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airIam2worship
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« Reply #15 on: June 08, 2006, 10:27:09 AM »

b]Barnes[/b]

Verse 24.  Ten thousand talents. A talent was a sum of money, or weight of silver or gold, amounting to three thousand shekels. A silver shekelwas worth, after the captivity, not far from half a dollar of our money. A talent of silver was worth 1519 dollars, 23 cents, [or 342 3s. 9d.] of gold, 24,309 dollars, 88 cents, [or 5,475.] If these were silver talents, as is probable, then the sum owed by the servant was 16,180,000 dollars, [or about 8,421,876 sterling]; a sum which proves that he was not a domestic, but some tributary prince. The sum is used to show that the debt was immensely large, and that our sins are so great that they cannot be estimated or numbered. Compare Job 27:5.
Verse 25.  His lord commanded him to be sold, etc. By the laws of the Hebrews, they were permitted to sell debtors, with their wives and children, into servitude for a time sufficient to pay the debt. See 2Ki 4:1; Le 25:39-46; Am 8:6.
Verse 26.  The servant therefore fell down, and worshipped him. This does not mean that he paid him religious homage, but that in a humble, and reverent, and earnest manner, he entreated him to have patience with him. He prostrated himself before his lord, as is customary in all eastern nations, when subjects are in the presence of their king.
Verse 27.  The lord of that servant was moved with compassion, etc. He had pity on him. He saw his distressed condition. He pitied his family. He forgave him the whole debt. This represents the mercy of God to men. They had sinned. They owed to God more than could be paid. They were about to be cast off. But God has mercy on them, and in conexion with their prayers, forgives them. We are not to interpret the circumstances of a parable too strictly. The verse about selling the wife and children is not to be taken literally, as if God was about to punish them for the sins of their father; but it is a circumstance thrown in to keep up the story; to make it consistent; to explain why the servant was so anxious to obtain a delay of the time of payment.
Verses 28,29.  He found one of his fellowservants, which owed him an hundred pence.  The Penny was a Roman coin, worth about fourteen cents [seven pence] of our money. Consequently, this debt was about fourteen dollars [three pounds three shillings]-- a very small sum compared with what had been forgiven to the first servant. Perhaps our Saviour, by this, meant to teach that the offences which our fellow-men commit against us are very small and insignificant, compared with our offences against God. Since God has forgiven us so much, we ought to forgive each other the small offences which are committed.
 
  Took him by the throat. Took him in a violent and rough manner; half choked, or throttled him. This was the more criminal and base, as he had himself been so kindly treated, and dealt so mildly with, by his Lord.
 
  Besought. Entreated, pleaded with him.
 
{2} "Penny" "The Roman penny is the 8th part of an ounce, which at 5s, the ounce, is 7d. half-penny." Mt 20:2
 Verse 31.  So when his fellowservants, etc. This is a mere circumstance thrown into the story for the sake of keeping, or making a consistent narrative. It cannot be intended to teach that other Christians should go and tell God What a brother had done; for God well knows all the actions of his children, and does not need us, surely, to inform him of what is done. It is abusing the Bible, and departing from the design of parables, to press every circumstance, and to endeavour to extract, from it some spiritual meaning. Our Saviour, in this parable, designed most clearly to exhibit only one great truth--the duty of forgiving our brethren, and the great evil of not forgiving a brother when he offends us. The circumstances of the parable are intended only to make the story consistent with itself, and thus to impress the general truth more fully on the mind.
Verse 34.  Delivered him to the tormentors. The word tormentors, here, probably means keepers of the prison. Torments were inflicted on criminals, not on debtors. They were inflicted by stretching the limbs, or pinching the flesh, or taking out the eyes, or taking off the skin while alive, etc. It is not probable that anything of this kind is intended, but only that the servant was punished by imprisonment till the debt should be paid.
 
Verse 35.  So likewise, etc. This verse contains the sum or moral of the parable. When Christ has explained one of his own parables, we are to receive it just as he has explained it, and not attempt to draw spiritual instruction from any parts or circumstances which he has not explained. The following seems to be the particulars of the general truth which he meant to teach:
 
(1.) That our sins are great.
 
(2.) That God freely forgives them.
 
(3.) That the offences committed against us by our brethren are comparatively small.
 
(4.) That we should, therefore, most freely forgive them.
 
(5.) That if we do not, God will be justly angry with us, and punish us.
 
  From your hearts. That is, not merely in words, but really and truly to feel and act towards him as if he had not offended us.
 
  Trespasses. Offences, injuries. Remarks and actions designed to do us wrong.
 
