Matthew 25:43

ord, walk in my ways, and I will keep thy Soul that nothing shall injure it; but if thou trample under foot my laws, I will cast thy soul into outer darkness. Verse 9 Lest there be not enough for us and you - These had all been companions in the Christian course, and there was a time when they might have been helpful to each other; but that time is now past for ever - none has a particle of grace to spare, not even to help the soul of the dearest relative! The grace which every man receives is just enough to save his own soul; he has no merits to bequeath to the Church; no work of supererogation which can be placed to the account of another. Go ye rather to them that sell, and buy - By leaving out the particle δε, but, (on the indisputable authority of ABDGHKS, and HV, of Matthai, with sixteen others, the Armenian, Vulgate, and all the Itala but one), and transposing a very little the members of the sentence, the sense is more advantageously represented, and the reading smoother: Rather go to them that sell, and buy for yourselves, lest there be not enough for us and you. Beza, Mill, Bengel, and Griesbach, approve of the omission of the particle δε. Verse 10 While they went to buy, the bridegroom came - What a dismal thing it is, not to discover the emptiness of one's heart of all that is good, till it is too late to make any successful application for relief! God alone knows how many are thus deceived. And they that were ready - They who were prepared - who had not only a burning lamp of an evangelical profession, but had oil in their vessels, the faith that works by love in their hearts, and their lives adorned with all the fruits of the Spirit. The door was shut - Sinners on a death-bed too often meet with those deceitful merchants, who promise them salvation for a price which is of no value in the sight of God. Come unto me, says Jesus, and buy: there is no salvation but through his blood - no hope for the sinner but that which is founded upon his sacrifice and death. The door was shut - dreadful and fatal words! No hope remains. Nothing but death can shut this door; but death may surprise us in our sins, and then despair is our only portion. Verse 11 Afterwards came also the other virgins, saying, Lord, Lord - Earnest prayer, when used in time, may do much good: but it appears, from this parable, that there may come a time when prayer even to Jesus may be too late! - viz. when the door is shut - when death has separated the body and the soul. Verse 12 I know you not - As if he had said, Ye are not of my company - ye were neither with the bride nor the bridegroom: ye slept while the others were in procession. I do not acknowledge you for my disciples - ye are not like him who is love - ye refused to receive his grace - ye sinned it away when ye had it; now you are necessarily excluded from that kingdom where nothing but love and purity can dwell. Verse 13 Watch therefore - If to watch be to employ ourselves chiefly about the business of our salvation, alas! how few of those who are called Christians are there who do watch! How many who slumber! How many who are asleep! How many seized with a lethargy! How many quite dead! Wherein the Son of man cometh - These words are omitted by many excellent MSS., most of the versions, and several of the fathers. Griesbach has left them out of the text: Grotius, Hammond, Mill, and Bengel, approve of the omission. Verse 14 Called his own servants - God never makes the children of men proprietors of his goods. They are formed by his power, and upheld by his bounty; and they hold their lives and their goods, as in many of our ancient tenures, quamdiu domino placuerit - at the will of their Lord. Verse 15 Unto one he gave five talents - to every man according to his several ability - The duties men are called to perform are suited to their situations, and the talents they receive. The good that any man has he has received from God, as also the ability to improve that good. God's graces and temporal mercies are suited to the power which a man has of improving them. To give eminent gifts to persons incapable of properly improving them, would be only to lead into a snare. The talent which each man has suits his own state best; and it is only pride and insanity which lead him to desire and envy the graces and talents of another. Five talents would be too much for some men: one talent would be too little. He who receives much, must make proportionate improvement; and, from him who has received little, the improvement only of that little will be required. As five talents, in one case, are sufficient to answer the purpose for which they were given; so also are two and one. The man who improves the grace he has received, however small, will as surely get to the kingdom of God, as he who has received most from his master, and improved all. There is a parable something like this in Sohar Chadash, fol. 47: "A certain king gave a deposit to three of his servants: the first kept it; the second lost it; the third spoiled one part of it, and gave the rest to another to keep. After some time, the king came and demanded the deposit. Him who had preserved it, the king praised, and made him governor of his house. Him who had lost it, he delivered to utter destruction, so that both his name and his possessions were blotted out. To the third, who had spoiled a part and given the rest to another to keep, the king said, Keep him, and let him not go out of my house, till we see what the other shall do to whom he has entrusted a part: if he shall make a proper use of it, this man shall be restored to liberty; if not, he also shall be punished." See Schoettgen. I have had already occasion to remark how greatly every Jewish parable is improved that comes through the hands of Christ. In this parable of our Lord, four things may be considered: - I. The master who distributes the talents. II. The servants who improved their talents. III. The servant who buried his talent. And IV. His punishment. I. The master who distributes the talents. 1. The master's kindness. The servants had nothing - deserved nothing - had no claim on their master, yet he, in his Kindness, delivers unto them his goods, not for his advantage, but for their comfort and salvation. 2. The master distributes these goods diversely; - giving to one five, to another, two, and to another one. No person can complain that he has been forgotten; the master gives to each. None can complain of the diversity of the gifts; it is the master who has done it. The master has an absolute right over his own goods, and the servants cannot find fault with the distribution. He who has little should not envy him who has received much, for he has the greater labor, and the greater account to give. He who has much should not despise him who has little, for the sovereign master has made the distinction; and his little, suited to the ability which God has given him, and fitted to the place in which God's providence has fixed him, is sufficiently calculated to answer the purpose of the master, in the salvation of the servant's soul. 3. The master distributes his talents with Wisdom. He gave to each according to his several ability, i.e. to the power he had to improve what was given. It would not be just to make a servant responsible for what he is naturally incapable of managing; and it would not be proper to give more than could be improved. The powers which men have, God has given; and as he best knows the extent of these powers, so he suits his graces and blessings to them in the most wise, and effectual way. Though he may make one vessel for honor, (i.e. a more honorable place or office), and another for dishonor, (a less honorable office), yet both are for the master's use - both are appointed and capacitated to show forth his glory. II. The servants who improved their talents. These persons are termed δουλοι, slaves, such as were the property of the master, who might dispose of them as he pleased. Then he that had received the five talents went and traded, Mat 25:16. 1. The work was speedily begun - as soon as the master gave the talents and departed, so soon they began to labor. There is not a moment to be lost - every moment has its grace, and every grace has its employment, and every thing is to be done for eternity. 2. The work was perseveringly carried on; after a long time the lord of those servants cometh, Mat 25:19. The master was long before he returned, but they did not relax. The longer time, the greater improvement. God gives every man just time enough to live, in this world, to glorify his Maker, and to get his soul saved. Many begin well, and continue faithful for a time - but how few persevere to the end! Are there none who seem to have outlived their glory, their character, their usefulness? 3. Their work was crowned with success. They doubled the sum which they had received. Every grace of God is capable of great improvement. Jesus himself, the pure, immaculate Jesus, grew in wisdom and favor with God, Luk 2:52. 