33rd Sunday of Ordinary Time

Who. The following verses are in alphabetical order. They contain a grand eulogy of Bethsabee, who repented, or of a perfect matron. (Calmet) --- Such are rare, though they may be found. (Worthington) --- Valiant; industrious. --- Price. Formerly people bought their wives. (Calmet) --- Is. Hebrew, "is far above riches (Protestants; Haydock) or pearls," Lamentations iv. 7.

Spoils, taken in war. His wife will supply all necessaries, ver. 21.

Hands, with skill and industry, (Calmet) or "willingness." (Hebrew) (Menochius) --- Ladies of the highest quality formerly employed themselves in this manner, like Penelope. Alexander, Augustus, and Charlemagne wore garments, which their sisters or wives had wrought. (Curtius 5.) (Suetonius 64.) (Eginhard.)

Strong things, "becoming" (Septuagint) her station. (Calmet) --- Spindle. She purposes and begins well, trusting in God for perfection and a reward. (Worthington)

Lord. Hitherto natural qualifications appear: but to these the Christian matron must add sincere piety: and thus Solomon completes the character of his mother, (Calmet) who had given him such excellent instructions, or of any accomplished woman. Outward beauty soon (Haydock) decays; but the fear of God is more deserving of praise. (Worthington)

Gates, before all the judges (Haydock) and people. (Menochius) --- Good works shall be rewarded at God's tribunal, (Worthington) when the vain worldly beauty shall be covered with confusion. (Haydock) --- This idea of a perfect woman is best verified in the Catholic Church, (St. Augustine; Ven. Bede) though the blessed Virgin [Mary], &c., may also be designated. (Worthington) --- The use of the alphabet herein denotes, that we must begin with a moral good life, if we would penetrate the greater mysteries of the Scriptures. (St. Jerome) (Lam.[Lamentations?])

10 Who can find a virtuous woman? for her price is far above rubies. 11 The heart of her husband doth safely trust in her, so that he shall have no need of spoil. 12 She will do him good and not evil all the days of her life. 13 She seeketh wool, and flax, and worketh willingly with her hands. 14 She is like the merchants' ships; she bringeth her food from afar. 15 She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens. 16 She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard. 17 She girdeth her loins with strength, and strengtheneth her arms. 18 She perceiveth that her merchandise is good: her candle goeth not out by night. 19 She layeth her hands to the spindle, and her hands hold the distaff. 20 She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy. 21 She is not afraid of the snow for her household: for all her household are clothed with scarlet. 22 She maketh herself coverings of tapestry; her clothing is silk and purple. 23 Her husband is known in the gates, when he sitteth among the elders of the land. 24 She maketh fine linen, and selleth it; and delivereth girdles unto the merchant. 25 Strength and honour are her clothing; and she shall rejoice in time to come. 26 She openeth her mouth with wisdom; and in her tongue is the law of kindness. 27 She looketh well to the ways of her household, and eateth not the bread of idleness. 28 Her children arise up, and call her blessed; her husband also, and he praiseth her. 29 Many daughters have done virtuously, but thou excellest them all. 30 Favour is deceitful, and beauty is vain: but a woman that feareth the Lord , she shall be praised. 31 Give her of the fruit of her hands; and let her own works praise her in the gates.

This description of the virtuous woman is designed to show what wives the women should make and what wives the men should choose; it consists of twenty-two verses, each beginning with a letter of the Hebrew alphabet in order, as some of the Psalms, which makes some think it was no part of the lesson which Lemuel's mother taught him, but a poem by itself, written by some other hand, and perhaps had been commonly repeated among the pious Jews, for the ease of which it was made alphabetical. We have the abridgment of it in the New Testament ( 1 Tim. ii. 9, 10 ; 1 Pet. iii. 1-6 ), where the duty prescribed to wives agrees with this description of a good wife; and with good reason is so much stress laid upon it, since it contributes as much as any one thing to the keeping up of religion in families, and the entail of it upon posterity, that the mothers be wise and good; and of what consequence it is to the wealth and outward prosperity of a house every one is sensible. He that will thrive must ask his wife leave. Here is,

I. A general enquiry after such a one ( v. 10 ), where observe, 1. The person enquired after, and that is a virtuous woman—a woman of strength (so the word is), though the weaker vessel, yet made strong by wisdom and grace, and the fear of God: it is the same word that is used in the character of good judges ( Exod. xviii. 21 ), that they are able men, men qualified for the business to which they are called, men of truth, fearing God. So it follows, A virtuous woman is a woman of spirit, who has the command of her own spirit and knows how to manage other people's, one that is pious and industrious, and a help meet for a man. In opposition to this strength, we read of the weakness of the heart of an imperious whorish woman, Ezek. xvi. 30 . A virtuous woman is a woman of resolution, who, having espoused good principles, is firm and steady to them, and will not be frightened with winds and clouds from any part of her duty. 2. The difficulty of meeting with such a one: Who can find her? This intimates that good women are very scarce, and many that seem to be so do not prove so; he that thought he had found a virtuous woman was deceived; Behold, it was Leah, and not the Rachel he expected. But he that designs to marry ought to seek diligently for such a one, to have this principally in his eye, in all his enquiries, and to take heed that he be not biassed by beauty or gaiety, wealth or parentage, dressing well or dancing well; for all these may be and yet the woman not be virtuous, and there is many a woman truly virtuous who yet is not recommended by these advantages. 3. The unspeakable worth of such a one, and the value which he that has such a wife ought to put upon her, showing it by his thankfulness to God and his kindness and respect to her, whom he must never think he can do too much for. Her price is far above rubies, and all the rich ornaments with which vain women adorn themselves. The more rare such good wives are the more they are to be valued.

II. A particular description of her and of her excellent qualifications.

1. She is very industrious to recommend herself to her husband's esteem and affection. Those that are good really will be good relatively. A good woman, if she be brought into the marriage state, will be a good wife, and make it her business to please her husband, 1 Cor. vii. 34 . Though she is a woman of spirit herself, yet her desire is to her husband, to know his mind, that she may accommodate herself to it, and she is willing that he should rule over her. (1.) She conducts herself so that he may repose an entire confidence in her. He trusts in her chastity, which she never gave him the least occasion to suspect or to entertain any jealousy of; she is not morose and reserved, but modest and grave, and has all the marks of virtue in her countenance and behaviour; her husband knows it, and therefore his heart doth safely trust in her; he is easy, and makes her so. He trusts in her conduct, that she will speak in all companies, and act in all affairs, with prudence and discretion, so as not to occasion him either damage or reproach. He trusts in her fidelity to his interests, and that she will never betray his counsels nor have any interest separate from that of his family. When he goes abroad, to attend the concerns of the public, he can confide in her to order all his affairs at home, as well as if he himself were there. She is a good wife that is fit to be trusted, and he is a good husband that will leave it to such a wife to manage for him. (2.) She contributes so much to his content and satisfaction that he shall have no need of spoil; he needs not be griping and scraping abroad, as those must be whose wives are proud and wasteful at home. She manages his affairs so that he is always before-hand, has such plenty of his own that he is in no temptation to prey upon his neighbours. He thinks himself so happy in her that he envies not those who have most of the wealth of this world; he needs it not, he has enough, having such a wife. Happy the couple that have such a satisfaction as this in each other! (3.) She makes it her constant business to do him good, and is afraid of doing any thing, even through inadvertency, that may turn to his prejudice, v. 12 . She shows her love to him, not by a foolish fondness, but by prudent endearments, accommodating herself to his temper, and not crossing him, giving him good words, and not bad ones, no, not when he is out of humour, studying to make him easy, to provide what is fit for him both in health and sickness, and attending him with diligence and tenderness when any thing ails him; nor would she, no, not for the world, wilfully do any thing that might be a damage to his person, family, estate, or reputation. And this is her care all the days of her life; not at first only, or now and then, when she is in a good humour, but perpetually; and she is not weary of the good offices she does him: She does him good, not only all the days of his life, but of her own too; if she survive him, still she is doing him good in her care of his children, his estate, and good name, and all the concerns he left behind him. We read of kindness shown, not only to the living, but to the dead, Ruth ii. 20 . (4.) She adds to his reputation in the world ( v. 23 ): Her husband is known in the gates, known to have a good wife. By his wise counsels, and prudent management of affairs, it appears that he has a discreet companion in his bosom, by conversation with whom he improves himself. By his cheerful countenance and pleasant humour it appears that he has an agreeable wife at home; for many that have not have their tempers strangely soured by it. Nay, by his appearing clean and neat in his dress, every thing about him decent and handsome, yet not gaudy, one may know he has a good wife at home, that takes care of his clothes.

2. She is one that takes pains in the duty of her place and takes pleasure in it. This part of her character is much enlarged upon here. (1.) She hates to sit still and do nothing: She eats not the bread of idleness, v. 27 . Though she needs not work for her bread (she has an estate to live upon), yet she will not eat it in idleness, because she knows that we were none of us sent into this world to be idle, that when we have nothing to do the devil will soon find us something to do, and that it is not fit that those who will not labour should eat. Some eat and drink because they can find themselves nothing else to do, and needless visits must be received with fashionable entertainments; these are eating the bread of idleness, which she has no relish for, for she neither gives nor receives idle visits nor idle talk. (2.) She is careful to fill up time, that none of that be lost. When day-light is done, she does not then think it time to lay by her work, as those are forced to do whose business lies abroad in the fields ( Ps. civ. 23 ), but her business lying within-doors, and her work worth candle-light, with that she lengthens out the day; and her candle goes not out by night, v. 18 . It is a mercy to have candle-light to supply the want of day-light, and a duty, having that advantage, to improve it. We say of an elaborate piece, It smells of the lamp. (3.) She rises early, while it is yet night ( v. 15 ), to give her servants their breakfast, that they may be ready to go cheerfully about their work as soon as the day breaks. She is none of those who sit up playing at cards, or dancing, till midnight, till morning, and then lie in bed till noon. No; the virtuous woman loves her business better than her ease or her pleasure, is in care to be found in the way of her duty every hour of the day, and has more true satisfaction in having given meat to her household betimes in the morning than those can have in the money they have won, much more in what they have lost, who sat up all night at play. Those that have a family to take care of should not love their bed too well in a morning. (4.) She applies herself to the business that is proper for her. It is not in a scholar's business, or statesman's business, or husbandman's business, that she employs herself, but in women's business: She seeks wool and flax, where she may have the best of each at the best hand, and cheapest; she has a stock of both by her, and every thing that is necessary to the carrying on both of the woollen and the linen manufacture ( v. 13 ), and with this she does not only set the poor on work, which is a very good office, but does herself work, and work willingly, with her hands; she works with the counsel or delight of her hands (so the word is); she goes about it cheerfully and dexterously, lays not only her hand, but her mind to it, and goes on in it without weariness in well-doing. She lays her own hands to the spindle, or spinning-wheel, and her hands hold the distaff ( v. 19 ), and she does not reckon it either an abridgment of her liberty or a disparagement to her dignity, or at all inconsistent with her repose. The spindle and the distaff are here mentioned as her honour, while the ornaments of the daughters of Zion are reckoned up to their reproach, Isa. ii. 18 , &c. (5.) She does what she does with all her might, and does not trifle in it ( v. 17 ); She girds her loins with strength and strengthens her arms; she does not employ herself in sitting work only, or in that which is only the nice performance of the fingers (there are works that are scarcely one remove from doing nothing); but, if there be occasion, she will go through with work that requires all the strength she has, which she will use as one that knows it is the way to have more.

3. She is one that makes what she does to turn to a good account, by her prudent management of it. She does not toil all night and catch nothing; no, she herself perceives that her merchandise is good ( v. 18 ); she is sensible that in all her labour there is profit, and that encourages her to go on in it. She perceives that she can make things herself better and cheaper than she can buy them; she finds by observation what branch of her employment brings in the best returns, and to that she applies herself most closely. (1.) She brings in provisions of all things necessary and convenient for her family, v. 14 . No merchants' ships, no, not Solomon's navy, ever made a more advantageous return than her employments do. Do they bring in foreign commodities with the effects they export? So does she with the fruit of her labours. What her own ground does not produce she can furnish herself with, if she have occasion for it, by exchanging her own goods for it; and so she brings her food from afar. Not that she values things the more for their being far-fetched, but, if they be ever so far off, if she must have them she knows how to come by them. (2.) She purchases lands, and enlarges the demesne of the family ( v. 16 ): She considers a field, and buys it. She considers what an advantage it will be to the family and what a good account it will turn to, and therefore she buys it; or, rather, though she have ever so much mind to it she will not buy it till she has first considered it, whether it be worth her money, whether she can afford to take so much money out of her stock as must go to purchase it, whether the title be good, whether the ground will answer the character given of it, and whether she has money at command to pay for it. Many have undone themselves by buying without considering; but those who would make advantageous purchases must consider, and then buy. She also plants a vineyard, but it is with the fruit of her hands; she does not take up money, or run into debt, to do it, but she does it with what she can spare out of the gains of her own housewifery. Men should not lay out any thing upon superfluities, till, by the blessing of God upon their industry, they have got before-hand, and can afford it; and then the fruit of the vineyard is likely to be doubly sweet, when it is the fruit of honest industry. (3.) She furnishes her house well and has good clothing for herself and her family ( v. 22 ): She makes herself coverings of tapestry to hang her rooms, and she may be allowed to use them when they are of her own making. Her own clothing is rich and fine: it is silk and purple, according to her place and rank. Though she is not so vain as to spend much time in dressing herself, nor makes the putting on of apparel her adorning, nor values herself upon it, yet she has rich clothes and puts them on well. The senator's robes which her husband wears are of her own spinning, and they look better and wear better than any that are bought. She also gets good warm clothing for her children, and her servants' liveries. She needs not fear the cold of the most pinching winter, for she and her family are well provided with clothes, sufficient to keep out cold, which is the end chiefly to be aimed at in clothing: All her household are clothed in scarlet, strong cloth and fit for winter, and yet rich and making a good appearance. They are all double clothed (so some read it), have change of raiment, a winter suit and a summer suit. (4.) She trades abroad. She makes more than she and her household have occasion for; and therefore, when she has sufficiently stocked her family, she sells fine linen and girdles to the merchants ( v. 24 ), who carry them to Tyre, the mart of the nations, or some other trading city. Those families are likely to thrive that sell more than they buy; as it is well with the kingdom when abundance of its home manufactures are exported. It is no disgrace to those of the best quality to sell what they can spare, nor to deal in trade and send ventures by sea. (5.) She lays up for hereafter: She shall rejoice in time to come, having laid in a good stock for her family, and having good portions for her children. Those that take pains when they are in their prime will have the pleasure and joy of it when they are old, both in reflecting upon it and in reaping the benefit of it.

4. She takes care of her family and all the affairs of it, gives meat to her household ( v. 15 ), to every one his portion of meat in due season, so that none of her servants have reason to complain of being kept short or faring hard. She gives also a portion (an allotment of work, as well as meat) to her maidens; they shall all of them know their business and have their task. She looks well to the ways of her household ( v. 27 ); she inspects the manners of all her servants, that she may check what is amiss among them, and oblige them all to behave properly and do their duty to God and one another, as well as to her; as Job, who put away iniquity far from his tabernacle, and David, who would suffer no wicked thing in his house. She does not intermeddle in the concerns of other people's houses; she thinks it enough for her to look well to her own.

