The sign of the Son of

CHAPTER XXIV.

1930 Luke 17, 37.- Dan 7. 11, 12-lea. 13. 10. Evek. 37. Joel 28. Am. 5. 20 & 5.9. Mk. 13. A. Lk. 2. 25. Ac. 2. 21. Rev. 6 12. and he was destroyed by Festus, ANT. b. xx. c. 7. Also one Jonathan, a weaver, persuaded a number to follow him to the DBRT, but he was taken and burnt alive by Vespasian. See WAR b. vii. c. 11.

As some conducted their deluded followers to the DESERT, ul others to the secret chambers. Josephus mentions a false prophet, WAR, b. vi. c. 5. who declared to the people in The cry, that God commanded them to go up into the temple, and there they should receive the signs of deliverance. A multitude of men, women, and children, went up accordingly; but rastend of deliverance, the place was set on fire by the Roma, and 6,000 perished miserably in the flames, or in attempting to escape them.

27. For as the lightning cometh out of the east, and shineth even unto the west] It is worthy of remark, that our Lord, in the most particular manner, points out the very march of the Roman army; they entered into Judea on the BAST, Bird carried on tapir conquests WESTWARD, as if not only the extensiveness of the ruin, but the very route which the ariny would take, were intended in the comparison of the lightning issuing from the east, and shining to the west. For wheresoever the carcass is] IIrwua, the dead car. cass The Jewish nation, which was morally and judicially

dead.

There will be eagles] The Roman armies, called so partly from their strength and fierceness, and partly from the figure of these animals, which was always wrought on their ensigns. It is remarkable that the Roman fury pursued these wretched men wheresoever they were found. They were dead carcass doomed to be devoured: and the Ronan eagles were the commissioned devourers. See the pitiful account in Jose phus, WAR, b. vii. c. 2, 3, 6, 9, 10, and 11.

man to appear in heaven. 30 d And then shall appear the sign of the Son of man in hea ven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.

31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.

d Dan. 7. 13- Zuch 12, 12-(Ch 16 27. ark 1.9. Rev. 1. 7-g Ch. 13. 41. 1 Cor 15. 52. 1 Thess 4. 16.-h Or, with a trumpet, and a great voice. will be such a remarkable instance of divine vengeance, such a signal manifestation of Christ's power and glory, that all the Jewish tribes shall mourn, and many will, in consequence of this manifestation of God, be led to acknowledge Christ and his religion. By rns yns, of the land, in the text, is evidently meant here, as in several other places, the land of Judea and its tribes, either its then inhabitants, or the Jewish people wherever found. 31. He shall send his angels] Tous ayyɛλons, his messen gers, the apostles, and their successors in the Christian ministry..

With a great sound of a trumpet] Or, a loud-sounding trumpet-the earnest affectionate call of the Gospel of peace, life, and salvation.

out.

Shall gather together his elect] The Gentiles, who were now chosen or elected, in place of the rebellious obstinate Jews, according to our Lord's prediction, Matt. viii. 11, 12, and Luke xiii. 28, 29. For the children of the kingdom (the Jews, who were born with a legal right to it, but had now finally forfeited that right by their iniquities) should be thrust It is worth serious observation, that the Christian religion spread and prevailed mightily after this period: and nothing contributed more to the success of the Gospel, than the destruction of Jerusalem happening in the very time and manner, and with the very circumstances so particularly foretold by our Lord. It was after this period that the kingdom of Christ began, and his reign was established in almost every part of the world.

2. Immediately after the tribulation, &c.] Commentators generally understand this and what follows, of the end of the world, and Christ's coming to judginent: but the word inme-siege. Many were slain at other places, and at other times. diately shows that our Lord is not speaking of any distant erent, but of something immediately consequent on calami ties already predicted: and that must be the destruction of Jerusalem. The Jewish heaven shall perish, and the sun and mean of its glory and happiness shall be darkenedbrought to nothing. The sun is the religion of the church: Je moon is the government of the state: and the stars are the judges and doctors of both. Compare Isa xiii. 10. Ezek. 11 7, 8" &c. Lightfoot.