4. They were ready to give in a joyful account when their master came and called for them. 1st. They come without delay: they expected his coming; and it was with an eye to this that they continued their labor - they endured as seeing him who is invisible. 2dly. They come without fear; the master before whom they appear has always loved them, and given them the fullest proofs of his affection for them: his love to them has begotten in them love to him; and their obedience to his orders sprung from the love they bore to him. He that loveth me, says Jesus, will keep my words. 3d. They render up their accounts without confusion: he who received five brought five others; and he who had received two brought two more: nothing was to be done when their master called; all their business was fully prepared. 4th. They gave up every thing to their master, without attempting to appropriate any thing. Their ability was his, the talents his, and the continued power to improve them, his. All is of God, and all must be returned to him. 5. Their recompense from their gracious master. 1st. They receive praise. Well done, good and faithful servants, Mat 25:21. What a glorious thing to have the approbation of God, and the testimony of a good conscience! They were good, pure and upright within - faithful, using to God's glory the blessings he had given. 2d. They receive gracious promises. Ye have been faithful over a little, I will set you over much. These promises refer not only to a future glory, but to an increase of God's grace and mercy here; for the more faithfully a man improves what God has already given him, the more he shall have from his gracious Master: for he giveth more grace, till he fills the faithful soul with his own fullness. 3d. They receive Glory. Enter into the joy of your Lord. As ye were partakers of my nature on earth, be ye sharers of my glory in heaven. The joy, the happiness wherewith I am happy, shall be your eternal portion! O, what is all we can do, all we can suffer, even the most lingering and cruel martyrdom, in comparison of this unbounded, eternal joy! III. Of the servant who buried his talent. He that had received one went and digged in the earth, and hid his Lord's money, Mat 25:18. 1. See the ingratitude of this servant. His master gave him a talent, capable of being improved to his own present and eternal advantage; but he slights the mercy of his lord. 2. See his idleness. Rather than exert himself to improve what he has received, he goes and hides it. 3. See his gross error. He Digs to hide it - puts himself to more trouble to render the mercy of God to him of none effect, than he would have had in combating and conquering the world, the devil, and the flesh. 4. See his injustice. He takes his master's money, and neither improves nor designs to improve it, even while he is living on and consuming that bounty which would have been sufficient for a faithful servant. How much of this useless lumber is to be found in the Church of Christ! But suppose the man be a preacher - what a terrible account will he have to give to God - consuming the provision made for a faithful pastor, and so burying, or misusing his talent, as to do no good, to immortal souls! 5. Hear the absurdity of his reasoning. Lord, I knew thee that thou art a hard (or avaricious) man, reaping where thou hast not sown, etc., Mat 25:24. See this meaning of σκληρος proved by Kypke. The wicked excuse of this faithless servant confuted itself and condemned him. Nevertheless it is on this very model that sinners in general seek to justify themselves; and the conclusion turns always against them. I knew thee to be a hard man. How awfully deceived and deeply depraved must that person be, who not only attempts to excuse his follies, but to charge his crimes on God himself! I was afraid - Why? Because thou wert an enemy to thy soul, and to thy God. - I was afraid - of what? that he would require more than he did give. How could this be? Did he not give thee the talent freely, to show thee his benevolence? And did he not suit it to thy ability, that he might show thee his wisdom, justice, and goodness, in not making thee responsible for more than thou couldst improve? IV. Behold the awful punishment of this faithless servant. 1. He is reproached. Thou wicked and slothful servant! Wicked - in thy heart: slothful - in thy work. Thou knewest that I reap where I sowed not. Thou art condemned by thy own mouth - whose is the unemployed talent? Did I not give thee this? And did I require the improvement of two when I gave thee but one? - Thou knowest I did not. 2. He is stripped of what he possessed. Take - the talent from him. O terrible word! - Remove the candlestick from that slothful, worldly-minded Church: take away the inspirations of the Holy Spirit from that lukewarm, Christless Christian, who only lives to resist them and render them of none effect. Dispossess that base, man-pleasing minister of his ministerial gifts; let his silver become brass, and his fine gold, dross. He loved the present world more than the eternal world, and the praise of men more than the approbation of God. Take away the talent from him! 3. He is punished with an everlasting separation from God and the glory of his power. Cast forth the unprofitable servant, Mat 25:30. Let him have nothing but darkness, who refused to walk in the light: let him have nothing but misery - weeping and gnashing of teeth, who has refused the happiness which God provided for him. Reader, if the careless virgin, and the unprofitable servant, against whom no flagrant iniquity is charged, be punished with an outer darkness, with a hell of fire: of what sorer punishment must he be judged worthy, who is a murderer, an adulterer, a fornicator, a blasphemer, a thief, a liar, or in any respect an open violater of the laws of God? The careless virgins, and the unprofitable servants, were saints in comparison of millions, who are, notwithstanding, dreaming of an endless heaven, when fitted only for an endless hell! Verse 27 With usury - Συν τοκω, with its produce - not usury; for that is unlawful interest, more than the money can properly produce. Verse 29 Unto every one that hath shall be given - See on Mat 13:12 (note). Verse 30 Weeping and gnashing of teeth - See on Mat 8:12 (note), a note necessary for the illustration of this, and the foregoing parable. Verse 31 When the Son of man shall come - This must be understood of Christ's coming at the last day, to judge mankind: though all the preceding part of the chapter may be applied also to the destruction of Jerusalem. Holy angels - The word αγιοι is omitted by many excellent manuscripts, versions, and fathers. Mill and Bengel approve of the omission, and Griesbach has left it out of the text. It is supposed by some that our Lord will have other angels (messengers) with him in that day, besides the holy ones. The evil angels may be in attendance to take, as their prey, those who shall be found on his left hand. The throne of his glory - That glorious throne on which his glorified human nature is seated, at the right hand of the Father. Verse 32 All nations - Literally, all the nations - all the Gentile world; the Jews are necessarily included, but they were spoken of in a particular manner in the preceding chapter. He shall separate them - Set each kind apart by themselves. As a shepherd divideth, etc. - It does not appear that sheep and goats were ever penned or housed together, though they might feed in the same pasture; yet even this was not done but in separate flocks; so Virgil, Eclog. vii. v. 2. Compulerantque greges Corydon et Thyrsis in unum; Thyrsis Oves, Corydon distentas lacte Capellas "Thyrsis and Corydon drove their flocks together: Thyrsin his sheep; and Corydon his goats, their udders distended with milk." These two shepherds had distinct flocks, which fed in the same pasture, but separately; and they are only now driven together, for the convenience of the two shepherds, during the time of their musical contest. Verse 33 He shall set the sheep, etc. - The right hand signifies, among the rabbins, approbation and eminence: the left hand, rejection, and disapprobation. Hence in Sohar Chadash it is said, "The right hand is given, the left also is given - to the Israelites and the Gentiles are given paradise and hell - this world, and the world to come." The right and left were emblematical of endless beatitude and endless misery among the Romans. Hence Virgil: - Hic locus est, partes ubi se via findit in ambas, Dextera, quae Ditis magni sub moenia tendit: Hac iter Elysium nobis; at laeva malorum Exercet poenas, et ad impia Tartara mittit Aen. vi. 540 Here in two ample roads the way divides, The right direct, our destined journey guides, By Pluto's palace, to the Elysian plains; The left to Tartarus, where bound in chains Loud howl the damn'd in everlasting pains. Pitt Of the good and faithful servants he approves, and therefore exalts them to his glory; of the slothful and wicked he disapproves, and casts them into hell. Sheep, which have ever been considered as the emblems of mildness, simplicity, patience, and usefulness, represent here the genuine disciples of Christ. Goats, which are naturally quarrelsome, lascivious, and excessively ill-scented, were considered as the symbols of riotous, profane, and impure men. They here represent all who have lived and died in their sins. See Eze 34:17, and Zac 10:3. Verse 34 Ye blessed of my Father - This is the king's address to his followers; and contains the reason why they were found in the practice of all righteousness, and were now brought to this state of glory - they were blessed - came as children, and received the benediction of the Father, and became, and continued to be, members of the heavenly family. Inherit - The inheritance is only for the children of the family - if sons, then heirs, Gal 4:7, but not otherwise. The sons only shall enjoy the father's estate. Prepared for you - That is, the kingdom of glory is designed for such as you - you who have received the blessing of the Father, and were holy, harmless, undefiled, and separated from sinners. From the foundation of the world - It was God's purpose and determination to admit none into his heaven but those who were made partakers of his holiness, Heb 12:14. The rabbins say, Seven things were created before the foundation of the world. 