Wednesday of the 33rd week in Ordinary Time

Scourges, made of leather thongs; taureis. (Haydock) --- These brethren are styled Machabees; as Judas rendered this name so famous, that all who suffered or fought valiantly for religion in those times, went by this appellation. Josephus has much embellished this history, and Erasmus still more. The tombs of these martyrs were shewn at Antioch. (Calmet) --- Their names are not known. (Haydock) --- Those who wish to see more, may consult the large discourse of Josephus on the Machabees, (Worthington) though this work be contested, and St. Cyprian iv. ep. 6; St. Ambrose i. of. 40.; St. Chrysostom; St. Augustine; St. Leo, &c. (Worthington)

Seven. the last was not yet dead: but he was before this was written, so that the mother's praise was perfect. (Haydock)

Womb. This has always astonished the learned, the infant being formed often against the woman's desire, Job x. 10., and Wisdom vii. 2. (St. Augustine, anima i. 15.) (Calmet)

Despising. Literally, "despising the voice of the insulter." Greek, "fearing or perceiving that the speech was reproachful." (Haydock) --- Syriac, "turned aside not to hear the reproaches," &c. He did not understand Hebrew; but perceiving the constancy of the young men, he thought that their mother exhorted them to refuse compliance. (Calmet) --- Happy. This is beyond the power of riches or of any king. (Haydock)

Promised. A promise regards something good; so that if a person should even bind himself by an oath to do evil, he must refrain, as to comply would he another sin. (Worthington) --- This woman promised to counsel, but not as the king wished, (Haydock) to gain a prolongation of life and worldly honours for her son. (Menochius) --- Such an equivocation was lawful. (Worthington) --- The king might blame himself if he was deceived. (Haydock)

Three years. So long physicians judged it best for children to suck, till they could take solid meat. (Vales. lxxxiii.) (Genesis xxi. 8.) (Calmet) --- "Chrysippus assigns three years for the nurse." (Quint. i. 1.)

Nothing, not out of pre-existent and eternal matter. (St. Augustine, Nat. boni xxvi.) (Romans iv. 17.) --- So God can reduce all to nothing, chap. viii. 18.

Mercy, in eternity of bliss, ver. 23. (Syriac) (Calmet)

CHAPTER VII.

A prayer of David himself.

1. This prayer must be assigned to the Person of the Lord, with the addition of the Church, which is His body.

2. "Hear My righteousness, O God, consider My supplication"

(ver. 1). "Hearken unto My prayer, not in deceitful lips:" not going forth to Thee in deceitful lips. "Let My judgment from Thy countenance go forth"

(ver. 5). That the love of the Church might be perfected in the strait ways, whereby she arrives at Thy rest. "That My footsteps be not moved." That the signs of My way, which, like footsteps, have been imprinted on the Sacraments and Apostolical writings, be not moved, that they may mark them who would follow Me. Or at least, that I may still abide fixedly in eternity, after that I have accomplished the hard ways, and have finished My steps in the straits of Thy paths.

6. "I have cried out, for Thou hast heard Me, O God"

(ver. 6). With a free and strong effort have I directed My prayers unto Thee: for that I might have this power, Thou hast heard Me when praying more weakly. "Incline Thine ear to Me, and hear My words." Let not Thy hearing forsake My humiliation.

7. "Make Thy mercies marvellous"

(ver. 8): which seems very little and minute: yet by it is the sight of the eye directed, whereby the light is distinguished from the darkness; as by Christ's humanity, the divinity of the Judgment distinguishing between the righteous and sinners. "In the covering of Thy wings protect Me." In the defence of Thy love and mercy protect Me. "From the face of the ungodly who have troubled Me"

(ver. 15). But I, Who have not appeared to them that, with their filthy and darkened heart, cannot see the light of wisdom, "I shall appear in Thy righteousness in Thy sight."

"I shall be satiated, when Thy glory shall be manifested." And when they have been satiated with their uncleanness, that they could not know Me, I shall be satiated, when Thy glory shall be manifested, in them that know Me. In that verse indeed where it is said, "filled with swine's flesh," some copies have, "filled with children:" for from the ambiguity of the Greek a double interpretation has resulted. Now by "children" we understand works; and as by good children, good works, so by evil, evil.

Prayer. This psalm contains the model of a fervent prayer, (Haydock) which may be used by any person under affliction. (Worthington) --- The Rabbins say David expresses too much confidence in his own integrity, and therefore was soon after permitted to fall; while others assert that he spoke thus after the murder of Urias, to avert God's wrath from his army before Rabbath. But this supposition is improbable, (Calmet) as well as the other. (Haydock) --- The Fathers think that this psalm was composed during the persecution of Saul, and that it contains the sentiments of Jesus Christ and of his Church, under the persecution of infidels. There are some very difficult passages in it. (Calmet) --- My justice. Hebrew, "attend to justice," (Haydock) which amounts to the same thing; as no one would make this petition, unless he supposed that he was in the right. "Here the justice of my cause." (Principes) (Berthier) --- "Hear the just man." (St. Jerome) (Haydock) --- Lips. I do not attempt to deceive thee, like the hypocrite; or rather I have not acted with deceit, or endeavoured to excite rebellion, as I have been accused. (Calmet) --- In my just cause, hear my unfeigned petition. (Worthington)

Perfect. Hebrew, "support" me in these hard ways, where I am in continual danger of falling. (Calmet) --- A Deo est incipere, a Deo est finire. (St. Jerome) --- God's grace enables us to begin and to perfect every good work. (Haydock) --- None can walk right of themselves. (Worthington)

Heard me, of former occasions. This encourages me to pray with more confidence (Berthier) and fervour. Bona vota quoties effectum percipiunt, multiplicantur. (St. Gregory, Mor. xxxv. 3.) --- Hebrew also, "thou wilt hear me favourably." (St. Jerome) (Haydock)

Eye. God has shewn particular attention to protect the apple of the eye. He watches still more over his servants, (Zacharias ii. 8.) for whom all things procure good, Romans viii. 28. Saul had declared himself against David, because he had been chosen to succeed him, and thus he opposed the designs of God. (Calmet) --- The prophet prays that he may never give way to such impiety. (Worthington) --- Wings, as a hen does her chickens. (Haydock) --- Defend me from the furious countenance of my enemies. (Worthington)

Appear. St. Jerome, "I shall be filled, when I shall awake in thy likeness," (Haydock) at the resurrection: (Philippians iii. 21., and 1 Corinthians xiii. 12.) or "when thy likeness, the Messias, shall rise again:" or (as the same expression is used by the Septuagint, as [in] Numbers xii. 8.) David begs for actual inspiration, "thou wilt comfort my with the prophetic spirit." (Calmet) --- Perhaps he might also desire to see the tabernacle again, or even now prepare to erect a temple unto the Lord; (2 Kings vii. 2.; Haydock) or he begs for the gifts of grace and glory, which will restore the image of God, effaced by sin, 1 John iii. 2. (Berthier) --- Then the just being approved, will taste that joy which alone can satiate the heart of man, when he shall behold God. (Worthington)

1 Hear the right, O Lord , attend unto my cry, give ear unto my prayer, that goeth not out of feigned lips. 2 Let my sentence come forth from thy presence; let thine eyes behold the things that are equal. 3 Thou hast proved mine heart; thou hast visited me in the night; thou hast tried me, and shalt find nothing; I am purposed that my mouth shall not transgress. 4 Concerning the works of men, by the word of thy lips I have kept me from the paths of the destroyer. 5 Hold up my goings in thy paths, that my footsteps slip not. 6 I have called upon thee, for thou wilt hear me, O God: incline thine ear unto me, and hear my speech. 7 show thy marvellous lovingkindness, O thou that savest by thy right hand them which put their trust in thee from those that rise up against them.