{y} "So likewise" Pr 21:13; Mt 6:12; Jas 2:13
 
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« Reply #16 on: June 09, 2006, 01:34:20 AM »

The Laborers in The Vineyard

Matthew 20:1-16

1 For the kingdom of heaven is like unto a man that was a householder, who went out early in the morning to hire laborers into his vineyard.
2 And when he had agreed with the laborers for a shilling a day, he sent them into his vineyard.
3 And he went out about the third hour, and saw others standing in the marketplace idle;
4 and to them he said, Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.
5 Again he went out about the sixth and the ninth hour, and did likewise.
6 And about the eleventh [hour] he went out, and found others standing; and he saith unto them, Why stand ye here all the day idle?
7 They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard.
8 And when even was come, the lord of the vineyard saith unto his steward, Call the laborers, and pay them their hire, beginning from the last unto the first.
9 And when they came that [were hired] about the eleventh hour, they received every man a shilling.
10 And when the first came, they supposed that they would receive more; and they likewise received every man a shilling.
11 And when they received it, they murmured against the householder,
12 saying, These last have spent [but] one hour, and thou hast made them equal unto us, who have borne the burden of the day and the scorching heat.
13 But he answered and said to one of them, Friend, I do thee no wrong: didst not thou agree with me for a shilling?
14 Take up that which is thine, and go thy way; it is my will to give unto this last, even as unto thee.
15 Is it not lawful for me to do what I will with mine own? or is thine eye evil, because I am good?
16 So the last shall be first, and the first last.


MHCC

 1-16 The direct object of this parable seems to be, to show that though the Jews were first called into the vineyard, at length the gospel should be preached to the Gentiles, and they should be admitted to equal privileges and advantages with the Jews. The parable may also be applied more generally, and shows, 1. That God is debtor to no man. 2. That many who begin last, and promise little in religion, sometimes, by the blessing of God, arrive at a great deal of knowledge, grace, and usefulness. 3. That the recompense of reward will be given to the saints, but not according to the time of their conversion. It describes the state of the visible church, and explains the declaration that the last shall be first, and the first last, in its various references. Till we are hired into the service of God, we are standing all the day idle: a sinful state, though a state of drudgery to Satan, may be called a state of idleness. The market-place is the world, and from that we are called by the gospel. Come, come from this market-place. Work for God will not admit of trifling. A man may go idle to hell, but he that will go to heaven, must be diligent. The Roman penny was seven pence halfpenny in our money, wages then enough for the day's support. This does not prove that the reward of our obedience to God is of works, or of debt; when we have done all, we are unprofitable servants; but it signifies that there is a reward set before us, yet let none, upon this presumption, put off repentance till they are old. Some were sent into the vineyard at the eleventh hour; but nobody had hired them before. The Gentiles came in at the eleventh hour; the gospel had not been before preached to them. Those that have had gospel offers made them at the third or sixth hour, and have refused them, will not have to say at the eleventh hour, as these had, No man has hired us. Therefore, not to discourage any, but to awaken all, be it remembered, that now is the accepted time. The riches of Divine grace are loudly murmured at, among proud Pharisees and nominal Christians. There is great proneness in us to think that we have too little, and others too much of the tokens of God's favour; and that we do too much, and others too little in the work of God. But if God gives grace to others, it is kindness to them, and no injustice to us. Carnal worldlings agree with God for their penny in this world; and choose their portion in this life. Obedient believers agree with God for their penny in the other world, and must remember they have so agreed. Didst not thou agree to take up with heaven as thy portion, thy all; wilt thou seek for happiness in the creature? God punishes none more than they deserve, and recompenses every service done for him; he therefore does no wrong to any, by showing extraordinary grace to some. See here the nature of envy. It is an evil eye, which is displeased at the good of others, and desires their hurt. It is a grief to ourselves, displeasing to God, and hurtful to our neighbours: it is a sin that has neither pleasure, profit, nor honour. Let us forego every proud claim, and seek for salvation as a free gift. Let us never envy or grudge, but rejoice and praise God for his mercy to others as well as to ourselves.
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« Reply #17 on: June 10, 2006, 05:15:01 AM »

The Two Sons

Mt 21:28 But what think ye? A man had two sons; and he came to the first, and said, Son, go work to-day in the vineyard.

Mt 21:29 And he answered and said, I will not: but afterward he repented himself, and went.

Mt 21:30 And he came to the second, and said likewise. And he answered and said, I go, sir: and went not.

Mt 21:31 Which of the two did the will of his father? They say, The first. Jesus saith unto them, Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you.

Mt 21:32 For John came unto you in the way of righteousness, and ye believed him not; but the publicans and the harlots believed him: and ye, when ye saw it, did not even repent yourselves afterward, that ye might believe him.


Barnes

 
Verses 28-32.  But what think ye? A way of speaking designed to direct them particularly to what he was saying, that they might be self-convicted.
 
  Two sons. By those two sons our Lord intends to represent the conduct of the Jews, and that of the Publicans and sinners.
 
  In my vineyard. See Barnes for Mt 21:33. To work in the vineyard here represents the work which God requires man to do.
 
  I will not. This had been the language of the Publicans and wicked men. They refused at first, and did not profess to be willing to go.
 
  Repented. Changed his mind. Afterwards, at the preaching of John and Christ, the publicans--the wicked--repented, and obeyed.
 
  The second--said, I go, sir: and went not. This represented the conduct of the Scribes and Pharisees--professing to obey God; observing the external rites of religion; but opposed really to the kingdom of God, and about to put his Son to death.
 
