Matthew 18 commentary

Christ spoke many words of his sufferings, but only one of his glory; yet the disciples fasten upon that, and overlook the others. Many love to hear and speak of privileges and glory, who are willing to pass by the thoughts of work and trouble. Our Lord set a little child before them, solemnly assuring them, that unless they were converted and made like little children, they could not enter his kingdom. Children, when very young, do not desire authority, do not regard outward distinctions, are free from malice, are teachable, and willingly dependent on their parents. It is true that they soon begin to show other dispositions, and other ideas are taught them at an early age; but these are marks of childhood, and render them proper emblems of the lowly minds of true Christians. Surely we need to be daily renewed in the spirit of our minds, that we may become simple and humble, as little children, and willing to be the least of all. Let us daily study this subject, and examine our own spirits.

Considering the cunning and malice of Satan, and the weakness and depravity of men's hearts, it is not possible but that there should be offences. God permits them for wise and holy ends, that those who are sincere, and those who are not, may be made known. Being told before, that there will be seducers, tempters, persecutors, and bad examples, let us stand on our guard. We must, as far as lawfully we may, part with what we cannot keep without being entangled by it in sin. The outward occasions of sin must be avoided. If we live after the flesh, we must die. If we, through the Spirit, mortify the deeds of the body, we shall live. Christ came into the world to save souls, and he will reckon severely with those who hinder the progress of others who are setting their faces heavenward. And shall any of us refuse attention to those whom the Son of God came to seek and to save? A father takes care of all his children, but is particularly tender of the little ones.

If a professed Christian is wronged by another, he ought not to complain of it to others, as is often done merely upon report, but to go to the offender privately, state the matter kindly, and show him his conduct. This would generally have all the desired effect with a true Christian, and the parties would be reconciled. The principles of these rules may be practised every where, and under all circumstances, though they are too much neglected by all. But how few try the method which Christ has expressly enjoined to all his disciples! In all our proceedings we should seek direction in prayer; we cannot too highly prize the promises of God. Wherever and whenever we meet in the name of Christ, we should consider him as present in the midst of us.

Though we live wholly on mercy and forgiveness, we are backward to forgive the offences of our brethren. This parable shows how much provocation God has from his family on earth, and how untoward his servants are. There are three things in the parable: 1. The master's wonderful clemency. The debt of sin is so great, that we are not able to pay it. See here what every sin deserves; this is the wages of sin, to be sold as a slave. It is the folly of many who are under strong convictions of their sins, to fancy they can make God satisfaction for the wrong they have done him. 2. The servant's unreasonable severity toward his fellow-servant, notwithstanding his lord's clemency toward him. Not that we may make light of wronging our neighbour, for that is also a sin against God; but we should not aggravate our neighbour's wronging us, nor study revenge. Let our complaints, both of the wickedness of the wicked, and of the afflictions of the afflicted, be brought to God, and left with him. 3. The master reproved his servant's cruelty. The greatness of sin magnifies the riches of pardoning mercy; and the comfortable sense of pardoning mercy, does much to dispose our hearts to forgive our brethren. We are not to suppose that God actually forgives men, and afterwards reckons their guilt to them to condemn them; but this latter part of the parable shows the false conclusions many draw as to their sins being pardoned, though their after-conduct shows that they never entered into the spirit, or experienced the sanctifying grace of the gospel. We do not forgive our offending brother aright, if we do not forgive from the heart. Yet this is not enough; we must seek the welfare even of those who offend us. How justly will those be condemned, who, though they bear the Christian name, persist in unmerciful treatment of their brethren! The humbled sinner relies only on free, abounding mercy, through the ransom of the death of Christ. Let us seek more and more for the renewing grace of God, to teach us to forgive others as we hope for forgiveness from him.