5. She is charitable to the poor, v. 20 . She is as intent upon giving as she is upon getting; she often serves the poor with her own hand, and she does if freely, cheerfully, and very liberally, with an out-stretched hand. Nor does she relieve her poor neighbours only, and those that are nigh at hand, but she reaches forth her hands to the needy that are at a distance, seeking opportunities to do good and to communicate, which is as good housewifery as any thing she does.

6. She is discreet and obliging in all her discourse, not talkative, censorious, nor peevish, as some are, that know how to take pains; no, she opens her mouth with wisdom; when she does speak, it is with a great deal of prudence and very much to the purpose; you may perceive by every word she says how much she governs herself by the rules of wisdom. She not only takes prudent measures herself, but gives prudent advice to others; and this not as assuming the authority of a dictator, but with the affection of a friend and an obliging air: In her tongue is the law of kindness; all she says is under the government of that law. The law of love and kindness is written in the heart, but it shows itself in the tongue; if we are kindly affectioned one to another, it will appear by affectionate expression. It is called a law of kindness, because it gives law to others, to all she converses with. Her wisdom and kindness together put a commanding power into all she says; they command respect, they command compliance. How forcible are right words! In her tongue is the law of grace, or mercy (so some read it), understanding it of the word and law of God, which she delights to talk of among her children and servants. She is full of pious religious discourse, and manages it prudently, which shows how full her heart is of another world even when her hands are most busy about this world.

7. That which completes and crowns her character is that she fears the Lord, v. 30 . With all those good qualities she lacks not that one thing needful; she is truly pious, and, in all she does, is guided and governed by principles of conscience and a regard to God; this is that which is here preferred far before beauty; that is vain and deceitful; all that are wise and good account it so, and value neither themselves nor others on it. Beauty recommends none to God, nor is it any certain indication of wisdom and goodness, but it has deceived many a man who has made his choice of a wife by it. There may be an impure deformed soul lodged in a comely and beautiful body; nay, many have been exposed by their beauty to such temptations as have been the ruin of their virtue, their honour, and their precious souls. It is a fading thing at the best, and therefore vain and deceitful. A fit of sickness will stain and sully it in a little time; a thousand accidents may blast this flower in its prime; old age will certainly wither it and death and the grave consume it. But the fear of God reigning in the heart is the beauty of the soul; it recommends those that have it to the favour of God, and is, in his sight, of great price; it will last for ever, and bid defiance to death itself, which consumes the beauty of the body, but consummates the beauty of the soul.

III. The happiness of this virtuous woman.

1. She has the comfort and satisfaction of her virtue in her own mind ( v. 25 ): Strength and honour are her clothing, in which she wraps herself, that is, enjoys herself, and in which she appears to the world, and so recommends herself. She enjoys a firmness and constancy of mind, has spirit to bear up under the many crosses and disappointments which even the wise and virtuous must expect to meet with in this world; and this is her clothing, for defence as well as decency. She deals honourably with all, and she has the pleasure of doing so, and shall rejoice in time to come; she shall reflect upon it with comfort, when she comes to be old, that she was not idle or useless when she was young. In the day of death it will be a pleasure to her to think that she has lived to some good purpose. Nay, she shall rejoice in an eternity to come; she shall be recompensed for her goodness with fulness of joy and pleasures for evermore.

2. She is a great blessing to her relations, v. 28 . (1.) Her children grow up in her place, and they call her blessed. They give her their good word, they are themselves a commendation to her, and they are ready to give great commendations of her; they pray for her, and bless God that they had such a good mother. It is a debt which they owe her, a part of that honour which the fifth commandment requires to be paid to father and mother; and it is a double honour that is due to a good father and a good mother. (2.) Her husband thinks himself so happy in her that he takes all occasions to speak well of her, as one of the best of women. It is no indecency at all, but a laudable instance of conjugal love, for husbands and wives to give one another their due praises.

3. She gets the good word of all her neighbours, as Ruth did, whom all the city of her people knew to be a virtuous woman, Ruth iii. 11 . Virtue will have its praise, Phil. iv. 8 . A woman that fears the Lord, shall have praise of God ( Rom. ii. 29 ) and of men too. It is here shown, (1.) That she shall be highly praised ( v. 29 ): Many have done virtuously. Virtuous women, it seems, are precious jewels, but not such rare jewels as was represented v. 10 . There have been many, but such a one as this cannot be paralleled. Who can find her equal? She excels them all. Note, Those that are good should aim and covet to excel in virtue. Many daughters, in their father's house, and in the single state, have done virtuously, but a good wife, if she be virtuous, excels them all, and does more good in her place than they can do in theirs. Or, as some explain it, A man cannot have his house so well kept by good daughters, as by a good wife. (2.) That she shall be incontestably praised, without contradiction, v. 31 . Some are praised above what is their due, but those that praise her do but give her of the fruit of her hands; they give her that which she has dearly earned and which is justly due to her; she is wronged if she have it not. Note, Those ought to be praised the fruit of whose hands is praise-worthy. The tree is known by its fruits, and therefore, if the fruit be good, the tree must have our good word. If her children be dutiful and respectful to her, and conduct themselves as they ought, they then give her the fruit of her hands; she reaps the benefit of all the care she has taken of them, and thinks herself well paid. Children must thus study to requite their parents, and this is showing piety at home, 1 Tim. v. 4 . But, if men be unjust, the thing will speak itself, her own works will praise her in the gates, openly before all the people. [1.] She leaves it to her own works to praise her, and does not court the applause of men. Those are none of the truly virtuous women that love to hear themselves commended. [2.] Her own works will praise her; if her relations and neighbours altogether hold their peace, her good works will proclaim her praise. The widows gave the best encomium of Dorcas when they showed the coats and garments she had made for the poor, Acts ix. 39 . [3.] The least that can be expected from her neighbours is that they should let her own works praise her, and do nothing to hinder them. Those that do that which is good, let them have praise of the same ( Rom. xiii. 3 ) and let us not enviously say, or do, any thing to the diminishing of it, but be provoked by it to a holy emulation. Let none have an ill report from us, that have a good report even of the truth itself. Thus is shut up this looking-glass for ladies, which they are desired to open and dress themselves by; and, if they do so, their adorning will be found to praise, and honour, and glory, at the appearing of Jesus Christ.

Twenty chapters of the book of Proverbs (beginning with ch. x. and ending with ch. xxix.), consisting mostly of entire sentences in each verse, could not well be reduced to proper heads, and the contents of them gathered; I have therefore here put the contents of all these chapters together, which perhaps may be of some use to those who desire to see at once all that is said of any one head in these chapters. Some of the verses, perhaps, I have not put under the same heads that another would have put them under, but the most of them fall (I hope) naturally enough to the places I have assigned them.

10-31. This exquisite picture of a truly lovely wife is conceived and drawn in accordance with the customs of Eastern nations, but its moral teachings suit all climes. In Hebrew the verses begin with the letters of the Hebrew alphabet in order (compare Introduction to Poetical Books).

Who ... woman-- The question implies that such are rare, though not entirely wanting (compare Pr 18:22 ; 19:14 ).

virtuous-- literally, "of strength," that is, moral courage (compare Pr 12:4 ; Ru 3:11 ).

her price, &c.-- (compare Pr 3:15 ).

1. Felix the Martyr, truly Felix, i.e. "Happy" both in his name and his crown, whose birthday this is, despised the world. Was he, because he feared the Lord, thence happy, thence blessed, because his wife was as a fruitful vine upon the earth, and his children stood around his table? All these blessings he hath perfectly, but in the Body of Him who is here described; and, because he understood them in this sense, he scorned things present, that he might receive things future. Ye are aware, brethren, that he suffered not the death that other martyrs suffered. For he confessed, and was set aside for torments; on another day his body was discovered lifeless. They had closed the prison to his body, not to his spirit. The executioners found him gone; when they were preparing to torture, they spent their rage for nought. He was lying dead, without sense to them, that he might not be tortured; with sense with God, that he might be crowned. Whence was he also happy, brethren, not only in name, but in the reward of everlasting life, if he loved these things.

2. "Blessed are all they that fear the Lord, and walk in His ways"

(ver. 1). He speaketh to many; but since these many are one in Christ, in the next words he speaketh in the singular: "For thou shalt eat the labours of thy fruits."...When I speak of Christians in the plural, I understand one in the One Christ. Ye are therefore many, and ye are one; we are many, and we are one. How are we many, and yet one? Because we cling unto Him whose members we are; and since our Head is in heaven, that His members may follow....Let us therefore so hear this Psalm, as considering it to be spoken of Christ: and all of us who cling unto the Body of Christ, and have been made members of Christ, walk in the ways of the Lord; and let us fear the Lord with a chaste fear, with a fear that abideth for ever....

3. "Thou shalt eat the labours of thy fruits"

(ver. 2). And ye, O thou, ye many who are One, "Thou shalt eat of the labours of thy fruits." He seemeth to speak perversely to those who understand not: for he should have said, thou shalt eat the fruit of thy labours. For many eat the fruit of their labours. They labour in the vineyard; they eat not the toil itself; but what ariseth from their labour they eat. They labour about trees that bear fruit: who would eat labours? But the fruit of these labours, the produce of these trees; it is this that delighteth the husbandman. What meaneth, "Thou shalt eat the labours of thy fruits"? At present we have toils: the fruits will come afterwards. But since their labours themselves are not without joy, on account of the hope whereof we have a little before spoken, "Rejoicing in hope, patient in tribulation;" at present those very labours delight us, and make us joyful in hope. If therefore our toil has been what could be eaten, and could also delight us; what will be the fruit of our labour when eaten? "They who went weeping on their way, scattering their seed," did eat their labours; with how much greater pleasure will they eat the fruits of their labours, who "shall come again with joy, bearing their sheaves with them"?..."Blessed art thou, and well shall it be with thee." "Blessed art thou," is of the present: "well shall it be with thee," is of the future. When thou eatest the labours of thy fruits, "blessed art thou;" when thou hast reached the fruit of thy labours, "well shall it be with thee." What hath he said? For if it be well with thee, thou wilt be happy: and if thou wilt be happy, thou wilt also have all well with thee. But there is a difference between hope and attainment. If hope be so sweet, how much sweeter will reality be?

4. Let us now come to the words, "Thy wife"

(ver. 3): it is said unto Christ. His wife, therefore, is the Church: His Church, His wife, we ourselves are. "As a fruitful vineyard." But in whom is the vineyard fruitful? For we see many barren ones entering those walls; we see that many intemperate, usurious persons, slave dealers, enter these walls, and such as resort to fortune-tellers, go to enchanters and enchantresses when they have a headache. Is this the fruitfulness of the vine? Is this the fecundity of the wife? It is not. These are thorns, but the vineyard is not everywhere thorny. It hath a certain fruitfulness, and is a fruitful vine; but in whom? "Upon the sides of thy house." Not all are called the sides of the house. For I ask what are the sides. What shall I say? Are they walls, strong stones, as it were? If he were speaking of this bodily tenement, we should perhaps understand this by sides. We mean by the sides of the house, those who cling unto Christ....

5. "Thy children." The wife and the children are the same. In these carnal marriages and wedlocks, the wife is one, the children other: in the Church, she who is the wife, is the children also. For the Apostles belonged to the Church, and were among the members of the Church. They were therefore in His wife, and were His wife according to their own portion which they held in His members. Why then is it said concerning them, "When the Bridegroom shall be taken from them, then shall the children of the Bridegroom fast"? She who is the wife, then, is the children also. I speak a wonderful thing, my brethren. In the words of the Lord, we find the Church to be both His brethren, and His sisters, and His mother. ...For Mary was among the sides of His House, and His relatives coming of the kindred of the Virgin Mary, who believed on Him, were among the sides of His House; not in respect of their carnal consanguinity, but inasmuch as they heard the Word of God, and obeyed it....He added; "For whosoever shall do the will of My Father which is in heaven, the same is My brother, and sister, and mother." "Brother," perhaps, on account of the male sex whom the Church hath: "sister," on account of the women whom Christ hath here in His members. How "mother," save that Christ Himself is in those Christians, whom the Church daily bringeth forth Christians through baptism? In those therefore in whom thou understandest the wife, in them thou understandest the mother, in them the children.

6. ...Such children ought therefore to be "around" the Lord's "table, like olive-branches." A complete Vine it is, a great bliss: who would now refuse to be there? When thou seest any blasphemer have a wife, children, grandchildren, and thyself perchance without them, envy them not; discern that the promise hath been fulfilled in thee also, but spiritually. If therefore we have, why have we? Because we fear the Lord. "Lo, thus shall the man be blessed that feareth the Lord" (ver. 4). He is the man, who is also the men; and the men are one man; because many are one, because Christ is One.

7. "The Lord from out of Sion bless thee: and mayest thou see thee good things that are of Jerusalem"

(ver. 5). Even to the birds was it said, "Be fruitful and multiply." Dost thou wish to hold as a great blessing what was given unto birds? Who can be ignorant, that it was given indeed by the voice of God? But use these goods, if thou receive them; and rather think how thou mayest nourish those who have been born, than that others may be born. For it is not happiness to have children, but to have good ones. Labour in the task of nourishing them, if they be born; but if they be not born, give thanks unto God....Thy children are infants: thou dost caress the infants: the infants caress thee: do they abide thus? But thou wishest they may grow, thou wishest that their age may increase. But consider that when one age cometh, another dieth. When boyhood cometh, infancy dieth; when youth cometh, boyhood dieth: when manhood cometh, youth dieth; when old age cometh, manhood dieth: when death cometh, all age dieth. As many successions of ages as thou wishest for, so many deaths of ages dost thou wish for. These things therefore "are" not. Finally, are children born unto thee to share life with thee on earth, or rather to shut thee out and to succeed thee? Rejoicest thou in those born to exclude thee? Boys when born speak somewhat like this to their parents: "Now then, begin to think of removing hence, let us too play our parts on the stage." For the whole life of temptation in the human race is a stage play; for it is said, "Every man living is altogether vanity." Nevertheless, if we rejoice in children who will succeed us; how much must we rejoice in children with whom we shall remain, and in that Father for whom we are born, who will not die, but that we may evermore live with Him? These are the good things of Jerusalem: for they "are." And how long shall I see the good things of Jerusalem? "All thy life long." If thy life be for ever, thou wilt see the good things of Jerusalem for evermore....

8. For, "if in this life only," saith the Apostle, "we have hope in Christ, we are of all men most miserable." For what reason were the Martyrs condemned to beasts? What is that good? Can it be declared? by what means, or what tongue can tell it? or what ears can hear it? That indeed, "Neither ear hath heard, nor hath it entered into man's heart:" only let us love, only let us grow in grace: ye see, then, that battles are not wanting, and that we fight with our lusts. We fight outwardly with unbelieving and disobedient men; we fight inwardly with carnal suggestions and perturbations: we everywhere as yet fight....What sort of peace then is this? One from Jerusalem, for Jerusalem is interpreted, A vision of Peace. Thus then "mayest thou see the good things that are of Jerusalem," and that, "all thy life long--and mayest thou see," not only thy children, but, "thy children's children." What meaneth, Thy children? Thy works which thou here dost. Who are thy children's children? The fruits of thy works. Thou givest alms: these are thy children: for the sake of thine alms thou receivest everlasting life, these are thy children's children. "Mayest thou see thy children's children;" and there shall be "peace upon Israel" (ver. 6), the last words of the Psalm....