La the prophetic language, great commotions upon earth are often represented under the notion of commotions and changes in the heavens: The fall of Babylon is represented by the stars and constellations of heaven withdrawing their light, and the sun and moon being darkened. See Isa. xiii. 9, 10 The destruction of Egypt, by the heaven being covered, Le sun enveloped with a cloud, and the moon withholding her light. Ezek. xxxii. 7, 8. The destruction of the Jews, by Antiochus Epiphanes, is represented by casting down mome of the host of heaven, and the stars to the ground. See Dan. viii. 10. And this very destruction of Jerusalem is represented by the prophet Joel, chap. ii. 30, 31. by showing wonders in heaven and in earth-darkening the sun, and turning the moon into blood. This general mode of describing these judgments, leaves no rooin to doubt the propriety af its application in the present case.

The falling of stars, 1. e. those meteors which are called aling stars, by the common people, was deemed an omen of evil times. The heathens have marked this: Sepe etiam stellas, vento impendente videbis Præcipites cœlo labi, noctisque per umbram Flammarum longos à tergo albescere tractus.

VIRG. Geor. 1. ver. 365

And oft before tempestuous winds arise
1.e seeming stars fall headlong from the skies,
And shooting through the darkness, gild the night
With sweeping glories, and long trails of light. Dryden.
Again, the same poet thus sings;

Sot ti'n signa dabit: solem quis dicere falsum
$udeat ? Ille etiam cæcos instare tumultus

pe monet: fraudemque et operta tumescere bella. Ietiam extincto miseratus Cæsare Romam, Cam caput obscurâ nitidum ferrugine texit,

To St. Matthew's account, St. Luke adds, chap. xxi. 24. They shall fall by the edge of the sword, and shall be led away captive into all nations and Jerusalem shall be trod den down by the Gentiles, till the times of the Gentiles be fulfilled. The number of those who fell by the sword was very great. ELEVEN HUNDRED THOUSAND perished during the By the command of Florus, the first author of the war, there were slain at Jerusalem 3,600, Jos. WAR, b. ii. c. 14. By the inhabitants of Cesarea, above 20,000. At Scythopolis, above 13,000. At Ascalon, 2,500. At Ptolemais, 2,000. At Alerandria, 50,000. At Joppa, when taken by Cestius Gallus, 8,400. In a mountain called Asanon, near Sepporis, above 2,000. At Damascus, 10,000. In a battle with the Romans at Ascalon, 10,000. In an ambuscude near the same place, 8,000. AL Japha, 15,000. Of the Sumaritans on mount Gerizim, 11,600. At Jotapa, 40,000. At Joppa, when taken by Vespasian, 4,210. At Tarichea, 6,500. And after the city was taken, 1,200. At Gamala, 4,000, besides 5,000 who threw themselves down a precipice. Of those who fled with John of Gischala, 6,000. Of the Gadarenes, 15,000 slain, besides countless multitudes drowned. In the village of Idumea, above 10,000 slain. At Gerasa, 1,000. At Macharus, 1,700. In the wood of Jurdes, 3,000. In the castle of Masada, 960. In Cyrene, by Catullus, the governor, 3,000. Besides these, many of every age, sex, and condition, were slain in the war, who are not reckoned; but of those who are reckoned, the number amounts to upwards of 1,357,660, which would have appeared incredible, if their own historian had not so particularly enumerated them. See Josephus, WAR, book ii. c. 18, 20. book iii. c. 2, 7, 8, 9. book iv. c. 1, 2, 7, 8, 9. book vi. c. 6, 9, 11. and Bp. Newton, vol. ii. p. 288-290.

Many also were led away captives into all nations. There were taken at Japha 2,130. At Jotapa, 1,200. At Tarichea, 6,000 chosen young men, who were sent to Nero; others sold to the number of 30,400, besides those who were given to Agrippa. Of the Gadarenes were taken 2,200. In Idumea, above 1,000. Many besides these were taken in Jerusalem, so that, as Josephus says, the number of the captives taken in the whole war, amounted to 97,000. Those above seventeen years of age, were sent to the works in Egypt, but most were distributed through the Roman provinces, to be destroyed in their theatres by the sword, and by the wild beasts; and those under seventeen years of age were sold for slaves. Eleven thousand in one place perished for want. At Cesa. rea, Titus, like a thorough-paced infernal savage, murdered 2,500 Jews in honour of his brother's birth-day; and a greater number at Berytus, in honour of his father's. See Josephus, WAR, b. vii. c. 3. s. 1. Some he caused to kill each other:

[piaque aternam timuerunt sæcula noctem. Ibid. v. 462. some were thrown to the wild beasts, and others burnt alive.