This psalm is a prayer. As there is a time to weep and a time to rejoice, so there is a time for praise and a time for prayer. David was now persecuted, probably by Saul, who hunted him like a partridge on the mountains; without were fightings, within were fears, and both urged him as a suppliant to the throne of mercy. He addresses himself to God in these verses both by way of appeal ( Hear the right, O Lord! let my righteous cause have a hearing before thy tribunal, and give judgment upon it) and by way of petition ( Give ear unto my prayer v. 1 , and again v. 6 , Incline thy ear unto me and hear my speech ); not that God needs to be thus pressed with our importunity, but he gives us leave thus to express our earnest desire of his gracious answers to our prayers. These things he pleads with God for audience, 1. That he was sincere, and did not dissemble with God in his prayer: It goeth not out of feigned lips. He meant as he spoke, and the feelings of his mind agreed with the expressions of his mouth. Feigned prayers are fruitless; but, if our hearts lead our prayers, God will meet them with his favour. 2. That he had been used to pray at other times, and it was not his distress and danger that now first brought him to his duty: " I have called upon thee formerly ( v. 6 ); therefore, Lord, hear me now." It will be a great comfort to us if trouble, when it comes, find the wheels of prayer a-going, for then we may come with the more boldness to the throne of grace. Tradesmen are willing to oblige those that have been long their customers. 3. That he was encouraged by his faith to expect God would take notice of his prayers: "I know thou wilt hear me, and therefore, O God, incline thy ear to me. " Our believing dependence upon God is a good plea to enforce our desires towards him. Let us now see,

I. What his appeal is; and here observe,

1. What the court is to the cognizance and determination of which he makes his appeal; it is the court of heaven. "Lord, do thou hear the right, for Saul is so passionate, so prejudiced, that he will not hear it. Lord, let my sentence come forth from thy presence, v. 2 . Men sentence me to be pursued and cut off as an evil-doer. Lord, I appeal from them to thee." This he did in a public remonstrance before Saul's face ( 1 Sam. xxiv. 12 , The Lord judge between me and thee ), and he repeats it here in his private devotions. Note, (1.) The equity and extent of God's government and judgment are a very great support to injured innocency. If we are blackened, and abused, and misrepresented, by unrighteous men, it is a comfort that we have a righteous God to go to, who will take our part, who is the patron of the oppressed, whose judgment is according to truth, by the discoveries of which every person and every cause will appear in a true light, stripped of all false colours, and by the decisions of which all unrighteous dooms will be reversed, and to every man will be rendered according to his work. (2.) Sincerity dreads no scrutiny, no, not that of God himself, according to the tenour of the covenant of grace: Let thy eyes behold the things that are equal. God's omniscience is as much the joy of the upright as it is the terror of hypocrites, and is particularly comfortable to those who are falsely accused and in any wise have wrong done them.

2. What the evidence is by which he hopes to make good his appeal; it is the trial God had made of him ( v. 3 ): Thou hast proved my heart. God's sentence is therefore right, because he always proceeds upon his knowledge, which is more certain and infallible than that which men attain to by the closest views and the strictest investigations.

(1.) He knew God had tried him, [1.] By his own conscience, which is God's deputy in the soul. The spirit of a man is the candle of the Lord, with this God had searched him, and visited him in the night, when he communed with his own heart upon his bed. He had submitted to the search, and had seriously reviewed the actions of his life, to discover what was amiss, but could find nothing of that which his enemies charged him with. [2.] By providence. God had tried him by the fair opportunity he had, once and again, to kill Saul; he had tried him by the malice of Saul, the treachery of his friends, and the many provocations that were given him; so that, if he had been the man he was represented to be, it would have appeared; but, upon all these trials, there was nothing found against him, no proof at all of the things whereof they accused him.

(2.) God tried his heart, and could witness to the integrity of that; but, for the further proof of his integrity, he himself takes notice of two things concerning which his conscience bore him record:—[1.] That he had a fixed resolution against all sins of the tongue: " I have purposed and fully determined, in the strength of God's grace, that my mouth shall not transgress. " He does not say, "I hope that it will not," or, "I wish that it may not," but, "I have fully purposed that it shall not:" with this bridle he kept his mouth, Ps. xxxix. 1 . Note, Constant resolution and watchfulness against sins of the tongue will be a good evidence of our integrity. If any offend not in word, the same is a perfect man, Jam. iii. 2 . He does not say, "My mouth never shall transgress" (for in many things we all offend), but, "I have purposed that it shall not;" and he that searches the heart knows whether the purpose be sincere. [2.] That he had been as careful to refrain from sinful actions as from sinful words ( v. 4 ): " Concerning the common works of men, the actions and affairs of human life, I have, by the direction of thy word, kept myself from the paths of the destroyer. " Some understand it particularly, that he had not been himself a destroyer of Saul, when it lay in his power, nor had he permitted others to be so, but said to Abishai, Destroy him not, 1 Sam. xxvi. 9 . But it may be taken more generally; he kept himself from all evil works, and endeavoured, according to the duty of his place, to keep others from them too. Note, First, The ways of sin are paths of the destroyer, of the devil, whose name is Abaddon and Apollyon, a destroyer, who ruins souls by decoying them into the paths of sin. Secondly, It concerns us all to keep out of the paths of the destroyer; for, if we walk in those ways that lead to destruction, we must thank ourselves if destruction and misery be our portion at last. Thirdly, It is by the word of God, as our guide and rule, that we must keep out of the paths of the destroyer, by observing its directions and admonitions, Ps. cxix. 9 . Fourthly, If we carefully avoid all the paths of sin, it will be very comfortable in the reflection, when we are in trouble. If we keep ourselves, that the wicked one touch us not with his temptations ( 1 John v. 18 ), we may hope he will not be able to touch us with his terrors.

8 Keep me as the apple of the eye, hide me under the shadow of thy wings, 9 From the wicked that oppress me, from my deadly enemies, who compass me about. 10 They are inclosed in their own fat: with their mouth they speak proudly. 11 They have now compassed us in our steps: they have set their eyes bowing down to the earth; 12 Like as a lion that is greedy of his prey, and as it were a young lion lurking in secret places. 13 Arise, O Lord , disappoint him, cast him down: deliver my soul from the wicked, which is thy sword: 14 From men which are thy hand, O Lord , from men of the world, which have their portion in this life, and whose belly thou fillest with thy hid treasure: they are full of children, and leave the rest of their substance to their babes. 15 As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness.