Canticle. Being a sequel to the former [psalm], (Calmet) and similar to the 111th, as both promise felicity to the captives at their return, if they prove faithful, 2 Esdras ix. 38. (Ferrand.) --- It is a sort of epithalamium. (Moller.) --- Both temporal and spiritual blessings are set before us. (Berthier) --- Ways. Many saints have not received temporal rewards; and this confirms our faith that there is a world to come. (Calmet) --- In effect, no temporal advantages are here specified, as they are below. (Berthier)

Hands. The idle are not entitled to blessings, which God will bestow on the industrious who fear him, preserving them from evils, Leviticus xxvi. 16., and Deuteronomy xxviii. 30. (Calmet) (2 Corinthians iii. 10.) --- Some have explained Greek: karpon, "fruits:" though it here means hands. (Berthier)

Sides. Against which vines were planted. (Calmet) --- The married people who fear God, shall commonly have a numerous posterity; or their souls shall produce many good works in the Church, which springs from our Saviour's side. Children denote such good works. (Worthington) --- Plants. Psalm cxliii. 12. (Homer, Odyssey vi. 163.)

PSALM CXXVII. (BEATI OMNES.)

The fear of God is the way to happiness.

Sion. Where he displayed his bounty. (Calmet) --- Jerusalem. In heaven, 1 Corinthians xv. 19. (Berthier) --- Mayst thou live happily in the holy city, after thy long captivity. (Calmet)

1 Blessed is every one that feareth the Lord ; that walketh in his ways. 2 For thou shalt eat the labour of thine hands: happy shalt thou be, and it shall be well with thee. 3 Thy wife shall be as a fruitful vine by the sides of thine house: thy children like olive plants round about thy table. 4 Behold, that thus shall the man be blessed that feareth the Lord . 5 The Lord shall bless thee out of Zion: and thou shalt see the good of Jerusalem all the days of thy life. 6 Yea, thou shalt see thy children's children, and peace upon Israel.

It is here shown that godliness has the promise of the life that now is and of that which is to come.

I. It is here again and again laid down as an undoubted truth that those who are truly holy are truly happy. Those whose blessed state we are here assured of are such as fear the Lord and walk in his ways, such as have a deep reverence of God upon their spirits and evidence it by a regular and constant conformity to his will. Where the fear of God is a commanding principle in the heart the tenour of the conversation will be accordingly; and in vain do we pretend to be of those that fear God if we do not make conscience both of keeping to his ways and not trifling in them or drawing back. Such are blessed ( v. 1 ), and shall be blessed, v. 4 . God blesses them, and his pronouncing them blessed makes them so. They are blessed now, they shall be blessed still, and for ever. This blessedness, arising from this blessing, is here secured, 1. To all the saints universally: Blessed is everyone that fears the Lord, whoever he be; in every nation he that fears God and works righteousness is accepted of him, and therefore is blessed whether he be high or low, rich or poor, in the world; if religion rule him, it will protect and enrich him. 2. To such a saint in particular: Thus shall the man be blessed, not only the nation, the church in its public capacity, but the particular person in his private interests. 3. We are encouraged to apply it to ourselves ( v. 2 ): " Happy shalt thou be; thou mayest take the comfort of the promise, and expect the benefit of it, as if it were directed to thee by name, if thou fear God and walk in his ways. Happy shalt thou be, that is, It shall be well with thee; whatever befals thee, good shall be brought out of it; it shall be well with thee while thou livest, better when thou diest, and best of all to eternity." It is asserted ( v. 4 ) with a note commanding attention: Behold, thus shall the man be blessed; behold it by faith in the promise; behold it by observation in the performance of the promise; behold it with assurance that it shall be so, for God is faithful, and with admiration that it should be so, for we merit no favour, no blessing, from him.

II. Particular promises are here made to godly people, which they may depend upon, as far as is for God's glory and their good; and that is enough.

1. That, by the blessing of God, they shall get an honest livelihood and live comfortably upon it. It is not promised that they shall live at ease, without care or pains, but, Thou shalt eat the labour of thy hands. Here is a double promise, (1.) That they shall have something to do (for an idle life is a miserable uncomfortable life) and shall have health, and strength, and capacity of mind to do it, and shall not be forced to be beholden to others for necessary food, and to live, as the disabled poor do, upon the labours of other people. It is as much a mercy as it is a duty with quietness to work and eat our own bread, 2 Thess. 3.12 . (2.) That they shall succeed in their employments, and they and theirs shall enjoy what they get; others shall not come and eat the bread out of their mouths, nor shall it be taken from them either by oppressive rulers or invading enemies. God will not blast it and blow upon it (as he did, Hag. 1.9 ), and his blessing will make a little go a great way. It is very pleasant to enjoy the fruits of our own industry; as the sleep, so the food, of a labouring man is sweet.

2. That they shall have abundance of comfort in their family-relations. As a wife and children are very much a man's care, so, if by the grace of God they are such as they should be, they are very much a man's delight, as much as any creature-comfort. (1.) The wife shall be as a vine by the sides of the house, not only as a spreading vine which serves for an ornament, but as a fruitful vine which is for profit, and with the fruit whereof both God and man are honoured, Judg. ix. 13 . The vine is a weak and tender plant, and needs to be supported and cherished, but it is a very valuable plant, and some think (because all the products of it were prohibited to the Nazarites) it was the tree of knowledge itself. The wife's place is the husband's house; there her business lies, and that is her castle. Where is Sarah thy wife? Behold, in the tent; where should she be else? Her place is by the sides of the house, not under-foot to be trampled on, nor yet upon the house-top to domineer (if she be so, she is but as the grass upon the house-top, in the next psalm), but on the side of the house, being a rib out of the side of the man. She shall be a loving wife, as the vine, which cleaves to the house-side, an obedient wife, as the vine, which is pliable, and grows as it is directed. She shall be fruitful as the vine, not only in children, but in the fruits of wisdom, and righteousness, and good management, the branches of which run over the wall ( Gen. xlix. 22 ; Ps. lxxx. 11 ), like a fruitful vine, not cumbering the ground, nor bringing forth sour grapes, or grapes of Sodom, but good fruit. (2.) The children shall be as olive plants, likely in time to be olive-trees, and, though wild by nature, yet grafted into the good olive, and partaking of its root and fatness, Rom. xi. 17 . It is pleasant to parents who have a table spread, though but with ordinary fare, to see their children round about it, to have many children, enough to surround it, and those with them, and not scattered, or the parents forced from them. Job makes it one of the first instances of his former prosperity that his children were about him, Job xxix. 5 . Parents love to have their children at table, to keep up the pleasantness of the table-talk, to have them in health, craving food and not physic, to have them like olive-plants, straight and green, sucking in the sap of their good education, and likely in due time to be serviceable.

3. That they shall have those things which God has promised and which they pray for: The Lord shall bless thee out of Zion, where the ark of the covenant was, and where the pious Israelites attended with their devotions. Blessings out of Zion are the best-blessings, which flow, not from common providence, but from special grace, Ps. xx. 2 .

4. That they shall live long, to enjoy the comforts of the rising generations: "Thou shalt see thy children's children, as Joseph, Gen. l. 23 . Thy family shall be built up and continued, and thou shalt have the pleasure of seeing it." Children's children, if they be good children, are the crown of old men ( Prov. xvii. 6 ), who are apt to be fond of their grandchildren.

5. That they shall see the welfare of God's church, and the land of their nativity, which every man who fears God is no less concerned for than for the prosperity of his own family. "Thou shalt be blessed in Zion's blessing, and wilt think thyself so. Thou shalt see the good of Jerusalem as long as thou shalt live, though thou shouldest live long, and shalt not have thy private comforts allayed and embittered by public troubles." A good man can have little comfort in seeing his children's children, unless withal he see peace upon Israel, and have hopes of transmitting the entail of religion pure and entire to those that shall come after him, for that is the best inheritance.

with Zec 8:4 .

1. (Compare Psa 1:1 ).

2. For thou shalt eat-- that is, It is a blessing to live on the fruits of one's own industry.

3. by the sides-- or, "within" ( Psa 48:2 ).

olive plants-- are peculiarly luxuriant ( Psa 52:8 ).

5. In temporal blessings the pious do not forget the richer blessings of God's grace, which they shall ever enjoy.

Of the times and moments. That is, of the day of judgment, of the end of the world, of the destruction of Jerusalem. It is enough to know the time is uncertain, and that death cometh as a thief in the night. (Witham) --- When the judgment shall take place the Angels themselves do not know. Perhaps St. Paul, when wrapt up to the third heaven, may have learnt something on this subject; for he was told many things which he could not announce to man; therefore, he says, I need not write to you: it is unnecessary for us to know it. (Calmet)

Overtake you. It is a subject of astonishment, that some people are so childishly afraid of the last day, that they cannot think of it without consternation, lest it should happen in their time. Weak souls! Do they not recollect that death will certainly overtake them, and that will be to them individually the end of the world, and the last day. The whole world then does perish as far as regards them. (Haydock)

You are the children of light. That is, there is little danger of thieves in the day time, when it is light. Also watch and have arms to defend you, the coat of mail of faith; the helmet of hope: you are under the protection of Christ, who died for you, and for your salvation. See St. John Chrysostom, p. 293, &c. (Witham)

1 But of the times and the seasons, brethren, ye have no need that I write unto you. 2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. 3 For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. 4 But ye, brethren, are not in darkness, that that day should overtake you as a thief. 5 Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.

In these words observe,

I. The apostle tells the Thessalonians it was needless or useless to enquire about the particular time of Christ's coming: Of the times and seasons you need not that I write unto you, v. 1 . The thing is certain that Christ will come, and there is a certain time appointed for his coming; but there was no need that the apostle should write about this, and therefore he had no revelation given him; nor should they or we enquire into this secret, which the Father has reserved in his own power. Of that day and hour knoweth no man. Christ himself did not reveal this while upon earth; it was not in his commission as the great prophet of the church: nor did he reveal this to his apostles; there was no need of this. There are times and seasons for us to do our work in: these it is our duty and interest to know and observe; but the time and season when we must give up our account we know not, nor is it needful that we should know them. Note, There are many things which our vain curiosity desires to know which there is no necessity at all of our knowing, nor would our knowledge of them do us good.

II. He tells them that the coming of Christ would be sudden, and a great surprise to most men, v. 2 . And this is what they knew perfectly, or might know, because our Lord himself had so said: In such an hour as you think not, the Son of man cometh, Matt. xxiv. 44 . So Mark xiii. 35, 36 , Watch you therefore, for you know not when the master of the house cometh; lest, coming suddenly, he find you sleeping. And no doubt the apostle had told them, as of the coming of Christ, so also of his coming suddenly, which is the meaning of his coming as a thief in the night, Rev. xvi. 15 . As the thief usually cometh in the dead time of the night, when he is least expected, such a surprise will the day of the Lord be; so sudden and surprising will be his appearance. The knowledge of this will be more useful than to know the exact time, because this should awaken us to stand upon our watch, that we may be ready whenever he cometh.

III. He tells them how terrible Christ's coming would be to the ungodly, v. 3 . It will be to their destruction in that day of the Lord. The righteous God will bring ruin upon his and his people's enemies; and this their destruction, as it will be total and final, so, 1. It will be sudden. It will overtake them, and fall upon them, in the midst of their carnal security and jollity, when they say in their hearts, Peace and safety, when they dream of felicity and please themselves with vain amusements of their fancies or their senses, and think not of it,— as travail cometh upon a woman with child, at the set time indeed, but not perhaps just then expected, nor greatly feared. 2. It will be unavoidable destruction too: They shall not escape; they shall in no wise escape. There will be no means possible for them to avoid the terror nor the punishment of that day. There will be no place where the workers of iniquity shall be able to hide themselves, no shelter from the storm, nor shadow from the burning heat that shall consume the wicked.

6 Therefore let us not sleep, as do others; but let us watch and be sober. 7 For they that sleep sleep in the night; and they that be drunken are drunken in the night. 8 But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for a helmet, the hope of salvation. 9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, 10 Who died for us, that, whether we wake or sleep, we should live together with him.

On what had been said, the apostle grounds seasonable exhortations to several needful duties.

I. To watchfulness and sobriety, v. 6 . These duties are distinct, yet they mutually befriend one another. For, while we are compassed about with so many temptations to intemperance and excess, we shall not keep sober, unless we be upon our guard, and, unless we keep sober, we shall not long watch. 1. Then let us not sleep as do others, but let us watch; we must not be secure and careless, nor indulge spiritual sloth and idleness. We must not be off our watch, but continually upon our guard against sin, and temptation to it. The generality of men are too careless of their duty and regardless of their spiritual enemies. They say, Peace and safety, when they are in the greatest danger, doze away their precious moments on which eternity depends, indulging idle dreams, and have no more thoughts nor cares about another world than men that are asleep have about this. Either they do not consider the things of another world at all, because they are asleep; or they do not consider them aright, because they dream. But let us watch, and act like men that are awake, and that stand upon their guard. 2. Let us also be sober, or temperate and moderate. Let us keep our natural desires and appetites after the things of this world within due bounds. Sobriety is usually opposed to excess in meats and drinks, and here particularly it is opposed to drunkenness; but it also extends to all other temporal things. Thus our Saviour warned his disciples to take heed lest their hearts should be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come on them unawares, Luke xxi. 34 . Our moderation then, as to all temporal things, should be known to all men, because the Lord is at hand. Besides this, watchfulness and sobriety are most suitable to the Christian's character and privilege, as being children of the day; because those that sleep sleep in the night, and those that are drunken are drunken in the night, v. 7 . It is a most reproachful thing for men to sleep away the day-time, which is for work and not for sleep, to be drunken in the day, when so many eyes are upon them, to behold their shame. It was not so strange if those who had not the benefit of divine revelation suffered themselves to be lulled asleep by the devil in carnal security, and if they laid the reins upon the neck of their appetites, and indulged themselves in all manner of riot and excess; for it was night-time with them. They were not sensible of their danger, therefore they slept; they were not sensible of their duty, therefore they were drunk: but it ill becomes Christians to do thus. What! shall Christians, who have the light of the blessed gospel shining in their faces, be careless about their souls, and unmindful of another world? Those who have so many eyes upon them should conduct themselves with peculiar propriety.

1Th 5:1-28 . The Suddenness of Christ's Coming a Motive for Watchfulness; Various Precepts: Prayer for Their Being Found Blameless, Body, Soul, and Spirit, at Christ's Coming: Conclusion.

1. times-- the general and indefinite term for chronological periods.

seasons-- the opportune times ( Da 7:12 ; Ac 1:7 ). Time denotes quantity; season, quality. Seasons are parts of times.

ye have no need-- those who watch do not need to be told when the hour will come, for they are always ready [Bengel].

cometh-- present: expressing its speedy and awful certainty.