1. The law. 2. Repentance. 3. Paradise. 4. Hell. 5. The throne of God. 6. The temple; and 7. The name of the Messiah. Verse 35 I was an hungered, and ye gave me meat - Every thing which is done to a follower of Christ, whether it be good or evil, he considers as done to himself, see Mat 25:40; Act 9:4, Act 9:5; Heb 6:10. Of all the fruits of the Spirit, none are mentioned here but those that spring from love, or mercy; because these give men the nearest conformity to God. Jesus had said, Blessed are the merciful, for they shall obtain mercy; and he here shows how this promise shall be fulfilled. The rabbins say: "As often as a poor man presents himself at thy door, the holy blessed God stands at his right hand: if thou give him alms, know that he who stands at his right hand will give thee a reward. But if thou give him not alms, he who stands at his right hand will punish thee." Vaiyikra Rabba, s. 34, fol. 178. A stranger, and ye took me in - Συνηγαγετε με, ye entertained me: Kypke has fully proved that this is the meaning of the original. Literally, συναγειν signifies to gather together. Strangers are sometimes so destitute as to be ready to perish for lack of food and raiment: a supply of these things keeps their souls and bodies together, which were about to be separated through lack of the necessaries of life. The word may also allude to a provision made for a poor family, which were scattered abroad, perhaps begging their bread, and who by the ministry of benevolent people are collected, relieved, and put in a way of getting their bread. O blessed work! to be the instruments of preserving human life, and bringing comfort and peace into the habitations of the wretched! While writing this, (Nov. 13, 1798), I hear the bells loudly ringing in commemoration of the birth-day of E. Colson, Esq., a native of this city, (Bristol), who spent a long life and an immense fortune in relieving the miseries of the distressed. His works still praise him in the gates; his name is revered, and his birth-day held sacred, among the inhabitants. Who has heard the bells ring in commemoration of the birth of any deceased hero or king? Of so much more value, in the sight even of the multitude, is a life of public usefulness than one of worldly glory or secular state. But how high must such a person rank in the sight of God, who, when Christ in his representatives was hungry, gave him food; when thirsty, gave him drink; when naked clothed him; when sick and in prison, visited him! Thou blessed of my Father! come. Thou hast been faithful in the unrighteous mammon, and now thou shalt eternally enjoy the true riches. The Supreme God is represented in the Bhagvat Geeta as addressing mankind, when he had just formed them, thus: "Those who dress their meat but for themselves, eat the bread of sin." Geeta, p. 46. Verse 36 I was sick, and ye visited me - Relieving the strangers, and visiting the sick, were in high estimation among the Jews. One of their sayings on this head is worthy of notice: "He who neglects to visit the sick is like him who has shed blood." That is, as he has neglected, when it was in his power, to preserve life, he is as guilty in the sight of the Lord as he is who has committed murder. See Kypke in loco. Verse 37 Lord, when saw we thee an hungered, etc. - This barbarous expression, an hungered, should be banished out of the text, wheresoever it occurs, and the simple word hungry substituted for it. Whatever is done for Christ's sake, is done through Christ's grace; and he who does the work attributes to Jesus both the will and the power by which the work was done, and seeks and expects the kingdom of heaven not as a reward, but as a gift of pure unmerited mercy. Yet, while workers together with his grace, God attributes to them that which they do through his influence, as if they had done it independently of him. God has a right to form what estimate he pleases of the works wrought through himself: but man is never safe except when he attributes all to his Maker. Verse 40 Inasmuch as ye have done it unto one of the least of these my brethren - The meanest follower of Christ is acknowledged by him as his brother! What infinite condescension! Those, whom many would scorn to set with the dogs of their flock, are brothers and sisters of the blessed Jesus, and shall soon be set among the princes of his people. Verse 41 Depart from me, ye cursed - Or, Ye cursed! depart. - These words are the address of the king to the sinners; and contain the reason why they are to be separated from blessedness: Ye are cursed, because ye have sinned, and would not come unto me that ye might have life. - No work of piety has proceeded from your hand, because the carnal mind, which is enmity against me, reigned in your heart; and ye would not have me to reign over you. Depart! this includes what some have termed the punishment of loss or privation. Ye cannot, ye, shall not be united to me - Depart! O terrible word! and yet a worse is to come. Into everlasting fire - This is the punishment of sense. Ye shall not only be separated from me, but ye shall be tormented, awfully, everlastingly tormented in that place of separation. Prepared for the devil and his angels - The devil and his angels sinned before the creation of the world, and the place of torment was then prepared for them: it never was designed for human souls; but as the wicked are partakers with the devil and his angels in their iniquities, in their rebellion against God, so it is right that they should be sharers with them in their punishment. We see here, plainly, why sinners are destroyed, not because there was no salvation for them, but because they neglected to receive good, and do good. As they received not the Christ who was offered to them, so they could not do the work of righteousness which was required of them. They are cursed, because they refused to be blessed; and they are damned, because they refused to be saved. Verse 42 I was an hungered, and ye gave me no meat - I put it in your power to do good, and ye would not. A variety of occasions offered themselves to you, but ye neglected them all, so that my blessings in your hands, not being improved, according to my order, became a curse to you. Verse 43 I was a stranger - If men were sure that Jesus Christ was actually somewhere in the land, in great personal distress, hungry, thirsty, naked, and confined, they would doubtless run unto and relieve him. Now Christ assures us that a man who is hungry, thirsty, naked, etc., is his representative, and that whatever we do to such a one he will consider as done to himself; yet this testimony of Christ is not regarded! Well, he will be just when he judges, and righteous when he punishes. Verse 44 Lord, when saw we thee an hungered, etc. - It is want of faith which in general produces hard-heartedness to the poor. The man who only sees with eyes of flesh is never likely to discover Christ in the person of a man destitute of the necessaries of life. Some pretend not to know the distressed; because they have no desire to relieve them; but we find that this ignorance will not avail them at the bar of God. Verse 46 And these shall go away into everlasting punishment - No appeal, no remedy, to all eternity! No end to the punishment of those whose final impenitence manifests in them an eternal will and desire to sin. By dying in a settled opposition to God, they cast themselves into a necessity of continuing in an eternal aversion from him. But some are of opinion that this punishment shall have an end: this is as likely as that the glory of the righteous shall have an end: for the same word is used to express the duration of the punishment, κολασιν αιωνιον, as is used to express the duration of the state of glory: ζωην