We may observe, in these verses,

I. What David prays for. Being compassed about with enemies that sought his life, he prays to God to preserve him safely through all their attempts against him, to the crown to which he was anointed. This prayer is both a prediction of the preservation of Christ through all the hardships and difficulties of his humiliation, to the glories and joys of his exalted state, and a pattern to Christians to commit the keeping of their souls to God, trusting him to preserve them to his heavenly kingdom. He prays,

1. That he himself might be protected ( v. 8 ): "Keep me safe, hide me close, where I may not be found, where I may not be come at. Deliver my soul, not only my mortal life from death, but my immortal spirit from sin." Those who put themselves under God's protection may in faith implore the benefit of it.

(1.) He prays that God would keep him, [1.] With as much care as a man keeps the apple of his eye with, which nature has wonderfully fenced and teaches us to guard. If we keep God's law as the apple of our eye ( Prov. vii. 2 ), we may expect that God will so keep us; for it is said concerning his people that whoso touches them touches the apple of his eye, Zech. ii. 8 . [2.] With as much tenderness as the hen gathers her young ones under her wings with; Christ uses the similitude, Matt. xxiii. 37 . " Hide me under the shadow of thy wings, where I may be both safe and warm." Or, perhaps, it rather alludes to the wings of the cherubim shadowing the mercy-seat: "Let me be taken under the protection of that glorious grace which is peculiar to God's Israel." What David here prays for was performed to the Son of David, our Lord Jesus, of whom it is said ( Isa. xlix. 2 ) that God hid him in the shadow of his hand, hid him as a polished shaft in his quiver.

(2.) David further prays, "Lord, keep me from the wicked, from men of the world," [1.] "From being, and doing, like them, from walking in their counsel, and standing in their way, and eating of their dainties." [2.] "From being destroyed and run down by them. Let them not have their will against me; let them not triumph over me."

2. That all the designs of his enemies to bring his either into sin or into trouble might be defeated ( v. 13 ): " Arise, O Lord! appear for me, disappoint him, and cast him down in his own eyes by the disappointment." While Saul persecuted David, how often did he miss his prey, when he thought he had him sure! And how were Christ's enemies disappointed by his resurrection, who thought they had gained their point when they had put him to death!

II. What he pleads for the encouraging of his own faith in these petitions, and his hope of speeding. He pleads,

1. The malice and wickedness of his enemies: "They are such as are not fit to be countenanced, such as, if I be not delivered from them by the special care of God himself, will be my ruin. Lord, see what wicked men those are that oppress me, and waste me, and run me down." (1.) "They are very spiteful and malicious; they are my deadly enemies, that thirst after my blood, my heart's blood— enemies against the soul, " so the word is. David's enemies did what they could to drive him to sin and drive him away from God; they bade him go serve other gods ( 1 Sam. xxvi. 19 ), and therefore he had reason to pray against them. Note, Those are our worst enemies, and we ought so to account them, that are enemies to our souls. (2.) "They are very secure and sensual, insolent and haughty ( v. 10 ): They are enclosed in their own fat, wrap themselves, hug themselves, in their own honour, and power, and plenty, and then make light of God, and set his judgments at defiance, Ps. lxxiii. 7 ; Job xv. 27 . They wallow in pleasure, and promise themselves that to-morrow shall be as this day. And therefore with their mouth they speak proudly, glorying in themselves, blaspheming God, trampling upon his people, and insulting them." See Rev. xiii. 5, 6 . "Lord, are not such men as these fit to be mortified and humbled, and made to know themselves? Will it not be for thy glory to look upon these proud men and abase them? " (3.) "They are restless and unwearied in their attempts against me: They compass me about, v. 9 . They have now in a manner gained their point; they have surrounded us, they have compassed us in our steps, they track us wherever we go, follow us as close as the hound does the hare, and take all advantages against us, being both too many and too quick for us. And yet they pretend to look another way, and set their eyes bowing down to the earth, as if they were meditating, retired into themselves, and thinking of something else;" or (as some think), "They are watchful and intent upon it, to do us a mischief; they are down-looked, and never let slip any opportunity of compassing their design." (4.) "The ringleader of them (that was Saul) is in a special manner bloody and barbarous, politic and projecting ( v. 12 ), like a lion that lives by prey and is therefore greedy of it." It is as much the meat and drink of a wicked man to do mischief as it is of a good man to do good. He is like a young lion lurking in secret places, disguising his cruel designs. This is fitly applied to Saul, who sought David on the rocks of the wild goats ( 1 Sam. xxiv. 2 ) and in the wilderness of Ziph ( Ps. xxvi. 2 ), where lions used to lurk for their prey.

2. The power God had over them, to control and restrain them. He pleads, (1.) "Lord, they are thy sword; and will any father suffer his sword to be drawn against his own children?" As this is a reason why we should patiently bear the injuries of men, that they are but the instruments of the trouble (it comes originally from God, to whose will we are bound to submit), so it is an encouragement to us to hope both that their wrath shall praise him and that the remainder thereof he will restrain, that they are God's sword, which he can manage as he pleases, which cannot move without him, and which he will sheathe when he has done his work with it. (2.) "They are thy hand, by which thou dost chastise thy people and make them feel thy displeasure." He therefore expects deliverance from God's hand because from God's hand the trouble came. Una eademque manus vulnus opemque tulit—The same hand wounds and heals. There is no flying from God's hand but by flying to it. It is very comfortable, when we are in fear of the power of man, to see it dependent upon and in subjection to the power of God; see Isa. x. 6, 7 , 15 .

3. Their outward prosperity ( v. 14 ): "Lord, appear against them, for," (1.) "They are entirely devoted to the world, and care not for thee and thy favour. They are men of the world, actuated by the spirit of the world, walking according to the course of this world, in love with the wealth and pleasure of this world, eager in the pursuits of it (making them their business) and at ease in the enjoyments of it—making them their bliss. They have their portion in this life; they look upon the good things of this world as the best things, and sufficient to make them happy, and they choose them accordingly, place their felicity in them, and aim at them as their chief good; they rest satisfied with them, their souls take their ease in them, and they look no further, nor are in any care to provide for another life. These things are their consolation ( Luke vi. 24 ), their good things ( Luke xvi. 25 ), their reward ( Matt. vi. 5 ), the penny they agreed for, Matt. xx. 13 . Now, Lord, shall men of this character be supported and countenanced against those who honour thee by preferring thy favour before all the wealth in this world, and taking thee for their portion?" Ps. xvi. 5 . (2.) They have abundance of the world. [1.] They have enlarged appetites, and a great deal wherewith to satisfy them: Their bellies thou fillest with thy hidden treasures. The things of this world are called treasures, because they are so accounted; otherwise, to a soul, and in comparison with eternal blessings, they are but trash. They are hidden in the several parts of the creation, and hidden in the sovereign disposals of Providence. They are God's hidden treasures, for the earth is his and the fulness thereof, though the men of the world think it is their own and forget God's property in it. Those that fare deliciously every day have their bellies filled with these hidden treasures; and they will but fill the belly ( 1 Cor. vi. 13 ); they will not fill the soul; they are not bread for that, nor can they satisfy, Isa. lv. 2 . They are husks, and ashes, and wind; and yet most men, having no care for their souls, but all for their bellies, take up with them. [2.] They have numerous families, and a great deal to leave to them: They are full of children, and yet their pasture is not overstocked; they have enough for them all, and leave the rest of their substance to their babes, to their grand-children; and this is their heaven, it is their bliss, it is their all. "Lord," said David, " deliver me from them; let me not have my portion with them. Deliver me from their designs against me; for, they having so much wealth and power, I am not able to deal with them unless the Lord be on my side."

