Luk 19:22, Tit 3:11 | MHC | STEP | The Nobleman and His Servants. 11 And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. 12 He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. 13 And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. 14 But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. 15 And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. 16 Then came the first, saying, Lord, thy pound hath gained ten pounds. 17 And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. 18 And the second came, saying, Lord, thy pound hath gained five pounds. 19 And he said likewise to him, Be thou also over five cities. 20 And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin: 21 For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. 22 And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: 23 Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? 24 And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. 25 (And they said unto him, Lord, he hath ten pounds.) 26 For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. 27 But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. Our Lord Jesus is now upon his way to Jerusalem, to his last passover, when he was to suffer and die; now here we are told, I. How the expectations of his friends were raised upon this occasion: They thought that the kingdom of God would immediately appear, . The Pharisees expected it about this time ( ), and, it seems, so did Christ's own disciples; but they both had a mistaken notion of it. The Pharisees thought that it must be introduced by some other temporal prince or potentate. The disciples thought that their Master would introduce it, but with temporal pomp and power, which, with the power he had to work miracles, they knew he could clothe himself with in a short time, whenever he pleased. Jerusalem, they concluded, must be the seat of his kingdom, and therefore, now that he is going directly thither, they doubt not but in a little time to see him upon the throne there. Note, Even good men are subject to mistakes concerning the kingdom of Christ, and to form wrong notions of it, and are ready to think that will immediately appear which is reserved for hereafter. II. How their expectations were checked, and the mistakes rectified upon which they were founded; and this he does in three things:-- 1. They expected that he should appear in his glory now presently, but he tells them that he must not be publicly installed in his kingdom for a great while yet. He is like a certain nobleman anthropos tis eugenes -- a certain man of high birth (so Dr. Hammond), for he is the Lord from heaven, and is entitled by birth to the kingdom; but he goes into a far country, to receive for himself a kingdom. Christ must go to heaven, to sit down at the right hand of the Father there, and to receive from him honour and glory, before the Spirit was poured out by which his kingdom was to be set up on earth, and before a church was to be set up for him in the Gentile world. He must receive the kingdom, and then return. Christ returned when the Spirit was poured out, when Jerusalem was destroyed, by which time that generation, both of friends and enemies, which he had personally conversed with, was wholly worn off by death, and gone to give up their account. But his chief return here meant is that at the great day, of which we are yet in expectation. That which they thought would immediately appear, Christ tells them will not appear till this same Jesus who is taken into heaven shall in like manner come again; see . 2. They expected that his apostles and immediate attendants should be advanced to dignity and honour, that they should all be made princes and peers, privy-counsellors and judges, and have all the pomp and preferments of the court and of the town. But Christ here tells them that, instead of this, he designed them to be men of business; they must expect no other preferment in this world than that of the trading end of the town; he would set them up with a stock under their hands, that they might employ it themselves, in serving him and the interest of his kingdom among men. That is the true honour of a Christian and a minister which, if we be as we ought to be truly ambitious of it, will enable us to look upon all temporal honours with a holy contempt. The apostles had dreamed of sitting on his right hand and on his left in his kingdom, enjoying ease after their present toil and honour after the present contempt put upon them, and were pleasing themselves with this dream; but Christ tells them that which, if they understood it aright, would fill them with care, and concern, and serious thoughts, instead of those aspiring ones with which they filled their heads. (1.) They have a great work to do now. Their Master leaves them, to receive his kingdom, and, at parting, he gives each of them a pound, which the margin of our common bibles tells us amounts in our money to three pounds and half a crown; this signifies the same thing with the talents in the parable that is parallel to this ( ), all the gifts with which Christ's apostles were endued, and the advantages and capacities which they had of serving the interests of Christ in the world, and others, both ministers and Christians, like them in a lower degree. But perhaps it is in the parable thus represented to make them the more humble; their honour in this world is only that of traders, and that not of first-rate merchants, who have vast stocks to begin upon, but that of poor traders, who must take a great deal of care and pains to make any thing of what they have. He gave these pounds to his servants, not to buy rich liveries, much less robes, and a splendid equipage, for themselves to appear in, as they expected, but with this charge: Occupy till I come. Or, as it might much better be translated, Trade till I come, Pragmateusasthe -- Be busy. So the word properly signifies. "You are sent forth to preach the gospel, to set up a church for Christ in the world, to bring the nations to the obedience of faith, and to build them up in it. You shall receive power to do this, for you shall be filled with the Holy Ghost, " . When Christ breathed on the eleven disciples, saying, Receive ye the Holy Ghost, then he delivered them ten pounds. "Now," saith he, "mind your business, and make a business of it; set about it in good earnest, and stick to it. Lay out yourselves to do all the good you can to the souls of men, and to gather them in to Christ." Note, [1.] All