Matthew 18:1. At that time the disciples came to Jesus. It is evident from the other two Evangelists, that the disciples did not come to Christ of their own accord, but that, having secretly disputed on the road, they were brought out of their lurking-places, and dragged forth to light. There is nothing inconsistent with this in the account given by Matthew, who hastens to Christ’s reply, and does not relate all the circumstances of the case, but passes over the commencement, and relates in a summary manner the reason why Christ rebuked the foolish ambition of his disciples for the highest rank. When Christ makes inquiry about a secret conversation, and forces the disciples to acknowledge what they would willingly have kept back, this teaches us that we ought to beware of all ambition, however carefully it may be concealed. We must also attend to the time at which this occurred. The prediction of his death had made them sad and perplexed; but as if they had received from it unmingled delight, as if they had tasted of the nectar which the poets feign, “Comme si tout alloit a souhait et comme si ce qu’on leur a dit estoit aussi doux a avaller que sucre;” — “as if every thing went to their wish, and as if what was said to them were as pleasant to swallow as sugar.” they immediately enter into a dispute about the highest rank. “De la primaute;” — “about the primacy.” How was it possible that their distress of mind vanished in a moment, but because the minds of men are so devoted to ambition, that, forgetful of their present state of warfare, they continually rush forward, under the delusive influence of a false imagination, to obtain a triumph? And if the apostles so soon forgot a discourse which they had lately heard, what will become of us if, dismissing for a long period meditation on the cross, we give ourselves up to indifference and sloth, or to idle speculations?

But it is asked, what occasioned the dispute among the disciples? I reply, as the flesh willingly shakes off all uneasiness, they left out of view every thing that had given rise to grief, and fixed on what had been said about the resurrection; and out of this a debate sprung up among idle persons. And as they refuse the first part of the doctrine, for which the flesh has no relish, God permits them to fall into a mistake about the resurrection, and to dream of what would never take place, that, by mere preaching, Christ would obtain a kingdom, an earthly kingdom, and would immediately rise to the highest prosperity and wealth.

There were two faults in this debate. First, the apostles were to blame for laying aside anxiety about the warfare to which they had been called, and for demanding beforehand repose, and wages, and honors, as if they had been soldiers that had served their time. The second fault is, that, instead of laboring with one consent, as they ought to have done, to render mutual assistance, and to secure for their brethren as large a share of honors as for themselves, they strove with wicked ambition to excel each other. If we wish that our manner of life should receive the approbation of the Lord, we must learn to bear patiently the burden of the cross that has been laid on us, till the proper time arrive for obtaining the crown, and, as Paul exhorts, in honor preferring one another, (Romans 12:10.) To the first of these faults is closely allied the vain curiosity of those persons in the present day, who, leaving the proper duties of their calling, eagerly attempt to fly above the clouds. The Lord, who in the Gospel invites us to his kingdom, points out to us the road by which we are to reach it. Fickle persons, who give themselves no concern about faith, patience, calling on God, and other exercises of religion, dispute about what is going on in heaven; as if a man who was about to commence a journey made inquiry where a lodging-place was situated, but did not move a step. Since we are commanded by the Lord to walk on the earth, those who make the condition of departed saints in heaven the subject of eager debate will be found, in so doing, to retard their own progress towards heaven.

2. And Jesus called a child to him. The general meaning is, that those who desire to obtain greatness by rising above their brethren, will be so far from gaining their object that they do not even deserve to occupy the lowest corner. He reasons from contraries, because it is humility alone that exalts us. As we are more powerfully affected by appearances presented to the eyes, he holds up to them a little child as an emblem of humility. When he enjoins his followers to become like a child, this does not extend indiscriminately to all points. We know that in children there are many things faulty; and accordingly Paul bids us be children, not in understanding, but in malice, (1 Corinthians 14:20;) and in another passage he exhorts us to strive to reach the state of a perfect man, (Ephesians 4:13.) But as children know nothing about being preferred to each other, or about contending for the highest rank, Christ desires that their example should banish from the minds of his followers those eager longings after distinction, which wicked men and the children of the world continually indulge, that they may not be allured by any kind of ambition.

It will perhaps be objected, that children, even from the womb, have a native pride, which leads them to desire the highest honor and distinction; but the reply is obvious, that comparisons must not be too closely or too exactly carried out, so as to apply at all points. The tender age of little children is distinguished by simplicity to such an extent, that they are unacquainted with the degrees of honor, and with all the incentives to pride; so that they are properly and justly held out by Christ as an example.

3. Unless you are converted. To the example of little children must be referred the conversion of which he now speaks. Hitherto they had been too much habituated to the ordinary customs of men; and if they would gain their object, they must pursue a totally different course. “Il leur est besoin de tourner bride, et de s’accoustumer a tout cela;” — “they must wheel round, and get accustomed to all this.” Every one wished for himself the first or the second rank; but Christ does not allot even the lowest place to any man who does not lose sight of distinctions and humble himself On the contrary, he says,

4. Whosoever shall humble himself like this little child, he is the greatest in the kingdom of heaven. This is intended to guard us against supposing that we degrade ourselves in any measure by freely surrendering every kind of distinction. And hence we may obtain a short definition “La vraye definition;” — “the true definition.” of humility. That man is truly humble who neither claims any personal merit in the sight of God, nor proudly despises brethren, or aims at being thought superior to them, but reckons it enough that he is one of the members of Christ, and desires nothing more than that the Head alone should be exalted.