And pitied Rome, when Rome in Cesar fell: In iron clouds conceal'd the public light, And impious mortals found eternal night. Dryden. 30. Then shall appear the sign of the Son of mun] The plain meaning of this is, that the destruction of Jerusalem

And all this was done by a man who was styled The darling of munkina! Thus were the Jews miserably tormented, and distributed over the Roman provinces: and continue to be distressed and dispersed over all the nations of the world to the present day. Jerusalem also was, according to the prediction of our Lord, to be trodden down by the Gentiles. Accordingly it has never since been in the possession of the Jews. It was first in subjection to the Romans, atterward to the Sarucens, then to the Franks, after to the Mamatukes, and now to the Turks. Thus has the pro

State of the people

ST. MATTHEW. 32 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh:

33 So likewise ye, when ye shall see all these things, know that bit is near, even at the doors.

34 Verily I say unto you, 4 This generation shall not pass, till all these things be fulfilled.

35 Heaven and earth shall pass away, but my words shall not pass away.

36 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.

37 But as the days of Noe were, so shall also the coming of the Son of man be.

38 b For as in the days that were before the flood, they were eating and drinking, marrying and giving in inarriage, until the day that Noe entered into the ark,

Mark 13. 30. Lk. 13. 31. Lk 21, 33. Zech. 14. 7.

a Luke 23-29-b James 5. 9-e Or, he.-d Ch. 16. 25. & 23. 36. 21 20-Pa 12 ak Isa. 51. 6. Jer. 31. 35, 36. Ch. 5 15. Mark Ilob 111- Mark 13. 2. Acts 1. 7. 1 Thess. 5. 2. 2 Pet. 3. 10.phecy of Christ been most literally and terribly fulfilled, on à people who are still preserved as continued monuments of the truth of our Lord's prediction, and of the truth of the Christian religion. See more in Bp. Newton's Dissert. vol. ii. p. 291, &c.

32. Learn a parable of the fig-tree] That is, These signs which I have given you will be as infallible a proof of the approaching ruin of the Jewish state, as the budding of the trees is a proof of the coming summer.

at the advent of Christ.

39 And knew not until the flood came, and took them all away so shall also the coming of the Son of man be. 40 Then shall two be in the field; the one shall be taken and the other left.

41 Two women shall be grinding at the mill; the one shall be
taken and the other left.

42 Watch therefore: for ye know not what hour your Lord
doth come.
43 But know this, that if the good man of the house had
known in what watch the thief would come, he would have
watched, and would not have suffered his house to be broken up.
44 m Therefore be ye also ready; for in such an hour as ye
think not, the Son of man cometh.

45" Who then is a faithful and wise servant, whom his lord
hath made ruler over his household, to give thein meat in duae
season 1

h Gen. 6, 3, 4, 5. & 7.5 Lake 17. 9. 1 Pet. 3. - Luke 17. 21, &c-k Ch. 25, 13 Mark 13 3, &e Luke 21 36 - Luke 12. 39. 1 Thea. 5. 2. 2 Pet 3, 10 her 33& 16 15-m Ch. 25. 13. I The 5 6-n Luke 12, 42. Acts 20, 23. 1 Cor. 4. 2. Heb. 3.5

"The Senate and People of Rome, to the Divine Titus son of the Divine Vespasian: and to Vespasian the Em peror." On this occasion, a medal was struck with the following inscription round a laureated head of the emperor :-IMPerator Julius CES.ar VESP asianus AUG.ustus. Pontifer M.aximus, TR.ibunitia P.otestate P.ater P.atria CO.nSul VIII.-On the obverse, are represented a palm-tree, the em blem of the land of Judea: the emperor with a trophy standing on the left; Judea under the figure of a distressed woman, sitting at the foot of the tree weeping, with her head bowed down, supported by her left hand, with the legend JUDAEA CAPTA. Senatus Consultus. at the bottom. This is not only an extraordinary fulfilment of our Lord's predie tion, but a literal accomplishment of a prophecy delivered about 800 years before, Isa. iii. 26. And she, desolate, shall sit upon the ground.

36. But of that day and hour) pa here is translated season by many eminent critics, and is used in this sense by both sacred and profane authors. As the day was not known in which Jerusalem should be invested by the Romans, therefore our Lord advised his disciples to pray that it might not be on a sabbath; and as the season was not known, therefore they were to pray that it might not be in the winter; ver. 20. See on Mark xiii. 32.