Christians have business to do for Christ in this world, and ministers especially; the former were not baptized, nor the latter ordained, to be idle. [2.] Those that are called to business for Christ he furnishes with gifts necessary for their business; and, on the other hand, from those to whom he gives power he expects service. He delivers the pounds with this charge, Go work, go trade. The manifestation of the Spirit is given to every man to profit withal, . And as every one has received the gift, so let him minister the same, . [3.] We must continue to mind our business till our Master comes, whatever difficulties or oppositions we may meet with in it; those only that endure to the end shall be saved. (2.) They have a great account to make shortly. These servants are called to him, to show what use they made of the gifts they were dignified with, what service they had done for Christ, and what good to the souls of men, that he might know what every man had gained by trading. Note, [1.] They that trade diligently and faithfully in the service of Christ shall be gainers. We cannot say so of the business of the world; many a labouring tradesman has been a loser; but those that trade for Christ shall be gainers; though Israel be not gathered, yet they will be glorious. [2.] The conversion of souls is the winning of them; every true convert is clear gain to Jesus Christ. Ministers are but factors for him, and to him they must give account what fish they have enclosed in the gospel-net, what guests they have prevailed with to come to the wedding-supper; that is, what they have gained by trading. Now observe, First, The good account which was given by some of the servants, and the master's approbation of them. Two such are instanced, . 1. They had both made considerable improvements, but not both alike; one had gained ten pounds by his trading, and another five. Those that are diligent and faithful in serving Christ are commonly blessed in being made blessings to the places where they live. They shall see the travail of their soul, and not labour in vain. And yet all that are alike faithful are not alike successful. And perhaps, though they were both faithful, it is intimated that one of them took more pains, and applied himself more closely to his business, than the other, and sped accordingly. Blessed Paul was surely this servant that gained ten pounds, double to what any of the rest did, for he laboured more abundantly than they all, and fully preached the gospel of Christ. 2. They both acknowledged their obligations to their Master for entrusting them with these abilities and opportunities to do him service: Lord, it is not my industry, but thy pound, that has gained ten pounds. Note, God must have all the glory of all our gains; not unto us, but unto him, must be the praise, . Paul, who gained the ten pounds, acknowledges, " I laboured, yet not I. By the grace of God, I am what I am, and do what I do; and his grace was not in vain, " . He will not speak of what he had done, but of what God had done by him, . 3. They were both commended for their fidelity and industry: Well done, thou good servant, . And to the other he said likewise, . Note, They who do that which is good shall have praise of the same. Do well, and Christ will say to thee, Well done: and, if he says Well done, the matter is not great who says otherwise. See . 4. They were preferred in proportion to the improvement they had made: " Because thou hast been faithful in a very little, and didst not say, 'As good sit still as go to trade with one pound, what can one do with so small a stock?' but didst humbly and honestly apply thyself to the improvement of that, have thou authority over ten cities. " Note, Those are in a fair way to rise who are content to begin low. He that has used the office of a deacon well purchaseth to himself a good degree, . Two things are hereby promised the apostles:-- (1.) That when they have taken pains to plant many churches they shall have the satisfaction and honour of presiding in them, and governing among them; they shall have great respect paid them, and have a great interest in the love and esteem of good Christians. He that keepeth the fig-tree shall eat the fruit thereof; and he that laboureth in the word and doctrine shall be counted worthy of double honour. (2.) That, when they have served their generation, according to the will of Christ, though they pass through this world despised and trampled upon, and perhaps pass out of it under disgrace and persecution as the apostles did, yet in the other world they shall reign as kings with Christ, shall sit with him on his throne, shall have power over the nations, . The happiness of heaven will be a much greater advancement to a good minister or Christian than it would be to a poor tradesman, that with much ado had cleared ten pounds, to be made governor of ten cities. He that had gained but five pounds had dominion over five cities. This intimates that there are degrees of glory in heaven; every vessel will be alike full, but not alike large. And the degrees of glory there will be according to the degrees of usefulness here. Secondly, The bad account that was given by one of them, and the sentence passed upon him for his slothfulness and unfaithfulness, , &c. 1. He owned that he had not traded with the pound with which he had been entrusted ( ): " Lord, behold, here is thy pound; it is true, I have not made it more, but withal I have not made it less; I have kept it safely laid up in a napkin. " This represents the carelessness of those who have gifts, but never lay out themselves to do good with them. It is all one to them whether the interests of Christ's kingdom sink or swim, go backward or forward; for their parts, they will take no care about it, no pains, be at no expenses, run no hazard. Those are the servants that lay up their pound in a napkin who think it enough to say that they have done no hurt in the world, but did no good. 2. He justified himself in his omission, with a plea that made the matter worse and not better ( ): I feared thee, because thou art an austere man, rigid and severe, anthropos austeros ei . Austere is the Greed word itself: a sharp man: Thou takest up that which thou laidst not down. He thought that his master put a hardship upon his servants when he required and expected the improvement of their pounds, and that it was reaping where he did not sow; whereas really it was reaping where he had sown, and, as the husbandman, expecting in proportion to what he had sown. He had no reason to fear his master's austerity, nor blame his expectations, but this was a mere sham, a frivolous groundless excuse for his idleness, which there was no manner of colour for. Note, The pleas of slothful professors, when they come to be examined, will be found more to their shame than in their justification. 