5. And he that shall receive such a child. The term children is now applied metaphorically by Christ to those who have laid aside lofty looks, and who conduct themselves with modesty and humility. This is added by way of consolation, that we may not account it troublesome or disagreeable to exercise humility, by means of which Christ not only receives us under his protection, but likewise recommends us to the favor of men. And thus believers are taught in what way they ought to esteem each other: it is by every one humbling himself How is mutual friendship usually maintained among the children of the world but by every man complying with the wishes of another? The more desirous a man is to obtain renown, the more insolently does he grasp at power, that he may be raised to a lofty station, and that others may be ridiculed or despised; but Christ enjoins that the more a man abases himself, the more highly shall he be honored. Such, too, is the import of the words given by Luke, he that is least among you shall be great; for our Lord does not enjoin us to think more highly of those who justly deserve to be despised, but of those who divest themselves of all pride, and are perfectly willing to occupy the lowest place.

Matthew 18:6-10; Mark 9:42-48; Luke 17:1-2

Matthew 18:6-10

Mark 9:42-48

Luke 17:1-2

6. But whosoever shall offend one of those little ones who believe in me, it were better for him that a millstone were hanged about his neck, and that he were sunk to the bottom of the sea. 7. Woe to the world on account of offenses! for offenses must come; but woe to the man by whom the offense cometh! 8. But if thy hand or thy foot offend thee, cut it off, and cast it from thee; “Et le iette [arriere] de toy;” — “and cast it behind thee.” for it is better for thee to enter lame or maimed into life, than that, having two hands or two feet, thou shouldst be cast into the everlasting fire. 9. And if thine eye offend thee, pluck it out, and cast it from thee; “Et le iette [arriere] de toy;” — “and cast it behind thee.” for it is better that thou shouldst enter into life having one eye, than that, having two eyes, thou shouldst be cast into hell-fire. 10. Beware of despising one of these little ones; for I say to you, That their angels always behold the face of my Father who is in heaven.

42. And whosoever shall offend one of the little ones who believe in me, it were better for him that a millstone were hung around his neck, and that he were thrown into the sea. 43. And if thy hand shall offend thee, cut it off; for it were better for thee to enter lame into life, than that, having two hands, thou shouldst go into hell, into the unquenchable fire: “Au feu qui ne s’esteint point;” — “into the fire which is not quenched.” 44. Where their worm dieth not, and their fire is not quenched. 45. And if thy foot shall offend thee, cut if off; for it were better for thee to enter lame into life, than that, having two feet, thou shouldst be cast into hell, into the unquenchable fire: 46. Where their worm dieth not, and their fire is not quenched. 47. And if thine eye offend thee, pluck it out; for it were better for thee to enter with one eye into the kingdom of God than that, having two eyes, thou shouldst be cast into hell-fire: 48. Where their worm dieth not, and their fire is not quenched.

1. And he said to his disciples, It is impossible but that offenses will come; but woe to him by whom they come! 2. It were better for him that a millstone were hung around his neck, and that he were thrown into the sea, than that he should offend one of these little ones.

Matthew 18:6. But whosoever shall offend one of those little ones. This appears to be added for the consolation of the godly, that they may not be rendered uneasy by their condition, if they are despised by the world. It is a powerful obstruction to the voluntary exercise of modesty, when they imagine, that by so doing they expose themselves to contempt; and it is hard to be not only treated disdainfully, but almost trodden under foot, by haughty men. Christ therefore encourages his disciples by the consoling truth, that, if their mean condition draws upon them the insults of the world, God does not despise them.

But he appears to have had likewise another object in view; for a dispute had arisen amongst them as to the first place of honor, from which it might naturally have been inferred that the Apostles were tainted with sinful ambition. Every man who thinks too highly of himself, or desires to be preferred to others, must necessarily treat his brethren with disdain. To cure this disease, Christ threatens a dreadful punishment, if any man in his pride shall throw down those who are oppressed with poverty, or who in heart are already humbled.