αιωνιον. I have seen the best things that have been written in favor of the final redemption of damned spirits; but I never saw an answer to the argument against that doctrine, drawn from this verse, but what sound learning and criticism should be ashamed to acknowledge. The original word αιων is certainly to be taken here in its proper grammatical sense, continued being, αιειων, Never Ending. Some have gone a middle way, and think that the wicked shall be annihilated. This, I think, is contrary to the text; if they go into punishment, they continue to exist; for that which ceases to be, ceases to suffer. See the note on Gen 21:33, where the whole subject is explained. A very good improvement of the parable of the wise and foolish virgins is made by Salvian, a very pious writer of the fifth century, (Epist. ad. Ecclus. Cath. lib. ii)., the substance of which, in Mr. Bulkley's translation, is as follows: - Ego unum scio, etc. "One thing I know, that the lamps of the foolish virgins are said to have gone out for want of the oil of good works; but thou, whoever thou art, thinkest that thou hast oil in abundance, and so did they; for, if they had not believed themselves to have had it, they would have provided themselves with it; for since afterwards, as the Lord says, they would gladly have borrowed, and sought it so eagerly, no doubt they would have done so before, had they not been deceived by the confidence of having it. Thou thinkest thyself wise, and these did not imagine themselves to be foolish: thou thinkest that thy lamp has light, and they lost their light because they thought they should have it. For why did they prepare their lamps if they did not think they should be lighted? In a word, their lamps, I suppose, must have afforded some degree of light; for since we read of their being afraid that their lamps should go out, they certainly had something which they feared would be extinguished. Nor was it a groundless fear; their lamps did go out, and that pure light of virginity which appeared profited them nothing, for want of a supply of oil. From whence we understand that what is but a little, is in a manner nothing. You have therefore need of a lamp plentifully filled, that your light may be lasting. And if those which we light up here for a short time so soon fail, unless copiously supplied with oil, how much must thou stand in need of that thy lamp may shine to eternity?" This writer was a priest of Marseilles, in 430. He bewailed the profligacy of his times so much, and so pathetically, that he has been styled the Jeremiah of the fifth century. Were he still upon earth, he would find equal reason to deplore the wickedness and carelessness of mankind. From what our Lord has here said, we may see that God indispensably requires of every man to bring forth good fruit; and that a fruitless tree shall be inevitably cut down, and cast into the fire. Let it be also remarked that God does not here impute to his own children the good works which Jesus Christ did for them. No! Christ's feeding the multitudes in Judea will not be imputed to them, while persons in their own neighborhood are perishing through want, and they have wherewithal to relieve them. He gives them a power that they may glorify his name by it and have, in their own souls, the continued satisfaction which arises from succouring the distressed. Let it be farther remarked, that Christ does not say here that they have purchased the eternal life by these good deeds. No! for the power to work, and the means of working, came both from God. They first had redemption through his blood, and then his Spirit worked in them to will and to do. They were therefore only workers together with him, and could not be said, in any sense of the word, to purchase God's glory, with his own property. But though God works in them, and by them, he does not obey for them. The works of piety and mercy They perform, under the influence and by the aid of his grace. Thus God preserves the freedom of the human soul, and secures his own glory at the same time. Let it be remarked, farther, that the punishment inflicted on the foolish virgins, the slothful servant, and the cursed who are separated from God, was not because of their personal crimes; but because they were not good, and were not useful in the world. Their lives do not appear to have been stained with crimes, - but they were not adorned with virtues. They are sent to hell because they did no good. They were not renewed in the image of God; and hence did not bring forth fruit to his glory. If these harmless people are sent to perdition, what must the end be of the wicked and profligate! Introduction Christ predicts his being betrayed and crucified, Mat 26:1, Mat 26:2. The chief priests, scribes, and elders consult about his death, Mat 26:3-5. A woman anoints his head at Bethany, at which the disciples are offended, but Christ vindicates her conduct, Mat 26:6-13. Judas, for thirty pieces of silver, engages with the chief priests to betray him, Mat 26:14-16. He eats a passover with his disciples, and assures them of his approaching death, and that one of them would betray him, Mat 26:17-21. On each asking, Is it I? Christ asserts that Judas is the traitor, Mat 26:22-25. Having eaten his last supper, he institutes the eucharist, to be observed in his Church as a memorial of his sacrificial death, Mat 26:26-29. They sing a hymn, go to the mount of Olives, and he again announces his approaching death and resurrection, Mat 26:30-32. Peter asserts his resolution to be faithful to his Master, and Christ foretells his denial and apostasy, Mat 26:33-35. He goes to Gethsemane; the transactions there, Mat 26:36-46. Judas comes with the high priest's mob and betrays him with a kiss, Mat 26:47-50. Peter cuts off the ear of the high priest's servant; Christ discourses with the multitude, Mat 26:51-55. The disciples flee, and he is led to Caiaphas, Mat 26:56, Mat 26:57. Peter follows at a distance, Mat 26:58. They seek false witnesses, and question our Lord, who declares himself to be the Christ, Mat 26:59-64. They accuse him of blasphemy, and abuse him, Mat 26:65-68. Peter's denial and repentance, Mat 26:69-75. Verse 1 When Jesus had finished all these sayings - He began these sayings on Mount Olivet, Mat 24:1, and continued them till be entered into Bethany, whither he was going. Verse 2 The passover - A feast instituted in Egypt, to commemorate the destroying angel's passing over the houses of the Israelites, when he slew the firstborn of the Egyptians. See the whole of this business largely explained in the Notes on Exodus 12:1-27 (note). This feast began on the fourteenth day of the first moon, in the first month, Nisan, and it lasted only one day; but it was immediately followed by the days of unleavened bread, which were seven, so that the whole lasted eight days, and all the eight days are sometimes called the feast of the passover, and sometimes the feast or days of unleavened bread. See Luk 22:1-7. The three most signal benefits vouchsafed to the Israelites were, 1. The deliverance from the slavery of Egypt; to commemorate which they kept the feast of unleavened bread, and the passover. 2. The giving of the law; to commemorate which, they kept the feast of weeks. 3. Their sojourning in the wilderness, and entrance into the promised land; to commemorate which, they kept the feast of tabernacles. See these largely explained, Exo 23:14 (note); Leviticus 23:2-40 (note). The Son of man is betrayed, (rather delivered up), to be crucified - With what amazing calmness and precision does our blessed Lord speak of this awful event! What a proof does he here give of his prescience in so correctly predicting it; and of his love in so cheerfully undergoing it! Having instructed his disciples and the Jews by his discourses, edified them by his example, convinced them by his miracles, he now prepares to redeem them by his blood! These two verses have no proper connection with this chapter, and should be joined to the preceding. Verse 3 Then assembled together the chief priests - That is, during the two days that preceded the passover. The high priest, who was called Caiaphas - Caiaphas succeeded Simon, son of Camith, about a.d. 16, or, as Calmet thinks, 25. He married the daughter of Annas, who was joined with him in the priesthood. About two years after our Lord's crucifixion, Caiaphas and Pilate were both deposed by Vitellius, then governor of Syria, and afterwards emperor. Caiaphas, unable to bear this disgrace, and the stings of his conscience for the murder of Christ, killed himself about a.d. 35. See Joseph. Ant. b. xviii. c. 2-4. Verse 4 And consulted that they might take Jesus by subtilty - The providence of God frustrated their artful machinations; and that event which they wished to conduct with the greatest privacy and silence was transacted with all possible celebrity, amidst the thousands who resorted to Jerusalem, at this season, for the keeping of the passover. It was, doubtless, of the very first importance that the crucifixion of