten pounds. Note, God must have all the glory of all our gains; not unto us, but unto him, must be the praise, Ps. cxv. 1 . Paul, who gained the ten pounds, acknowledges, " I laboured, yet not I. By the grace of God, I am what I am, and do what I do; and his grace was not in vain, " 1 Cor. xv. 10 . He will not speak of what he had done, but of what God had done by him, Rom. xv. 18 . 3. They were both commended for their fidelity and industry: Well done, thou good servant, v. 17 . And to the other he said likewise, v. 19 . Note, They who do that which is good shall have praise of the same. Do well, and Christ will say to thee, Well done: and, if he says Well done, the matter is not great who says otherwise. See Gen. iv. 7 . 4. They were preferred in proportion to the improvement they had made: " Because thou hast been faithful in a very little, and didst not say, 'As good sit still as go to trade with one pound, what can one do with so small a stock?' but didst humbly and honestly apply thyself to the improvement of that, have thou authority over ten cities. " Note, Those are in a fair way to rise who are content to begin low. He that has used the office of a deacon well purchaseth to himself a good degree, 1 Tim. iii. 13 . Two things are hereby promised the apostles:—(1.) That when they have taken pains to plant many churches they shall have the satisfaction and honour of presiding in them, and governing among them; they shall have great respect paid them, and have a great interest in the love and esteem of good Christians. He that keepeth the fig-tree shall eat the fruit thereof; and he that laboureth in the word and doctrine shall be counted worthy of double honour. (2.) That, when they have served their generation, according to the will of Christ, though they pass through this world despised and trampled upon, and perhaps pass out of it under disgrace and persecution as the apostles did, yet in the other world they shall reign as kings with Christ, shall sit with him on his throne, shall have power over the nations, Rev. ii. 26 . The happiness of heaven will be a much greater advancement to a good minister or Christian than it would be to a poor tradesman, that with much ado had cleared ten pounds, to be made governor of ten cities. He that had gained but five pounds had dominion over five cities. This intimates that there are degrees of glory in heaven; every vessel will be alike full, but not alike large. And the degrees of glory there will be according to the degrees of usefulness here. Secondly, The bad account that was given by one of them, and the sentence passed upon him for his slothfulness and unfaithfulness, v. 20 , &c. 1. He owned that he had not traded with the pound with which he had been entrusted ( v. 20 ): " Lord, behold, here is thy pound; it is true, I have not made it more, but withal I have not made it less; I have kept it safely laid up in a napkin. " This represents the carelessness of those who have gifts, but never lay out themselves to do good with them. It is all one to them whether the interests of Christ's kingdom sink or swim, go backward or forward; for their parts, they will take no care about it, no pains, be at no expenses, run no hazard. Those are the servants that lay up their pound in a napkin who think it enough to say that they have done no hurt in the world, but did no good. 2. He justified himself in his omission, with a plea that made the matter worse and not better ( v. 21 ): I feared thee, because thou art an austere man, rigid and severe, anthropos austeros ei . Austere is the Greed word itself: a sharp man: Thou takest up that which thou laidst not down. He thought that his master put a hardship upon his servants when he required and expected the improvement of their pounds, and that it was reaping where he did not sow; whereas really it was reaping where he had sown, and, as the husbandman, expecting in proportion to what he had sown. He had no reason to fear his master's austerity, nor blame his expectations, but this was a mere sham, a frivolous groundless excuse for his idleness, which there was no manner of colour for. Note, The pleas of slothful professors, when they come to be examined, will be found more to their shame than in their justification. 3. His excuse is turned upon him: Out of thine own mouth will I judge thee, thou wicked servant, v. 22 . He will be condemned by his crime, but self-condemned by his plea. "If thou didst look upon it as hard that I should expect the profit of thy trading, which would have been the greater profit, yet, if thou hadst had any regard to my interest, thou mightest have put my money into the bank, into some of the funds, that I might have had, not only my own, but my own with usury, which, though a less advantage, would have been some. " If he durst not trade for fear of losing the principal, and so being made accountable to his lord for it though it was lost, which he pretends, yet that would be no excuse for his not setting it out to interest, where it would be sure. Note, Whatever may be the pretences of slothful professors, in excuse of their slothfulness, the true reason of it is a reigning indifference to the interests of Christ and his kingdom, and their coldness therein. They care not whether religion gets around or loses ground, so they can but live at ease. 4. His pound is taken from him, v. 24 . It is fit that those should lose their gifts who will not use them, and that those who have dealt falsely should be no longer trusted. Those who will not serve their Master with what he bestows upon them, why should they be suffered to serve themselves with it? Take from him the pound. 