4. He pleads his own dependence upon God as his portion and happiness. "They have their portion in this life, but as for me ( v. 15 ) I am none of them, I have but little of the world. Nec habeo, nec careo, nec curo—I neither have, nor need, nor care for it. It is the vision and fruition of God that I place my happiness in; that is it I hope for, and comfort myself with the hopes of, and thereby distinguish myself from those who have their portion in this life." Beholding God's face with satisfaction may be considered, (1.) As our duty and comfort in this world. We must in righteousness (clothed with Christ's righteousness, having a good heart and a good life) by faith behold God's face and set him always before us, must entertain ourselves from day to day with the contemplation of the beauty of the Lord; and, when we awake every morning, we must be satisfied with his likeness set before us in his word, and with his likeness stamped upon us by his renewing grace. Our experience of God's favour to us, and our conformity to him, should yield us more satisfaction than those have whose belly is filled with the delights of sense. 2. As our recompence and happiness in the other world. With the prospect of that he concluded the foregoing psalm, and so this. That happiness is prepared and designed only for the righteous that are justified and sanctified. They shall be put in possession of it when they awake, when the soul awakes, at death, out of its slumber in the body, and when the body awakes, at the resurrection, out of its slumber in the grave. That blessedness will consist in three things:—[1.] The immediate vision of God and his glory: I shall behold thy face, not, as in this world, through a glass darkly. The knowledge of God will there be perfected and the enlarged intellect filled with it. [2.] The participation of his likeness. Our holiness will there be perfect. This results from the former ( 1 John iii. 2 ): When he shall appear we shall be like him, for we shall see him as he is. [3.] A complete and full satisfaction resulting from all this: I shall be satisfied, abundantly satisfied with it. There is no satisfaction for a soul but in God, and in his face and likeness, his good-will towards us and his good work in us; and even that satisfaction will not be perfect till we come to heaven.

5. May be read as an assertion "my steps or goings have held on to Thy paths."

6. wilt hear me-- that is, graciously ( Psa 3:4 ).

8. Similar figures, denoting the preciousness of God's people in His sight, in De 32:10 , 11 ; Mt 23:37 .

13-15. disappoint-- literally, "come before," or, "encounter him." Supply "with" before "sword" ( Psa 17:13 ), and "hand" ( Psa 17:14 ). These denote God's power.

CHAPTER 19

Ver. 1.And Jesus entered and passed through Jericho. S. Luke continues the account of the journey to Jerusalem. I have spoken of this in the preceding chapter,

Ver. 11.And as they heard these things. Christ had made frequent mention of His kingdom, and had promised it to His followers. The Apostles hoped, therefore, that it would be brought to pass now, as He was going to Jerusalem, and that they as His friends would share in it, and reign with Him among the first. The fame and glory of Christ, which had shone forth with so much brightness and brilliance from His recent miracles, and especially, the stupendous conversion of Zacchæus, increased this hope, from which, as Jesus was entering Jerusalem a little after, the Apostles set Him upon an ass, and cried to the same multitude, as if He were the Messiah and the King, about to be inaugurated in Jerusalem, "Blessed is the kingdom of our father David which cometh""Blessed be the King who cometh in the name of the Lord."

Ver. 12.He said therefore, A certain nobleman. Syriac, "The son of a great stock." This nobleman is Christ in His human nature. For as S. Basil says in the Catena, Christ is noble not only in His Godhead, but also in His human nature, for He is of the seed of David, according to that which Daniel saw and heard. "He gave to Him power, and honour, and a kingdom." Eusebius adds, on this, "He does not call Himself a king as yet, because in His first coming He did not discharge the duties of a king." For although this kingdom was due to Christ from the beginning, because of His Hypostatical Union with the Word, yet He willed to merit it only by His passion and death on the Cross, and not to enter upon the possession of it till after His resurrection, according to the words in chap. xxiv. 26. Christ therefore went into a far country when, on the fortieth day from His death and resurrection, He went up into heaven, where He entered upon His kingdom, that He might thus be the King of the whole world; and rule alike upon earth and in heaven. So Theophylact, Titus, Euthymius, and others. Christ therefore shall return from heaven to earth on the day of judgment, firstly, to show His kingdom visibly to all men; secondly, to take final judgment, as well on His elect as on the reprobate, and those who are unbelieving and disobedient; thirdly, to bring His elect into His heavenly kingdom, and make them partakers of His glory, as the Angels on His ascension declared to the Apostles, Acts i. II. Christ shall then return, that He may unite the kingdom of earth to the kingdom of heaven, and show Himself the Lord of earth and heaven, and remove His faithful from earth to His kingdom in heaven.

Ver. 13.And he called, &c. That you may increase my gain and your own. "Ten," that is all his servants, for he gave to each man a mna as appears from what follows. Christ would have us continually traffic with the "mnas," that is His talents, gifts, graces, which He has given us, that we may assiduously increase our gain of works and merits. He forbids us therefore to be idle; so that our whole life ought not to be one of ease, but of continual trading in spiritual gain, which, says S. Gregory to Dominicus (lib. 1 Ep.39), "we truly carry on, if by our lives and words we bring profit to the souls of our neighbours; if by preaching the joys of heaven we strengthen the feeble in the love of things heavenly; if we bow down the bold and haughty by inflexibly proclaiming the punishments of Gehenna: if we spare no man for Truth's sake: if, given up to heavenly friendships, we fear no human enmity." He adds, "But I fear the burthen of my weakness for this work. I see Him when He has received His kingdom, returning and bringing me to account, and with what heart shall I endure His presence, to whom, in return for the work I have undertaken, I bring no gain of souls, or almost none?" This he says. As much more humble, so much greater.

Ver. 14.But his citizens hated him, and sent. The Syriac, "The sons of his state:" The scribes and Jews, that is, hated Jesus, because He taxed them with their vices, and they sent an embassage after Him, saying, "we will not have this man (Jesus, who was poor, of small account, and the son of a carpenter) to rule over us." This was fulfilled after the death, resurrection, and ascension of Jesus Christ into heaven when they sent Saul to Damascus to take all who believed in Christ, and root out His faith, name, and kingdom. The same took place when the same men shut up S. Peter and the Apostles in prison, and scourged them, and when they stoned S. Stephen, and slew S. James, and persecuted the rest of the Christians, and still persecute them.

Ver. 15.And it came to pass. The Syriac and Arabic, "And when He had received the kingdom and returned." "This part of the parable," says Euthymius, "is about the second advent, when He shall return with great power and glory, and sit upon the throne of His glory, for He shall then take account and render to every man according to his work." So S. Augustine, Theophylact, Bede, and others. I have explained the rest, Mat_24:19.

Ver. 16.Thy pound hath, &c. As one seed of wheat sown in a field, by its power sucks up juice from the earth, and converts it into itself, and produces ten, nay, thirty and sixty seeds and grains of wheat. The Arabic has, "Thy mna has gained ten." He did not say, "I have gained," but, "thy mna," because, granted that the freedom and co-operation of our wills concur to a good work, still, the whole working is of divine grace, and not of our will, for the work only has it from our will that it is free; but it has it from grace, that it is supernatural, pleasing to God, and meritorious. Hence S. Paul, 1Co_15:10.