34. This generation shall not pass] E yevra avтn, this race; 1. e. the Jews shall not cease from being a distinct people, till all the counsels of God relative to them and the Gentiles be, fulfilled. Some translate n yevɛa avrn, this generation, meaning the persons who were then living, that they should not die before these signs, &c. took place: but though this was true, as to the calamities that fell upon the Jews, and the destruction of their government, temple, &c. yet as our Lord mentions Jerusalem's continuing to be under the power of the Gentiles, till the fulness of the Gentiles should come in, i. e. till all the nations of the world should receive the Gospel of Christ, after which the Jews themselves should be converted unto God, Rom. xi. 25, &c. I think it more proper not to restrain its meaning to the few years which preceded the destruction of Jerusalem; but to understand it of the care taken by divine providence, to preserve them as a distinct people, and yet to keep them out of their own land, and from their temple service. See on Mark xiii. 30. But still it is li-ing] That is, they spent their time in rapine, luxury, and terally true in reference to the destruction of Jerusalem. riot. The design of these verses seems to be, that the desoJohn probably lived to see these things come to pass; corn- lation should be as general as it should be unexpected pare Matt. xvi. 28. with John xxi. 22. and there were some rabbins alive at the time when Christ spoke these words, who lived till the city was destroyed, viz.: Rabban Simeon, who perished with the city: R. Jochanan, ben Zaccai, who outlived it; R. Zadoch, R. Ismael, and others. See Lightfoot.

The war began, as Josephus says, Ant. b. xx. c. 11. s. 1. in the second year of the government of Gessius Florus, who succeeded Albinus, successor of Porcius Festus, mentioned Acts xxiv. 27. in the month of May, in the twelfth year of Nero, and the seventeenth of Agrippa, mentioned Acts xxv. and xxvi. that is, in May, A. D. 66. The temple was burnt August 10, A. D. 70, the saine day and month on which it had been burnt by the king of Babylon: Josephus, Ant. b. xx. c. 11. 8. 8. The city was taken September 8, in the second year of the reign of Vespasian, or the year of Christ 70. Ant. b. vi. c. 10. That was the end of the siege of Jerusalem, which began, as Josephus several times observes, about the fourteenth day of the month Nisan, or our April. See War, b. v. c. 3. s. I. c. 13. s. 7. b. vi. c. 9. s. 3.

Dr. Lardner further remarks, There is also an ancient inscription to the honour of Titus, "who by his father's directions and counsels, had subdued the Jewish nation and destroyed Jerusalem, which had never been destroyed by any generals, kings, or people before." The inscription may be seen in GRUTER, vol. i. p. 244. It is as follows:

IMP. TITO. CESARI. DIVI. VESPASIANI. F VESPASIANO. AUG. PONTIFICI MAXIMO TRIB. POT. X. IMP. XVII. Cos. VIII. P. P. PRINCIPI. SUO. S. P. Q. R.

QUOD. PRÆCEPTIS. PATRIS. CONSILIISQUE. et AUSPICIIS. GENTEM. JUDÆORUM. DOMUIT. ET URBEM. HIEROSOLYMAM. OMNIBUS. ANTE SE DUCIBUS. REGIBUS. GENTIBUSQUE. AUt Frustra. PETITAM. AUT. OMNINO. INTENTATAM. DELEVIT For this complete conquest of Jerusalem, Titus had a triumphal arch erected to his honour, which still exists. It stands on the Via Sacra, leading from the Forum to the Amphitheatre. On it are represented the spoils of the temple of God, such as the golden table of the show-bread, the golden candlestick with its seven branches, the ark of the covenant, the two golden trumpets, &c. &c. for a particular account, see the note on Exodus xxv. 31. On this arch, a correct model of which, taken on the spot, now stands before me, is the following inscription:

SENATUS

POPULUSQUE ROMANUS
DIVO TITO DIVI VESPASIANI F
VESPASIANO AUGUSTO.

37, 38. As the days of Noah-they were eating and drink.

39. And knew not] They considered not-did not lay No ah's warning to heart, till it was too late to profit by it: so shall it be-and so it was in this coming of the Son of man.