2. as a thief in the night-- The apostles in this image follow the parable of their Lord, expressing how the Lord's coming shall take men by surprise ( Mt 24:43 ; 2Pe 3:10 ). "The night is wherever there is quiet unconcern" [Bengel]. "At midnight" (perhaps figurative: to some parts of the earth it will be literal night), Mt 25:6 . The thief not only gives no notice of his approach but takes all precaution to prevent the household knowing of it. So the Lord ( Re 16:15 ). Signs will precede the coming, to confirm the patient hope of the watchful believer; but the coming itself shall be sudden at last ( Mt 24:32-36 ; Lu 21:25-32, 35).

3. they-- the men of the world. 1Th 5:5 , 6 ; 1Th 4:13 , "others," all the rest of the world save Christians.

Peace-- ( Jud 18:7 , 9, 27 , 28 ; Jr 6:14 ; Eze 13:10 ).

then-- at the very moment when they least expect it. Compare the case of Belshazzar, Da 5:1-5, 6 , 9, 26-28; Herod, Ac 12:21-23 .

sudden-- "unawares" ( Lu 21:34 ).

as travail-- "As the labor pang" comes in an instant on the woman when otherwise engaged ( Psa 48:6 ; Is 13:8 ).

shall not escape-- Greek, "shall not at all escape." Another awful feature of their ruin: there shall be then no possibility of shunning it however they desire it ( Am 9:2 , 3 ; Re 6:15 , 16 ).

4. not in darkness-- not in darkness of understanding (that is, spiritual ignorance) or of the moral nature (that is, a state of sin), Ep 4:18 .

that-- Greek, "in order that"; with God results are all purposed.

that day-- Greek, "THE day"; the day of the Lord ( He 10:25 , "the day"), in contrast to "darkness."

overtake-- unexpectedly (compare Joh 12:35 ).

as a thief-- The two oldest manuscripts read, "as (the daylight overtakes) thieves" ( Job 24:17 ). Old manuscripts and Vulgate read as English Version.

5. The oldest manuscripts read, "FOR ye are all," &c. Ye have no reason for fear, or for being taken by surprise, by the coming of the day of the Lord: "For ye are all sons (so the Greek) of light and sons of day"; a Hebrew idiom, implying that as sons resemble their fathers, so you are in character light (intellectually and morally illuminated in a spiritual point of view), Lu 16:8 ; Joh 12:36 .

are not of-- that is, belong not to night nor darkness. The change of person from "ye" to "we" implies this: Ye are sons of light because ye are Christians; and we, Christians, are not of night nor darkness.

6. others-- Greek, "the rest" of the world: the unconverted ( 1Th 4:13 ). "Sleep" here is worldly apathy to spiritual things ( Ro 13:11 ; Ep 5:14 ); in 1Th 5:7 , ordinary sleep; in 1Th 5:10 , death.

watch-- for Christ's coming; literally, "be wakeful." The same Greek occurs in 1Co 15:34 ; 2Ti 2:26 .

be sober-- refraining from carnal indulgence, mental or sensual ( 1Pe 5:8 ).

Ver. 14. For as a man going into a far country, &c. (Vulg.). Supply from what precedes, So shall be the coming of the Son of Man to judgment. The word for denotes the scope of the parable. By it Christ would prove what He said in the verse before, Watch ye therefore, for ye know neither the day nor the hour.

The object of the parable is to show how exact an account Christ will require from the slothful in the Day of Judgment; and how great will be the reward which He will give to the diligent, who have carefully used His gifts to the glory of God. The parable is similar to that which Luke records (Luk_19:11), but with some differences. For they were spoken by Christ at different times, and with different objects. The parable in Luke was spoken before Palm Sunday; but this in S. Matthew after it, on the Tuesday before Good Friday. Hence S. Chrysostom, Euthymius, Jansen, and others think they are different parables, or rather, the same parable told in different ways. For instead of talents, Luke has minæ

Now the man here spoken of is Christ. For Christ went a long journey when He ascended into Heaven, being about to be absent a long time from earth and His Church. So Origen, Jerome, Bede. Others think that Christ's going far off (peregre) means His transference of the preaching of the gospel from the Jews to the Gentiles by means of the Apostles, and His founding the kingdom of His Church amongst them. And this applies well to the relation of the parable by S. Luke, where it is introduced with reference to Zacchæus, a publican, and, as it were, a Gentile, to whose house Christ, leaving the Jews, brought salvation. But in such a case the whole parable of the servants and the talents would have to be restricted to the Jews. For the Master is here said to have distributed His talents before He went His long journey,-that is to say, to the Gentiles. Wherefore the former explanation is of wider scope, and so more true. By the servants all the faithful are to he understood, whether Jews or Gentiles. Talents are goods, either because the Master, like merchants and chapmen, had all His goods in money-in talents of gold and silver; or else because revenues and estates are called talents, which were valued, some at one talent, some at two, some at five talents. In like manner, in Latin, whatever is bought or valued for money is called money.

And to one he gave, &c. Instead of talents, Luke has mnas, or minas. Mna in Hebrew signifies numbered or defined, with reference to value, or weight of gold or silver. The root is mana, he numbered. It is the word used in Daniel 5:25, mene. The Hebrew mna was equal to about 2½ pounds. A Hebrew talent was equivalent to sixty Hebrew mnas.

By talents understand all the gifts of God, without which we can do nothing. These gifts are, I say1st Of grace, both making grateful,1 such as faith, hope, charity, virginity, and all the other virtues, as well as those of grace given gratissuch as the power of working miracles, the Apostolate, the Priesthood, the gift of tongues, prophecy, &c. 2d Natural gifts, such as a keen intellect, a sound judgment, a sound constitution, prudence, industry, learning, eloquence. 3d External goods and gifts, as honours, riches, rank, &c. So S. Chrysostom. For all these things God distributes unequally, according to His good pleasure. And with this end in view, that each should use them for God's glory, and the good of himself and others. For so He will increase them, both by Himself (for all habits grow by use and exercise) and also in merit and reward. For to that man there will be added crowns and coronets celestial, as of virginity, martyrdom. Moreover, there is no man who hath not received one, ay, several of these gifts of God, though one hath more, another less. For, as S. Gregory saith (Hom. 5, in Evang.), "There is no man who can say with truth, 'I have not received a single talent. There is nothing of which I must give an account.' For to every poor man even this shall be reckoned as a talent, that he hath received but a very little." For to many it is a greater gift of God, and more conducive to their salvation, that they have poverty rather than wealth, sickness and not health, a humble station instead of an exalted one. Let us take as instances S. Paul, S. Timothy, S. Onesimus. S. Paul received, as it were, five talents or gifts from God,-as the gift of tongues, miracles, the apostolate, zeal for souls, power in preaching. Timothy received, as it were, two,-knowledge of the Scriptures, and the bishopric of Ephesus. But Onesimus one, that is to say, zeal to minister to Paul in prison at Rome. By means of this he merited many others, as the bishopric of Colosse, the conversion of many, and martyrdom.

You will ask, in what manner does God distribute these His gifts according to every one's ability (Gr. δύναμιν), power, strength? I answer, this is partly an emblema pertaining only to the adornment of the parable. For so among men, prudent masters are wont to entrust their goods to servants in such a manner that they trust more to him who possesses greater prudence and industry, less to him who has less. For it is certain, in opposition to the Pelagians, that primary grace is not given according to natural powers and merits, yea, that there is no natural disposition to grace.

But, in part, this pertains to the meaning of the parable. For favours and stations given gratis, such as magistracies, the episcopate, priesthood, &c., God often confers in accordance with natural powers, and does not raise any one to such a condition unless he be either suited to it by nature, or unless He Himself makes him fit. Men do the same when they choose any one for a shepherd, a bishop, a prelate. Indeed, when God determines to bestow any permanent gift whatsoever upon any one, He first gives him the capacity, or natural or supernatural proportional disposition or merit, by means of which he becomes suitable for the bestowment of this gift, or may make himself fitted for it. Thus God gave to Moses a zeal on behalf of his nation, that He might thereby dispose him to deliver them out of Egypt. So also He gave S. Paul a zeal for the Mosaic law, that He might make use of him when he was purified for the propagation of the Law of Christ. So He instilled into SS. Mary Magdalene and Peter an immense contrition for sin, that He might, through it, dispose them to an immense sanctity. So it is with those whom God chooses and destines to virginity, the religious life, martyrdom, mission work in India. He first infuses into them a vehement desire, by which they fit and prepare themselves for what they have to do.

Lastly, S. Thomas (1 p. quæst. 62, art. 6) teaches that God has distributed to the angels His gifts of grace and glory, according to their natural gifts. Those who are more lofty by nature are also higher in grace and glory, And he adds, that God deals in like fashion with men. For he says, "This also happens among men, that in proportion to the fervour of their conversion to God, greater grace and glory are given them." Often, indeed, God acts in a way the reverse of this, and gives greater gifts of grace to persons of weak intellect-to the ignorant and despised-than He does to the learned, the witty, and the honourable. Thus He did to S. Francis, S. Catherine of Sienna, S. Simeon Stylites, and many others. After a like fashion God distributes His gifts of grace, freely given, in accordance with His own hidden counsels. For many are set in high station who are by no means worthy of it; many are the Priests who are unfit for the Priesthood. And yet, in no persons whatsoever are nature and natural endowments a merit, or a disposition to grace.

Wherefore it does not follow from these words of Christ that "the gifts of God are conferred upon every man, according to the measure of his merit," according to the charge which Calvin calumniously brings against the Catholics. For it is one thing to be by nature capable of receiving the gifts of God; it is another thing to merit those gifts. It is one thing to be able to possess charity; it is another thing to possess it. This is Prosper's teaching (lib. 2, de Vocatione Gentium, c. 2).

And straightway took his journey. Luke adds, that Christ, before He went away, after dividing the pounds, or talents, amongst His servants, said, Make merchandise until I come. He meant, "Increase these My talents by labouring diligently all your life long, and bring Me what you have gained when I return to judgment." By and by he adds, But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. The citizens of Christ are the Jews, who rejected Him, who would not acknowledge Him as their King and Messiah, who said, "We have no king but Cæsar," as they cried before Pilate when they asked that Christ might be crucified. And again, after His resurrection, they persecuted the Apostles and Christians who preached and spread the kingdom of Christ. Wherefore concerning the righteous chastisement which came upon the Jews, Luke subjoins that Christ said, "But those mine enemies, who would not that I should reign, bring them hither, and slay them before me." Christ did this when He slew the Jews by the hands of Titus. He will do it yet more in the Day of Judgment, when He will punish them with death eternal.

Ver. 16. Then he . . . five talents, &c. To gain talents is to increase the gifts of God by using and increasing them, especially by means of good works, and helping our neighbour to increase and multiply the grace of God in ourselves and others. This parable intimates that every one ought to co-operate with the grace of God with all his might. For example, he who has, as it were, five degrees of charity, ought to exercise charity in a corresponding degree of intensity. By this means he will gain from God five degrees more. Again, by exercising charity thus increased as ten degrees, in acts of corresponding intensity, he may gain other ten decrees, and possess, as it were, twenty degrees. And so on, marvellously doubling, and multiplying the gain of his talents, that is to say, the degrees of his charity. Let it be, therefore, that a man by his charity should gain few or none to Christ by preaching, yet will he have the same merit and reward of his charity and preaching as if he had converted multitudes. The conversion of others is not often in our power, but the merit of doing so is always in our power.

Moraliter: S. Gregory says (Hom. 9, in Evang.), "This passage of the Gospel admonishes us anxiously to beware lest we, who seem to have received somewhat more than others in this world, should, for that reason, be judged more severely by the Maker of the world. For in proportion as gifts are increased, so is the account to be rendered of the gifts."

And likewise he that had received two, &c. This man also, by diligently and correspondingly using his talent, that is, co-operating with grace, doubled it.

Ver. 18. But he that had received one . . . hid his lord's money; Arab. buried his lord's silver. To bury a talent is, through negligence and sloth, not to use or exercise the grace bestowed upon one. Here observe, that this burying of his talent is ascribed to him who only received one talent. This is not because others, who have received more, do not often do the same, but in order that we may understand that if he, who had only misused his one talent, was thus severely punished by his master, far sharper will be the Lord's censure and punishment of those who have misused more and greater talents. Wherefore Paul says, "We exhort you, that ye receive not the grace of God in vain" (2 Cor. vi. 11). And again, "His grace in me was not in vain, but I laboured more abundantly than they all" (1Cor 15:10); and, "Woe is me, if I preach not the Gospel."

Let those who do not use genius, learning, prudence, or other gifts of God, for their own or others' benefits, on account of sloth, or fear of sinning, or for any similar reason, note this. For of them will Christ demand an exact account of these gifts in the Day of Judgment. Observe also, that those who have received few talents, often, through sloth, leave them idle, and, as it were, bury them; whilst those who have received more are stimulated by them, and either use them rightly and meritoriously, or else abuse them to vanity. And these last are punished not so much for letting their talents lie idle, as for misusing them! Thus we commonly see that those who have great powers of intellect, if they do not employ them for good purposes, do so for bad.

Ver. 19. After a long time, &c. This reckoning Christ makes with every one severally at death, and the particular judgment. He will make it publicly in the general Judgment.

Ver. 20. And he that had received five talents came near, &c. Hear how pathetically S. Gregory depicts this scene: "In that great examination the whole multitude of the elect and the reprobate will be led forth, and it will be shown what each hath done. Then Peter will take his stand, with Judæa converted at his side. There Paul, with, I might almost say, a converted world. There will be Andrew with Achaia, John with Asia, Thomas with India, which they will bring into the presence of the Judge. There will appear all the rams of the Lord's flock, with the souls which were given them for their hire. When, therefore, so many shepherds with their flocks shall come before the eyes of the Eternal Pastor, what shall we, miserable ones, be able to say, if we return before the Lord empty, we who have the name of pastors, but have no sheep, which we have fed, to present?"

Ver. 21. His lord said unto him, Well done, &c. Luke has (Luk_19:19), Be thou over five cities. The parable is taken from the idea of a king, who is accustomed to reward his faithful servants by setting them over many cities. It signifies also that the Saints, who use diligently the grace that God gives them, will be sharers in the glory and joy of His kingdom, but in greater or less degrees according to the labour and merit of each.

Our Salmeron is of opinion that it is here intimated, and tacitly promised, that the Saints in Heaven shall be set by God to preside over the places in which they laboured while on earth, so that in those places they may heal diseases and work miracles, because they have deserved this by their labours. That thus S. James works miracles at Compostella and in Spain; S. Dionysius at Paris and in Gaul; S. Ambrose at Milan; S. Boniface in Germany.

Vers. 22, 23. He also that had received two talents, &c. The Arab. has, And these are the five2 talents which I have gained, as though the servant showed them, and offered them to his master. The same thing is said as in

vers. 20 and 21, save that there were five talents, here there are two. For, as S. Jerome says, "The Lord does not regard so much the greatness of the gain, as the good-will and the desire. And it is possible that he who receives two talents, by trading diligently with them, may merit more than he who receives five, and uses them in a lukewarm manner." Thus S. Nicolas Tolentinus passed his life in constant prayer and the practice of austerities. He used to fast on Mondays, Wednesdays, Fridays, and Saturdays on bread and water, in honour of the Blessed Virgin, and used to punish himself by means of an iron chain. Six months before his death he heard daily at vespers angelic songs, which invited him to the marriage feast of the Lamb in Heaven. Just before his death he was filled with a marvellous joy. Being asked the reason, he said, "My Lord Jesus Christ, leaning upon His mother and our father Augustine, is saying to me, Well done, good and faithful servant, enter into the joy of thy Lord." Presently joining and lifting up his hands, and raising his eyes to the Cross, he said, "Into Thy hands, 0 Lord, I commend my spirit." And thus with joyful countenance he resigned his soul to God, A.D. 1306, on the 10th of September.

