Matthew Poole and continuators on Luke 19:27

27 But those mine enemies which would not that I should reign over them, bring hither, and slay them before me.

The Parable of the Talents which we had, Matth. 25.14. is of great cognation to this Parable, and the Doctrine of it in many things is the very same; but the circumstances of that and this Relation, are so differing as I cannot think, that both Matthew and Luke relate to the same time. I know nothing that hinders, but that our Saviour might twice repeat a Parable, which in substance is the same. Not to insist upon the examination of the Words used in the Greek, (which is a work fit only for Critical Writers) for the right understanding of this Parable we have three things to do. 1. To enquire what special instruction our Saviour did in this Parable intend to those who heard him at that time. 2. Who the Persons are represented in it, under the Notion of a Nobleman, and Servants, and what the things are, represented under the Notion, of going into afar Country, to receive a Kingdom, distributing his Goods, &c. 3. What general instructions from it may be Collected, which are informative of us as well as those to whom our Lord at that time spake. The special instructions which our Lord in this Parable seemeth by it to have given his Disciples were these. 1. That they were mistaken in their Notions, or apprehensions of the sudden coming of Christs Kingdom in Power and Glory. He had first a great journey to go, and they had a great deal of work to do. Instead of Reigning amongst them, and exalting them, he was going away from them for a long time. 2. That there would be such a manifestation of his Kingdom in Glory and Power, when he should exalt and liberally reward his Friends, and severely punish all such as should be his Enemies. In order to these instructions, he taketh up this Parable, or speaketh to them in the use of this similitude. 3. As to the aptness of it. 1. The Nobleman here mentioned was Christ, who shall hereafter be a King in the exercise of Power and Justice, and distribute eternal Rewards and Punishments, but in his state of humiliation in which he was, when he thus spake to them was but like a Nobleman, a Son of Man, tho the chiefest of ten thousand. His going into a far Country, signifieth his going from Earth to Heaven. To receive a Kingdom, a Kingdom of Glory, Honour, and Power at the right hand of the Father. His returning signifies his coming again to Iudge the World at the last Day. His calling his Servants, and delivering to them ten Pounds, signifieth his giving Gifts unto Men, when he should ascend up on High, Gifts of several Natures, but all to be Occupied, used in a spiritual Trade, for the advantage of our common Lord. Not that he giveth to all alike (which it is manifest he doth not) for every passage in a Parable is not answered in the thing, which it is brought to represent or express. The Citizens hating him, and sending a Message after him, &c. signifies that the generality of the World are haters of Christ, and demonstrate their hatred by their refusal of his spiritual Government and Jurisdiction. His returning, and calling his Servants to an account, signifies, that when Christ at the last Day shall come to Judge the World, he will have an account of every individual Person, how they have used the Gifts with which he hath intrusted them, whither they be longer time of Life, more health than others, Riches, Honours, or more spiritual Gifts, such as Knowledge, Utterance, Wit, &c. or any trusty places, or Offices, they have been in. The different account the Servants brought in, signifieth, that Men do not equally use the Gifts with which the Lord blesseth them; some use them well, some ill, some bring Honour and Glory to God by the use of them, and that some in one degree, and some in another. Some bring him no Honour or Glory at all. The Masters answer to them upon their accounts, let us know that every Man shall be rewarded according to his Work. There will be degrees in Glory, (tho we cannot well open them) as well as of Punishments. The unprofitable Servants excuse for himself, signifies, the great itch of Proud Humane Nature to excuse it self, and lay all the blame of its miscarriages on God, either his severity, or his not giving them enough, &c. The Kings answer, v. 22, 23. lets us know, that Sinners will be found to be Condemned out of their own Mouths. At the last Day, God will be found a Righteous God, and Man will be found to be the Liar. What the Lord further adds, v. 24, 25. Lets us know Gods liberality in rewarding his Saints at last. What he saith, v. 27. concerning his Enemies assures us. That altho God spareth Men and Women a long time, so long as while his Son is in the far Country, while the Heavens must contain him; yet in the Day of Judgment, a most certain final ruin will be their portion. Hence we may easily gather what instructions are offered us in this Parable. 1. That the state of Christ when he shall come to Judge the World, will be a far more Glorious State, then it was while he was here upon the Earth. He was here in the appearance of a Nobleman, but he shall then appear as a King. 2. That all the good things which we have in this Life, are our Lords goods but in trust with us to be used for his Honour and Glory. 3. That it must be expected that in the World, there should be a great many Rebels against Christ and his Kingdom, a great many that shall say, We will not have this Man to rule over us. 4. That some make greater improvements then others, of what God intrusteth them with for his Honour and Glory, and some make no improvement at all of them. 5. That Christ when he cometh to Judge the World, will have a strist account how Men have used his Goods, their time of Life, or Health, their Capacities, Honours, Riches, Trusts, Parts, &c. 6. That those shall have the highest reward in Glory, who have made the highest improvements; but those who have made improvements in any proportion shall have their reward. 7. That Proud and Wretched Sinners, will think in the Day of Judgment to wipe their own Mouths, and lay all the blame of their miscariages on God. 8. That this is their folly, God will Condemn them from their own vain Pleas. 9. That in the Day of Judgment unprofitable Creatures, will, besides the loss of those Rewards which they might have received from God, have all their little satisfactions taken from them, in the enjoyments of which they dishonoured God. 10. That tho Proud Sinners here oppose the Law of God revealed to them, and will not suffer Christ to Reign over them; yet his Power they shall not be able to resist, they shall at the last Day be slain before Christs face, and become his Footstool. He shall break them with a rod of Iron, and dash them in pieces like a Potters Vessel, Psal. 2.9. & 110.1. and who shall then deliver them out of his hand?