Christ, which was preparatory to the most essential achievement of Christianity, viz. his resurrection from the grave, should be exhibited before many witnesses, and in the most open manner, that infidelity might not attempt, in future, to invalidate the evidences of the Christian religion, by alleging that these things were done in a corner. See Wakefield in loco. Verse 5 Not on the feast day, lest there be an uproar - It was usual for the Jews to punish criminals at the public festivals; but in this case they were afraid of an insurrection, as our Lord had become very popular. The providence of God directed it thus, for the reason given in the preceding note. He who observes a festival on motives purely human violates it in his heart, and is a hypocrite before God. It is likely they feared the Galileans, as being the countrymen of our Lord, more than they feared the people of Jerusalem. Verse 6 In Bethany - For a solution of the difficulties in this verse, about the time of the anointing, see the observations at the end of this chapter. Simon the Leper - This was probably no more than a surname, as Simon the Canaanite, Mat 10:4, and Barsabas Justus, Act 1:23, and several others. Yet it might have been some person that Christ had healed of this disease. See Mat 11:5. Verse 7 There came unto him a woman - There is much contention among commentators about the transaction mentioned here, and in Joh 12:3; some supposing them to be different, others to be the same. Bishop Newcome's view of the subject I have placed at the end of the chapter. Some think that the woman mentioned here was Mary, the sister of Lazarus; others Mary Magdalene; but against the former opinion it is argued that it is not likely, had this been Mary the sister of Lazarus, that Matthew and Mark would have suppressed her name. Besides, say they, we should not confound the repast which is mentioned here, with that mentioned by John, Joh 12:3. This one was made only two days before the passover, and that one six days before: the one was made at the house of Simon the leper, the other at the house of Lazarus, Joh 12:1, Joh 12:2. At this, the woman poured the oil on the head of Christ; at the other, Mary anointed Christ's feet with it. See on Mar 14:3 (note), and see the notes at the end of this chapter, (Bishop Newcome's Account of the Anointing). Verse 8 His disciples - One of them, viz. Judas. This mode of speaking was common among the Hebrews. So, Mat 27:44, the thieves also, i.e. one of them. So, Mat 28:17, some doubted, i.e. one, Thomas. See also Gen 8:4; Jdg 12:7; Neh 6:7, etc. By a figure called among rhetoricians enallag, the plural is put for the singular; it is, however, possible that Judas, who made the objection, was followed in the sentiment by the rest of the disciples. Verse 9 And given to the poor - How often does charity serve as a cloak for covetousness! God is sometimes robbed of his right under the pretense of devoting what is withheld to some charitable purpose, to which there was no intention ever to give it. Verse 10 Why trouble ye the woman? - Or, Why do ye put the woman to pain? See this sense of κοπους παρεχειν, established by Kypke in loco. A generous mind is ever pained when it is denied the opportunity of doing good, or when its proffered kindness is refused. Verse 11 Ye have the poor always with you - And, consequently, have the opportunity of doing them good at any time; but me ye have not always; my bodily presence is about to be removed from you for ever. The woman, under a presentiment of my death is preparing me for my burial. Verse 12 She did it for my burial - Or, She hath done it to embalm m

The Process of the Last Judgment. 31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: 33 And he shall set the sheep on his right hand, but the goats on the left. 34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: 35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: 36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. 37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? 38 When saw we thee a stranger, and took thee in? or naked, and clothed thee? 39 Or when saw we thee sick, or in prison, and came unto thee? 40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. 41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: 42 For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: 43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. 44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. 46 And these shall go away into everlasting punishment: but the righteous into life eternal. We have here a description of the process of the last judgment in the great day. There are some passages in it that are parabolical; as the separating between the sheep and the goats, and the dialogues between the judge and the persons judged: but there is no thread of similitude carried through the discourse, and therefore it is rather to be called a draught or delineation of the final judgment, than a parable; it is, as it were, the explanation of the former parables. And here we have, I. The placing of the judge upon the judgment-seat ( v. 31 ); When the Son of man shall come. Observe here, 1. That there is a judgment to come, in which every man shall be sentenced to a state of everlasting happiness, or misery, in the world of recompence or retribution, according to what he did in this world of trial and probation, which is to be judged of by the rule of the everlasting gospel. 2. The administration of the judgment of the great day is committed to the Son of man; for by him God will judge the world ( Acts xvii. 31 ), and to him all judgment is committed, and therefore the judgment of that day, which is the centre of all. Here, as elsewhere, when the last judgment is spoken of, Christ is called the son of man, because he is to judge the sons of men (and, being himself of the same nature, he is the more unexceptionable); and because his wonderful condescension to take upon him our nature, and to become the son of man, will be recompensed by this exaltation in that day, and an honour put upon the human nature. 3. Christ's appearing to judge the world will be splendid and glorious. Agrippa and Bernice came to the judgment-seat with great pomp ( Acts xxv. 23 ); but that was (as the original word is) great fancy. Christ will come to the judgment-seat in real glory: the Sun of righteousness shall then shine in his meridian lustre, and the Prince of the kings of the earth shall show the riches of his glorious kingdom, and the honours of his excellent majesty; and all the world shall see what the saints only do now believe—that he is the brightness of his Father's glory. He shall come not only in the glory of his Father, but in his own glory, as mediator: his first coming was under a black cloud of obscurity; his second will be in a bright cloud of glory. The assurance Christ gave his disciples of his future glory, might help to take off the offence of the cross, and his approaching disgrace and suffering. 4. When Christ comes in his glory to judge the world, he will bring all his holy angels with him. This glorious person will have a glorious retinue, his holy myriads, who will be not only his attendants, but ministers of his justice; they shall come with him both for state and service. They must come to call the court ( 1 Thess. iv. 16 ), to gather the elect ( ch. xxiv. 31 ), to bundle the tares ( ch. xiii. 40 ), to be witnesses of the saints' glory ( Luke xii. 8 ), and of sinners' misery, Rev. xiv. 10 . 5. He will then sit upon the throne of his glory. He is now set down with the Father upon his throne; and it is a throne of grace, to which we may come boldly; it is a throne of government, the throne of his father David; he is a priest upon that throne: but then he will sit upon the throne of glory, the throne of judgment. See Dan. vii. 9, 10 . Solomon's throne, though there was not its like in any kingdom, was but a dunghill to it. Christ, in the days of his flesh, was arraigned as a prisoner at the bar; but at his second coming, he will sit as a judge upon the bench. II. The appearing of all the children of men before him ( v. 32 ); Before him shall be gathered all nations. Note, The judgment of the great day will be a general judgment. All must be summoned before Christ's tribunal; all of every age of the world, from the beginning to the end of time; all of every place on earth, even from the remotest corners of the world, most obscure, and distant from each other; all nations, all those nations of men that are made of one blood, to dwell on all the face of the earth. III. The distinction that will then be made between the precious and the vile; He shall separate them one from another, as the tares and wheat are separated at the harvest, the good fish and the bad at the shore, the corn and chaff in the floor. Wicked and godly here dwell together in the same kingdoms, cities, churches, families, and are not certainly distinguishable one from another; such are the infirmities of saints, such the hypocrisies of sinners, and one event to both: but in that day they will be separated, and parted for ever; Then shall ye return, and discern between the righteous and the wicked, Mal. iii. 18 . They cannot separate themselves one from another in this world ( 1 Cor. v. 10 ), nor can any one else separate them ( ch. xiii. 29 ); but the Lord knows them that are his, and he can separate them. This separation will be so exact, that the most inconsiderable saints shall not be lost in the crowd of sinners, nor the most plausible sinner hid in the crowd of saints ( Ps. i. 5 ), but every one shall go to his own place. This is compared to a shepherd's dividing between the sheep and the goats; it is taken from Ezek. xxxiv. 