Vers. 24, 25. Then he which had received the one talent, &c. There is an emblem here which only pertains to the embellishment of the parable. For this, says Frank Lucas, is the way in which lazy servants excuse their idleness, throwing it upon the severity of their masters. As if they said, "You are not willing to lose, but always want to gain. And if gain is not brought you, you take away the property of your poor servants for any reason, or none."

It is to be observed that the reprobate in the Day of Judgment, when they behold the Saints thus rewarded by Christ and themselves sentenced to Gehenna, will, out of despair and madness, inveigh against Christ the Judge, and will shamelessly reproach Him for His too great severity, and will impiously and blasphemously throw the blame of their damnation upon Him. And thus they, in hell, being driven to madness by the severity and eternal duration of their torments, will continually blaspheme God, and Christ, and the Saints, as though they were the authors of their sufferings, directly or indirectly.

Vers. 26, 27. His lord answered and said unto him, &c. This likewise is an emblem, and only signifies how we ought by all means to increase the grace of God. Observe that they are called money-changers, who make gain by exchange, and by lending and borrowing. This gain is lawful in the way of exchange and merchandise. It is unlawful in the way of lending upon interest, and is the sin of usury. Wherefore the Lord in this place does not speak so much according to the abstract right of the matter, as parabolically, partly because of the common practice of nations (for usury was allowed in many nations, especially among the Jews, who think that God permitted them to exact it from the Gentiles, in Deut. xxiii. 19), partly as a deduction from the words of the slothful servant, who attributed to his master the avarice of extorting money, by fair means or foul, from himself or others. This passage may, however, be accommodated to what is signified by the parable in the following manner-that God requires of us interest, as it were, for His gifts and graces, but that He will render us far greater interest of glory in Heaven. Hence the saying, "If thou wilt lend, lend unto God." Also it is said in Prov. (Pro_19:17), "He that hath mercy upon the poor lendeth unto the Lord; and what he layeth out it shall be paid him again."

Ver. 28. Take from him the talent, &c. This, too, is only an emblem. The Lord throws back the charge of avarice, with which the slothful servant accused him. It is as if he said, "Thou seest, 0 thou slothful servant, that I do not covetously seek this gain for myself, but for my servants. When I take back the talent which I gave to thee, I do not put it away in a chest for myself. I bestow it upon him who used his five talents so well, that he gained five other talents with them. He therefore deserves this talent of yours, or rather mine, as a recompense of his labour and merit."

But besides the emblematic character of these words, they are also partly applicable to the thing signified by the parable. For, in the Day of Judgment, God will actually take away His graces from the reprobate, who have misused them. He often does the same thing even in this life. Indeed, He always takes away from a man the grace which makes him pleasing in the eyes of God, when that man sins mortally, as when, for instance, he, through sloth, neglects to perform some commandment of Gad, which is binding under the penalty of mortal sin. But this which is added, Give it to him that hath ten talents, is an emblem. It tacitly intimates,1st That the Saints, who diligently use the grace of God, are worthy of greater grace; and that as to the grace which the unworthy and the slothful possess, it is not seldom, even in this life, transferred from them to the former. Thus it is said in Rev_3:11, "Hold fast that thou hast, that no man take thy crown." 2d That the Saints in Heaven will rejoice, both on account of their own talents, as well as those of the reprobate. 3d Because God, in Heaven, will bestow all gifts, all endowments and graces, even those which the reprobate have possessed in this world, upon the Blessed. For Beatitude is a state which is perfect by reason of the aggregation of all good, as Boetius says. Understand that these gifts are here spoken of, not as to their number, but as to their kind.

Ver. 29. For unto every one that hath, &c. The Arab. is, Unto him that hath shall be given, and shall be added; and from him that hath not shall be taken away that which is with him.

To every one that hath. S. Chrysostom and S. Augustine explain this to mean, all who rightly use their talents. For he, in truth, possesses a talent who rightly uses it. For the idle person, who does not make use of it, does not appear really to have it.

But he who hath not, that is to say, the gain of the talents and the grace acquired by him; or, he who has not, in the sense that he does not use his talent, as I have said, even that which he seemeth to have, that is, the talent which he has suffered to lie idle, so that he has not so much had it, as seemed to have it, shall be taken away from him. After a like fashion saith the comic poet, "The covetous man lacks that which he hath as much as if he had it not." He hides it in his chest, so that it is the chest which hath it, not himself. The covetous man does not so much possess his gold, as he is possessed and owned by his gold. He is its slave.

From this passage Theologians derive the maxim, that "God is never wanting to him who does his best." Nor does He refuse to add even more and more grace to him who heartily co-operates with it, even to the final gift of perseverance and glory. How this is to be understood, see Suarez, Vasquez, Bellarmine, and others in their works on Grace.

ver. 6th. Because He shall judge them not as belonging to others, but as His own Servants. For all men and angels are the Servants of Christ not only as He is God, by the right of creation, but also as He is man, by virtue of the Hypostatic Union with the WORD, and by right of merit. For Christ merited this by His lowly obedience even to the death of the Cross, according to what the Apostle says (Phil 2:7-8), "He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted Him, and given Him a Name which is above every name; that at the Name of Jesus every knee should bow, of things in Heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Though men, indeed, are the servants of Christ by the peculiar right of redemption. For Christ hath redeemed them from death and hell, and bought them with the costly price of His own Blood.

And all the angels with Him. Therefore in the Day of Judgment not one angel shall remain in Heaven, but all shall descend at the same time with Christ. They shall accompany Him to do Him honour, as God, and Lord, and Saviour, that they may surround and minister to Him as He is Man. Moreover, it is probable that the angels shall then assume bodies of condensed air, and in them shall appear in glory. For otherwise this glory and power of Christ, as encompassed by the angels, would not be beheld by the wicked, on whose account chiefly it will then be manifested. Nor would that army of angels increase His outward majesty, which is what Christ is here describing. When, therefore, there shall be that innumerable multitude of angels, their many thousands of thousands will fill the higher regions of the air, far and wide, in every direction, yea, the very sky itself, affording the appearance of an infinite army.

It is also exceedingly probable that the devils also will assume bodies, and appear in them, but bodies that are foul, dreadful, and horrible.

And there shall be gathered together before Him all nations, i.e., all men sprung from Adam, from the first even unto the last, of every family and nation, however fierce and barbarous. Also little ones and infants, although the case and judgment of infants is not here properly treated of, but only that of adults, who by their good or bad works have deserved Heaven or hell Wherefore there will be there very many millions of men, so that the valley of Josaphat could not contain them all. Wherefore God shall at that time turn the Mount of Olives and the other mountains into a plain, that there may be space to hold so many myriads of men. For all the reprobate shall stand upon the earth. But the Saints, especially the more eminent ones, such as the Apostles, shall be raised up into the air, where they shall sit as assessors with Christ.

That little children will appear in the Day of Judgment is exceedingly probable, though Durandus denies this (2, disp. 33, quæst. 3). The reasons that make it probable are:1st Because Christ is the Judge of all men whatsoever, therefore also of infants. 2d Because infants shall rise again as well as adults, and that "in a perfect man," as the Apostle says (Eph 4:13), that is, adult age and stature. They will see therefore and know that all men are rising with them, to stand and be judged at the tribunal of Christ. 3d Because many infants have been made Saints and Martyrs by Baptism or martyrdom. Such were the infants who were slain by Herod. These therefore, as well as adults, shall hear from Christ the words, Come, ye blessed of My Father. 4th Because the infants who have died in original sin among all nations, for so many thousands of years, will be very many. Lessius thinks that their number will be a thousand millions (de Perfect. Divin. cap. 22, num. 143). And these cannot be hid; but rising again, they will appear upon earth. And these too, being separated one from another, shall receive their sentences from Christ. They shall neither be condemned, like the adult reprobate, to the fire of hell; neither shall they be adjudged to Heaven to see God, as the adult elect.

And He shall separate them. He compares the elect to sheep, because of their innocence, modesty, humility, obedience, and patience; the reprobate to goats, because this creature has a fetid smell. It is fierce, immodest, lascivious. It walks in precipitous places. And it is quarrelsome. Such are the wicked. Wherefore under the Old Law goats were wont to be offered as sin-offerings.

There was a type of their separation in the case of those who blessed on Mount Gerizim, and those who cursed on Mount Ebal (Deut. 27).

And He shall set the sheep, &c. For the right hand is the symbol of felicity, glory, and victory. The left, of unhappiness and disgrace.

Then shall the King say to those on the right hand, &c. "Come from darkness to light, from slavery to the liberty of the children of God, from labour to perpetual rest, from death unto life, from the society of wicked men to the company of angels, from contest to triumph, from the billows of temptation to the light of glory, and the Heaven of eternal happiness."

In a moving manner does S. Hippolytus, the Martyr, enlarge upon these words (Tract. de Consummat. Sæculi), speaking of the different Orders of the Saints. "Come, ye Prophets, who were banished for My Name's sake. Come, ye Patriarchs, who were obedient unto Me before I came into the world, and who deserved My Kingdom. Come, ye Apostles, partakers of My sufferings, for the sake of the Gospel, when I lived amongst men. Come, ye Martyrs, who confessed Me before tyrants, and endured great torments and sufferings. Come, ye Priests, who offered pure sacrifices unto Me day and night, and immolated day by day My precious Body and Blood. Come, ye Saints, who practised self-denial in mountains, and in dens and caves of the earth, who by continence and prayers did service to My Name. Come, ye Virgins, who chose Me for your Bridegroom, and loved not another besides Me, who by martyrdom, and the diligent practice of religion, were united to Me, your immortal and incorruptible Spouse. Come, ye who love the poor and strangers. Come, ye who kept My love, who am Love. Come, ye friends of peace, for I am peace."

Christ judges and rewards the elect before He punishes the reprobate; for it is natural to Christ to reward; it is His strange work to punish.

The King. Christ the judge has on His thigh a name written, "King of kings and Lord of lords" (Rev 19:16).

Blessed of My Father. Those whom My Father, whose special attributes are omnipotence, empire, and predestination, "hath blessed with all spiritual benediction in heavenly things" (Eph 1:3),that is, "whom He loved and predestinated from eternity, justified in time, and now will glorify: to whom He gave grace and perseverance in good works until the end of their lives, and therefore He has now, through Me, given them for their merits the reward of celestial glory." Come therefore, ye Blessed, thrice and again Blessed, whom God loved and predestinated before the world, cleansed and sanctified in the world, and now will magnify after the world, as S. Augustine says in his Soliloquy.

Observe: the judgment of Christ will not be performed in a moment of time, as will be the case with the general Resurrection (1 Cor. xv. 52), but will occupy some considerable period. For there will be an examination and opening of the conscience of each person, in which Christ will lay open to every man his own and others' deeds by an inward illumination, and will pronounce His own sentence upon each, according to his deserts. And He will cause all to see that this sentence is just and right; and He will not give any opportunity for taking exception or for prevarication. "It will be," says S. Augustine (de Civit. xx. 14), "an effect of the Divine power, that every one will have recalled to their memory their deeds, both good and bad. And by a glance of the mind they will be perceived with a marvellous swiftness, so that this knowledge will either accuse or excuse their consciousness." All this will occupy time, though but a very short time. After this will Christ pronounce, as it seems, the general award of eternal felicity, with an audible voice, to all the Saints, when He says, "Come, ye blessed of My Father," &c ; and then will pass sentence upon the reprobate, saying, "Depart, ye cursed."

Possess ye (Vulg.); Gr. κληζονομήσατε, inherit (Eng. vers.). "For if ye are sons, then heirs, heirs of God, and joint heirs with Christ" (Rom. viii.). "0 of what great glory, of what great blessedness, are those words! He does not say, Receive ye; but, Inherit ye, as though it were your own, your Father's; as though it were your very own, belonging to you from the beginning."

The Kingdom: the highest Heaven, with all its goods, such as the vision and fruition of God, the society of Saints and Angels.

From the constitution of the world; Arab. before the constitution of the world. That is to say, from eternity. It means that the whole universe was created by God for the sake of the Blessed, that they may be eternally blessed in Him. Moreover, this glory of the Saints had been prepared and predestinated-1. From eternity. For God from eternity determined to create the Saints and the world, that He might bless them in it, and cause them to share in all His goods. 2. From the creation of the world. For God created the empyrean and the world for this end, that it might be the seat and kingdom of the Blessed. As S. Chrysostom says (Hom. 1, in Epist. ad Titum), "Herein is manifested our dignity, that not just now merely, but from of old, from the very beginning, have we been loved." And (Hom. 34, in Gen.), "Behold the excellence of the goodness of God; how great is the mercy which He hath extended to our race, that before the foundations of the world were laid, He deigned to prepare for us the fruition of the Kingdom of Heaven."

0 how sweetly will this voice of Christ fall upon the ears of the elect! What thanks will they render Him! How will they exult! We cannot doubt but that with the utmost reverence they will prostrate themselves before Him, and gladly confess that it is by His Blood and merits they have been brought to such great felicity. This is plain from the Apocalypse (chaps. v. and vii.), where we may hear their doxologies and songs of victory, which in full chorus they sing to God and Christ.

"For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.15. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.16. Then he that had received the five talents went and traded with the same, and made them other five talents.17. And likewise he that had received two, he also gained other two.18. But he that had received one went and digged in the earth, and hid his lord’s money.19. After a long time the lord of those servants cometh, and reckoneth with them.20. And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.21. His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.22. He also that had received two talents came and said, Lord, thou deliveredst unto me two talents behold, I have gained two other talents beside them.23. His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.24. Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:25. And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.26. His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:27. Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received my own with usury.28. Take therefore the talent from him, and give it unto him which hath ten talents.29. For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.30. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

In the foregoing parable is set forth the condemnation of such as have not prepared sufficient oil for themselves, whether by oil is meant the brightness of good works, or inward joy of conscience, or alms paid in money.

This parable is delivered against those who will not assist their neighbours either with money, or words, or in any other way, but hide all that they have.

The man in travelling into a far country is our Redeemer, who ascended into heaven in that flesh which He had taken upon Him. For the proper home of the flesh is the earth, and it, as it were, travels into a foreign country, when it is placed by the Redeemer in heaven.

He travels, not according to His divine nature, but according to the dispensation of the flesh which He took upon Him. For He who says to His disciples, "Lo, I am with you always, even unto the end of the world," [ Mat 28:20 ] is the Only-Begotten God, who is not circumscribed by bodily form. By saying this, we do not disunite Jesus, but attribute its proper qualities to each constituent substance.

We may also explain thus, that the Lord travels in a far country with all those who walk by faith and not by sight. And when we are absent from the body with the Lord, then will He also he with us. Observe that the turn of expression is not thus, I am like, or The Son of Man is like, "a man travelling into a far country," because He is represented in the parable as travelling, not as the Son of God, but as man.