3. His excuse is turned upon him: Out of thine own mouth will I judge thee, thou wicked servant, . He will be condemned by his crime, but self-condemned by his plea. "If thou didst look upon it as hard that I should expect the profit of thy trading, which would have been the greater profit, yet, if thou hadst had any regard to my interest, thou mightest have put my money into the bank, into some of the funds, that I might have had, not only my own, but my own with usury, which, though a less advantage, would have been some. " If he durst not trade for fear of losing the principal, and so being made accountable to his lord for it though it was lost, which he pretends, yet that would be no excuse for his not setting it out to interest, where it would be sure. Note, Whatever may be the pretences of slothful professors, in excuse of their slothfulness, the true reason of it is a reigning indifference to the interests of Christ and his kingdom, and their coldness therein. They care not whether religion gets around or loses ground, so they can but live at ease. 4. His pound is taken from him, . It is fit that those should lose their gifts who will not use them, and that those who have dealt falsely should be no longer trusted. Those who will not serve their Master with what he bestows upon them, why should they be suffered to serve themselves with it? Take from him the pound. 5. It is given to him that had the ten pounds. When this was objected against by the standers-by, because he had so much already ( Lord, he has ten pounds, ), it is answered ( ), Unto every one that hath shall be given. It is the rule of justice, (1.) That those should be most encouraged who have been most industrious, and that those who have laid out themselves most to do good should have their opportunities of doing good enlarged, and be put into a higher and more extensive sphere of usefulness. To him that hath gotten shall more be given, that he may be in a capacity to get more. (2.) That those who have their gifts, as if they had them not, who have them to no purpose, who do no good with them, should be deprived of them. To those who endeavour to increase the grace they have, God will impart more; those who neglect it, and suffer it to decline, can expect no other than that God should do so too. This needful warning Christ gives to his disciples, lest, while they were gaping for honours on earth, they should neglect their business, and so come short of their happiness in heaven. 3. Another thing they expected was, that, when the kingdom of God should appear, the body of the Jewish nation would immediately fall in with it, and submit to it, and all their aversions to Christ and his gospel would immediately vanish; but Christ tells them that, after his departure, the generality of them would persist in their obstinacy and rebellion, and it would be their ruin. This is shown here, (1.) In the message which his citizens sent after him, . They not only opposed him, while he was in obscurity; but, when he was gone into glory, to be invested in his kingdom, then they continued their enmity to him, protested against his dominion, and said, We will not have this man to reign over us. [1.] This was fulfilled in the prevailing infidelity of the Jews after the ascension of Christ, and the setting up of the gospel kingdom. They would not submit their necks to his yoke, nor touch the top of his golden sceptre. They said, Let us break his bands in sunder, . [2.] It speaks the language of all unbelievers; they could be content that Christ should save them, but they will not have him to reign over them; whereas Christ is a Saviour to those only to whom he is a prince, and who are willing to obey him. (2.) In the sentence passed upon them at his return: Those mine enemies bring hither, . When his faithful subjects are preferred and rewarded, then he will take vengeance on his enemies, and particularly on the Jewish nation, the doom of which is here read. When Christ had set up his gospel kingdom, and thereby put reputation upon the gospel ministry, then he comes to reckon with the Jews; then it is remembered against them that they had particularly disclaimed and protested against his kingly office, when they said, We have no king but Cæsar, nor would own him for their king. They appealed to Cæsar, and to Cæsar they shall go; Cæsar shall be their ruin. Then the kingdom of God appeared when vengeance was taken on those irreconcileable enemies to Christ and his government; they were brought forth and slain before him. Never was so much slaughter made in any war as in the wars of the Jews. That nation lived to see Christianity victorious in the Gentile world, in spite of their enmity and opposition to it, and then it was taken away as dross. The wrath of Christ came upon them to the uttermost ( ), and their destruction redounded very much to the honour of Christ and the peace of the church. But this is applicable to all others who persist in their infidelity, and will undoubtedly perish in it. Note, [1.] Utter ruin will certainly be the portion of all Christ's enemies; in the day of vengeance they shall all be brought forth, and slain before him. Bring them hither, to be made a spectacle to saints and angels; see . Bring them hither, that they may see the glory and happiness of Christ and his followers, whom they hated and persecuted. Bring them hither, to have their frivolous pleas overruled, and to receive sentence according to their merits. Bring them, and slay them before me, as Agag before Samuel. The Saviour whom they have slighted will stand by and see them slain, and not interpose on their behalf. [2.] Those that will not have Christ to reign over them shall be reputed and dealt with as his enemies. We are ready to think that none are Christ's enemies but persecutors of Christianity, or scoffers at least; but you see that those will be accounted so that dislike the terms of salvation, will not submit to Christ's yoke, but will be their own masters. Note, Whoever will not be ruled by the grace of Christ will inevitably be ruined by the wrath of Christ.