  Whether of them twain, etc. Which of the two.
 
  They say unto him, The first. This answer was correct. But it is strange that they did not perceive that it condemned themselves.
 
  Go into the kingdom of God. Become Christians, or more readily follow the Saviour. See Barnes for Mt 3:2.
 
  Before you. Rather than you. They are more likely to do it than you.  You are self-righteous, self-willed, and obstinate. Many of them had believed, but you have not. John came unto you in the way of righteousness. That is, in the right way, or teaching the way to be righteous; to wit, by repentance. Publicans and harlots heard him, and became righteous, but they did not. They saw it, but, as in a thousand other cases, it did not produce the proper effect on them, and they would not repent.
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« Reply #18 on: June 22, 2006, 01:29:34 PM »

The Wicked Husbandman

Mt 21:33 Hear another parable: There was a man that was a householder, who planted a vineyard, and set a hedge about it, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into another country.

Mt 21:34 And when the season of the fruits drew near, he sent his servants to the husbandmen, to receive his fruits.

Mt 21:35 And the husbandmen took his servants, and beat one, and killed another, and stoned another.

Mt 21:36 Again, he sent other servants more than the first: and they did unto them in like manner.

Mt 21:37 But afterward he sent unto them his son, saying, They will reverence my son.

Mt 21:38 But the husbandmen, when they saw the son, said among themselves, This is the heir; come, let us kill him, and take his inheritance.

Mt 21:39 And they took him, and cast him forth out of the vineyard, and killed him.

Mt 21:40 When therefore the lord of the vineyard shall come, what will he do unto those husbandmen?

Mt 21:41 They say unto him, He will miserably destroy those miserable men, and will let out the vineyard unto other husbandmen, who shall render him the fruits in their seasons.

Mt 21:42 Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, The same was made the head of the corner; This was from the Lord, And it is marvelous in our eyes?

Mt 21:43 Therefore say I unto you, The kingdom of God shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof.

Mt 21:44 And he that falleth on this stone shall be broken to pieces: but on whomsoever it shall fall, it will scatter him as dust.

Mt 21:45 And when the chief priests and the Pharisees heard his parables, they perceived that he spake of them.

Also See:

Mark 12:1-12
Luke 20:9-19


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« Reply #19 on: June 22, 2006, 01:49:35 PM »

MHCC


33-46 This parable plainly sets forth the sin and ruin of the Jewish nation; and what is spoken to convict them, is spoken to caution all that enjoy the privileges of the outward church. As men treat God's people, they would treat Christ himself, if he were with them. How can we, if faithful to his cause, expect a favourable reception from a wicked world, or from ungodly professors of Christianity! And let us ask ourselves, whether we who have the vineyard and all its advantages, render fruits in due season, as a people, as a family, or as separate persons. Our Saviour, in his question, declares that the Lord of the vineyard will come, and when he comes he will surely destroy the wicked. The chief priests and the elders were the builders, and they would not admit his doctrine or laws; they threw him aside as a despised stone. But he who was rejected by the Jews, was embraced by the Gentiles. Christ knows who will bring forth gospel fruits in the use of gospel means. The unbelief of sinners will be their ruin. But God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise. May Christ become more and more precious to our souls, as the firm Foundation and Cornerstone of his church. May we be willing to follow him, though despised and hated for his sake.
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« Reply #20 on: June 28, 2006, 04:43:52 PM »

The Wedding Feast

Mt 22:2 The kingdom of heaven is likened unto a certain king, who made a marriage feast for his son,

Mt 22:3 and sent forth his servants to call them that were bidden to the marriage feast: and they would not come.

Mt 22:4 Again he sent forth other servants, saying, Tell them that are bidden, Behold, I have made ready my dinner; my oxen and my fatlings are killed, and all things are ready: come to the marriage feast.

Mt 22:5 But they made light of it, and went their ways, one to his own farm, another to his merchandise;

Mt 22:6 and the rest laid hold on his servants, and treated them shamefully, and killed them.

Mt 22:7 But the king was wroth; and he sent his armies, and destroyed those murderers, and burned their city.

Mt 22:8 Then saith he to his servants, The wedding is ready, but they that were bidden were not worthy.

Mt 22:9 Go ye therefore unto the partings of the highways, and as many as ye shall find, bid to the marriage feast.

Mt 22:10 And those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was filled with guests.

Mt 22:11 But when the king came in to behold the guests, he saw there a man who had not on a wedding-garment:

Mt 22:12 and he saith unto him, Friend, how camest thou in hither not having a wedding-garment? And he was speechless.

Mt 22:13 Then the king said to the servants, Bind him hand and foot, and cast him out into the outer darkness; there shall be the weeping and the gnashing of teeth.

Mt 22:14 For many are called, but few chosen.