Under the word offend he includes more than if he had forbidden them to despise their brethren; though the man who gives himself no concern about offending the weak, does so for no other reason, than because he does not render to them the honor to which they are entitled. Now as there are various kinds of offenses, it will be proper to explain generally what is meant by offending If any man through our fault either stumbles, or is drawn aside from the right course, or retarded in it, we are said to offend him. “L’Escriture dit que nous oftensons ou scandalizons cestuy la.” — “Scripture says that we give offense or scandal to that man.” Whoever then desires to escape that fearful punishment which Christ denounces, let him stretch out his hand to the little ones who are despised by the world, and let him kindly assist them in keeping the path of duty; for Christ recommends them to our notice, that they may lead us to exercise voluntary humility; as Paul enjoins the children of God to

condescend to men of low estate, (Romans 12:16,)

and again says that

we ought not to please ourselves, (Romans 15:1.)

To hang a millstone about a man’s neck, and drown him in the sea, was the punishment then reckoned the most appalling, and which was inflicted on the most atrocious malefactors. When our Lord alludes to this punishment, we are enabled to perceive how dear and precious those persons are in the sight of God, who are mean and despised in the eyes of the world.

7. Woe to the world on account of offenses! This passage may be explained in two ways. It may be taken actively, as meaning that Christ pronounces a curse on the authors of offenses; and then by the term world, we must understand all unbelievers. Or it may be taken passively, as meaning that Christ deplores the evils which he perceives to be rapidly coming on the world on account of offenses; as if he had said, that no plague will be more destructive, or attended by more fearful calamities, than the alarm or desertion of many on account of offenses. The latter meaning is more appropriate; for I have no doubt that our Lord, who had spoken on another occasion about offenses, proceeded to discourse more largely on this subject; in order to make his disciples more attentive and watchful in guarding against them. That Satan may not gain advantage over us through our sluggishness, our Lord breaks out into an exclamation, that there is nothing which we ought to dread more than offenses; for as Satan has innumerable kinds of them in his hand, he constantly, and at almost every step, throws new difficulties in our way; while we, through excessive tenderness or sloth, are too ready to yield. The consequence is, that there are few who make tolerable progress in the faith of Christ; and of the few who have begun to walk in the way of salvation, there is scarcely one in ten who has the courage to persevere till he reaches the goal. “Qui persevere courageusement iusqu’a la fin;” — “who perseveres courageously to the end.” Now since Christ intended to strike his disciples with terror on account of offenses, and thus to arouse them to exertion, woe to our indifference, if each of us does not earnestly apply himself to overcome those offenses

For offenses must come. To awaken more powerfully their care and anxiety, our Lord reminds his disciples that there is no possibility of walking but in the midst of various offenses; as much as to say, that this is an evil which cannot be avoided. Thus he confirms the former statement; for Christ shows us how great are the inconveniences which arise from offenses, since the Church never will be, and indeed never can be, free from this evil. But he does not state the reason of this necessity, as Paul does, when, speaking of heresies, he says that they arise, that the good may be made manifest, (1 Corinthians 11:19.) It must be held by us as a fixed principle, that it is the will of God to leave his people exposed to offense, in order to exercise their faith, and to separate believers, as the refuse and the chaff, from the pure wheat. Does any one object or complain, that blame attaches to our Lord for giving loose reins to Satan, to accomplish the destruction of wretched men? It is our duty to think and speak with the deepest reverence of the secret purposes of God, of which this is one, that the world must be disturbed by offenses

But woe to the man by whom the offense cometh. After having exhorted his disciples to beware of offenses, he again breaks out against those who occasion them. To impart the greater vehemence to the threatening, he adds, that neither a right eye nor a right hand ought to be spared, if they occasion offense to us; for I explain these words as added for the purpose of amplification. Their meaning is, that we ought to be so constant and so zealous in opposing offenses, that we would rather choose to pluck out our eyes, or cut off our hands, than give encouragement to offenses; for if any man hesitate to incur the loss of his limbs, he spares them at the risk of throwing himself into eternal perdition. What dreadful vengeance then awaits those who by offenses shall bring ruin on their brethren! “Lesquels par scandales auront donne occasion de faire perdre et damner leurs freres;” — “who by offenses shall have given occasion to bring ruin and damnation on their brethren.” As those two verses have been already explained Harmony, vol. 1 p. 291. under Matthew 5:29,30, it was sufficient, on the present occasion, to glance at the reason why Christ repeats here the same statement.