5. It is given to him that had the ten pounds. When this was objected against by the standers-by, because he had so much already ( Lord, he has ten pounds, v. 25 ), it is answered ( v. 26 ), Unto every one that hath shall be given. It is the rule of justice, (1.) That those should be most encouraged who have been most industrious, and that those who have laid out themselves most to do good should have their opportunities of doing good enlarged, and be put into a higher and more extensive sphere of usefulness. To him that hath gotten shall more be given, that he may be in a capacity to get more. (2.) That those who have their gifts, as if they had them not, who have them to no purpose, who do no good with them, should be deprived of them. To those who endeavour to increase the grace they have, God will impart more; those who neglect it, and suffer it to decline, can expect no other than that God should do so too. This needful warning Christ gives to his disciples, lest, while they were gaping for honours on earth, they should neglect their business, and so come short of their happiness in heaven. 3. Another thing they expected was, that, when the kingdom of God should appear, the body of the Jewish nation would immediately fall in with it, and submit to it, and all their aversions to Christ and his gospel would immediately vanish; but Christ tells them that, after his departure, the generality of them would persist in their obstinacy and rebellion, and it would be their ruin. This is shown here, (1.) In the message which his citizens sent after him, v. 14 . They not only opposed him, while he was in obscurity; but, when he was gone into glory, to be invested in his kingdom, then they continued their enmity to him, protested against his dominion, and said, We will not have this man to reign over us. [1.] This was fulfilled in the prevailing infidelity of the Jews after the ascension of Christ, and the setting up of the gospel kingdom. They would not submit their necks to his yoke, nor touch the top of his golden sceptre. They said, Let us break his bands in sunder, Ps. ii. 1-3 ; Acts iv. 26 . [2.] It speaks the language of all unbelievers; they could be content that Christ should save them, but they will not have him to reign over them; whereas Christ is a Saviour to those only to whom he is a prince, and who are willing to obey him. (2.) In the sentence passed upon them at his return: Those mine enemies bring hither, v. 27 . When his faithful subjects are preferred and rewarded, then he will take vengeance on his enemies, and particularly on the Jewish nation, the doom of which is here read. When Christ had set up his gospel kingdom, and thereby put reputation upon the gospel ministry, then he comes to reckon with the Jews; then it is remembered against them that they had particularly disclaimed and protested against his kingly office, when they said, We have no king but Cæsar, nor would own him for their king. They appealed to Cæsar, and to Cæsar they shall go; Cæsar shall be their ruin. Then the kingdom of God appeared when vengeance was taken on those irreconcileable enemies to Christ and his government; they were brought forth and slain before him. Never was so much slaughter made in any war as in the wars of the Jews. That nation lived to see Christianity victorious in the Gentile world, in spite of their enmity and opposition to it, and then it was taken away as dross. The wrath of Christ came upon them to the uttermost ( 1 Thess. ii. 15, 16 ), and their destruction redounded very much to the honour of Christ and the peace of the church. But this is applicable to all others who persist in their infidelity, and will undoubtedly perish in it. Note, [1.] Utter ruin will certainly be the portion of all Christ's enemies; in the day of vengeance they shall all be brought forth, and slain before him. Bring them hither, to be made a spectacle to saints and angels; see Josh. x. 22 , 24 . Bring them hither, that they may see the glory and happiness of Christ and his followers, whom they hated and persecuted. Bring them hither, to have their frivolous pleas overruled, and to receive sentence according to their merits. Bring them, and slay them before me, as Agag before Samuel. The Saviour whom they have slighted will stand by and see them slain, and not interpose on their behalf. [2.] Those that will not have Christ to reign over them shall be reputed and dealt with as his enemies. We are ready to think that none are Christ's enemies but persecutors of Christianity, or scoffers at least; but you see that those will be accounted so that dislike the terms of salvation, will not submit to Christ's yoke, but will be their own masters. Note, Whoever will not be ruled by the grace of Christ will inevitably be ruined by the wrath of Christ. Christ's Entry into Jerusalem. 28 And when he had thus spoken, he went before, ascending up to Jerusalem. 29 And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples, 30 Saying, Go ye into the villa

He went before - The foremost of the company, showing his readiness to suffer.