Barnes


The kingdom of heaven. The phrase here means, "God deals with man in his kingdom, or in regard to the dispensation of the gospel, as a certain king did," etc. This parable refers undoubtedly to the rejection ofthe Jews, and to the calling of the Gentiles. The gospel, with all its privileges, was offered to the Jewish people; but through their wickedness and pride they rejected it, and all its blessings were offered to the Gentiles, and accepted. This is the general truth. Many circumstances are thrown in to fill out the narrative, which cannot be particularly explained.
 
A marriage for his son. Rather, a marriage feast, or a feast on the occasion of the marriage of his son. The king here doubtless represents God, providing for the salvation of the world.
 
{i} "The kingdom" Lu 14:16
{k} "a marriage"  Re 19:7,9

And sent forth his servants. These represent the messengers that God has sent to invite men to his kingdom.
 
To call them that were bidden. That is, to give notice to those who had before been invited, that the feast was ready. It appears that there were two invitations, one considerably previous to the time, that they might have opportunity to prepare for it, and the other to give notice of the precise time when they were expected.
 
The wedding. The marriage feast. The same word in the original as in Mt 22:2.
 
They would not come. They might have come if they chose, but they would not. So all the difficulty that sinners ever labour under, in regard to salvation, is in the will. It is a fixed determination not to come and be saved.
 
{l} "And sent forth his servants" Ps 68:11; Jer 25:4; 35:15; Re 22:17

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« Reply #21 on: June 28, 2006, 04:50:03 PM »

Other servants. Who might press it on their attention. So God repeats his message to sinners, when they reject it.
 
My dinner. This word literally denotes the meal taken about noon. It is also taken for a meal in general. As marriages were, among eastern nations, in the evening, it refers here to a meal taken at that time.
 
Fatlings. This word does not refer to any particular species of animals. It denotes any fat animals. As oxen are also mentioned, however, it refers here probably to lambs, or calves, 2Sa 6:13; 1Ch 15:26.

But they made light of it. Treated it with contempt, as a thing of no consequence: an exact representation of the conduct of sinners in regard to the gospel.
 
One to his farm, etc. So men are engaged so much in their worldly employment, that they pretend they have no time to attend to religion. The world is, in their view, of more value than God.
 
Merchandise. Traffic; trading.
 
{m} "light" Ps 106:24,25; Pr 1:24,25; Ac 24:25; Ro 2:4

And the remnant, etc. That is, a part made light of it, and treated it with silent contempt, and coolly went about their business. The others were not satisfied with that, but showed positive malignity. Some sinners seem to be well satisfied by merely neglecting religion; while others proceed against it with open violence and bitter malice.
 
Entreated them spitefully. Used harsh and opprobrious words, reviled and abused them. This was done because they hated and despised the king. So sinners often abuse and calumniate ministers of religion because they hate God, and can in no way else show it so well.
 
{n} "entreated them" 1Th 2:15

But when the king heard, etc. This doubtless refers to the Jews, and to Jerusalem. They were murderers, having slain the prophets; and God was about to send forth the armies of the Romans under his providential direction, and to burn up their city. See Barnes for Mt 24:1 and following.
 
Wroth. Angry; displeased.
 
{o} "destroyed those murderers" Da 9:26; Lu 19:27

 "were not worthy" Mt 10:11,13; Ac 13:46; Re 3:4; 22:14

The highways. Literally, the exit or going out of the paths or roads. It means the square, or principal street, into which a number of smaller streets enter; a place, therefore, of confluence, where many persons would be seen, and persons of all descriptions. By this is represented the offering of the gospel to the Gentiles. They were commonly regarded among the Jews as living in highways and hedges--cast out, poor, and despised.

Bad and good. All descriptions of people. None are good by nature; if they were, they would not need the gospel. But some are worse than others; and they have special need of it. None can be saved without it.
 
{q} "together all" Mt 13:47

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« Reply #22 on: June 28, 2006, 04:54:29 PM »

A man which had not on a wedding garment. Anciently, kings and princes were accustomed to make presents of changes of raiment to their friends and favourites, to refuse to receive which was an expression of highest contempt, Ge 14:22; 2Ki 10:22; Es 6:8; 8:16. It was, of course, expected that such garments would be worn when they came into the presence of the benefactor.  The garments worn on festival occasions were chiefly long white robes; and it was the custom of the person who made the feast to prepare such robes to be worn by the guests. This renders the conduct of this man more inexcusable. He came in his common ordinary dress, as he was taken from the highway; and though he had not a garment of his own suitable for the occasion, yet one had been provided for him, if he had applied for it. His not doing it was expressive of the highest disrespect for the king. This beautifully represents the conduct of the hypocrite in the church. A garment of salvation might be his, wrought by the hands of the Saviour, and dyed in his blood. But the hypocrite chooses the filthy rags of his own righteousness, and thus offers the highest contempt for that provided in the gospel. He is to blame, not for being invited; not for coming, if he would come--for he is freely invited; but for offering the highest contempt to the King of Zion, in presenting himself with all his filth and rags, and in refusing to be saved in the way provided in the gospel.
 
{r} "to see" Zep 1:12
{s} "wedding garment" Ps 45:14; Isa 61:10; 2Co 5:3; Eph 4:24; Re 16:15 Re 19:8

Friend. Rather, companion. The word does not imply friendship.
 