10. Beware of despising one of these little ones As pride is the mother of disdain, and as contempt hardens men in giving offense, our Lord, for the purpose of applying an appropriate remedy for curing this disease, forbids his disciples to despise the little ones. And certainly, as we have already hinted, no man who has a proper care for his brethren will ever allow himself, on light grounds, to give them offense This conclusion of our Lord’s discourse has the same tendency as the commencement of it, to remind us that we ought to strive with each other who shall be most submissive and modest; for God embraces with wonderful love the little ones It would be strange indeed that a mortal man should despise, or treat as of no account, those whom God holds in such high esteem. He proves this love from the fact, that angels, who are ministers of their salvation, enjoy intimately the presence of God. Yet I do not think that he intended merely to show what honor God confers on them by appointing angels to be their guardians, but likewise to threaten those who despise them; as if he had said, that it is no light matter to despise those who have angels for their companions and friends, to take vengeance in their behalf. We ought therefore to beware of despising their salvation, which even angels have been commissioned to advance.

The interpretation given to this passage by some commentators, as if God assigned to each believer his own angel, does not rest on solid grounds. For the words of Christ do not mean that a single angel is continually occupied with this or the other person; “Les mots n’emportent pas qu’un Ange n’ait autre charge que de veiller tousiours sur cestuy-ci ou sur cestuy-la;” — “the words do not bear that one Angel has nothing else to do than to watch continually over this or that man.” and such an idea is inconsistent with the whole doctrine of Scripture, which declares that the angels encamp around (Psalm 34:7) the godly, and that not one angel only, but many, have been commissioned to guard every one of the faithful. Away, then, with the fanciful notion of a good and evil angel, and let us rest satisfied with holding that the care of the whole Church is committed to angels, to assist each member as his necessities shall require. It will perhaps be asked, Do the angels occupy a station inferior to ours, because they have been appointed to be our ministers? I reply, Though by nature they take rank above us, this does not prevent them from rendering service to God “Cela n’empesche point que Dieu n’use de leur service;” — “that does not hinder God from employing their services.” in dispensing the favor which he freely bestows upon us. For this reason they are called our angels, because their labors are bestowed on us.

Matthew 18:11-14; Luke 15:1-10

Matthew 18:11-14

Luke 15:1-10

11. For the Son of man is come to save that which was lost. 12. What think you? If a man shall have a hundred sheep, and one of them shall go astray, doth he not leave the ninety-nine, and go to the mountains, and seek that which had gone astray? 13. And if he happen to find it, verily, I say to you, he rejoiceth more on account of that sheep than on account of the ninety-nine which had gone astray. 14. So it is not the will of your Father who is in heaven, that one of those little ones should perish.

1. And all the publicans and sinners drew near to him to hear him. 2. And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them. 3. And he spoke to them a parable, saying, 4. What man is there among you, who hath a hundred sheep, and, if he shall lose one of them, doth not leave the ninety-nine in the wilderness, and go after that which was lost, till he find it? 5. And when he hath found it, he layeth it on his shoulders, rejoicing: 6. And coming home, he calleth his friends and neighbors, saying to them, Rejoice with me; for I have found the sheep which was lost. 7. I say to you, that in like manner there will be greater joy in heaven over one repenting sinner, than over ninety-nine righteous persons who do not need repentance. 8. Or what woman having ten pieces of money, “Dix drachmes;” — “ten drachmas.”’ if she shall lose one piece, doth no light a candle, and sweep the house, and seek diligently until she find it? 9. And when she hath found it, she calleth together her friends and neighbors, saying, Rejoice with me, for I have found the piece which I had lost. 10. In like manner, I tell you, there will be joy in the presence of the angels of God over one repenting sinner.

Matthew 18:11. For the Son of man cometh Christ now employs his own example in persuading his disciples to honor even weak and despised brethren; for he came down from heaven to save not them only, but even the dead who were lost It is in the highest degree unreasonable that we should disdainfully reject those whom the Son of God has so highly esteemed. And even if the weak labor under imperfections which may expose them to contempt, our pride is not on that account to be excused; for we ought to esteem them not for the value of their virtues, but for the sake of Christ; and he who will not conform himself to Christ’s example is too saucy and proud.