Ver. 17.And he said unto him, Well. That is, for one mna thou shalt receive a thousand and a thousand, nay the government of one Province or Decapolis, ten cities or more. That is, for a little labour and care on earth thou shalt receive great, nay, the very greatest, ineffable rewards in heaven, and shalt especially precede those on whom thou hast expended the gifts of God on earth, and whom thou hast converted to Christ or hast moved to His faith and goodness. S. Ambrose gives the reason: "As the angels are preferred to be first, so are they also who have merited the life of angels."

And Bede more concisely: "Be it so that thou receivest power over ten cities, that is, thou shalt have more abundant happiness and honour in the heavens, and shalt be glorified above, for all and by all to whom thou hast been a fellow-worker in their salvation. For even after the judgment there will an order of dignity, and fitting mutual honour among the blessed." Hence the words of the Apostle, 1 Thess. ii 19.

Ver. 18.And the second came, saying. Here is shown the use of free will, and how much is effected by its strenuous co-operation with grace. For the first servant by this means gained ten mnas from one, but this one, by less diligence and labour from one, gained only five.

Ver. 19.And he said, &c. "According to the measure of each one's diligence," says Euthymius, "are honour and reward measured out to him."

Ver. 20.And another came, saying, Lord, behold, here is thy pound "I give it back to thee, whole, but without gain or increase." "To tie up money in a napkin," says Bede, "is to hide our gifts under the idleness of a lifeless torpor."

Ver. 27.But those mine enemies (the Jews, His citizens, who would not have Him to reign over them) bring them hitherto my Tribunal, in the valley of Jehosaphat and Jerusalemand kill them before Me." In the Greek, "Kill them before my face." Our Lord alludes to those victorious kings who slew and destroyed their conquered rebels. By this destruction Christ signifies the extreme judgment of the Jews and His other enemies, and their own condemnation to eternal death in Gehenna, and that a living and vital death, where they will be perpetually tormented by death-dealing flames, and yet will never die. Our Lord alludes to Titus, who slaughtered the conquered Jews. He describes precisely to the letter the condemnation of the Jews, and the Gehenna which He has appointed for them when He shall return from heaven to judge and condemn them and the reprobate.

Ver. 28.And when He had thus spoken, He went. From Jericho and the house of Zacchæus, going up to Jerusalem, that He might here begin to fulfil His own words as to His Passion, Cross, Death, consequent Resurrection, Kingdom, Glory, and judgment. He preceded the Apostles in this journey, which they abhorred, as their Leader and Captain, to show them that He could go cheerfully and bravely to death, nay even as if He were about to provoke death to a conflict: for He was about, through death, to go to a far distant country, namely to heaven, to possess a celestial and eternal kingdom.

And as they heard these things, he added and spoke a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.12. He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return.13. And he called his ten servants, and delivered them ten pounds, and said to 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 to 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, your pound has gained ten pounds.17. And he said to him, Well, you good servant: because you have been faithful in a very little, have you authority over ten cities.18. And the second came, saying, Lord, your pound has gained five pounds.19. And he said likewise to him, Be you also over five cities.20. And another came, saying, Lord, behold, here is your pound, which I have kept laid up in a napkin:21. For I feared you, because you are an austere man: you take up that you laid not down, and reap that you did not sow.22. And he said to him, Out of your own mouth will I judge you, you wicked servant. you knew that I was an austere man, taking up that I laid not down, and reaping that I did not sow:23. Wherefore then gave not you my money into the bank, that at my coming I might have required mine own with usury?24. And he said to them that stood by, Take from him the pound, and give it to him that has ten pounds.25. (And they said to him, Lord, he has ten pounds.)26. For I say to you, That to every one which has shall be given; and from him that has not, even that he has 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.

There were some who thought that our Savior’s kingdom would commence at His first coming, and they were expecting it shortly to appear when He was preparing to go up to Jerusalem; so astonished were they by the divine miracles which He did. He therefore informs them, that He should not receive the kingdom from His Father until He had left mankind to go to His Father.

The Lord points out the vanity of their imaginations, for the senses cannot embrace the kingdom of God; He also plainly shows to them, that as God He knew their thoughts, putting to them the following parable, A certain nobleman, etc.

This parable is intended to set before us the mysteries of Christ from the first to the last. For God was made man, who was the Word from the beginning; and though He became a servant, yet was He noble because of His unspeakable birth from the Father.

Noble, not only in respect of His Godhead, but of His manhood, being sprung from the seed of David according to the flesh. He went into a far country, separated not so much by distance of place as by actual condition. For God Himself is nigh to every one of us, when our good works bind us to Him. And He is afar off, as often as by cleaving to destruction, we remove ourselves away from Him. To this earthly country then He came at a distance from God, that He might receive the kingdom of the Gentiles, according to the Psalm, Ask of me, and I will give you the heathen for your inheritance.

Or the far country is the Gentile Church, extending to the uttermost parts of the earth. For He went that the fullness of the Gentiles might come in; He will return that all Israel may be saved.

Or by His setting out into a far country, He denotes His own ascension from earth to heaven. But when He adds, To receive for himself a kingdom, and to return; He points out His second appearance, when He shall come as a King and in great glory. He first of all calls Himself a man, because of His nativity in the flesh, then noble; not yet a King, because as yet at His first appearance He exercised no kingly power. It is also well said to obtain for Himself a kingdom, according to Daniel, Behold one like the Son of man came with the clouds of heaven, and a kingdom was given to him.

For ascending up to heaven, He sits on the right hand of the Majesty on high. But being ascended, He has dispensed to those that believe on Him different divine graces, as to the servants were committed their Lord’s goods, that gaining something they might bring him token of their service. As it follows, And he called his ten servants, and delivered them ten pounds.

Holy Scripture is accustomed to use the number ten as a sign of perfection, for if any one wishes to count beyond it, he has again to begin from unity, having in ten as it were arrived at a goal. And so in the giving of the talents, the one who reaches the goal of divine obedience is said to have received ten pounds.

Or by the ten pounds he signifies the law, because of the ten commandments, and by the ten servants, those to whom while under the law grace was preached. For so we must interpret the ten pounds given them for trading, seeing that they understood the law, when its veil was removed, to belong to the Gospel.

A pound which in the Greeks is equal in weight to a hundred drachmas, and every word of Scripture, as suggesting to us the perfection of the heavenly life, shines as it were with the greatness of the hundredth number.

By those then who receive the pounds, He means His disciples, giving a pound to each, since He entrusts to all an equal stewardship; He bade them put it out to use, as it follows, Occupy till I come. Now there was no other employment but to preach the doctrine of His kingdom to those who would hear it. But there is one and the same doctrine for all, one faith, one baptism. And therefore is one pound given to each.

But greatly indeed do these differ from those who denied the kingdom of God, of whom it is added, But his citizens hated him. And this it is for which Christ upbraided the Jews, when He said, But now have they both seen and hated me and my Father. But they rejected His kingdom, saying to Pilate, We have no king but Caesar.

By citizens He signifies the Jews, who were sprung from the same lineage according to the flesh, and with whom He joined in the customs of the law.

And they sent a message after Him, because after His resurrection also, they persecuted His Apostles, and refused the S preaching of the Gospel.