Calling together the Apostles, He gave them the Gospel doctrine, to one more, to another less, not as of His own bounty or scanting, but as meeting the capacity of the receivers, as the Apostle says [ 1Co 3:3 ], that he fed with milk those that were unable to take solid food. In the five, two, and one talent, we recognise the diversity of gifts wherewith we have been entrusted.

Whenever you see of those who have received from Christ a dispensation of the oracles of God that some have more and some less; that some have not in comparison of the better sort half an understanding of things; that others have still less; you will perceive the difference of those who have all of them received from Christ oracles of God. They to whom five talents were given, and they to whom two, and they to whom one, have divers degrees of capacity, and one could not hold the measure of another; he who received but one having received no mean endowment, for one talent of such a master is a great thing.

His proper servants are three, as there are three sorts of those that bear fruit. He that received five talents, is he that is able to raise all the meanings of the Scriptures to their more divine significations; he that has two is he that has been taught carnal doctrine, (for two seems to be a carnal number,) and to the less strong the Master of the household has given one talent.

Otherwise; The five talents denote the gift of the five senses, that is, the knowledge of things without; the two signify understanding and action, the one talent understanding only.

"And straightway took his journey," not changing his place, but leaving them to their own freewill and choice of action.

"He that had received five talents," that is, having received his bodily senses, he doubled his knowledge of heavenly things, from the creature understanding the Creator, from earthly unearthly, from temporal the eternal.

There are also some who though they cannot pierce to things inward and mystical, yet for their measure of view of their heavenly country they teach rightly such things as they can, what they have gathered from things without, and while they keep themselves from wantonness of the flesh, and from ambition of earthly things, and from the delights of the things that are seen, they restrain others also from the same by their admonitions.

Or, They that have their senses exercised by healthy conversation, both raising themselves to higher knowledge and zealous in teaching others, these have gained other five; because no one can easily have increase of any virtues that are not his own, and without he teaches others what he himself knows, and no more.

Or, That servant who received five talents is the people of believers under the Law, who beginning with that, doubled their merit by the right obedience of an evangelic faith.

Or, "gained other two," that is, carnal instruction, and another yet a little higher.

Or, the servant to whom two talents were committed is the people of the Gentiles justified by the faith and confession of the Son and of the Father, confessing our Lord Jesus Christ, to be both God and Man, both Spirit and Flesh. These are the two talents committed to this servant. But as the Jewish people doubled by its belief in the Gospel every Sacrament which it had learned in the Law, (i.e. its five talents,) so this people by its use of its two talents merited understanding and working.

To hide one’s talent in the earth is to devote the ability we have received to worldly business.

Or otherwise; When you see one who has the power of teaching, and of benefitting souls, hiding this power, though he may have a certain religiousness of life, doubt not of such an one that he has received one talent and hides it in the earth.

Or, This servant who has received one talent and hid it in the earth is the people that continue in the Law, who through jealousy of the salvation of the Gentiles hide the talent they have received in the earth. For to hide a talent in the earth is to hide the glory of the new preaching through offence at the Passion of His Body. His coming to reckon with them is the assize of the day of judgment.

And note here that the servants do not come to the Lord to be judged, but the Lord shall come to them when the time shall be accomplished. "After a long time," that is, when He has sent forth such as are fitted to bring about the salvation of souls, and perhaps for this reason it is not easy to find one who is quite fit to pass forthwith out of this life, as is manifest from this, that even the Apostles lived to old age; for example, it was said to Peter, "When thou shalt be old, thou shalt stretch forth thy hand;" [ Joh 21:18 ] and Paul says to Philemon, "Now as Paul the aged."

Observe also that the Lord does not require the reckoning immediately, that you may learn His long suffering. To me He seems to say this covertly, alluding to the resurrection.

"After a long time," because there is a long interval between the Saviour’s ascension and His second coming.

This lesson from this Gospel warns us to consider whether those who seem to have received more in this world than others shall not be more severely judged by the Author of the world; the greater the gifts, the greater the reckoning for them. Therefore should every one be humble concerning his talents in proportion as he sees himself tied up with a greater responsibility.

He who had received five talents comes first with boldness before his Lord.

And bringing his talents doubled, he is commended by his Lord, and is sent into eternal happiness.

"Well done" is an interjection of joy; the Lord shewing us therein the joy with which He invites the servant who labours well to eternal bliss; of which the Prophet speaks, "In thy presence is fulness of joy." [ Psa 16:11 ]

"Thou good servant," this he means of that goodness which is shewn towards our neighbour.

"Faithful," because he appropriated to himself none of those things which were his lord’s.

The faithful servant is set over many things, when having overcome the afflictions of corruption, he joys with eternal joy in that heavenly seat. He is then fully admitted to the joy of his Lord, when taken in to that abiding country, and numbered among the companies of Angels, he has such inward joy for this gift, that there is no room for outward sorrow at his corruption.

What greater thing can be given to a faithful servant than to be with his Lord, and to see his Lord’s joy?

By this word "joy" He expresses complete blessedness.

This will be our perfect joy, than which is none greater, to have fruition of that Divine Trinity in whose image we were made.

The servant who of five talents had made ten, and he who of two had made four, are received with equal favour by the Master of the household, who looks not to the largeness of their profit, but to the disposition of their will.

That He says of both these servants that they "came," we must understand of their passing out of this world to Him. And observe that the same was said to them both; he that had less capacity, but that which he had, he exercised after such manner as he ought, shall have no whit less with God than he who has a greater capacity; for all that is required is that whatever a man has from God, he should use it all to the glory of God.

For truly that which is written, "To offer excuses excusing sins" [ Psa 141:4 ] happened to this servant, so that to slothfulness and idleness was added also the sin of pride. For he who ought to have honestly acknowledged his fault, and to have entreated the Master of the household, on the contrary cavils against him, and avers that he did it with provident design, lest while he sought to make profit he should hazard the capital.

This servant seems to me to have been one of those who believe, but do not act honestly, concealing their faith, and doing every thing that they may not be known to be Christians. They who are such seem to me to have a fear of God, and to regard Him as austere and implacable. We indeed understand how the Lord reaps where He sowed not, because the righteous man sows in the Spirit, whereof he shall reap life eternal. Also He reaps where He sowed not, and gathers where he scattered not, because He counts as bestowed upon Himself all that is sown among the poor.

But there are many within the Church of whom this servant is a type, who fear to set out on the path of a better life, and yet are not afraid to continue in carnal indolence; they esteem themselves sinners, and therefore tremble to take up the paths of holiness, but fearlessly remain in their own iniquities.

Or, By this servant is understood the Jewish people which continues in the Law, and says, I was "afraid of thee," as through fear of the old commandments abstaining from the exercise of evangelical liberty; and it says, "Lo, there is that is thine," as though it had continued in those things which the Lord commanded, when yet it knew that the fruits of righteousness should be reaped there, where the Law had not been sown, and that there should be gathered from among the Gentiles some who were not scattered of the seed of Abraham.

But what he thought would be his excuse is turned into his condemnation. He calls him "wicked servant," because he cavilled against his Lord; and "slothful," because he would not double his talent; condemning his pride in the one, and his idleness in the other. If you knew me to be hard and austere, and to seek after other men’s goods, you should also have known that I exact with the more rigour that is mine own, and should have given my money to the bankers; for the Greek word here means money.

6 ] The money, or silver, then are the preaching of the Gospel and the heavenly word; which ought to be given to the bankers, that is, either to the other doctors, which the Apostles did when they ordained Priests and Bishops throughout the cities; or to all the believers, who can double the sum and restore it with usury by fulfilling in act what they have learned in word.

So then we see as well the peril of the teachers if they withhold the Lord’s money, as that of the hearers from whom is exacted with usury that they have heard, namely, that from what they have heard they should strive to understand that they have not heard.

The Lord did not allow that He was "a hard man" as the servant supposed, but He assented to all his other words. But He is indeed hard to those who abuse the mercy of God to suffer themselves to become remiss, and use it not to be converted.

Let us hear now the sentence by which the Lord condemns the slothful servant, "Take away from him the talent, and give it to him that hath ten talents."

It might seem more seasonable to have given it rather to him who had two, than to him who had five. But as the five talents denote the knowledge of things without, the two understanding and action, he who had the two had more than he who had the five talents; this man with his five talents merited the administration of things without, but was yet without any understanding of things eternal. The one talent therefore, which we say signifies the intellect, ought to be given to him who had administered well the things without which he had received; the same we see happen every day in the Holy Church, that they who administer faithfully things without, are also mighty in the inward understanding.

Or, it is given to him who had gained five talents, that we may understand that though the Lord’s joy over the labour of each be equal, of him who doubled the five as of him who doubled the two, yet is a greater reward due to him who laboured more in the Lord’s money.

Then follows a general sentence, "For to every one that hath shall be given, and he shall have abundance, but from him that hath not, even that which he seemeth to have shall be taken away." For whosoever has charity receives the other gifts also; but whosoever has not charity loses even the gifts which he seemed to have had.

Also he who has the graces of eloquence and of teaching to profit withal, and uses it not, loses that grace; but he who does his endeavour in putting it to use acquires a larger share.

Many also who are naturally clever and have sharp wit, if they become neglectful, and by disuse spoil that good they have by nature, these do, in comparison of him who being somewhat dull by nature compensates by industry and painstaking his backwardness, lose their natural gift, and see the reward promised them pass away to others.

But it may also be understood thus; To him who has faith, and a right will in the Lord, even if he come in aught short in deed as being man, shall be given by the merciful Judge; but he who has not faith, shall lose even the other virtues which he seems to have naturally. And He says carefully, "From him that hath not, shall be taken away even that which he seemeth to have," for whatsoever is without faith in Christ ought not to be imputed to him who uses it amiss, but to Him who gives the goods of nature even to a wicked servant.

Or, Whoso has not charity, loses even those things which he seems to have received.

And on those who have the privilege of the Gospels, the honour of the Law is also conferred, but from him who has not the faith of Christ is taken away even that honour which seemed to be his through the Law.

The wicked servant is punished not only by loss of his talent, but by intolerable infliction, and a denunciation in accusation joined therewith.

"Into outer darkness," where is no light, perhaps not even physical light; and where God is not seen, but those who are condemned thereto are condemned as unworthy the contemplation of God. We have also read some one before us expounding this of the darkness of that abyss which is outside the world, as though unworthy of the world, they were cast out into that abyss, where is darkness with none to lighten it.

And thus for punishment he shall be cast into outer darkness who has of his own free will fallen into inward darkness.

What is weeping and gnashing of teeth we have said above.

Observe that not only he who robs others, or who works evil, is punished with extreme punishment, but he also who does not good works.

Let him then who has understanding look that he hold not his peace; let him who has affluence not be dead to mercy; let him who has the art of guiding life communicate its use with his neighbour; and him who has the faculty of eloquence intercede with the rich for the poor. For the very least endowment will be reckoned as a talent entrusted for use.

If you are offended at this we have said, namely that a man shall be judged if he does not teach others, call to mind the Apostle’s words, "Woe is unto me if I preach not the Gospel." [ 1Co 9:9 ]

But that the apostles and all men might learn how they ought to watch, and to prepare for the last day, he subjoins another instructive parable of the ten talents. It has a great affinity with that mentioned in St. Luke, xix. 11. But this last was spoken at a different time, place, and occasion. It differs also in some points. --- For even as a man, &c. This passage is to be understood of our divine Redeemer, who ascended to heaven encompassed by his human nature. The proper abode for the flesh is the earth; when, therefore, it is placed in the kingdom of God, it may be said to be gone into a far country. (St. Gregory) --- But when we speak of his divine nature, we cannot say that he is gone into a far country, but only when we speak of his humanity. (Origen)

In the parable of the talents, the master is God, talents, graces, &c. (Witham) --- From this, it appears, we can do no good of ourselves, but only by means of God's grace, though he requires our co-operation; since the servants could only make use of the talents given them to gain others. (A talent is £187 10s.) It is also worthy of remark, that both he who received five and he who received only two talents, received an equal reward of entering into the joy of our Lord; which shews, that only an account will be taken according to what we have received, and that however mean and despicable our abilities may be, we still have an equal facility with the most learned of entering heaven. (Jansenius) --- The servant to whom this treasure was delivered, is allegorically explained of the faithful adorers of God, in the Jewish law, who departing from it, became followers of Christ, and therefore deserving of a double recompense. ... The servant to whom the two talents were delivered, is understood of the Gentiles, who were justified in the faith and confession of the Father and the Son, and confessed our Lord Jesus Christ, God and man, composed of body and soul; and as the people of the Jews doubled the five talents they received, so the Gentiles, by the duplication of their two talents, merited a double recompense also. ... But the servant who received only one talent, and hid it in the ground, represented such of the Jews as persisted in the observation of the old law, and thus kept their talent buried in the ground, for fear the Gentiles should be converted. (St. Hilary)

He that had received the one. The man who hid this one talent, represents all those who, having received any good quality, whether mental or corporal, employ it only on earthly things. (St. Gregory) --- Origen is also of the same sentiment: if you see any one, says he, who has received from God the gift of teaching and instructing others to salvation, yet will not exercise himself in this function, he buries his talent in the ground, like this unworthy servant, and must expect to receive the like reward.

After a long time. This represents the time that is to intervene between our Saviour's ascension and his last coming. For, as he is the Master, who went into a far country, i.e. to heaven, after he had inculcated the relative duties of each man in his respective state of life; so shall he come at the last day, and reckon with all men, commending those who have employed their talents well, and punishing such as have made a bad use of them. (St. Jerome)

I have gained other five. Free-will, aided by the grace of God, doth evidently merit as we see here.

I know that thou art a hard man. This is an insignificant part, that is, an ornament of the parable only; as also when it is said: I should have received mine with usury. ver. 27. (Witham) --- This seems to have been an adage levelled at avaricious men, who are never pleased but with what increases their hoards. Under this symbol is also depicted the excuse of many, who accuse God of being too severe and unbending, whose service is extremely hard, and who adopts, rejects, and reprobates whom he pleases; who deals out heavier burdens than the weak nature of man is made to support; who denies the grace of obedience, and thus wishes to reap where he has not sown. (Jansenius)

Thou evil and slothful servant, for thus calumniating thy master; if I wish to reap where I have not sown, how ought you to fear my just indignation, if were I have sown I find nothing by your neglect to reap. Thus our Lord retorts the accusation upon the servant, as in Luke xix. 22. Out of thy own mouth I judge thee, thou wicked servant.

To every one that hath, &c. That is, who hath, so as to have made good use of, or to have improved, what was committed to his trust and management. See the notes Matthew xiii, ver. 12. (Witham) --- When those who are gifted with the grace of understanding for the benefit of others, refuse to make a proper use of the gift, that grace is of consequence withdrawn; whereas had they employed it with zeal and diligence, they would have received additional graces. (St. John Chrysostom, hom. lxxix.) --- This, moreover, shews that God never requires of men more than he has enabled them to perform.

