[Over ten citiea.] Let it be noted, that the servant who had turned one pound into ten, was set over ten cities, and the ser- vant who had turned one into five, was set over five cities. Each was rewarded according to his diligence. The doctrine of reward according to works seems to stand out here as well as in other places of Scripture. Our title to heaven is all of grace. Our degree of glory in heaven will be proportioned to our works. " Every man shall receive his own reward according to his own labour."
Henry remarks, "There are •degrees of glory in heaven. Every vessel will be alike full, but not alike large. And the de- gree of glory there will be according to the degrees of usefulness here." (1 Cor. iii. 8.)
20. — [/ have kept.. .napkin.] The ingenuity of Commentators has discovered allegorical meanings here. Scmie have thought that as napkins were used for tying round the faces of dead per- sons, the whole expression represents a sleeping conscience and a dead soul. I am unable to see that there is anything more in the expression than a circumstance of the parable.
21. — [/ feared thee. ..austere man.] The heart of the unconverted man is figured in a very striking manner in this expression. Like Adam and Eve, when they had eaten the forbidden fruit, he is afraid of his Master in heaven, and does not love him. Like the murmuring Israelites in the wilderness, he finds fault with God*s appointments and dealings, and charges Him with hard- ness and injustice.
Hard thoughts of God are a common mark of all unconverted people. They first misrepresent him, and then tiT to excuse themselves for not loving ikd serving Him.
22, 23. — [Out of thine own mouth, dc."] The particular expressions in the concluding portion of the parable must not be pressed too closely. We are reading a story of an earthly lord's dealings with his servants, which illustrates Christ's dealings with men, and justifies His final condemnation of the wicked. We are not reading an exact account of what will be said and done in the day of judgment.
The turning point of the king's address to the unfaithful ser- vant is the expression " Thou knewest." It is meant to teach us that those who are condemned at the last day will be found to have " known " enough to guide them to salvation if they would have used their knowledge.
24- — [Take from him... give it^ It should be observed, that we have no mention here of any positive punishment inflicted on the unfaithful servant, such as we find inflicted on the man who buried his talent. But we may not therefore suppose that un- faithful Christians will not be condemned to punishment at the
306 BXPOflrroKY thoughts.
last day. The privation of all pririleges, and taking away of all gifts, described in the parable before us, evidently implies that unfaithful Christians will be cast out for ever from Christ's presence. We must once more remember that we are reading a parable, and not a history of the last day. The punishment of unfaithful Christians will doubtless auswer to the punishment which a king will inflict on unfaithful servants.
25. — [Tliey said unto him, dc.'] This parenthetical expression is remarkable. It was either spoken oy those at Jericho, who heard our Lord deliver this 'parable. (Such an interruption by interested hearers, would not be extraordinary in Eastern Countries.) Or else it forms part of the parable itself, and was spoken by our Lord's own mouth. In either case, the lesson is the same. It shows that the honour placed on faithful Chris- tiaus, at the last day, will be so great as to surprise and amaze all who behold it.
Some have thought that it means the angels, who will be the standers-by and ministering agents in all the proceedings of the last day. This, however, seems very improbable.
26. — [Hath,., hath not. ^ It is evident that these two expressions are elliptical. " Every one which hath," signifies every Christian who not only has privileges, but improves them and turns them to good account. " He that hath not," signifies the professing Christian who is content with the idle possession of Christianity, and makes no effort to use it for his soul's good, or the glory of God.
The Gentile Christians who have not made a good use of the Gospel, are very probably included prophetically in the latter part of the verse.
26. — [Tliose mine enemies... slay,,. before m>e'.\ — The meaning of this verse appears to be, that the Jews, who persisted in unbelief when Christ came among them, and died in unbelief, will he fearfully punished in the last day. They will be raised and brought before the bar of Christ, and receive a punishment pro- portioned to their enormous sin, in killing the Lord of glory. Though triumphing apparently in the day of our Lord's cruci- fixion, Christ foretells in this parable, that there will be a reckoning day. Annas and Caiaphas and their companions will yet be brought before Jesus of Nazareth and punished.
In leaving the parable, let us not forget that it shows us three sorts of people.
Firstly, there are open opposers of Christ and the Gospel. Such were the Jews who refused to receive our Lord. Such, are all infidels in the present day.
Secondly, there are faithful Christians. Such are all they