After our Savior had instructed them in the things belonging to His first coming, He proceeds to set forth His second coming with majesty and great glory, saying, And it came to pass, that when he was returned, having received the kingdom.

Holy Scripture notes two kingdoms: of God, one indeed by creation, since by right of creation He is King over all men; the other by justification, since He reigns’ over the just, of their own will made subject to Him. And this is the kingdom which He is here said to have received.

He also returns after having received His kingdom, because in all glory will He come who appeared lowly to them to whom He said, My kingdom is not of this world.

But when Christ returns, baying taken to Himself His kingdom, the ministers of the word will receive their deserved praises and delight in heavenly rewards, because they multiplied their talent by acquiring more talents, as it is added, Then came the first, saying, Lord, your pound has gained ten pounds.

The first servant is the order of teachers sent to the circumcision, who received one pound to put out to use, inasmuch as it was ordered to preach one faith. But this one pound gained ten pounds, because by its teaching it united to itself the people who were subject to the law. It follows, And he said to him, Well done, you good servant: because you have been faithful in a very little, etc. The servant is faithful in a very little w ho does not adulterate the word of God. For all the gifts we receive now are but small in comparison of what we shall have.

Because he receives the reward of his own good works, he is said to be set over ten cities. And some conceiving unworthily of these promises imagine that they themselves are preferred to magistracies and chief places in the earthly Jerusalem, which is built with precious stones, because they have had their conversation honest in Christ; so little do they purge their soul of all hankering after power and authority among men.

But the ten cities are the souls over whom he is rightly placed who has deposited in the minds of men his Lord’s money and the holy words, which are tried as silver is tried in the fire. For as Jerusalem is said to be built as a city, so are peace-making souls. And as angels have rule, so have they who have acquired the life of angels. It follows, And the second came, saying, Lord, your pound has gained five pounds.

That servant is the assembly of those who were sent to preach the Gospel to the uncircumcision, whose pound, that is the faith of the Gospel, gained five pounds, because it converted to the grace of Evangelical faith, the nations before enslaved to the five senses of the body. And he said likewise to him, Be you also over five cities; that is, be exalted to shine through the faith and conversation of those souls which you have enlightened.

Or perhaps differently; he who gained five pounds has all the moral virtues, for there are five senses of the body. He who gained ten has so much more, that is to say, the mysteries of the law as well as the moral virtues. The ten pounds may also here be taken to mean the ten words, that is, the teaching of the law; the five pounds, the ordering of discipline. But the scribe must be perfect in all things. And rightly, since He is speaking of the Jews, are there two only who bring their pounds multiplied, not indeed by a gainful interest of money, but a profitable stewardship of the Gospel. For there is one kind of usury in money lent on interest, another in heavenly teaching.

For in earthly wealth it does not belong to one man to be made rich without another being made poor, but in spiritual riches, without his making another rich also. For in earthly matters participation lessens, in spiritual it increases wealth.

Or else; That one of those who well employed their money gained ten pounds, another five, signifies that they acquired them for the flock of God, by whom the law was now understood through grace, either because of the ten commandments of the law, or because he, through whom the law was given, wrote five books; and to this belong the ten and five cities over which He appoints them to preside. For the manifold meanings or interpretations which spring up concerning some individual precept or book, when reduced and brought together in one, make as it were a city of living eternal reasons. Hence a city is not a multitude of living creatures, but of reasonable beings bound together by the fellowship of one law. The servants then who bring an account of that which they had received, and are praised for having gained more, represent those giving in their account who have well employed what they had received, to increase their Lord’s riches by those who believe on Him, while they who are unwilling to do this are signified by that servant who kept his pound laid up in a napkin; of whom it follows, And the third came, saying, Lord, behold, here is your pound, which I have kept laid up in a napkin, etc.

For there are some who flatter themselves with this delusion, saying, It is enough for each individual to answer concerning himself, what need then of others to preach and minister, in order that every one should be compelled also to give an account of himself, seeing that in the Lord’s sight even they are without excuse to whom tile law was not given, and who were not asleep at the time of the preaching of the Gospel, for they might have known the Creator through the creature; and then it follows, For I feared you, because you are an austere man, etc. For this is, as it were, to reap when he did not sow, that is, to hold those guilty of ungodliness to whom this word of the law or the Gospel was not preached, and avoiding as it were this peril of Judgment, with slothful toil they rest from the ministration of the word. And this it is to tie up in a napkin what they had received.

For with a napkin the face of the dead is covered; well then is this idler said to have wrapped up his pound in a napkin, because leaving it dead and unprofitable he neither touched nor increased it.

Or to tie up money in a napkin is to hide the gifts we have received under the indolence of a sluggish body. But that which he thought to have used as an excuse is turned to his own blame, as it follows, He says to him, Out of your own mouth will I judge you, you wicked servant. He is called a wicked servant, as being slothful in business, and proud in questioning his Lord’s judgment. You knew that I was an austere man, taking up that I laid not down, and reaping that I did not sow: wherefore then gave you not my money into the bank? As though he said, If you knew me to be a hard man, and a seeker of what is not mine own, why did not the thought of this strike you with terror, that you might be sure that I would require mine own with strictness?

But money or silver is the preaching of the Gospel and the word of God, for the words of the Lord are pure words as silver tried in the fire. And this word of the Lord ought to be given to the bank, that is, put into hearts meet and ready to receive it.

Or the bank into which the money was to be given, we take to be the very profession of religion which is publicly put forth as a means necessary to salvation.

In the payment of earthly riches the debtors are obliged only to strictness. Whatever they receive, so much must they return, nothing more is required of them. But with regard to the words of God, we are not only bound diligently to keep, but we are commanded to increase; and hence it follows, that at my coming I might have required the same with usury.

For they who by faith receive the riches of the word from a teacher, must by their works pay it back; with usury, or be earnestly desirous to know something more than what they have as yet learnt from the mouth of their preachers.

It is the work of teachers to engraft in their hearers’ minds wholesome and profitable words, but of divine power to win the hearers to obedience, and render their understanding fruitful. Now this servant, so far from being commended or thought worthy of honor, was condemned as slothful, as it follows, And he said to them that stood by, Take from him the pound, and give to him that has ten pounds.

Signifying thereby that both he will lose the gift of God, who having, has not, that is, uses it not, and that he will have it increased, who having, has, that is, rightly uses it.

The mystical meaning I suppose is this, that at the coming in of the Gentiles all Israel shall be saved, and that then the abundant grace of the Spirit will be poured out upon the teachers.

He says then to them that stood by, Take from him the pound, because it is not the part of a wise man to punish, but he needs some one else as the minister of the judge in executing punishment. For even God does not Himself inflict punishment, but through the ministry of His angels.

Nothing is said of the other servants, who like wasteful debtors lost all that they had received. By those two servants who gained by trading, are signified that small number, who in two companies were sent as dressers of the vineyard; by the remainder all the Jews. It follows, And they said to him, Lord, he has ten pounds. And lest this should seem unjust, it is added, For to every one that has, it shall be given.