He was speechless. He had no excuse. So it will be with all hypocrites.
 
{t} "was speechless" Jer 2:26


Cast him into outer darkness. This, without doubt, refers to the future punishment of the hypocrite, Mt 23:23-33; 24:51.
 
{u} "him away" Isa 52:1; Re 21:27

Many are called, but few are chosen. Our Saviour often uses this expression. It was probably proverbial. The Jews had been called, but few of them had been chosen to life. The great mass of the nation were wicked; and showed by their lives that they were not chosen to salvation. The Gentiles also were invited to be saved, Isa 45:22. Nation after nation has been called; but few, few have yet showed that they were real Christians, the elect of God. It is also true, that many who are in the church may prove to be without the wedding garment, and show at last that they were not the chosen of God. This remark in the 14th verse is the in reference from the whole parable, and not of the part about the man without the wedding garment. It does not mean, therefore, that the great mass in the church are simply called and not chosen, or are hypocrites; but the great mass in the human family, in the time of Christ, who had been called, had rejected the mercy of God.
 
{w} "Many are called" Mt 7:14; 20:16; Lu 13:23,24
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« Reply #23 on: June 29, 2006, 04:57:15 PM »

The Fig Tree

Mt 24:32 Now from the fig tree learn her parable: when her branch is now become tender, and putteth forth its leaves, ye know that the summer is nigh;

Mt 24:33 even so ye also, when ye see all these things, know ye that he is nigh, even at the doors.

Mt 24:34 Verily I say unto you, This generation shall not pass away, till all these things be accomplished.

Mt 24:35 Heaven and earth shall pass away, but my words shall not pass away.

Mt 24:36 But of that day and hour knoweth no one, not even the angels of heaven, neither the Son, but the Father only.

Mt 24:37 And as were the days of Noah, so shall be the coming of the Son of man.

Mt 24:38 For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark,

Mt 24:39 and they knew not until the flood came, and took them all away; so shall be the coming of the Son of man.

Mt 24:40 Then shall two man be in the field; one is taken, and one is left:

Mt 24:41 two women shall be grinding at the mill; one is taken, and one is left.

Mt 24:42 Watch therefore: for ye know not on what day your Lord cometh.

Mt 24:43 But know this, that if the master of the house had known in what watch the thief was coming, he would have watched, and would not have suffered his house to be broken through.

Mt 24:44 Therefore be ye also ready; for in an hour that ye think not the Son of man cometh


Also read:  Mark 13:28-32 and Luke 21:29-33


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« Reply #24 on: June 29, 2006, 05:06:36 PM »

Barnes

Fig tree. This was spoken on the Mount of Olives, which produced not only olives, but figs. Possibly one was near when he spoke this.
 
  When his branch, etc. When the juices return from the roots into the branches, and the buds swell and burst, as if tender, and too feeble to-contain the pressing and expanding leaves. When you see that, you judge that spring and summer are near.
 
{g} "learn" Lu 21:29

So likewise ye, etc. In the same manner, when you see what I have predicted, the signs around Jerusalem, then know that its destruction is at hand.
 
  Is near. Luke says, Lu 21:28 that "your redemption draweth nigh;" and, Lu 21:31 "the kingdom of God is nigh at hand." Your deliverance from the dangers that threaten the city approaches, and the kingdom of God will be set up in the earth; or your everlasting redemption from sin and death will come at the day of judgment, and his eternal kingdom is to be established in the heavens.
 
{1} "it" or, "He"
{h} "even" Jas 5:9

This generation, etc. This age; this race of men. A generation is about thirty or forty years. The destruction of Jerusalem took place about forty years after this was spoken. See Barnes for Mt 16:28.

  Till all these things,
etc. Till these things shall receive a full accomplishment. Till events shall take place that shall be a complete fulfillment, if there were nothing farther intended. He does not mean to exclude here the reference to the judgment, but to say that the destruction of Jerusalem would be such as to make appropriate the words of the prediction, were there nothing beyond. So when death was threatened to Adam, the propriety of the threatening would have been seen, and the threatening would have been fulfilled, had men suffered only temporal death. At the same time, the threatening had a fulness of meaning, that would cover also, and justify, eternal death in hell. Thus the words of Christ, describing the destruction of Jerusalem, had a fulness of signification that would meet also the events of the judgment, and whose meaning would not be filled up till the world was closed.


Heaven and earth shall pass away, etc. You may sooner expect to see the heaven and earth pass away, and return to nothing, than my words to fail.
 
{i} "Heaven and earth" Ps 102:1-28; 26:1-12; Isa 51:6

But of that day and hour. Of the precise time of the fulfillment. The general signs of its coming have been given; as the budding of the fig-tree is a certain indication that summer is near. But the precise time is not indicated by these things. One part of their inquiry was, Mt 24:3 when those things should be. He now replies to them, by saying that the precise time would not be foretold.
 
  Knoweth no man, no, not the angels.