Luke 19:22

11 And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. 12 He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. 13 And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. 14 But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. 15 And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. 16 Then came the first, saying, Lord, thy pound hath gained ten pounds. 17 And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. 18 And the second came, saying, Lord, thy pound hath gained five pounds. 19 And he said likewise to him, Be thou also over five cities. 20 And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin: 21 For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. 22 And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: 23 Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? 24 And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. 25 (And they said unto him, Lord, he hath ten pounds.) 26 For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. 27 But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.

Our Lord Jesus is now upon his way to Jerusalem, to his last passover, when he was to suffer and die; now here we are told,

I. How the expectations of his friends were raised upon this occasion: They thought that the kingdom of God would immediately appear, v. 11. The Pharisees expected it about this time (ch. xvii. 20), and, it seems, so did Christ's own disciples; but they both had a mistaken notion of it. The Pharisees thought that it must be introduced by some other temporal prince or potentate. The disciples thought that their Master would introduce it, but with temporal pomp and power, which, with the power he had to work miracles, they knew he could clothe himself with in a short time, whenever he pleased. Jerusalem, they concluded, must be the seat of his kingdom, and therefore, now that he is going directly thither, they doubt not but in a little time to see him upon the throne there. Note, Even good men are subject to mistakes concerning the kingdom of Christ, and to form wrong notions of it, and are ready to think that will immediately appear which is reserved for hereafter.

II. How their expectations were checked, and the mistakes rectified upon which they were founded; and this he does in three things:--

1. They expected that he should appear in his glory now presently, but he tells them that he must not be publicly installed in his kingdom for a great while yet. He is like a certain nobleman anthropos tis eugenes--a certain man of high birth (so Dr. Hammond), for he is the Lord from heaven, and is entitled by birth to the kingdom; but he goes into a far country, to receive for himself a kingdom. Christ must go to heaven, to sit down at the right hand of the Father there, and to receive from him honour and glory, before the Spirit was poured out by which his kingdom was to be set up on earth, and before a church was to be set up for him in the Gentile world. He must receive the kingdom, and then return. Christ returned when the Spirit was poured out, when Jerusalem was destroyed, by which time that generation, both of friends and enemies, which he had personally conversed with, was wholly worn off by death, and gone to give up their account. But his chief return here meant is that at the great day, of which we are yet in expectation. That which they thought would immediately appear, Christ tells them will not appear till this same Jesus who is taken into heaven shall in like manner come again; see Acts i. 11.

2. They expected that his apostles and immediate attendants should be advanced to dignity and honour, that they should all be made princes and peers, privy-counsellors and judges, and have all the pomp and preferments of the court and of the town. But Christ here tells them that, instead of this, he designed them to be men of business; they must expect no other preferment in this world than that of the trading end of the town; he would set them up with a stock under their hands, that they might employ it themselves, in serving him and the interest of his kingdom among men. That is the true honour of a Christian and a minister which, if we be as we ought to be truly ambitious of it, will enable us to look upon all temporal honours with a holy contempt. The apostles had dreamed of sitting on his right hand and on his left in his kingdom, enjoying ease after their present toil and honour after the present contempt put upon them, and were pleasing themselves with this dream; but Christ tells them that which, if they understood it aright, would fill them with care, and concern, and serious thoughts, instead of those aspiring ones with which they filled their heads.