17 , Behold, I judge between cattle and cattle. Note, 1. Jesus Christ is the great Shepherd; he now feeds his flock like a shepherd, and will shortly distinguish between those that are his, and those that are not, as Laban divided his sheep from Jacob's, and set three days' journey between them, Gen. xxx. 35, 36 . 2. The godly are like sheep—innocent, mild, patient, useful: the wicked are like goats, a baser kind of animal, unsavoury and unruly. The sheep and goats are here feeding all day in the same pasture, but will be coted at night in different folds. Being thus divided, he will set the sheep on his right hand, and the goats on his left, v. 33 . Christ puts honour upon the godly, as we show respect to those we set on our right hand; but the wicked shall rise to everlasting shame, Dan. xii. 2 . It is not said that he shall put the rich on his right hand, and the poor on his left; the learned and noble on his right hand, and unlearned and despised on his left; but the godly on his right hand, and the wicked on his left. All other divisions and subdivisions will then be abolished; but the great distinction of men into saints and sinners, sanctified and unsanctified, will remain for ever, and men's eternal state will be determined by it. The wicked took up with left-handed blessings, riches and honour, and so shall their doom be. IV. The process of the judgement concerning each of these. 1. Concerning the godly, on the right hand. Their cause must be first despatched, that they may be assessors with Christ in the judgement of the wicked, whose misery will be aggravated by their seeing Abraham, and Isaac, and Jacob, admitted into the kingdom of heaven, Luke xiii. 28 . Observe here, (1.) The glory conferred upon them; the sentence by which they shall be not only acquitted, but preferred and rewarded ( v. 34 ); The king shall say unto them. He that was the Shepherd (which bespeaks the care and tenderness wherewith he will make this disquisition), is here the King, which bespeaks the authority wherewith he will then pronounce the sentence: where the word of this King is, there is power. Here are two things in this sentence: [1.] The acknowledging of the saints to be the blessed of the Lord; Come, ye blessed of my Father. First, He pronounces them blessed; and his saying they are blessed, makes them so. The law curses them for their many discontinuances; but Christ having redeemed them from the curse of the law, and purchased a blessing for them, commands a blessing on them. Secondly, Blessed of his Father; reproached and cursed by the world, but blessed of God. As the Spirit glorifies the Son ( John xvi. 14 ), so the Son glorifies the Father by referring the salvation of the saints to him as the First Cause; all our blessings in heavenly things flow to us from God, as the Father of our Lord Jesus Christ, Eph. i. 3 . Thirdly, He calls them to come: this come is, in effect, " Welcome, ten thousand welcomes, to the blessings of my father; come to me, come to be for ever with me; you that followed me bearing the cross, now come along with me wearing the crown. The blessed of my Father are the beloved of my soul, that have been too long at a distance from me; come, now, come into my bosom, come into my arms, come into my dearest embraces!" O with what joy will this fill the hearts of the saints in that day! We now come boldly to the throne of grace, but we shall then come boldly to the throne of glory; and this word holds out the golden sceptre, with an assurance that our requests shall be granted to more than the half of the kingdom. Now the Spirit saith, Come, in the word; and the bride saith, Come, in prayer; and the result hereof is a sweet communion: but the perfection of bliss will be, when the King shall say, Come. [2.] The admission of the saints into the blessedness and kingdom of the Father; Inherit the kingdom prepared for you. First, the happiness they shall be possessed of is very rich; we are told what it is by him who had reason to know it, having purchased it for them, and possessed it himself. 1. It is a kingdom; which is reckoned the most valuable possession on earth, and includes the greatest wealth and honour. Those that inherit kingdoms, wear all the glories of the crown, enjoy all the pleasures of the court, and command the peculiar treasures of the provinces; yet this is but a faint resemblance of the felicities of the saints in heaven. They that here are beggars, prisoners, accounted as the off-scouring of all things, shall then inherit a kingdom, Ps. cxiii. 7 ; Rev. ii. 26, 27 . 2. It is a kingdom prepared: the happiness must needs be great, for it is the product of the divine counsels. Note, There is great preparation made for the entertainment of the saints in the kingdom of glory. The Father designed it for them in his thoughts of love, and provided it for them in the greatness of his wisdom and power. The Son purchased it for them, and is entered as the fore-runner to prepare a place, John xiv. 2 . And the blessed Spirit, in preparing them for the kingdom, in effect, is preparing it for them. 3. It is prepared for them. This bespeaks, (1.) The suitableness of this happiness; it is in all points adapted to the nature of a soul, and to the new nature of a sanctified soul. (2.) Their property and interest in it. It is prepared on purpose for them; not only for such as you, but for you, you by name, you personally and particularly, who were chosen to salvation through sanctification. 4. It is prepared from the foundation of the world. This happiness was designed for the saints, and they for it, before time began, from all eternity, Eph. i. 4 . The end, which is last in execution, is first in intention. Infinite Wisdom had an eye to the eternal glorification of the saints, from the first founding of the creation: All things are for your sakes, 2 Cor. iv. 15 . Or, it denotes the preparation of the place of this happiness, which is to be the seat and habitation of the blessed, in the very beginning of the work of creation, Gen. i. 1 . There in the heaven of heavens the morning stars were singing together, when the foundations of the earth were fastened, Job xxxviii. 4-7 . Secondly, The tenure by which they shall hold and possess it is very good, they shall come and inherit it. What we come to by inheritance, is not got by any procurement of our own, but purely, as the lawyers express it, by the act of God. It is God that makes heirs, heirs of heaven. We come to an inheritance by virtue of our sonship, our adoption; if children, then heirs. A title by inheritance is the sweetest and surest title; it alludes to possessions in the land of Canaan, which passed by inheritance, and would not be alienated longer than to the year of Jubilee. Thus is the heavenly inheritance indefeasible, and unalienable. Saints, in this world, are as heirs under age, tutored and governed till the time appointed of the Father ( Gal. iv. 1, 2 ); and then they shall be put in full possession of that which now through grace they have a title to; Come, and inherit it. (2.) The ground of this ( v. 35, 36 ), For I was an hungered, and ye gave me meat. We cannot hence infer that any good words of ours merit the happiness of heaven, by any intrinsic worth or excellency in them: our goodness extends not unto God; but it is plain that Jesus Christ will judge the world by the same rule by which he governs it, and therefore will reward those that have been obedient to that law; and mention will be made of their obedience, not as their title, but as their evidence of an interest in Christ, and his purchase. This happiness will be adjudged to obedient believers, not upon a quantum meruit—an estimate of merit, which supposes a proportion between the work and the reward, but upon the promise of God purchased by Jesus Christ, and the benefit of it secured under certain provisos and limitations; and it is the purchase and promise that give the title, the obedience is only the qualification of the person designed. An estate made by deed or will upon condition, when the condition is performed according to the true intent of the donor or testator, becomes absolute; and then, though the title be built purely upon the deed or will, yet the performing of the condition must be given in evidence: and so it comes in here; for Christ is the Author of eternal salvation to those only that obey him, and who