 
  Noe. The Greek way of writing Noah. See Ge 6:1-9:29. The coming of the Son of man would be as it was in the days of Noah:
 
1st. In its being sudden and unexpected, the precise time not being made known, though the general indications had been given.
 
2nd. The world would be found as it was then.

For as in the days, etc. The things mentioned here denote attention to the affairs of this life, rather than to what was coming on them. It does not mean that these things were wrong, but only that such was their actual employment, and that they were regardless of what was coming upon them.
 
{l} "until the day" Ge 6:2

And knew not. That is, they knew not the exact time, until it came upon them. So, says he, it shall be when the Son of man shah come. They shall not know the precise time until he comes, and then they shall be found engaged in the ordinary business of life unconcerned.

Then shall two be in the field, etc. The calamity shall come suddenly. There shall be no escape for those whom it overtakes.
 
One shall be taken. The word taken may mean, either to be taken away from the danger, i.e. rescued, as Lot was, Lu 17:28,29 or to be taken away by death. Probably the latter is the meaning.

Watch. Be looking for his coming. Be expecting it as near; as a great event; as coming in an unexpected manner. Watch the signs of his coming, and be ready.
 
{m} "therefore" Lu 12:39; Re 3:3; 16:15

 But know this, etc. If a man knew the hour, or about the hour, when a robber would come, he would be ready for him. So you know not the exact hour, but you know it is near, when the Son of man will come. He will come suddenly, as a thief comes, without giving previous warning, 1Th 5:2; 2Pe 3:10; Re 3:3; 16:1

Thief. A robber. A thief, with us, means one who takes goods without doing violence --secretly, silently. The original word means one who does it by housebreaking, or by highway violence, Lu 10:30.
 
  Broken up. Broken into--either by the doors or windows.
 
  In what watch. In which of the four quarters of the night

  Be ye also ready. Lu 21:36 says, that he charged them to pray always, that they might be accounted worthy to escape those things--the judgments coming upon the wicked--and to stand before the Son of man--i. e. to stand there approved by him, or admitted to his favour. He also charged them Lu 21:34 to take heed, and not to suffer their hearts to be overcharged with surfeiting, or too much eating, or drunkenness, or the cares of this life, lest that day should come upon them unawares; things improper if there were no judgment-- peculiarly mad and wicked when the judgment is near.
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PS 91:2 I will say of the Lord, He is my refuge and my fortress: my God; in Him will I trust
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« Reply #25 on: July 01, 2006, 08:43:12 AM »

The Wise And The Foolish Virgins

Mt 25:1 Then shall the kingdom of heaven be likened unto ten virgins, who took their lamps, and went forth to meet the bridegroom.

Mt 25:2 And five of them were foolish, and five were wise.

Mt 25:3 For the foolish, when they took their lamps, took no oil with them:

Mt 25:4 but the wise took oil in their vessels with their lamps.

Mt 25:5 Now while the bridegroom tarried, they all slumbered and slept.

Mt 25:6 But at midnight there is a cry, Behold, the bridegroom! Come ye forth to meet him.

Mt 25:7 Then all those virgins arose, and trimmed their lamps.

Mt 25:8 And the foolish said unto the wise, Give us of your oil; for our lamps are going out.

Mt 25:9 But the wise answered, saying, Peradventure there will not be enough for us and you: go ye rather to them that sell, and buy for yourselves.

Mt 25:10 And while they went away to buy, the bridegroom came; and they that were ready went in with him to the marriage feast: and the door was shut.

Mt 25:11 Afterward came also the other virgins, saying, Lord, Lord, open to us.

Mt 25:12 But he answered and said, Verily I say unto you, I know you not.

Mt 25:13 Watch therefore, for ye know not the day nor the hour.


MHCC

The parable of the ten virgins. (1-13)