12. What think you? Luke carries the occasion of this parable still farther back, as having arisen from the murmurings of the Pharisees and scribes against our Lord, whom they saw conversing daily with sinners. Christ therefore intended to show that a good teacher ought not to labor less to recover those that are lost, than to preserve those which are in his possession; though according to Matthew the comparison proceeds farther, and teaches us not only that we ought to treat with kindness the disciples of Christ, but that we ought to bear with their imperfections, and endeavor, when they wander, to bring them back to the road. For, though they happen sometimes to wander, yet as they are sheep over which God has appointed his Son to be shepherd, so far are we from having a right to chase or drive them away roughly, that we ought to gather them from their wanderings; for the object of the discourse is to lead us to beware of losing what God wishes to be saved The narrative of Luke presents to us a somewhat different object. It is, that the whole human race belongs to God, and that therefore we ought to gather those that have gone astray, and that we ought to rejoice as much, when they that are lost return to the path of duty, as a man would do who, beyond his expectation, recovered something the loss of which had grieved him.

Matthew 18:15. But if thy brother shall sin against thee. As he had discoursed about bearing the infirmities of brethren, he now shows more clearly in what manner, and for what purpose, and to what extent, we ought to bear with them. For otherwise it would have been easy to reply, that there is no other way of avoiding offenses, than by every man winking at the faults of others, and thus what is evil would be encouraged by forbearance. Christ therefore prescribes a middle course, which does not give too great offense to the weak, and yet is adapted to cure their diseases; for that severity which is employed as a medicine is profitable and worthy of praise. In short, Christ enjoins his disciples to forgive one another, but to do so in such a manner as to endeavor to correct their faults. It is necessary that this be wisely observed; for nothing is more difficult than to exercise forbearance towards men, and, at the same time, not to neglect the freedom necessary in reproving them. “Que toutesfois on retiene tousiours ceste liberte de reprendre ce qui est a condamner;” — “so as at the same time to reserve always that liberty of reproving what is worthy of condemnation.” Almost all lean to the one side or to the other, either to deceive themselves mutually by deadly flatteries, or to pursue with excessive bitterness those whom they ought to cure. But Christ recommends to his disciples a mutual love, which is widely distant from flattery; only he enjoins them to season their admonitions with moderation, lest, by excessive severity and harshness, they discourage the weak.

Now he distinctly lays down three steps of brotherly correction. The first is, to give a private advice to the person who has offended. The second is, if he shall give any sign of obstinacy, to advise him again in presence of witnesses. The third is, if no advantage shall be obtained in that way, to deliver him up to the public decision of the Church. The design of this, as I have said, is, to hinder charity from being violated under the pretence of fervent zeal. As the greater part of men are driven by ambition to publish with excessive eagerness the faults of their brethren, Christ seasonably meets this fault by enjoining us to cover the faults of brethren, as far as lies in our power; for those who take pleasure in the disgrace and infamy of brethren are unquestionably carried away by hatred and malice, since, if they were under the influence of charity, they would endeavor to prevent the shame of their brethren.

But it is asked, Ought this rule to be extended indiscriminately to every kind of offense? For there are very many who do not allow any public censures, till the offender has been privately admonished. But there is an obvious limitation in the words of Christ; for he does not simply, and without exception, order us to advise or reprove privately, and in the absence of witnesses, all who have offended, but bids us attempt this method, when we have been offended in private; by which is meant, not that it is a business of our own, but that we ought to be wounded and grieved whenever God is offended. And Christ does not now speak about bearing injuries, but teaches us in general to cultivate such meekness towards each other, as not to ruin by harsh treatment those whom we ought to save. “Lesquels nous devions plustost tascher d’amener a salut;” — “whom we ought rather to attempt to lead to salvation.”

Against thee. This expression, as is evident from what we have said, does not denote an injury committed against any one, but distinguishes between secret and open sins. “Mais pour distinguer et mettre difference entre les pechez secrets, et les offenses manifestes;” — “but to distinguish and put a difference between secret sins and open offenses.” For if any man shall offend against the whole Church, Paul enjoins that he be publicly reproved, so that even elders shall not be spared; for it is in reference to them that he expressly enjoins Timothy, to

rebuke them publicly in presence of all, and thus to make them a general example to others, (1 Timothy 5:20.)