(1.) They have a great work to do now. Their Master leaves them, to receive his kingdom, and, at parting, he gives each of them a pound, which the margin of our common bibles tells us amounts in our money to three pounds and half a crown; this signifies the same thing with the talents in the parable that is parallel to this (Matt. xxv.), all the gifts with which Christ's apostles were endued, and the advantages and capacities which they had of serving the interests of Christ in the world, and others, both ministers and Christians, like them in a lower degree. But perhaps it is in the parable thus represented to make them the more humble; their honour in this world is only that of traders, and that not of first-rate merchants, who have vast stocks to begin upon, but that of poor traders, who must take a great deal of care and pains to make any thing of what they have. He gave these pounds to his servants, not to buy rich liveries, much less robes, and a splendid equipage, for themselves to appear in, as they expected, but with this charge: Occupy till I come. Or, as it might much better be translated, Trade till I come, Pragmateusasthe--Be busy. So the word properly signifies. "You are sent forth to preach the gospel, to set up a church for Christ in the world, to bring the nations to the obedience of faith, and to build them up in it. You shall receive power to do this, for you shall be filled with the Holy Ghost," Acts i. 8. When Christ breathed on the eleven disciples, saying, Receive ye the Holy Ghost, then he delivered them ten pounds. "Now," saith he, "mind your business, and make a business of it; set about it in good earnest, and stick to it. Lay out yourselves to do all the good you can to the souls of men, and to gather them in to Christ." Note, [1.] All Christians have business to do for Christ in this world, and ministers especially; the former were not baptized, nor the latter ordained, to be idle. [2.] Those that are called to business for Christ he furnishes with gifts necessary for their business; and, on the other hand, from those to whom he gives power he expects service. He delivers the pounds with this charge, Go work, go trade. The manifestation of the Spirit is given to every man to profit withal, 1 Cor. xii. 7. And as every one has received the gift, so let him minister the same, 1 Pet. iv. 10. [3.] We must continue to mind our business till our Master comes, whatever difficulties or oppositions we may meet with in it; those only that endure to the end shall be saved.

(2.) They have a great account to make shortly. These servants are called to him, to show what use they made of the gifts they were dignified with, what service they had done for Christ, and what good to the souls of men, that he might know what every man had gained by trading. Note,

[1.] They that trade diligently and faithfully in the service of Christ shall be gainers. We cannot say so of the business of the world; many a labouring tradesman has been a loser; but those that trade for Christ shall be gainers; though Israel be not gathered, yet they will be glorious.

[2.] The conversion of souls is the winning of them; every true convert is clear gain to Jesus Christ. Ministers are but factors for him, and to him they must give account what fish they have enclosed in the gospel-net, what guests they have prevailed with to come to the wedding-supper; that is, what they have gained by trading. Now observe,

First, The good account which was given by some of the servants, and the master's approbation of them. Two such are instanced, v. 16, 19. 1. They had both made considerable improvements, but not both alike; one had gained ten pounds by his trading, and another five. Those that are diligent and faithful in serving Christ are commonly blessed in being made blessings to the places where they live. They shall see the travail of their soul, and not labour in vain. And yet all that are alike faithful are not alike successful. And perhaps, though they were both faithful, it is intimated that one of them took more pains, and applied himself more closely to his business, than the other, and sped accordingly. Blessed Paul was surely this servant that gained ten pounds, double to what any of the rest did, for he laboured more abundantly than they all, and fully preached the gospel of Christ. 2. They both acknowledged their obligations to their Master for entrusting them with these abilities and opportunities to do him service: Lord, it is not my industry, but thy pound, that has gained ten pounds. Note, God must have all the glory of all our gains; not unto us, but unto him, must be the praise, Ps. cxv. 1. Paul, who gained the ten pounds, acknowledges, "I laboured, yet not I. By the grace of God, I am what I am, and do what I do; and his grace was not in vain," 1 Cor. xv. 10. He will not speak of what he had done, but of what God had done by him, Rom. xv. 18. 3. They were both commended for their fidelity and industry: Well done, thou good servant, v. 17. And to the other he said likewise, v. 19. Note, They who do that which is good shall have praise of the same. Do well, and Christ will say to thee, Well done: and, if he says Well done, the matter is not great who says otherwise. See Gen. iv. 7. 4. They were preferred in proportion to the improvement they had made: "Because thou hast been faithful in a very little, and didst not say, 'As good sit still as go to trade with one pound, what can one do with so small a stock?' but didst humbly and honestly apply thyself to the improvement of that, have thou authority over ten cities." Note, Those are in a fair way to rise who are content to begin low. He that has used the office of a deacon well purchaseth to himself a good degree, 1 Tim. iii. 13. Two things are hereby promised the apostles:-- (1.) That when they have taken pains to plant many churches they shall have the satisfaction and honour of presiding in them, and governing among them; they shall have great respect paid them, and have a great interest in the love and esteem of good Christians. He that keepeth the fig-tree shall eat the fruit thereof; and he that laboureth in the word and doctrine shall be counted worthy of double honour. (2.) That, when they have served their generation, according to the will of Christ, though they pass through this world despised and trampled upon, and perhaps pass out of it under disgrace and persecution as the apostles did, yet in the other world they shall reign as kings with Christ, shall sit with him on his throne, shall have power over the nations, Rev. ii. 26. The happiness of heaven will be a much greater advancement to a good minister or Christian than it would be to a poor tradesman, that with much ado had cleared ten pounds, to be made governor of ten cities. He that had gained but five pounds had dominion over five cities. This intimates that there are degrees of glory in heaven; every vessel will be alike full, but not alike large. And the degrees of glory there will be according to the degrees of usefulness here.