40, 41. Then shall two men-two women-one shall be taken, and the other left. The meaning seems to be, that so general should these calamities be, that no two persons, wheresoever found, or about whatsoever employed, should be both able to effect their escape: and, that captivity and the sword should have a complete triumph over this unhappy people.

To women shall be grinding] Women alone are still employed in grinding the corn in the cast; and it is only when despatch is required, or the uppermost millstone is heavy, that a second woman is added. See Wakefield, and Harmer, Obs. vol. i. 253. That they were formerly thus em ployed, see Exod. xi. 5. and the note there. See also Isa. xlvii. 2.

42. Watch therefore] Be always on your guard, that you may not be taken unawares, and that you may be properly prepared to meet God in the way either of judgment or mer cy, whensoever he may come. This advice the followers of Christ took, and therefore they escaped; the miserable Jews rejected it, and were destroyed. Let us learn wisdom by the things which they suffered.

43. If the good man of the house had known] "As a mas ter of a family, who expected a thief at any time of the night, would take care to be awake, and ready to protect his house; so do ye, who know that the Son of man will come. Though the day and hour be uncertain, continue always in a state of watchfulness, that he may not come upon you unawares." WAKEFIELD.

45. Who then is a faithful and wise servant) All should live in the same expectation of the coming of Christ, which a servant has with respect to the return of his master, who in departing for a season, left the management of his affairs to him; and of which management he is to give an exact account on his master's return.

Here is an abstract of the duties of a minister of Christ. 1. He is appointed not by himself, but by the vocation and mission of his master. 2. He must look on himself not as the master of the family, but as the servant. 3. He must be scrupulously faithful and exact, in fulfilling the commands of his master. 4. His fidelity must be ever accompanied by wisdom and prudence. 5. He must give the domestics-the sacred family, their food; and this food must be such as to afford them true nourishment. And, 6. This must be done in its season. There are certain portions of the bread of life, which lose their effect by being administered out of proper season, or to improper persons.

46 Blessed is that servant, whom his lord, when he cometh, shall find so doing.

47 Verily I say unto you, That he shall make him ruler over all his goods.

4 But, and if that evil servant shall say in his heart, My lord delayeth his coming;

Rev. 16. 15-b Ch. 25. 21, 23. Luke 22. 29.

46. Blessed is that servant] His blessedness consists in his master's approbation.

47. He shall make him ruler over all his goods.] O heaven ly privilege of a faithful minister of Christ! He shall receive from God a power to dispense all the blessings of the New Covenant: and his word shall ever be accompanied with the demonstration of the Holy Ghost to the hearts of all that hear it. Much of a preacher's usefulness may be lost by his unfaithfulness.

who follows Christ.

49 And shall begin to smite his fellow-servants, and to eat and drink with the drunken;

50 The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 51 And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth. e Or, cut him off-d Ch. 8. 12. & 25, 30.

foretold the ruin of the Jewish people, and the destruction of their polity; and in such a circumstantial manner, as none else could do, but He, under whose eye are all events, and in whose hands are the government and direction of all things. Indeed he rather declared what he would do, than predicted what should come to pass. And the fulfilment has been as circumstantial as the prediction. Does it not appear that the predicted point was so literally referred to by the occurring fact, by which it was to have its accomplishment, as to leave no room to doubt the truth of the prediction, or the certainty of the event by which it was fulfilled? Thus the WISDOM of God, as also his justice and providence, have had a plenary manifestation.