patiently continue in well doing. Now the good works here mentioned are such as we commonly call works of charity to the poor: not but that many will be found on the right hand who never were in a capacity to feed the hungry, or clothe the naked, but were themselves fed and clothed by the charity of others; but one instance of sincere obedience is put for all the rest, and it teaches us this in general, that faith working by love is all in all in Christianity; Show me thy faith by thy works; and nothing will abound to a good account hereafter, but the fruits of righteousness in a good conversation now. The good works here described imply three things, which must be found in all that are saved. [1.] Self-denial, and contempt of the world; reckoning the things of the world no further good things, than as we are enabled to do good with them: and those who have not wherewithal to do good, must show the same disposition, by being contentedly and cheerfully poor. Those are fit for heaven that are mortified to the earth. [2.] Love to our brethren; which is the second great commandment, the fulfilling of the law, and an excellent preparative for the world of everlasting love. We must give proof of this love by our readiness to do good, and to communicate; good wishes are but mockeries without good works, Jam. ii. 15, 16 ; 1 John iii. 17 . Those that have not to give, must show the same disposition some other way. [3.] A believing regard to Jesus Christ. That which is here rewarded is the relieving of the poor for Christ's sake, out of love to him, and with an eye to him. This puts an excellency upon the good work, when in it we serve the Lord Christ, which those may do that work for their own living, as well as those that help to keep others alive. See Eph. vi. 5-7 . Those good works shall then be accepted which are done in the name of the Lord Jesus, Col. iii. 17 . I was hungry, that is, my disciples and followers were so, either by the persecutions of enemies for well-doing, or by the common dispensations of Providence; for in these things there is one event to the righteous and wicked: and you gave them meat. Note, First, Providence so variously orders and disposes of the circumstances of his people in this world, as that while some are in a condition to give relief, others need it. It is no new thing for those that are feasted with the dainties of heaven to be hungry and thirsty, and to want daily food; for those that are at home in God, to be strangers in a strange land; for those that have put on Christ, to want clothes to keep them warm; for those that have healthful souls, to have sickly bodies; and for those to be in prison, that Christ has made free. Secondly, Works of charity and beneficence, according as our ability is, are necessary to salvation; and there will be more stress laid upon them in the judgment of the great day, than is commonly imagined; these must be the proofs of our love, and of our professed subjection to the gospel of Christ, 2 Cor. ix. 13 . But they that show no mercy, shall have judgment without mercy. Now this reason is modestly excepted against by the righteous, but is explained by the Judge himself. 1. It is questioned by the righteous, v. 37-39 . Not as if they were loth to inherit the kingdom, or were ashamed of their good deeds, or had not the testimony of their own consciences concerning them: but, (1.) The expressions are parabolical, designed to introduce and impress these great truths, that Christ has a mighty regard to works of charity, and is especially pleased with kindnesses done to his people for his sake. Or, (2.) They bespeak the humble admiration which glorified saints will be filled with, to find such poor and worthless services, as theirs are, so highly celebrated, and richly rewarded: Lord, when saw we thee an hungered, and fed thee? Note, Gracious souls are apt to think meanly of their own good deeds; especially as unworthy to be compared with the glory that shall be revealed. Far from this is the temper of those who said, Wherefore have we fasted, and thou seest not? Isa. lviii. 3 . Saints in heaven will wonder what brought them thither, and that God should so regard them and their services. It even put Nathanael to the blush, to hear Christ's encomium of him: Whence knowest thou me? John i. 47, 48 . See Eph. iii. 20 . " When saw we thee an hungered? We have seen the poor in distress many a time; but when saw we thee?" Note, Christ is more among us than we think he is; surely the Lord is in this place, by his word, his ordinances, his ministers, his Spirit, yea, and his poor, and we know it not: When thou wert under the fig-tree, I saw thee, John i. 48 . 2. It is explained by the Judge himself ( v. 40 ); Inasmuch as ye have done it to these my brethren, to the least, to one of the least of them, ye have done it unto me. The good works of the saints, when they are produced in the great day, (1.) Shall all be remembered; and not the least, not one of the least, overlooked, no not a cup of cold water. (2.) They shall be interpreted most to their advantage, and the best construction that can be put upon them. As Christ makes the best of their infirmities, so he makes the most of their services. We see what recompences Christ has for those that feed the hungry, and clothe the naked; but what will become of the godly poor, that had not wherewithal to do so? Must they be shut out? No, [1.] Christ will own them, even the least of them, as his brethren; he will not be ashamed, nor think it any disparagement to him, to call them brethren, Heb. ii. 11 . In the height of his glory, he will not disown his poor relations; Lazarus is there laid in his bosom, as a friend, as a brother. Thus he will confess them, ch. x. 32 . [2.] He will take the kindness done to them, as done to himself; Ye have done it unto me; which shows a respect to the poor that were relieved, as well as to the rich that did relieve them. Note, Christ espouses his people's cause, and interests himself in their interests, and reckons himself received, and loved, and owned in them. If Christ himself were among us in poverty, how readily would we relieve him? In prison, how frequently would we visit him? We are ready to envy the honour they had, who ministered to him of their substance, Luke viii. 3 . Wherever poor saints and poor ministers are, there Christ is ready to receive our kindnesses in them, and they shall be put to his account. 2. Here is the process concerning the wicked, those on the left hand. And in that we have, (1.) The sentence passed upon them, v. 41 . It was a disgrace to be set on the left hand; but that is not the worst of it, he shall say to them, Depart from me, ye cursed. Every word has terror in it, like that of the trumpet at mount Sinai, waxing louder and louder, every accent more and more doleful, and exclusive of comfort. [1.] To be so near to Christ was some satisfaction, though under his frowns; but that will not be allowed, Depart from me. In this world they were often called to come to Christ, to come for life and rest, but they turned a deaf ear to his calls; justly therefore are they bid to depart from Christ, that would not come to him. "Depart from me the Fountain of all good, from me the Saviour, and therefore from all hope of salvation; I will never have any thing more to say to you, or do with you." Here they said to the Almighty, Depart from us; then he will choose their delusions, and say to them, Depart from me. Note, It is the hell of hell to depart from Christ. [2.] If they must depart, and depart from Christ, might they not be dismissed with a blessing, with one kind and compassionate word at least? No, Depart, ye cursed, They that would not come to Christ, to inherit a blessing, must depart from him under the burthen of a curse, that curse of the law on every one that breaks it, Gal. iii. 10 . As they loved cursing, so it shall come unto them. But observe, The righteous are called the blessed of my Father; for their blessedness is owing purely to the grace of God and his blessing, but the wicked are called only ye cursed, for their damnation is of themselves. Hath God sold them? No, they have sold themselves, have laid themselves under the curse, Isa. l. 1 . [3.] If they must depart, and depart with a curse, may they not go into some place of ease and rest? Will it not be misery enough for them to bewail their loss? No, there is a punishment of sense as well as loss; they must depart into fire, into torment as grievous as that of fire is to the body, and much more. This fire is the wrath of the eternal God fastening upon the guilty souls and consciences of sinners that have made themselves fuel for it. Our God is a consuming fire, and sinners fall immediately into his hands, Heb. x. 31 ; Rom. ii. 8, 9 . [4.] If into fire, may it not be some light or gentle fire? No, it is prepared fire; it is a torment ordained of old, Isa. xxx. 33 . The damnation of sinners is often spoken of as an act of the divine power; he is able to cast into hell. In the vessels of wrath he makes his power