Secondly, The bad account that was given by one of them, and the sentence passed upon him for his slothfulness and unfaithfulness, v. 20, &c. 1. He owned that he had not traded with the pound with which he had been entrusted (v. 20): "Lord, behold, here is thy pound; it is true, I have not made it more, but withal I have not made it less; I have kept it safely laid up in a napkin." This represents the carelessness of those who have gifts, but never lay out themselves to do good with them. It is all one to them whether the interests of Christ's kingdom sink or swim, go backward or forward; for their parts, they will take no care about it, no pains, be at no expenses, run no hazard. Those are the servants that lay up their pound in a napkin who think it enough to say that they have done no hurt in the world, but did no good. 2. He justified himself in his omission, with a plea that made the matter worse and not better (v. 21): I feared thee, because thou art an austere man, rigid and severe, anthropos austeros ei. Austere is the Greed word itself: a sharp man: Thou takest up that which thou laidst not down. He thought that his master put a hardship upon his servants when he required and expected the improvement of their pounds, and that it was reaping where he did not sow; whereas really it was reaping where he had sown, and, as the husbandman, expecting in proportion to what he had sown. He had no reason to fear his master's austerity, nor blame his expectations, but this was a mere sham, a frivolous groundless excuse for his idleness, which there was no manner of colour for. Note, The pleas of slothful professors, when they come to be examined, will be found more to their shame than in their justification. 3. His excuse is turned upon him: Out of thine own mouth will I judge thee, thou wicked servant, v. 22. He will be condemned by his crime, but self-condemned by his plea. "If thou didst look upon it as hard that I should expect the profit of thy trading, which would have been the greater profit, yet, if thou hadst had any regard to my interest, thou mightest have put my money into the bank, into some of the funds, that I might have had, not only my own, but my own with usury, which, though a less advantage, would have been some." If he durst not trade for fear of losing the principal, and so being made accountable to his lord for it though it was lost, which he pretends, yet that would be no excuse for his not setting it out to interest, where it would be sure. Note, Whatever may be the pretences of slothful professors, in excuse of their slothfulness, the true reason of it is a reigning indifference to the interests of Christ and his kingdom, and their coldness therein. They care not whether religion gets around or loses ground, so they can but live at ease. 4. His pound is taken from him, v. 24. It is fit that those should lose their gifts who will not use them, and that those who have dealt falsely should be no longer trusted. Those who will not serve their Master with what he bestows upon them, why should they be suffered to serve themselves with it? Take from him the pound. 5. It is given to him that had the ten pounds. When this was objected against by the standers-by, because he had so much already (Lord, he has ten pounds, v. 25), it is answered (v. 26), Unto every one that hath shall be given. It is the rule of justice, (1.) That those should be most encouraged who have been most industrious, and that those who have laid out themselves most to do good should have their opportunities of doing good enlarged, and be put into a higher and more extensive sphere of usefulness. To him that hath gotten shall more be given, that he may be in a capacity to get more. (2.) That those who have their gifts, as if they had them not, who have them to no purpose, who do no good with them, should be deprived of them. To those who endeavour to increase the grace they have, God will impart more; those who neglect it, and suffer it to decline, can expect no other than that God should do so too. This needful warning Christ gives to his disciples, lest, while they were gaping for honours on earth, they should neglect their business, and so come short of their happiness in heaven.

3. Another thing they expected was, that, when the kingdom of God should appear, the body of the Jewish nation would immediately fall in with it, and submit to it, and all their aversions to Christ and his gospel would immediately vanish; but Christ tells them that, after his departure, the generality of them would persist in their obstinacy and rebellion, and it would be their ruin. This is shown here,

(1.) In the message which his citizens sent after him, v. 14. They not only opposed him, while he was in obscurity; but, when he was gone into glory, to be invested in his kingdom, then they continued their enmity to him, protested against his dominion, and said, We will not have this man to reign over us. [1.] This was fulfilled in the prevailing infidelity of the Jews after the ascension of Christ, and the setting up of the gospel kingdom. They would not submit their necks to his yoke, nor touch the top of his golden sceptre. They said, Let us break his bands in sunder, Ps. ii. 1-3; Acts iv. 26. [2.] It speaks the language of all unbelievers; they could be content that Christ should save them, but they will not have him to reign over them; whereas Christ is a Saviour to those only to whom he is a prince, and who are willing to obey him.