And the unprofitable servant. Thus not only the rapacious, the unjust, and evil doers, but also all those who neglect to do good, are punished with the greatest severity. Let Christians listen to these words, and while time will permit them, embrace the means of salvation. (St. John Chrysostom, hom. lxxix.) --- Let no one suffer his talent to lie uncultivated, and, as it were, hidden and buried in this unhappy earth of the world and the flesh, which engages all their thoughts and affections more than the honour and glory of God, or the eternal welfare of their own or their neighbour's souls. --- The foregoing parables manifestly tend to excite in us great watchfulness, under the just apprehension of the strict account which hereafter we must give of our respective talents. Jesus, therefore, naturally concludes these parables with a description of that awful day which is to succeed the final reckoning, and which will unalterably fix our abode either in eternal happiness, or in eternal misery. In this description we are to remark, 1. the preparations for this awful scene; 2. the sentence pronounced by the judge; 3. the execution of this sentence.

14 For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. 15 And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. 16 Then he that had received the five talents went and traded with the same, and made them other five talents. 17 And likewise he that had received two, he also gained other two. 18 But he that had received one went and digged in the earth, and hid his lord's money. 19 After a long time the lord of those servants cometh, and reckoneth with them. 20 And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. 21 His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 22 He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. 23 His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 24 Then he which had received the one talent came and said, Lord, I knew thee that thou art a hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: 25 And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. 26 His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: 27 Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. 28 Take therefore the talent from him, and give it unto him which hath ten talents. 29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. 30 And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

We have here the parable of the talents committed to three servants; this implies that we are in a state of work and business, as the former implies that we are in a state of expectancy. That showed the necessity of habitual preparation, this of actual diligence in our present work and service. In that we were stirred up to do well for our own souls; in this to lay out ourselves for the glory of God and the good of others.

In this parable, 1. The Master is Christ, who is the absolute Owner and Proprietor of all persons and things, and in a special manner of his church; into his hands all things are delivered. 2. The servants are Christians, his own servants, so they are called; born in his house, bought with his money, devoted to his praise, and employed in his work. It is probable that ministers are specially intended here, who are more immediately attending on him, and sent by him. St. Paul often calls himself a servant of Jesus Christ. See 2 Tim. ii. 24 .

We have three things, in general, in this parable.

I. The trust committed to these servants; Their master delivered to them his goods: having appointed them to work (for Christ keeps no servants to be idle), he left them something to work upon. Note, 1. Christ's servants have and receive their all from him; for they are of themselves worth nothing, nor have any thing they can call their own but sin. 2. Our receiving from Christ is in order to our working for him. Our privileges are intended to find us with business. The manifestation of the Spirit is given to every man to profit withal. 3. Whatever we receive to be made use of for Christ, still the property is vested in him; we are but tenants upon his land, stewards of his manifold grace, 1 Pet. iv. 10 . Now observe here,

(1.) On what occasion this trust was committed to these servants: The master was travelling into a far country. This is explained, Eph. iv. 8 . When he ascended on high, he gave gifts to men. Note, [1.] When Christ went to heaven, he was as a man travelling into a far country; that is, he went with a purpose to be away a great while. [2.] When he went, he took care to furnish his church with all things necessary for it during his personal absence. For, and in consideration of, his departure, he committed to his church truths, laws, promises and powers; these were the parakatatheke — the great depositum (as it is called, 1 Tim. vi. 20 ; 2 Tim. i. 14 ), the good thing that is committed to us; and he sent his Spirit to enable his servants to teach and profess those truths, to press and observe those laws, to improve and apply those promises, and to exercise and employ those powers, ordinary or extraordinary. Thus Christ, at his ascension, left his goods to his church.

(2.) In what proportion this trust was committed. [1.] He gave talents; a talent of silver is computed to be in our money three hundred and fifty-three pounds eleven shillings and ten pence halfpenny; so the learned Bishop Cumberland. Note, Christ's gifts are rich and valuable, the purchases of his blood inestimable, and none of them mean. [2.] He gave to some more, to others less; to one five talents, to another two, to another one; to every one according to his several ability. When Divine Providence has made a difference in men's ability, as to mind, body, estate, relation, and interest, divine grace dispenses spiritual gifts accordingly, but still the ability itself is from him. Observe, First, Every one had some one talent at least, and that is not a despicable stock for a poor servant to begin with. A soul of our own is the one talent we are every one of us entrusted with, and it will find us with work. Hoc nempe ab homine exigiture, ut prosit hominibus; si fieri potest, multis; si minus, paucis; si minus, proximis, si minus, sibi: nam cum se utilem cæteris efficit, commune agit negotium. Et si quis bene de se meretur, hoc ipso aliis prodest quod aliis profuturum parat—It is the duty of a man to render himself beneficial to those around him; to a great number if possible; but if this is denied him, to a few; to his intimate connections; or, at least, to himself. He that is useful to others, may be reckoned a common good. And whoever entitles himself to his own approbation, is serviceable to others, as forming himself to those habits which will result in their favour. Seneca de Otio Sapient. Secondly, All had not alike, for they had not all alike abilities and opportunities. God is a free Agent, dividing to every man severally as he will; some are cut out for service in one kind, others in another, as the members of the natural body. When the householder had thus settled his affairs, he straightway took his journey. Our Lord Jesus, when he had given commandments to his apostles, as one in haste to be gone, went to heaven.

II. The different management and improvement of this trust, which we have an account of, v. 16-18 .

1. Two of the servants did well.

(1.) They were diligent and faithful; They went, and traded; they put the money they were entrusted with, to the use for which it was intended—laid it out in goods, and made returns of it; as soon as ever their master was gone, they immediately applied themselves to their business. Those that have so much work to do, as every Christian has, need to set about it quickly, and lose not time. They went, and traded. Note, A true Christian is a spiritual tradesman. Trades are called mysteries, and without controversy great is the mystery of godliness; it is a manufacture trade; there is something to be done by upon our own hearts, and for the good of others. It is a merchant-trade; things of less value to us are parted with for things of greater value; wisdom's merchandize, Prov. iii. 15 ; Matt. xiii. 45 . A tradesman is one who, having made his trade his choice, and taken pains to learn it, makes it his business to follow it, lays out all he has for the advancement of it, makes all other affairs bend to it, and lives upon the gain of it. Thus does a true Christian act in the work of religion; we have no stock of our own to trade with, but trade as factors with our master's stock. The endowments of the mind—reason, wit, learning, must be used in subserviency to religion; the enjoyments of the world—estate, credit, interest, power, preferment, must be improved for the honour of Christ. The ordinances of the gospel, and our opportunities of attending them, bibles, ministers, sabbaths, sacraments, must be improved for the end for which they were instituted, and communion with God kept up by them, and the gifts and graces of the Spirit must be exercised; and this is trading with our talents.

(2.) They were successful; they doubled their stock, and in a little time made cent. per cent. of it: he that had five talents, soon made them other five. Trading with our talents is not alway successful with others, but, however, it shall be so to ourselves, Isa. xlix. 4 . Note, The hand of the diligent makes rich in graces, and comforts, and treasures of good works. There is a great deal to be got by industry in religion.

Observe, The returns were in proportion to the receivings. [1.] From those to whom God hath given five talents, he expects the improvement of five, and to reap plentifully where he sows plentifully. The greater gifts any have, the more pains they ought to take, as those must that have a large stock to manage. [2.] From those to whom he has given but two talents, he expects only the improvement of two, which may encourage those who are placed in a lower and narrower sphere of usefulness; if they lay out themselves to do good according to the best of their capacity and opportunity, they shall be accepted, though they do not so much good as others.

2. The third did ill ( v. 18 ); He that had received one talent, went, and hid his lord's money. Though the parable represents but one in three unfaithful, yet in a history that answers this parable, we find the disproportion quite the other way, when ten lepers were cleansed, nine of ten hid the talent, and only one returned to give thanks, Luke xvii. 17, 18 . The unfaithful servant was he that had but one talent: doubtless there are many that have five talents, and bury them all; great abilities, great advantages, and yet do no good with them: but Christ would hint to us, (1.) That if he that had but one talent, be reckoned with thus for burying that one, much more will they be accounted offenders, that have more, that have many, and bury them. If he that was but of small capacity, was cast into utter darkness because he did not improve what he had as he might have done, of how much sorer punishment, suppose ye, shall he be thought worthy, that tramples underfoot the greatest advantages? (2.) That those who have least to do for God, frequently do least of what they have to do. Some make it an excuse for their laziness, that they have not the opportunities of serving God that others have; and because they have not wherewithal to do what they say they would, they will not do what we are sure they can, and so sit down and do nothing; it is really an aggravation of their sloth, that when they have but one talent to take care about, they neglect that one.

He digged in the earth, and hid the talent, for fear it should be stolen; he did not misspend or misemploy it, did not embezzle it or squander it away, but he hid it. Money is like manure (so my Lord Bacon used to say,) good for nothing in the heap, but it must be spread; yet it is an evil which we have often seen under the sun, treasure heaped together ( Jam. v. 3 ; Eccl. vi. 1, 2 ), which does good to nobody; and so it is in spiritual gifts; many have them, and make no use of them for the end for which they were given them. Those that have estates, and do not lay them out in works of piety and charity; that have power and interest, and do not with it promote religion in the places where they live; ministers that have capacities and opportunities of doing good, but do not stir up the gift that is in them, are those slothful servants that seek their own things more than Christ's.

He hid his lord's money; had it been his own, he might have done as he pleased; but, whatever abilities and advantages we have, they are not our own, we are but stewards of them, and must give account to our Lord, whose goods they are. It was an aggravation of his slothfulness, that his fellow-servants were busy and successful in trading, and their zeal should have provoked his. Are others active, and shall we be idle?

III. The account of this improvement, v. 19 . 1. The account is deferred; it is not till after a long time that they are reckoned with; not that the master neglects his affairs, or that God is slack concerning his promise ( 2 Pet. iii. 9 ); no, he is ready to judge ( 1 Pet. iv. 5 ); but every thing must be done in its time and order. 2. Yet the day of account comes at last; The lord of those servants reckoneth with them. Note, The stewards of the manifold grace of God must shortly give account of their stewardship. We must all be reckoned with—what good we have got to our own souls, and what good we have done to others by the advantages we have enjoyed. See Rom. xiv. 10, 11 . Now here is,

(1.) The good account of the faithful servants; and here observe,

[1.] The servants giving up the account ( v. 20 , 22 ); " Lord, thou deliveredst to me five talents, and to me two; behold, I have gained five talents, and I two talents more. "

First, Christ's faithful servants acknowledge with thankfulness his vouchsafements to them; Lord, thou deliveredst to me such and such things. Note, 1. It is good to keep a particular account of our receivings from God, to remember what we have received, that we may know what is expected from us, and may render according to the benefit. 2. We must never look upon our improvements but with a general mention of God's favour to us, of the honour he has put upon us, in entrusting us with his goods, and of that grace which is the spring and fountain of all the good that is in us or is done by us. For the truth is, the more we do for God, the more we are indebted to him for making use of us, and enabling us, for his service.

Secondly, They produce, as an evidence of their faithfulness, what they have gained. Note, God's good stewards have something to show for their diligence; Show me thy faith by thy works. He that is a good man, let him show it, Jam. iii. 13 . If we be careful in our spiritual trade, it will soon be seen by us, and our works will follow us, Rev. xiv. 13 . Not that the saints will in the great day make mention of their own good deeds; no, Christ will do that for them ( v. 35 ); but it intimates that they who faithfully improve their talents, shall have boldness in the day of Christ, 1 John ii. 28-iv. 17 . And it is observable that he who had but two talents, gave up his account as cheerfully as he who had five; for our comfort, in the day of account, will be according to our faithfulness, not according to our usefulness; our sincerity, not our success; according to the uprightness of our hearts, not according to the degree of our opportunities.

[2.] The master's acceptance and approbation of their account, v. 21 , 23 .

First, He commended them; Well done, good and faithful servant. Note, The diligence and integrity of those who approve themselves the good and faithful servants of Jesus Christ, will certainly be found to praise, and honour, and glory, at his appearing, 1 Pet. i. 7 . Those that own and honour God now, he will own and honour shortly. 1. Their persons will be accepted; Thou good and faithful servant. He that knows the integrity of his servants now, will witness to it in the great day; and they that are found faithful, shall be called so. Perhaps they were censured by men, as righteous overmuch; but Christ will give them their just characters, of good and faithful. 2. Their performances will be accepted; Well done. Christ will call those, and those only, good servants, that have done well; for it is by patient continuance in well-doing that we seek for this glory and honour; and if we seek, we shall find; if we do that which is good, and do it well, we shall have praise of the same. Some masters are so morose, that they will not commend their servants, though they do their work ever so well; it is thought enough not to chide: but Christ will commend his servants that do well; whether their praise be of men or not, it is of him; and if we have the good word of our Master, the matter is not great what our fellow-servants say of us; if he saith, Well done, we are happy, and it should then be a small thing to us to be judged of men's judgment; as, on the contrary, not he who commendeth himself, or whom his neighbours commend, is approved, but whom the Lord commends.

Secondly, He rewards them. The faithful servants of Christ shall not be put off with bare commendation; no, all their work and labour of love shall be rewarded.

Now this reward is here expressed two ways.

1. In one expression agreeable to the parable; Thou hast been faithful over a few things, I will make thee ruler over many things. It is usual in the courts of princes, and families of great men, to advance those to higher offices, that have been faithful in lower. Note, Christ is a master that will prefer his servants who acquit themselves well. Christ has honour in store for those that honour him— a crown ( 2 Tim. iv. 8 ), a throne ( Rev. iii. 21 ), a kingdom, ch. xxv. 34 . Here they are beggars; in heaven they shall be rulers. The upright shall have dominion: Christ's servants are all princes.

Observe the disproportion between the work and the reward; there are but few things in which the saints are serviceable to the glory of God, but there are many things wherein they shall be glorified with God. What charge we receive from God, what work we do for God in this world, is but little, very little, compared with the joy set before us. Put together all our service, all our sufferings, all our improvements, all the good we do to others, all we get to ourselves, and they are but a few things, next to nothing, not worthy to be compared, not fit to be named the same day with the glory to be revealed.

2. In another expression, which slips out of the parable into the thing signified by it; Enter thou into the joy of thy Lord. Note, (1.) The state of the blessed is a state of joy, not only because all tears shall then be wiped away, but all the springs of comfort shall be opened to them, and the fountains of joy broken up. Where there are the vision and fruition of God, a perfection of holiness, and the society of the blessed, there cannot but be a fulness of joy. (2.) This joy is the joy of their Lord; the joy which he himself has purchased and provided for them; the joy of the redeemed, bought with the sorrow of the Redeemer. It is the joy which he himself is in the possession of, and which he had his eye upon when he endured the cross, and despised the shame, Heb. xii. 2 . It is the joy of which he himself is the fountain and centre. It is the joy of our Lord, for it is joy in the Lord, who is our exceeding joy. Abraham was not willing that the steward of his house, though faithful, should be his heir ( Gen. xv. 3 ); but Christ admits his faithful stewards into his own joy, to be joint-heirs with him. (3.) Glorified saints shall enter into this joy, shall have a full and complete possession of it, as the heir when he comes of age enters upon his estate, or as they that were ready, went in to the marriage feast. Here the joy of our Lord enters into the saints, in the earnest of the Spirit; shortly they shall enter into it, shall be in it to eternity, as in their element.