known; it is a destruction from the presence of the Lord, and from the glory of his power. In it shall be seen what a provoked God can do to make a provoking creature miserable. [5.] If into fire, prepared fire, O let it be but of short continuance, let them but pass through fire; no, the fire of God's wrath will be an everlasting fire; a fire, that, fastening and preying upon immortal souls, can never go out for want of fuel; and, being kindled and kept burning by the wrath of an immortal God, can never go out for want of being blown and stirred up; and, the streams of mercy and grace being for ever excluded, there is nothing to extinguish it. If a drop of water be denied to cool the tongue, buckets of water will never be granted to quench this flame. [6.] If they must be doomed to such a state of endless misery, yet may they not have some good company there? No, none but the devil and his angels, their sworn enemies, that helped to bring them to this misery, and will triumph over them in it. They served the devil while they lived, and therefore are justly sentenced to be where he is, as those that served Christ, are taken to be with him where he is. It is terrible to lie in a house haunted with devils; what will it be then to be companions with them for ever? Observe here, First, Christ intimates that there is one that is the prince of the devils, the ring-leader of the rebellion, and that the rest are his angels, his messengers, by whose agency he supports his kingdom. Christ and his angels will in that day triumph over the dragon and his, Rev. xii. 7, 8 . Secondly, The fire is said to be prepared, not primarily for the wicked, as the kingdom is prepared for the righteous; but it was originally intended for the devil and his angels. If sinners make themselves associates with Satan by indulging their lusts, they may thank themselves if they become sharers in that misery which was prepared for him and his associates. Calvin notes upon this, that therefore the torment of the damned is said to be prepared for the devil and his angels, to cut off all hope of escaping it; the devil and his angels are already made prisoners in the pit, and can worms of the earth think to escape? (2.) The reason of this sentence assigned. God's judgments are all just, and he will be justified in them. He is Judge himself, and therefore the heavens shall declare his righteousness. Now, [1.] All that is charged upon them, on which the sentence is grounded, is, omission; as, before, the servant was condemned, not for wasting his talent, but for burying it; so here, he doth not say, "I was hungry and thirsty, for you took my meat and drink from me; I was a stranger, for you banished me; naked, for you stripped me; in prison, for you laid me there:" but, "When I was in these distresses, you were so selfish, so taken up with your own ease and pleasure, made so much of your labour, and were so loth to part with your money, that you did not minister as you might have done to my relief and succour. You were like those epicures that were at ease in Zion, and were not grieved for the affliction of Joseph, " Amos vi. 4-6 . Note, Omissions are the ruin of thousands. [2.] It is the omission of works of charity to the poor. They are not sentenced for omitting their sacrifices and burnt-offerings (they abounded in these, Ps. l. 8 ), but for omitting the weightier matter of the law, judgment, mercy, and faith. The Ammonites and Moabites were excluded the sanctuary, because they met not Israel with bread and water, Deut. xxiii. 3, 4 . Note, Uncharitableness to the poor is a damning sin. If we will not be brought to works of charity by the hope of reward, let us be influenced by fear of punishment; for they shall have judgment without mercy, that have showed no mercy. Observe, He doth not say, "I was sick, and you did not cure me; in prison, and you did not release me" (perhaps that was more than they could do); but, "You visited me not, which you might have done." Note, Sinners will be condemned, at the great day, for the omission of that good which it was in the power of their hand to do. But if the doom of the uncharitable be so dreadful, how much more intolerable will the doom of the cruel be, the doom of persecutors! Now this reason of the sentence is. First, Objected against by the prisoners ( v. 44 ); Lord, when saw we thee an hungered, or athirst? Condemned sinners, though they have no plea that will bear them out, will yet in vain offer at excuses. Now. 1. The manner of their pleading bespeaks their present precipitation. They cut it short, as men in haste; when saw we thee hungry, or thirsty, or naked? They care not to repeat the charge, as conscious to themselves of their own guilt, and unable to bear the terrors of the judgment. Nor will they have time allowed them to insist upon such frivolous pleas; for it is all (as we say) but "trifling with the court." 2. The matter of their plea bespeaks their former inconsideration of that which they might have known, but would not till now that it was too late. They that had slighted and persecuted poor Christians, would not own that they had slighted and persecuted Christ: no, they never intended any affront to him, nor expected that so great a matter would have been made of it. They imagined it was only a company of poor, weak, silly, and contemptible people, who made more ado than needed about religion, that they put those slights upon; but they who do so, will be made to know, either in the day of their conversion, as Paul, or of their condemnation, as these here, that it was Jesus whom they persecuted. And, if they say, Behold, we knew it not: doth not he that pondereth the heart consider it? Prov. xxiv. 11, 12 . Secondly, Justified by the Judge, who will convince all the ungodly of the hard speeches spoken against him in those that are his, Jude 15 . He goes by this rule ( v. 45 ); Inasmuch as ye did it not to one of the least of these, ye did it not to me. Note, What is done against the faithful disciples and followers of Christ, even the least of them, he takes as done against himself. He is reproached and persecuted in them, for they are reproached and persecuted for his sake, and in all their afflictions he is afflicted. He that touches them, touches him in a part no less tender than the apple of his eye. Lastly, Here is the execution of both these sentences, v. 46 . Execution is the life of the law, and Christ will take care that that be done according to the sentence. 1. The wicked shall go away into everlasting punishment. Sentence will then be executed speedily, and no reprieve granted, nor any time allowed to move in arrest of judgment. The execution of the wicked is first mentioned; for first the tares are gathered and burned. Note, (1.) The punishment of the wicked in the future state will be an everlasting punishment, for that state is an unalterable state. It can neither be thought that sinners should change their own natures, nor that God should give his grace to change them, when in this world the day of grace was misspent, the Spirit of grace resisted, and the means of grace abused and baffled. (2.) The wicked shall be made to go away into that punishment; not that they will go voluntarily, no, they are driven from light into darkness; but it bespeaks an irresistible conviction of guilt, and a final despair of mercy. 2. The righteous shall go away into life eternal; that is, they shall inherit the kingdom, v. 34 . Note, (1.) Heaven is life, it is all happiness. The life of the soul results from its union with God by the mediation of Jesus Christ, as that of the body from its union with the soul by the animal spirits. The heavenly life consists in the vision and fruition of God, in a perfect conformity to him, and an immediate uninterrupted communion with him. (2.) It is eternal life. There is no death to put a period to the life itself, nor old age to put a period to the comfort of it, or any sorrow to embitter it. Thus life and death, good and evil, the blessing and the curse, are set before us, that we may choose our way; and so shall our end be. Even the heathen had some notion of these different states of good and bad in the other world. Cicero in his Tusculan Questions, lib. 1, brings in Socrates thus speaking, Duæ sunt viæ, duplicesque cursus è corpore exeuntium: nam qui se vitiis humanis contaminarunt, et libidinibus se tradiderunt, iis devium quoddam iter est, seclusum à consilio deorum; qui autem se integros castosque servarunt, quibusque fuerit minima cum corporibus contagio, suntque in corporibus humanis vitam imitati deorum, iis ad illos a quibus sunt profecti facile patet reditus—Two paths open before those who depart out of the body. Such as have contaminated themselves with human vices, and yielded to their lusts, occupy a path that conducts them far from the assembly and council of the gods; but the upright and chaste, such as have been least defiled by the flesh, and have imitated, while in the body, the gods, these find it easy to return to the sublime beings from whom they came.