For seeing that he gained ten, by multiplying his pound tenfold, it is plain that by having more to multiply, he would be an occasion of greater gain to his Lord. But of the slothful and idle, who stirs not himself to increase what he has received, shall be taken away even that which he possesses, that there may be no gap in the Lord’s account when it is given to others and multiplied. But this is not to be applied only to the words of God and teaching, but also to the moral virtues; for in respect of these also, God sends us His gracious gifts, endowing one man with fasting, another with prayer, another with mildness or humility; but all these so long as we watch strictly over ourselves we shall multiply, but if we grow cold we shall extinguish. He adds of His adversaries, But those mine enemies who would not that I should reign over them, bring them hither, and slay them before me.

Whereby He describes the ungodliness of the Jews who refused to be converted to Him.

Whom he will deliver to death, casting them into the outer fire. But even in this world they were most miserably slain by the Roman army.

These things are of force against the Marcionists. For Christ also says, Bring hither my enemies, and slay them before me. Whereas they say Christ indeed is good, but the God of the Old Testament evil. Now it is plain that both the Father and the Son do the same things. For the Father sends His army to the vineyard, and the Son causes His enemies to be slain before Him.

This parable as it is related in Luke is different from that given in Matthew concerning the talents. For in the former indeed out of one and the same principal there were different sums produced, seeing that from the profits of one pound received, one servant brought five, another ten pounds. But with Matthew it is very different. For he who received two pounds, thereto added two more. He who received five, gained as much again. So the rewards given are unlike also.

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 you into the village over against you; in the which at your entering you shall find a colt tied, whereon yet never man sat: loose him, and bring him hither.31. And if any man ask you, Why do you loose him? thus shall you say to him, Because the Lord has need of him.32. And they that were sent went their way, and found even as he had said to them.33. And as they were loosing the colt, the owners thereof said to them, Why loose you the colt?34. And they said, The Lord has need of him.35. And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon.36. And as he went, they spread their clothes in the way.

Because the Lord had said, The kingdom of heaven is at hand, they that say. Him going up to Jerusalem thought that He was going then to commence the kingdom of God. When then the parable was finished in which He reproved the error above mentioned, and showed plainly that He had not yet vanquished that death which was plotting against him, he proceeded forth to His passion, going up to Jerusalem.

Proving at the same time that the parable had been pronounced concerning the end of that city which was about both to slay Him, and to perish itself by the scourge of the enemy. It follows, And it came to pass, when he was come nigh to Bethphage, etc. Bethphage was a small village belonging to the priests on Mount Olivet. Bethany was also a little town or hamlet on the side of the same mountain, about fifteen stades from Jerusalem.

At the beginning of His ministry our Lord showed Himself indifferent to the Jews, but when He had given sufficient token of His power, He transacts every thing with the highest authority. Many are the miracles which then took place. He foretold to them, you shall find an unbroken colt. He foretell also that no one should hinder them, but as soon as they heard it, should hold their peace.

Here it was evident that there would be a divine summons. For no one can resist God calling for what is His own. But the disciples when ordered to fetch the colt refused not the office as a slight one, but went to bring him

So likewise should we set about even the lowest works with the greatest zeal and affection, knowing that whatever is done with God before our eyes is not slight, but meet for the kingdom of heaven.

They who had tied the ass are struck dumb, because of the greatness of His mighty power, and are unable to resist the words of the Savior; for "the Lord" is a name of majesty, and as a King was He about to come in the sight of all the people.

Nor matters it that Matthew speaks of an ass and its foal, while the others say nothing of the ass; for when both may be conceived, there is no variance even though one relate one thing, and another another, much less where one relates one thing, another both.

The disciples waited upon Christ not only in bringing the colt of another, but also with their own garments, some of which they placed upon the ass, others they strewed in the way.

According to the other Evangelists, not the disciples only, but very many also out of the crowds scattered their garments in the way.

Mystically, our Lord came to Mount Olivet, that he might plant new olive trees on the heights of virtue. And perhaps the mountain itself is Christ, for who else could bear such fruit of olives abounding in the fullness of the Spirit?

Rightly are the towns described as placed on Mount Olivet, that is, on the Lord Himself, who rekindles the unction of spiritual graces with the light of knowledge and piety.

Bethany is interpreted, the house of obedience, but Bethphage the house of cheek bones, being a place belonging to the priests, for cheek bones in the sacrifices were the right of the priests, as it is commanded in the law. To that place then where obedience is, and where the priests have the possession, our Savior sends His disciples to loose the ass s colt.

For they were in the village, and the colt was tied with its mother, nor could it be loosed except by the command of the Lord. The apostle’s hand looses it. Such was the act, such the life, such the grace. Be such, that you may be able to loose those that are bound. In the ass indeed Matthew represented the mother of error, but in the colt Luke has described the general character of the Gentile people. And rightly, whereon yet never man sat, for none before Christ called the nations of the Gentiles into the Church. But this people was tied and bound by the chains of iniquity, being subject to an unjust master, the servant of error, and could not claim to itself authority whom not nature but crime had made guilty. Since the Lord is spoken of, one master is recognized. O wretched bondage under a doubtful mastery! For he has many masters who has not one. Others bind that they may possess, Christ looses that he may keep, for He knew that gifts are more powerful than chains.

There were then many masters of this colt, before that the Savior had need of him. But as soon as He began to be the master, there ceased to be any other. For no one can serve God and mammon. When we are the servants of wickedness we are subject to many vices and passions, but the Lord has need of the colt, because He would have us loosed from the chain of our sins.

Now I think this place is not without reason said to be a small village. For as if it were a village without any farther name, in comparison of the whole earth the whole heavenly country is despised.

Nor is it for nothing that two disciples are directed thither; Peter to Cornelius, Paul to the rest. And therefore He did not mark out the persons, but determined the number. Still should any one require the persons, he may believe it to be spoken of Philip, whom the Holy Spirit sent to Gaza, when he baptized the eunuch of Queen Candace.

Or the two sent imply this, that the Prophets and Apostles make up the two steps to the bringing in of the Gentiles, and their subjection to Christ. But they bring the colt from a certain village, that it may be known to us that this people w as rude and unlearned.

Those men who were directed, when they were loosing the colt, did not use their own words, but spoke as Jesus had told them, that you may know that not by their own words, but the word of God, not in their own name but in Christ’s, they implanted the faith among the Gentile nations; and by the command of God the hostile powers ceased, which claimed to themselves the obedience of the Gentiles.

The disciples next place their garments upon the ass, and cause the Savior to sit thereon, inasmuch as they take upon themselves the word of God, and make it to rest upon the souls of their hearers. They divest themselves of their garments, and strew them in the way, for the clothing of the Apostles is their good works. And truly does the ass loosened by the disciples and carrying Jesus, walk upon the garments of the Apostles, when it imitates their doctrine. Which of us is so blessed, that Jesus should rest upon him;

For it pleased not the Lord of the world to be borne upon the ass’s back, save that in a hidden mystery by a more inward sitting, the mystical Ruler might take His seat in the secret depths of men’s souls, guiding the footsteps of the mind, bridling the wantonness of the heart. His word is a rein, His word is a goad.