 1-13 The circumstances of the parable of the ten virgins were taken from the marriage customs among the Jews, and explain the great day of Christ's coming.  As Christians we profess to attend upon Christ, to honour him, also to be waiting for his coming. Sincere Christians are the wise virgins, and hypocrites the foolish ones. Those are the truly wise or foolish that are so in the affairs of their souls. Many have a lamp of profession in their hands, but have not, in their hearts, sound knowledge and settled resolution, which are needed to carry them through the services and trials of the present state. Their hearts are not stored with holy dispositions, by the new-creating Spirit of God. Our light must shine before men in good works; but this is not likely to be long done, unless there is a fixed, active principle in the heart, of faith in Christ, and love to God and our brethren. They all slumbered and slept. The delay represents the space between the real or apparent conversion of these professors, and the coming of Christ, to take them away by death, or to judge the world. But though Christ tarry past our time, he will not tarry past the due time. The wise virgins kept their lamps burning, but they did not keep themselves awake. Too many real Christians grow remiss, and one degree of carelessness makes way for another. Those that allow themselves to slumber, will scarcely keep from sleeping; therefore dread the beginning of spiritual decays. A startling summons was given. Go ye forth to meet Him, is a call to those prepared. The notice of Christ's approach, and the call to meet him, will awaken. Even those best prepared for death have work to do to get actually ready, 2Pe 3:14. It will be a day of search and inquiry; and it concerns us to think how we shall then be found. Some wanted oil to supply their lamps when going out. Those that take up short of true grace, will certainly find the want of it one time or other. An outward profession may light a man along this world, but the damps of the valley of the shadow of death will put out such a light. Those who care not to live the life, yet would die the death of the righteous. But those that would be saved, must have grace of their own; and those that have most grace, have none to spare. The best need more from Christ. And while the poor alarmed soul addresses itself, upon a sick-bed, to repentance and prayer, in awful confusion, death comes, judgment comes, the work is undone, and the poor sinner is undone for ever. This comes of having oil to buy when we should burn it, grace to get when we should use it. Those, and those only, shall go to heaven hereafter, that are made ready for heaven here. The suddenness of death and of Christ's coming to us then, will not hinder our happiness, if we have been prepared. The door was shut. Many will seek admission into heaven when it is too late. The vain confidence of hypocrites will carry them far in expectations of happiness. The unexpected summons of death may alarm the Christian; but, proceeding without delay to trim his lamp, his graces often shine more bright; while the mere professor's conduct shows that his lamp is going out. Watch therefore, attend to the business of your souls. Be in the fear of the Lord all the day long.
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« Reply #26 on: July 05, 2006, 12:44:00 PM »

The Talents

Mt 25:14 For it is as if a man going abroad called his own servants and gave them his goods.

Mt 25:15 And to one he gave five talents, to another two, and to another one; to each according to his ability. And he went abroad at once.

Mt 25:16 And going he who had received the five talents traded with them, and made another five talents.

Mt 25:17 And likewise he who had received two, he also gained another two.

Mt 25:18 But he who had received the one talent went and dug in the earth and hid his lord's silver.

Mt 25:19 After a long time the lord of those servants came and took account with them.

Mt 25:20 And so he who had received five talents came and brought another five talents, saying, Lord, you delivered five talents to me. Behold, I have gained five talents above them.

Mt 25:21 His lord said to him, Well done, good and faithful servant! You have been faithful over a few things; I will make you ruler over many things. Enter into the joy of your lord.

Mt 25:22 He also who had received two talents came and said, Lord, you delivered two talents to me. Behold, I have gained two other talents above them.

Mt 25:23 His lord said to him, Well done, good and faithful servant! You have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.

Mt 25:24 And he who had received the one talent came and said, Lord, I knew that you were a hard man, reaping where you did not sow, and gathering where you did not scatter.

Mt 25:25 And I was afraid and went and hid your talent in the earth. Lo, you have yours.

Mt 25:26 His lord answered and said to him, Evil and slothful servant! You knew that I reaped where I did not sow, and gathered where I did not scatter,

Mt 25:27 then you should have put my money to the exchangers, and coming I would have received my own with interest.

Mt 25:28 Therefore take the talent from him and give it to him who has ten talents.

Mt 25:29 For to everyone who has, more shall be given, and he will abound. But from him who has not, even that which he has shall be taken away from him.

Mt 25:30 And throw the unprofitable servant into outer darkness; there shall be weeping and gnashing of teeth.


Commetary on folloing page
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« Reply #27 on: July 05, 2006, 12:48:56 PM »

MHCC

14-30 Christ keeps no servants to be idle:  they have received their all from him, and have nothing they can call their own but sin.Our receiving from Christ is in order to our working for him. The manifestation of the Spirit is given to every man to profit withal. The day of account comes at last. We must all be reckoned with as to what good we have got to our own souls, and have done to others, by the advantages we have enjoyed. It is not meant that the improving of natural powers can entitle a man to Divine grace. It is the real Christian's liberty and privilege to be employed as his Redeemer's servant, in promoting his glory, and the good of his people: the love of Christ constrains him to live no longer to himself, but to Him that died for him, and rose again. Those who think it impossible to please God, and in vain to serve him, will do nothing to purpose in religion. They complain that He requires of them more than they are capable of, and punishes them for what they cannot help. Whatever they may pretend, the fact is, they dislike the character and work of the Lord. The slothful servant is sentenced to be deprived of his talent. This may be applied to the blessings of this life; but rather to the means of grace. Those who know not the day of their visitation, shall have the things that belong to their peace hid from their eyes. His doom is, to be cast into outer darkness. It is a usual way of expressing the miseries of the damned in hell. Here, as in what was said to the faithful servants, our Saviour goes out of the parable into the thing intended by it, and this serves as a key to the whole. Let us not envy sinners, or covet any of their perishing possessions.
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« Reply #28 on: July 06, 2006, 11:43:47 AM »

The Growing Seed

Mr 4:26 And He said, So is the kingdom of God, as if a man should cast seed into the ground;

Mr 4:27 and should sleep, and rise night and day, and the seed should spring and grow up, he knows not how.

Mr 4:28 For the earth brings out fruit of itself, first the blade, then the ear, after that the full grain in the ear.