4. But, and if that evil servant] Here are three charac. ters of a bad minister. 1. He has little or no faith in the speedy coming of Christ, either to punish for wickedness, or to pardon and sanctify those who believe. It may be, he does not outwardly profess this, but he says it in his heart, and God searches his heart, and knows that he professes to teach what he does not believe. 2. He governs with an absolute dominion, oppressing his colleagues, and doing violence to the followers of Christ. And shall begin to smile, &c.ed from father to son, by both friends and enemies, perfect in 3. He leads an irregular life-does not love the company of the children of God, but eats and drinks with the drunkards, preferring the tables of the great and the rich, whose god is their belly, and thus feeds himself without fear. Great God! save thine inheritance from being ravaged by such wolves! 50. The Lord of that servant] Here are three punishments which answer to the three characteristics of the bad minister. LA sudden death, and the weight of God's judgments falling upon hita, without a moment to avert it; this answers to his infidelity and forgetfulness. He shall come in a day in which he looketh not for him. 2. A separation from the communion of saints, and from all the gifts which he has abused; this answers to the abuse of his authority in the church of Christ. 3. He shall have tears and eternal pains in company with all such hypocrites as himself: and this answers to his voluptuous life, pampering the flesh at the expense of the soul. 51. Cut him asunder] This refers to an ancient mode of punishment used in several countries. Isaiah is reported to have been sawed ASUNDER. That it was an ancient mode of punishment is evident from what Herodotus says; that Saba cua, king of Æthiopia, had a vision, in which he was com manded, perous diarapety, to cut in to all the Egyptian priests, lib. ii. And in lib. vii. where Xerxes ordered one of the sons of Pythius μegov diaraμɛiv, to be cut in two, and one half placed on each side of the way, that his army might pass through between them. See Raphelius also in his notes from Herodotus and Polybius. This kind of punishment was used among the Persians; see Dan. ii. 5. iii. 29. Story of Susannab, ver. 55. 59. See also 2 Sam. xii. 31. and 1 Chron. xx. 3. It may also have reference to that mode of punishment, in which the different members were chopped off seriatim, first the feet, then the hands, next the legs, then the arms, and lastly the head. This mode of punishment is still in use among the Chinese.

The reader has no doubt observed in the preceding chapter, a series of the most striking and solemn predictions, fulfilled in the most literal, awful, and dreadful manner. Christ has

But this wisdom appears further, in preserving such a re cord of the prediction, and such evidence of its accomplish. ment, as cannot possibly be doubted. The New Testament, given by the inspiration of God, and handed down uncorrupt its credibility and truth, inexpugnable in its evidences, and astonishingly circumstantial in details of future occurrences, which the wisdom of God alone could foreknow-that New Testament is the record of these predictions The history of the Romans, written by so many hands; the history of the Jews, written by one of themselves; triumphal arches, coins, medals, and public monuments of different kinds, are the evidence by which the fulfilment of the record is demon strated Add to this, the preservation of the Jewish people; a people scattered through all nations, yet subsisting as a dis tinct body, without temple, sacrifices, or political government; and who, while they attempt to suppress the truth, yet reluc tantly stand forth as an unimpeachable collateral evidence, that the solemn record already alluded to, is strictly and lite rally true! Who that has ever consulted the Roman historians of the reigns of Vespasian and Titus; the history of Josephus, and the 24th chapter of St. Matthew's Gospel, and who knows any thing of the present state of the Jews over the face of the earth, or even of those who sojourn in England, can doubt for a moment the truth of this Gospel, or the infinite and all-comprehensive knowledge of Him who is its author! Here then is one portion of Divine Revelation that is incontrovertibly and absolutely proved to be the truth of God. Reader! if He, who, while he predicted the ruin of this disobedient and refractory people, wept over their city and its inhabitants, has so minutely fulfilled the threatenings of his justice on the unbelieving and disobedient, will he not as circumstantially fulfil the promises of his grace to all them that believe? The existence of his revelation, the continuance of a Christian church upon earth, the certainty that there is one individual saved from his sins by the grace of the Gospel, and walking worthy of his vocation, are continued proofs and evidences that he is still the same; that he will fulfil every jot and tittle of that word on which he has caused thee to trust; and save to the uttermost all that come unto the Father by Him. The word of the Lord endureth forever: and they who trust in him shall never be confounded.

CHAPTER XXV.

The parable of the ten virgins, five of whom were wise, and five foolish, 1—12. The necessity of being constantly prepared to appear before God, 13. The parable of the talents, 14-30. The manner in which God shall deal with the righteous and the wicked in the judgment of the great day, 31-46. [A. M. 4033. A. D. 29. An. Olymp. CCII. 1.]

2 And five of them were wise, and five were foolish.

3 They that were foolish, took their lamps, and took no oil with them:

b Eph. 5. 29, 30. Rev. 19. 7. & 21, 2, 9.-e Ch. 13. 47. & 22 10. of the king? (i. e. Is there any work to be done?) But the foolish ones that were among them went away, and working said, When shall the feast be in which there is no labour↑ Suddenly the king sought out his servants: those who were adorned entered in, and they who were still polluted entered in also. The king was glad when he met the pru dent, but he was angry when he met the foolish: he said, Let the prudent sit down and eat-let the others stand and look on." Rabbi Eliezer said, "Turn to God one day before your death." His disciples said, "How can a man know the day of his death?" He answered them, "Therefore you should turn to God to-day, perhaps you may die to-morrow; thus every day will be employed in returning." See Kimchi in Isa. Íxv. 13.