(2.) The bad account of the slothful servant. Observe,

[1.] His apology for himself, v. 24, 25 . Though he had received but one talent, for that one he is called to account. The smallness of our receiving will not excuse us from a reckoning. None shall be called to an account for more than they have received; but for what we have, we must all account.

Observe, First, What he confides in. He comes to the account with a deal of assurance, relying on the plea he had to put in, that he was able to say, " Lo, there thou hast that is thine; if I have not made it more, as the others have done, yet this I can say, I have not made it less." This, he thinks, may serve to bring him off, if not with praise, yet with safety.

Note, Many a one goes very securely to judgment, presuming upon the validity of a plea that will be overruled as vain and frivolous. Slothful professors, that are afraid of doing too much for God, yet hope to come off as well as those that take so much pains in religion. Thus the sluggard is wiser in his own conceit than seven men that can render a reason, Prov. xxvi. 16 . This servant thought that his account would pass well enough, because he could say, There thou hast that is thine. "Lord, I was no spendthrift of my estate, no prodigal of my time, no profaner of my sabbaths, no opposer of good ministers and good preaching; Lord, I never ridiculed my bible, nor set my wits to work to banter religion, nor abused my power to persecute any good man; I never drowned my parts, nor wasted God's good creatures in drunkenness and gluttony, nor ever to my knowledge did I injury to any body." Many that are called Christians, build great hopes for heaven upon their being able to make such an account; yet all this amounts to no more than there thou hast that is thine; as if no more were required, or could be expected.

Secondly, What he confesses. He owns the burying of his talent; I hid thy talent in the earth. He speaks as if that were no great fault; nay, as if he deserved praise for his prudence in putting it in a safe place, and running no hazards with it. Note, It is common for people to make a very light matter of that which will be their condemnation in the great day. Or, if he was conscious to himself that it was his fault, it intimates how easily slothful servants will be convicted in the judgment; there will need no great search for proof, for their own tongues shall fall upon them.

Thirdly, What he makes his excuse; I knew that thou were a hard man, and I was afraid. Good thought of God would beget love, and that love would make us diligent and faithful; but hard thoughts of God beget fear, and that fear makes us slothful and unfaithful. His excuse bespeaks,

1. The sentiments of an enemy; I knew thee, that thou art a hard man. This was like that wicked saying of the house of Israel, The way of the Lord is not equal, Ezek. xviii. 25 . Thus his de fence is his of fence. The foolishness of man perverteth his way, and then, as if that would mend the matter, his heart fretteth against the Lord. This is covering the transgression, as Adam, who implicitly laid the fault on God himself; The woman which thou gavest me. Note, Carnal hearts are apt to conceive false and wicked opinions concerning God, and with them to harden themselves in their evil ways. Observe how confidently he speaks; I knew thee to be so. How could he know him to be so? What iniquity have we or our fathers found in him? Jer. ii. 5 . Wherein has he wearied us with his work, or deceived us in his wages? Mic. vi. 3 . Has he been a wilderness to us, or a land of darkness? Thus long God has governed the world, and may ask with more reason than Samuel himself could, Whom have I defrauded? or whom have I oppressed? Does not all the world know the contrary, that he is so far from being a hard master, that the earth is full of his goodness, so far from reaping where he sowed not, that he sows a great deal where he reaps nothing? For he causes the sun to shine, and his rain to fall, upon the evil and unthankful, and fills their hearts with food and gladness who say to the Almighty, Depart from us. This suggestion bespeaks the common reproach which wicked people cast upon God, as if all the blame of their sin and ruin lay at his door, for denying them his grace; whereas it is certain that never any who faithfully improved the common grace they had, perished for want of special grace; nor can any show what could in reason have been done more for an unfruitful vineyard than God has done in it. God does not demand brick, and deny straw; no, whatever is required in the covenant, is promised in the covenant; so that if we perish, it is owing to ourselves.

2. The spirit of a slave; I was afraid, This ill affection toward God arose from his false notions of him; and nothing is more unworthy of God, nor more hinders our duty to him, than slavish fear. This has bondage and torment, and is directly opposite to that entire love which the great commandment requires. Note, Hard thoughts of God drive us from, and cramp us in his service. Those who think it impossible to please him, and in vain to serve him, will do nothing to purpose in religion.

[2.] His Lord's answer to this apology. His plea will stand him in no stead, it is overruled, nay, it is made to turn against him, and he is struck speechless with it; for here we have his conviction and his condemnation.

First, His conviction, v. 26, 27 . Two things he is convicted of.

1. Slothfulness; Thou wicked and slothful servant. Note, Slothful servants are wicked servants, and will be reckoned with as such by their master, for he that is slothful in his work, and neglects the good that God has commanded, is brother to him that is a great waster, by doing the evil that God has forbidden, Prov. xviii. 9 . He that is careless in God's work, is near akin to him that is busy in the devil's work. Satis est mali nihil fecisse boni—To do no good is to incur very serious blame. Omissions are sins, and must come into judgment; slothfulness makes way for wickedness; all become filthy, for there is none that doeth good, Ps. xiv. 3 . When the house is empty, the unclean spirit takes possession. Those that are idle in the affairs of their souls, are not only idle, but something worse, 1 Tim. v. 13 . When men sleep, the enemy sows tares.

2. Self-contradiction ( v. 26, 27 ); Thou knewest that I reap where I sowed not: thou oughtest therefore to have put my money to the exchangers. Note, The hard thoughts which sinners have of God, though false and unjust, will be so far from justifying their wickedness and slothfulness, that they will rather aggravate and add to their guilt. Three ways this may be taken; (1.) "Suppose I had been so hard a master, shouldest not thou therefore have been the more diligent and careful to please me, if not for love, yet for fear, and for that reason oughtest not thou to have minded thy work?" If our God is a consuming fire, in consideration of that let us study how to serve him. Or thus, (2.) "If thou didst think me to be a hard master, and therefore durst not trade with the money thyself, for fear of losing by it, and being made to stand to the loss, yet thou mightest have put it into the hands of the exchangers, or goldsmith, mightest have brought it into the bank, and then at my coming, if I could not have had the greater improvement, by trade and merchandize (as of the other talents), yet I might have had the less improvement, of bare interest, and should have received my own with usury; " which, it seems, was a common practice at that time, and not disallowed by our Saviour. Note, If we could not, or durst not, do what we would, yet that excuse will not serve, when it will be made to appear that we did not do what we could and durst. If we could not find in our hearts to venture upon more difficult and hazardous services, yet will that justify us in shrinking from those that were more safe and easy? Something is better than nothing; if we fail of showing our courage in bold enterprises, yet we must not fail to testify our good will in honest endeavours; and our Master will not despise the day of small things. Or thus, (3.) "Suppose I did reap where I sowed not, yet that is nothing to thee, for I had sowed upon thee, and the talent was my money which thou wast entrusted with, not only to keep, but to improve." Note, In the day of account, wicked and slothful servants will be left quite without excuse; frivolous pleas will be overruled, and every mouth will be stopped; and those who now stand so much upon their own justification will not have one word to say for themselves.

Secondly, His condemnation. The slothful servant is sentenced,

1. To be deprived of his talent ( v. 28, 29 ); Take therefore the talent from him. The talents were first disposed of by the Master, as an absolute Owner, but this was now disposed of by him as a Judge; he takes it from the unfaithful servant, to punish him, and gives it to him that was eminently faithful, to reward him. And the meaning of this part of the parable we have in the reason of the sentence ( v. 29 ), To every one that hath shall be given. This may be applied, (1.) To the blessings of this life—worldly wealth and possessions. These we are entrusted with, to be used for the glory of God, and the good of those about us. Now he that hath these things, and useth them for these ends, he shall have abundance; perhaps abundance of the things themselves, at least, abundance of comfort in them, and of better things; but from him that hath not, that is, that hath these things as if he had them not, had not power to eat of them, or to do good with ( Avaro deest, tam quod habet, quam quod non habet—The miser may be considered as destitute of what he has, as well as of what he has not ), they shall be taken away. Solomon explains this, Prov. xi. 24 . There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, and it tendeth to poverty. Giving to the poor is trading with what we have, and the returns will be rich; it will multiply the meal in the barrel, and the oil in the cruse: but those that are sordid, and niggardly, and uncharitable, will find that those riches which are so got, perish by evil travail, Eccl. v. 13, 14 . Sometimes Providence strangely transfers estates from those that do no good with them to those that do; they are gathered for him that will pity the poor, Prov. xxviii. 8 . See Prov. xiii. 22 ; Job xxvii. 16, 17 ; Eccl. ii. 26 . (2.) We may apply it to the means of grace. They who are diligent in improving the opportunities they have, God will enlarge them, will set before them an open door ( Rev. iii. 8 ); but they who know not the day of their visitation, shall have the things that belong to their peace hid from their eyes. For proof of this, go see what God did to Shiloh, Jer. vii. 12 . (3.) We may apply it to the common gifts of the Spirit. He that hath these, and doeth good with them, shall have abundance; these gifts improve by exercise, and brighten by being used; the more we do, the more we may do, in religion; but those who stir not up the gift that is in them, who do not exert themselves according to their capacity, their gifts rust, and decay, and go out like a neglected fire. From his that hath not a living principle of grace in his soul, shall be taken away the common gifts which he hath, as the lamps of the foolish virgins went out for want of oil, v. 8 . Thus the arm of the idle shepherd, which he had sluggishly folded up in his bosom, comes to be dried up, and his right eye, which he had carelessly or wilfully shut, becomes utterly darkened, as it is threatened, Zech. xi. 17 .

2. He is sentenced to be cast into outer darkness, v. 30 . Here,

(1.) His character is that of an unprofitable servant. Note, Slothful servants will be reckoned with as unprofitable servants, who do nothing to the purpose of their coming into the world, nothing to answer the end of their birth or baptism, who are no way serviceable to the glory of God, the good of others, or the salvation of their own souls. A slothful servant is a withered member in the body, a barren tree in the vineyard, an idle drone in the hive, he is good for nothing. In one sense, we are all unprofitable servants ( Luke xvii. 10 ); we cannot profit God, Job xxii. 2 . But to others, and to ourselves, it is required that we be profitable; if we be not, Christ will not own us as his servants: it is not enough not to do hurt, but we must do good, must bring forth fruit, and though thereby God is not profited, yet he is glorified, John xv. 8 .

14. For the kingdom of heaven is as a man-- The ellipsis is better supplied by our translators in the corresponding passage of Mark ( Mr 13:34 ), "[For the Son of man is] as a man," &c.,

travelling into a far country-- or more simply, "going abroad." The idea of long "tarrying" is certainly implied here, since it is expressed in Mt 25:19 .

who called his own servants, and delivered unto them his goods-- Between master and slaves this was not uncommon in ancient times. Christ's "servants" here mean all who, by their Christian profession, stand in the relation to Him of entire subjection. His "goods" mean all their gifts and endowments, whether original or acquired, natural or spiritual. As all that slaves have belongs to their master, so Christ has a claim to everything which belongs to His people, everything which, may be turned to good, and He demands its appropriation to His service, or, viewing it otherwise, they first offer it up to Him; as being "not their own, but bought with a price" ( 1Co 6:19 , 20 ), and He "delivers it to them" again to be put to use in His service.

15. And unto one he gave five talents, to another two, and to another one-- While the proportion of gifts is different in each, the same fidelity is required of all, and equally rewarded. And thus there is perfect equity.

to every man according to his several ability-- his natural capacity as enlisted in Christ's service, and his opportunities in providence for employing the gifts bestowed on him.

and straightway took his journey-- Compare Mt 21:33 , where the same departure is ascribed to God, after setting up the ancient economy. In both cases, it denotes the leaving of men to the action of all those spiritual laws and influences of Heaven under which they have been graciously placed for their own salvation and the advancement of their Lord's kingdom.

16. Then he that had received the five talents went and traded with the same-- expressive of the activity which he put forth and the labor he bestowed.

and made them other five talents.

17. And likewise he that had received two he also gained other two-- each doubling what he received, and therefore both equally faithful.

18. But he that had received one went and digged in the earth, and hid his lord's money-- not misspending, but simply making no use of it. Nay, his action seems that of one anxious that the gift should not be misused or lost, but ready to be returned, just as he got it.

19. After a long time the lord of those servants cometh and reckoneth with them-- That any one--within the lifetime of the apostles at least--with such words before them, should think that Jesus had given any reason to expect His Second Appearing within that period, would seem strange, did we not know the tendency of enthusiastic, ill-regulated love of His appearing ever to take this turn.

20. Lord, thou deliveredst unto me five talents; behold, I have gained besides them five talents more-- How beautifully does this illustrate what the beloved disciple says of "boldness in the day of judgment," and his desire that "when He shall appear we may have confidence, and not be ashamed before Him at His coming!" ( 1Jo 4:17 ; 2:28).

21. His lord said unto him, Well done-- a single word, not of bare satisfaction, but of warm and delighted commendation. And from what Lips!

thou hast been faithful over a few things, I will make thee ruler over many things, &c.

22. He also that had received two talents came ... good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things-- Both are commended in the same terms, and the reward of both is precisely the same. (See on Mt 25:15 ). Observe also the contrasts: "Thou hast been faithful as a servant; now be a ruler--thou hast been entrusted with a few things; now have dominion over many things."

enter thou into the joy of thy lord-- thy Lord's own joy. (See Joh 15:11 ; He 12:2 ).

24. Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man-- harsh. The word in Luke ( Lu 19:21 ) is "austere."

reaping where thou hast not sown, and gathering where thou hast not strawed-- The sense is obvious: "I knew thou wast one whom it was impossible to serve, one whom nothing would please: exacting what was impracticable, and dissatisfied with what was attainable." Thus do men secretly think of God as a hard Master, and virtually throw on Him the blame of their fruitlessness.

25. And I was afraid-- of making matters worse by meddling with it at all.

and went and hid thy talent in the earth-- This depicts the conduct of all those who shut up their gifts from the active service of Christ, without actually prostituting them to unworthy uses. Fitly, therefore, may it, at least, comprehend those, to whom Trench refers, who, in the early Church, pleaded that they had enough to do with their own souls, and were afraid of losing them in trying to save others; and so, instead of being the salt of the earth, thought rather of keeping their own saltness by withdrawing sometimes into caves and wildernesses, from all those active ministries of love by which they might have served their brethren.

Thou wicked and slothful servant-- "Wicked" or "bad" means "falsehearted," as opposed to the others, who are emphatically styled "good servants." The addition of "slothful" is to mark the precise nature of his wickedness: it consisted, it seems, not in his doing anything against, but simply nothing for his master.

Thou knewest that I reap where I sowed not, and gather where I have not strawed-- He takes the servant's own account of his demands, as expressing graphically enough, not the hardness which he had basely imputed to him, but simply his demand of a profitable return for the gift entrusted.

27. thou oughtest therefore to have put my money to the exchangers-- the bankers.

and then at my coming I should have received mine own with usury-- interest.

29. For unto every one that hath shall be given, &c.-- See on Mt 13:12 .

30. And cast ye-- cast ye out.

the unprofitable servant-- the useless servant, that does his Master no service.

into outer darkness-- the darkness which is outside. On this expression see on Mt 22:13 .

there shall be weeping and gnashing of teeth-- See on Mt 13:42 .

The close connection between this sublime scene-- peculiar to Matthew--and the two preceding parables is too obvious to need pointing out.