That the kingdom of God should immediately be manifested. The disciples were full of the expectation of the temporal kingdom of the Messias, though he had divers times told them he was to suffer and die on a cross. (Witham) --- Notwithstanding all that Jesus had said to them about his kingdom, his death, his consummation, and resurrection, they still believed that the kingdom of God was going to be manifested, and that Jesus, in this journey, would make himself be acknowledged king by the whole nation of the Jews. They could not lay aside the ideas they had formed of the personal and temporal reign of the Messias. Every thing which they could not reconcile with this standard, was completely impenetrable to them. It was a language they could not comprehend. (Calmet)

This parable is an exact prophetic history of what happened to Archelaus Antipas, son of Herod the great, about thirty-six years afterwards. Judea being then tributary, he was obliged to go to Rome to receive his kingdom from the hands of the emperor Augustus. The Jews, who hated him for his cruelty, sent an embassy to the emperor, to accuse him of many crimes, and disappoint him in his hopes of gaining his crown. But Augustus confirmed it to him, and sent him back to reign in Judea, where he revenged himself on those who had opposed his pretensions. With regard to the instruction, which is meant to be conveyed by this parable; this nobleman is the Son of God, who came among the Jews to take possession of the kingdom, which was his due. But being rejected and treated unworthily, and even put to a disgraceful death on the cross, he will one day come again, armed with vengeance, and inflict the effects of his anger upon them. This was partly fulfilled at the destruction of Jerusalem, and will be completed at the general judgment. (Calmet) (Bible de Vence)

Ten pieces of money, each of which was called a mna. To translate pounds, gives the English reader a false notion, the Roman coin called a mna not corresponding to our pound. (Witham) --- A mna was 12½ ounces, which, at five shillings per ounce, is £3 2s. 6d.

All the disciples of Christ have not the same degree of honour in this world, not in the next; because all do not make an equal use of the graces they receive. Some are in the first rank, as apostles; then those, to whom the gift of prophecy has been committed; then doctors, &c. each exalted according to his merit. For there are many mansions, and many degrees of glory, in the house of the heavenly Father. (Calmet) --- For there is one brightness of the sun, another of the moon, and another of the stars; for star differeth from star in brightness. (1 Corinthians xv. 41.)

11 And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. 12 He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. 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.

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 village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither. 31 And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him. 32 And they that were sent went their way, and found even as he had said unto them. 33 And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? 34 And they said, The Lord hath need of him. 35 And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon. 36 And as he went, they spread their clothes in the way. 37 And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; 38 Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. 39 And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. 40 And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out.

We have here the same account of Christ's riding in some sort of triumph (such as it was) into Jerusalem which we had before in Matthew and Mark; let us therefore here only observe,

I. Jesus Christ was forward and willing to suffer and die for us. He went forward, bound in the spirit, to Jerusalem, knowing very well the things that should befal him there, and yet he went before, ascending up to Jerusalem, v. 28 . He was the foremost of the company, as if he longed to be upon the spot, longed to engage, to take the field, and to enter upon action. Was he so forward to suffer and die for us, and shall we draw back from any service we are capable of doing for him?

II. It was no ways inconsistent either with Christ's humility or with his present state of humiliation to make a public entry into Jerusalem a little before he died. Thus he made himself to be the more taken notice of, that the ignominy of his death might appear the greater.

III. Christ is entitled to a dominion over all the creatures, and may use them when and as he pleases. No man has a property in his estate against Christ, but that his title is prior and superior. Christ sent to fetch an ass and her colt from their owner's and master's crib, when he had occasion for their service, and might do so, for all the beasts of the forest are his, and the tame beasts too.

IV. Christ has all men's hearts both under his eye and in his hand. He could influence those to whom the ass and the colt belonged to consent to their taking them away, as soon as they were told that the Lord had occasion for them.

V. Those that go on Christ's errands are sure to speed ( v. 32 ): They that were sent found what he told them they should find, and the owners willing to part with them. It is a comfort to Christ's messengers that they shall bring what they are sent for, if indeed the Lord has occasion for it.

VI. The disciples of Christ, who fetch that for him from others which he has occasion for, and which they have not, should not think that enough, but, whatever they have themselves wherewith he may be served and honoured, they should be ready to serve him with it. Many can be willing to attend Christ at other people's expense who care not to be at any charge upon him themselves; but those disciples not only fetched the ass's colt for him, but cast their own garments upon the colt, and were willing that they should be used for his trappings.

VII. Christ's triumphs are the matter of his disciples' praises. When Christ came nigh to Jerusalem, God put it of a sudden into the hearts of the whole multitude of the disciples, not of the twelve only, but abundance more, that were disciples at large, to rejoice and praise God ( v. 37 ), and the spreading of their clothes in the way ( v. 36 ) was a common expression of joy, as at the feast of tabernacles. Observe, 1. What was the matter or occasion of their joy and praise. They praised God for all the mighty works they had seen, all the miracles Christ had wrought, especially the raising of Lazarus, which is particularly mentioned, John xii. 17, 18 . That brought others to mind, for fresh miracles and mercies should revive the remembrance of the former. 2. How they expressed their joy and praise ( v. 38 ): Blessed be the king that cometh in the name of the Lord. Christ is the king; he comes in the name of the Lord, clothed with a divine authority, commissioned from heaven to give law and treat of peace. Blessed be he. Let us praise him, let God prosper him. He is blessed for ever, and we will speak well of him. Peace in heaven. Let the God of heaven send peace and success to his undertaking, and then there will be glory in the highest. It will redound to the glory of the most high God; and the angels, the glorious inhabitants of the upper world, will give him the glory of it. Compare this song of the saints on earth with that of the angels, ch. ii. 14 . They both agree to give glory to God in the highest. There the praises of both centre; the angels say, On earth peace, rejoicing in the benefit which men on earth have by Christ; the saints say, Peace in heaven, rejoicing in the benefit which the angels have by Christ. Such is the communion we have with the holy angels that, as they rejoice in the peace on earth, so we rejoice in the peace in heaven, the peace God makes in his high places ( Job xxv. 2 ), and both in Christ, who hath reconciled all things to himself, whether things on earth or things in heaven.

VIII. Christ's triumph's, and his disciples' joyful praises of them, are the vexation of proud Pharisees, that are enemies to him and his kingdom. There were some Pharisees among the multitude who were so far from joining with them that they were enraged at them, and, Christ being a famous example of humility, they thought that he would not admit such acclamations as these, and therefore expected that he should rebuke his disciples, v. 39 . But it is the honour of Christ that, as he despises the contempt of the proud, so he accepts the praises of the humble.

12. a far country-- said to put down the notion that He was just on His way to set up His kingdom, and to inaugurate it by His personal presence.

to receive ... a kingdom-- be invested with royalty; as when Herod went to Rome and was there made king; a striking expression of what our Lord went away for and received, "sitting down at the right hand of the Majesty on high."

to return-- at His second coming.

13. Occupy-- "negotiate," "do business," with the resources entrusted.

14. his citizens-- His proper subjects; meaning the Jews, who expressly repudiating our Lord's claims said, "We have no king but Cæsar" ( Joh 19:15 ). In Christendom, these correspond to infidel rejecters of Christianity, as distinguished from professed Christians.

15-26. (See on Mt 25:19-29 .)

ten ... five cities-- different degrees of future gracious reward, proportioned to the measure of present fidelity.

27. bring hither, &c.-- (Compare 1Sa 15:32 , 33 ). Referring to the awful destruction of Jerusalem, but pointing to the final destruction of all that are found in open rebellion against Christ.

(See on Mt 21:1-11 .)