NOTES Verse 1. Then shall the kingdom of heaven] The state of Jews and professing Christians-or the state of the visible church at the time of the destruction of Jerusalem, and in the day of judgment: for the parable appears to relate to both those periods. And particularly at the time in which Christ shall come to judge the world, it shall appear what kind of reception his Gospel has met with. This parable, or some thing very like it, is found in the Jewish records: so in a treatise entitled RESHITH CHOCMAH, the beginning of wisdom, we read thus: "Our wise men of blessed memory say, Re pent, whilst thou hast strength to do it, whilst thy lamp burns, and thy oil is not extinguished: for if thy lamp be gone out, thy al will profit thee nothing." Our doctors add in MED BASH: The holy blessed God said to Israel, My sons, repent whilst the gates of repentance stand open; for I receive a Virgins] Denoting the purity of the Christian doctrine and gift at present, but when I shall sit in judgment in the age character. In this parable the bridegroom is generally unto come, I will receive none." Another parable mentioned derstood to mean Jesus Christ. The feast, that state of feli by Kimchi on Isa. lxv. 13. "Rabbi Yuchanan, the son of city to which he has promised to raise his genuine followers. Zachai, spoke a parable concerning a king who invited his The wise or prudent, and foolish virgins, those who truly servants, but set them no time to come: the prudent and wa enjoy, and those who only profess the purity and holiness of ry among them adorned themselves, and standing at the doorhis religion. The oil, the grace and salvation of God, or that of the king's house, said. Is any thing wanting in the house faith which works by love. The vessel, the heart in which

Slumbered and slept] Or, evvatav kaι Ekalevdov, they be. came drowsy and fell asleep) As sleep is frequently used in the Sacred Writings for death, so drowsiness, which precedes sleep, may be considered as pointing out the decays of the constitution, and the sicknesses which precede death. The other explanations which are given of this place must be unsatisfactory to every man who is not warped by some point in his creed, which must be supported at every expense. A Jewish rabbin supposes God addressing man thus: I Carelessness disposed them to drowsiness, drowsiness to give thee my lamp, give thou me thy lamp; if thou keep my sleep, deep sleep, which rendered them as unconscious of lamp, I will keep thy lamp: but if thou ertinguish my lamp, their danger, as they were before inattentive to their duty. I will extinguish thy lamp. That is, I give thee my WORD The Anglo Saxon has hit the meaning of the original well-and testimonies to be a light unto thy feet, and a lantern to da hnappudon hig ealle and plepun; of which my old MS. thy steps, to guide thee safely through life: give me thy sout Bible gives a literal version in the English of the 14th century. and all its concerns, that I may defend and save thee from forsothe-alle nappeden and sleptyn. all evil: keep my WORD, walk in my ways, and I will keep thy SOUL that nothing shall injure it; but if thou trample under foot my laws, I will cast thy soul into outer darkness.

• A cales 1971. 1's sterling. Chap 18, 24.-b Rom. 12. 6 1 Cor. 12. 7, 11, 29. Papk 1 11 - Hab 2.3 Luke 16 2. Heb 10. 37.- 1 Cor. 15. 10. 2 Tim. 4. 7,8 12 I know you not.] As if he had said, Ye are not of my company-ye were neither with the bride nor the bridegroom: ye slept while the others were in procession. I do not ac-lated to answer the purpose of the master, in the salvation of knowledge you for my disciples-ye are not like him who is lace-ye refused to receive his grace-ye sinned it away when ye had it; now ye are necessarily excluded from that kinglom where nothing but love and purity can dwell. Watch therefore] If to watch be to employ ourselves chief ly about the business of our salvation, alas! how few of those who are called Christians are there, who do watch? How any who slumber? How many who are asleep? How many seized with a lethargy? How many quite dead? Wherein the Son of man cometh] These words are omitted by many excellent MSS., most of the Versions, and several of the Fathers. Griesbach has left them out of the text: Grotius, Hammond, Mill, and Bengel, approve of the omission. 14. Called his own servants] God never makes the children of men proprietors of his goods. They are formed by his power, and upheld by his bounty, and they hold their lives and their goods, as in many of our ancient tenures, quamdiu domino placuerit at the will of our lord.