(2.) In the sentence passed upon them at his return: Those mine enemies bring hither, v. 27. When his faithful subjects are preferred and rewarded, then he will take vengeance on his enemies, and particularly on the Jewish nation, the doom of which is here read. When Christ had set up his gospel kingdom, and thereby put reputation upon the gospel ministry, then he comes to reckon with the Jews; then it is remembered against them that they had particularly disclaimed and protested against his kingly office, when they said, We have no king but Cæsar, nor would own him for their king. They appealed to Cæsar, and to Cæsar they shall go; Cæsar shall be their ruin. Then the kingdom of God appeared when vengeance was taken on those irreconcileable enemies to Christ and his government; they were brought forth and slain before him. Never was so much slaughter made in any war as in the wars of the Jews. That nation lived to see Christianity victorious in the Gentile world, in spite of their enmity and opposition to it, and then it was taken away as dross. The wrath of Christ came upon them to the uttermost (1 Thess. ii. 15, 16), and their destruction redounded very much to the honour of Christ and the peace of the church. But this is applicable to all others who persist in their infidelity, and will undoubtedly perish in it. Note, [1.] Utter ruin will certainly be the portion of all Christ's enemies; in the day of vengeance they shall all be brought forth, and slain before him. Bring them hither, to be made a spectacle to saints and angels; see Josh. x. 22, 24. Bring them hither, that they may see the glory and happiness of Christ and his followers, whom they hated and persecuted. Bring them hither, to have their frivolous pleas overruled, and to receive sentence according to their merits. Bring them, and slay them before me, as Agag before Samuel. The Saviour whom they have slighted will stand by and see them slain, and not interpose on their behalf. [2.] Those that will not have Christ to reign over them shall be reputed and dealt with as his enemies. We are ready to think that none are Christ's enemies but persecutors of Christianity, or scoffers at least; but you see that those will be accounted so that dislike the terms of salvation, will not submit to Christ's yoke, but will be their own masters. Note, Whoever will not be ruled by the grace of Christ will inevitably be ruined by the wrath of Christ.

Titus 3:11

9 But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain. 10 A man that is a heretic after the first and second admonition reject; 11 Knowing that he that is such is subverted, and sinneth, being condemned of himself. 12 When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter. 13 Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them. 14 And let ours also learn to maintain good works for necessary uses, that they be not unfruitful. 15 All that are with me salute thee. Greet them that love us in the faith. Grace be with you all. Amen.

Here is the fifth and last thing in the matter of the epistle: what Titus should avoid in teaching; how he should deal with a heretic; with some other directions. Observe,

I. That the apostle's meaning might be more clear and full, and especially fitted to the time and state of things in Crete, and the many judaizers among them, he tells Titus what, in teaching, he should shun, v. 9. There are needful questions to be discussed and cleared, such as make for improvement in useful knowledge; but idle and foolish enquiries, tending neither to God's glory nor the edification of men, must be shunned. Some may have a show of wisdom, but are vain, as many among the Jewish doctors, as well as of later schoolmen, who abound with questions of no moment or use to faith or practice; avoid these.--And genealogies (of the gods, say some, that the heathen poets made such noise about; or rather those that the Jews were so curious in): some lawful and useful enquiries might be made into these things, to see the fulfilling of the scriptures in some cases, and especially in the descent of Christ the Messiah; but all that served to pomp only, and to feed vanity, in boasting of a long pedigree, and much more such as the Jewish teachers were ready to busy themselves in and trouble their hearers with, even since Christ had come, and that distinction of families and tribes had been taken away, as if they would build again that policy which now is abolished, these Titus must withstand as foolish and vain.--And contentious, and strivings about the law. There were those who were for the Mosaic rites and ceremonies, and would have them continued in the church, though by the gospel and the coming of Christ they were superseded and done away. Titus must give no countenance to these, but avoid and oppose them; for they are unprofitable and vain: this is to be referred to all those foolish questions and genealogies, as well as those strivings about the law. They are so far from instructing and building up in godliness, that they are hindrances of it rather: the Christian religion, and good works, which are to be maintained, will hereby be weakened and prejudiced, the peace of the church disturbed, and the progress of the gospel hindered. Observe, Ministers must not only teach things good and useful, but shun and oppose the contrary, what would corrupt the faith, and hinder godliness and good works; nor should people have itching ears, but love and embrace sound doctrine, which tends most to the use of edifying.

II. But because, after all, there will be heresies and heretics in the church, the apostle next directs Titus what to do in such a case, and how to deal with such, v. 10. He who forsakes the truth as it is in Christ Jesus, who broaches false doctrines and propagates them to the corrupting of the faith in weighty and momentous points, and breaks the peace of the church about them, after due means used to reclaim him, must be rejected. "Admonish him once and again, that, if possible, he may be brought back, and thou mayest gain thy brother; but, if this will not reduce him, that others be not hurt, cast him out of the communion, and warn all Christians to avoid him."--Knowing that he that is such is subverted (turned off from the foundation) and sinneth grievously, being self-condemned. Those who will not be reclaimed by admonitions, but are obstinate in their sins and errors, are subverted and self-condemned; they inflict that punishment upon themselves which the governors of the church should inflict upon them: they throw themselves out of the church, and throw off its communion, and so are self-condemned. Observe, 1. How great an evil real heresy is, not lightly therefore to be charged upon any, though greatly to be taken heed of by all. Such a one is subverted or perverted--a metaphor from a building so ruined as to render it difficult if not impossible to repair and raise it up again. Real heretics have seldom been recovered to the true faith: not so much defect of judgment, as perverseness of the will, being in the case, through pride, or ambition, or self-willedness, or covetousness, or such like corruption, which therefore must be taken heed of: "Be humble, love the truth and practise it, and damning heresy will be escaped." 2. Pains and patience must be used about those that err most grievously. They are not easily and soon to be given up and cast off, but competent time and means must be tried for their recovery. 3. The church's means even with heretics are persuasive and rational. They must be admonished, instructed, and warned; so much nouthesia imports. 4. Upon continued obstinacy and irreclaimableness, the church has power, and is obliged, to preserve its own purity, by severing such a corrupt member which discipline may by God's blessing become effectual to reform the offender, or if not it will leave him the more inexcusable in his condemnation.