Mr 4:29 But when the fruit has been brought out, immediately he puts in the sickle, because the harvest has come.


Poole


 Ver. 26-29. Our evangelist alone taketh notice of this parable, nor hath it any particular explication annexed. If we expound it with relation to what went before, the scope of it seemeth to be, to let us know that God will have an account of men for their hearing of his word, and therefore men had need to take heed what they hear, as Mark saith, and how they hear, as Luke phrases it: thus Mr 4:29 expounds the former, with the help of our Saviour's exposition of the parable of the tares, on which he had told us, Mt 13:39, The harvest is the end of the world; and the reapers are the angels. There is another notion of God's harvest, Mt 9:37 Joh 4:35, where God's harvest signifies a people inclined and prepared to hear and to receive the gospel. But withal this parable of our Saviour's may be of further use to us.
 
  So is the kingdom of God, &c.; that is, Such is the providential dispensation of God, in gathering his church by the ministry of the word, as men's casting of seed into the ground: when the husbandman hath cast his seed into the ground, he is no more solicitous about it, nor doth he expect to discern the motion of it; but having done what is his part, he sleepeth, and riseth again, leaving the issue to God's providence.
 
  The earth bringeth forth fruit of herself, yet not without the influence of heaven, both in the shining of the sun and the falling of the dew and of the rain; neither doth its fruit appear presently in its full ripeness and perfection, but gradually is made perfect; first there appears the blade, the herb, then the ear, then the grain, which by degrees groweth to its full magnitude, and then hardeneth, and then the husbandman putteth in his sickle: so the ministers of the gospel ought faithfully to do their parts in sowing the seed of the gospel, then not to be too solicitous, but to leave the issue unto God. Where the seed falls upon good ground, the word will not be unfruitful: the minister of the gospel doth not presently discern the fruit of his labour, he at first, it may be, seeth nothing of it, but is ready to cry out, I have laboured in vain; but though the seed lie under the clods, and seems choked with the corruption of man's heart, yet if the soul be one to whom it is given to know the mysteries of the kingdom of God, it shall spring out, the word will be found not to be lost; but first will spring the blade, then will appear the ear: the fruit of the word preached appears by degrees, sometimes at first only by creating good inclinations in the soul, and desires to learn the way of the Lord more perfectly, then in acts further tending to perfection, at last in confirmed habits of grace. It is not thus with all, in some the word brings forth nothing but the blade, a little outward profession, which dwindles away and dies; in some the profession holds longer, but they never come to confirmed habits of virtue and holiness. But there will come a harvest, when God will come with his sickle to reap the fruit of his seed sown; therefore men had need take heed what and how they hear. This I take to be the sense of this parable.


My Words
Not too many years ago, I planted some lemon seeds, after about 4 months of watering, and nutureing, what seemed to me a pot of dirt, and nothing happening, I started to get curious, I started to doubt that the seeds would germinate, foolishly, I dug up the seeds only to find out that they had already started to germinate and were on their way to sprouting. I was somewhat upset with myself because all I did was kill the seedlings. I learned my lesson though and I also learned to be patient, I later planted another lemon tree, which grew and produced many lemons, I did the same with orange seeds and after what seemed to me like too long those seeds also sprouted and the result was in 4 years the trees second blooming I gott over 200 oranges. I had to fight the temptation to dig around in the dirt and see what was going on with the seed, if I had tampered with it I wouldn't have had my orange tree, which by the way produced too many oranges for me so all my family and all my neighbors up and down the street got oranges, and I even started other oreange trees for neighbors. Thank God He is in control.
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PS 91:2 I will say of the Lord, He is my refuge and my fortress: my God; in Him will I trust
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« Reply #29 on: July 07, 2006, 09:01:31 AM »

The Absent Householder

Mr 13:33 Take heed, watch and pray, for you do not know when the time is.

Mr 13:34 As a man going away, leaving his house, and giving authority to his servants, and each man's work to him, and commanded the doorkeeper to watch.

Mr 13:35 Then you watch, for you do not know when the lord of the house is coming, at evening, or at midnight, or at cockcrowing, or early;

Mr 13:36 lest he come suddenly and find you sleeping.

Mr 13:37 And what I say to you, I say to all. Watch.


WBN

 
Our blessed Saviour takes occasion, from the foregoing doctrine of the certainty and suddenness of his coming to judgment, to enforce the duty of diligent and industrious watchfulness upon his disciples and followers; that is, to be upon their guard against all sin, and to be in an actual readiness for his appearance and approach.
 
Learn hence, That it is the indispensible duty, and ought to be the indefatigable endeavour, of every Christian, to stand upon his guard in a prepared readiness for Christ's appearance, both for his coming to them, and for their going to him.  There is a twofold readiness for Christ's coming; namely, habitual and actual; an habitual readiness is a readiness of the person:  when we are furnished with all the graces and virtues of a good life, when our lamps are burning, and our loins girded, our souls furnished with all the graces of God's Holy Spirit, our lives fruitful in good works:   Blessed is that servant, who, when his Lord cometh, shall be found thus watching.
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