III. The apostle subjoins some further directions, v. 12, 13. Here are two personal things enjoined:--

1. That Titus should hold himself ready to come to Paul at Nicopolis (a city of Thrace, as is reckoned, on the borders of Macedonia), as soon as Artemas or Tychicus should be sent to Crete, to supply his place, and take care of the churches there when he should leave them. The apostle would not have them in their young and weak state be without one or other of chief sufficiency, to guide and help them. Titus, it seems, was not their ordinary fixed bishop or pastor, but an evangelist, otherwise Paul would not have called him so much from his charge. Of Artemas we read little, but Tychicus is mentioned on many occasions with respect. Paul calls him a beloved brother, and faithful minister, and fellow-servant in the Lord: one fit therefore for the service intimated. When Paul says to Titus, Be diligent to come to me to Nicopolis, for I have determined there to winter, it is plain that the epistle was not written from Nicopolis, as the postscript would have it, for then he would have said, I determined here, not there, to winter.

2. The other personal charge to Titus is that he would bring two of his friends on their journey diligently, and see them furnished, so that nothing should be wanting to them. This was to be done, not as a piece of common civility only, but of Christian piety, out of respect both to them and the work they were sent about, which probably was to preach the gospel, or to be in some way serviceable to the churches. Zenas is styled the lawyer, whether in reference to the Roman or the Mosaic law, as having some time been his profession, is doubtful. Apollos was an eminent and faithful minister. Accompanying such persons part of their way, and accommodating them for their work and journeys, was a pious and needful service; and to further this, and lay in for it, what the apostle had before exhorted Titus to teach (v. 8) he repeats here: Let ours also learn to maintain good works for necessary uses, that they be not unfruitful, v. 14. Let Christians, those who have believed in God, learn to maintain good works, especially such as these, supporting ministers in their work of preaching and spreading the gospel, hereby becoming fellow-helpers to the truth, 3 John 5-8. That they be not unfruitful. Christianity is not a fruitless profession; the professors of it must be filled with the fruits of righteousness, which are by Jesus Christ, to the glory and praise of God. It is not enough that they be harmless, but they must be profitable, doing good, as well as eschewing evil.--"Let ours set up and maintain some honest labour and employment, to provide for themselves and their families, that they be not unprofitable burdens on the earth;" so some understand it. Let them not think that Christianity gives them a writ of ease; no, it lays an obligation upon them to seek some honest work and calling, and therein to abide with God. This is of good report, will credit religion and be good to mankind; they will not be unprofitable members of the body, not burdensome and chargeable to others, but enabled to be helpful to those in want. To maintain good works for necessary uses; not living like drones on the labours of others, but themselves fruitful to the common benefit.

IV. The apostle concludes with salutations and benedictions, v. 5. Though perhaps not personally known (some of them at least), yet all by Paul testify their love and good wishes to Titus, owning him thereby in his work, and stimulating him to go on therein. Great comfort and encouragement it is to have the heart and prayers of other Christians with and for us. Greet those that love us in the faith, or for the faith, who are our loving fellow-christians. Holiness, or the image of God in any, is the great endearing thing that gives strength to all other bonds, and is itself the best. Grace be with you all. Amen. This is the closing benediction, not to Titus alone, but to all the faithful with him, which shows that though the epistle bears the single name of Titus in the inscription, yet it was for the use of the churches there, and they were in the eye, and upon the heart, of the apostle, in the writing of it. "Grace be with you all, the love and favour of God, with the fruits and effects thereof, according to need, spiritual ones especially, and the increase and feeling of them more and more in your souls." This is the apostle's wish and prayer, showing his affection to them, his desire of their good, and a means of obtaining for them, and bringing down upon them, the thing requested. Observe, Grace is the chief thing to be wished and begged for, with respect to ourselves or others; it is, summarily, all good. Amen shuts up the prayer, expressing desire and hope, that so it may, and so it shall be.