And certainly it would be absurd that he who has committed a public offense, so that the disgrace of it is generally known, should be admonished by individuals; for if a thousand persons are aware of it, he ought to receive a thousand admonitions. The distinction, therefore, which Christ expressly lays down, ought to be kept in mind, that no man may bring disgrace upon his brother, by rashly, and without necessity, divulging secret offenses.

If he shall hear thee, thou hast gained thy brother. Christ confirms his doctrine by its usefulness and advantage; for it is no small matter to gain to God a soul which had been the slave of Satan. And how comes it that those who have fallen do not often repent, but because they are regarded with hatred, and treated as enemies, and thus acquire a character of hardened obstinacy? Nothing, therefore, is more appropriate than meekness, which reconciles to God those who had departed from him. On the other hand, he who inconsiderately indulges in foolish flattery willingly places in jeopardy the salvation of a brother, which he had in his hand.

According to Luke, Christ expressly enjoins us to be satisfied with a private reproof, if the brother be brought to repentance Hence, too, we infer how necessary it is that mutual freedom of reproof should subsist among believers. For, since each of us in many ways commits daily offenses, it would be outrageous cruelty to betray, by our silence and concealment, the salvation of those whom we might, by mild reproof, rescue from perdition. Though it does not always succeed, yet he is chargeable with heinous guilt, who has neglected the remedy which the Lord prescribes for promoting the salvation of the brethren. It is also worthy of notice, that the Lord, in order to render us more zealous in performing our duty, ascribes to us that honor which is his own; for to him alone, and to no other, does it belong to convert a man; and yet he bestows on us this applause, though we did not deserve it, that we gain a brother who was lost.

16. But if he shall not hear thee. The second step is, that he who displayed obstinacy, or refused to yield to one man, should be again admonished in presence of witnesses Here some object, that it will serve no purpose to call witnesses, if we have to deal with an obstinate and rebellious man, because their presence will be so far from leading him to acknowledge his guilt, that he will only make a more wicked denial. But this difficulty will be speedily removed, if we distinguish between denial and evasion He who explicitly denies the fact, and declares that he is falsely and calumniously accused, must be left alone; for it would be ill vain to press him by calling witnesses But as, in most cases, men shamelessly evade, or impudently excuse, the improper and unjust actions which they have committed, till greater authority is employed, towards such persons it is useful to observe this method.

That Christ’s discourse ought to be understood in this sense is evident from the word used, ἔλεγξον, reprove, or argue; for to argue is to convince by demonstration. “Car arguer signifie convaincre par argumens, et remonstrer par bonnes raisons;” — “for to argue signifies to convince by arguments, and to show by good reasons.” And how could I argue with a man “Or comment pourroit on arguer ou convaincre un homme, que ce qu’il a fait est mauvais?” — “Now how could we argue or convince a man that what he has done is wrong?” who boldly denies the whole matter? for he who has the effrontery to deny the crime which he has committed shuts the door against a second admonition.

We now perceive for what purpose Christ proposes to call witnesses. It is, to give greater weight and impressiveness to the admonition. As to the slightly different meaning to which he has turned the words of Moses, it involves no absurdity. Moses forbids sentence to be pronounced on a matter that is unknown, and defines this to be the lawful mode of proving, that it be established by the testimony of

two or three witnesses. At the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established, (Deuteronomy 19:15.)

Alluding to that law, Christ says that, when two or three witnesses shall rise up to condemn the obstinacy of the man, the case will be clear, at least till the Church be prepared to take cognizance of it; for he who refuses to hear two or three witnesses “Veu qu’il n’a pas voulu recevoir l’admonition qui luy a este faite en prive par deux ou trois;” — “since he did not choose to receive the admonition which was given to him in private by two or three.” will have no reason to complain that he is dragged forth to light.

Tell it to the Church. It is asked, what does he mean by the term Church? For Paul orders (1 Corinthians 5:5) that the incestuous Corinthian shall be excommunicated, not by a certain chosen number, but by the whole assembly of the godly; and therefore it might appear to be probable that the power of judging is bestowed on the whole of the people. But as at that time no Church as yet was in existence, which acknowledged the authority of Christ, and no such order had been established, and as our Lord employs the ordinary and received forms of expression, there can be no doubt that he alludes to the order of the ancient Church, as in other places also he accommodates his modes of expression to what was known and customary. “Comme aussi en d’autres passages il s’accomodi a ce qui estoit lors ordinaire, et use des termes communes;” — “as also in other passages he adapts himself to what was then customary, and employs common terms.” When he commands that:

the offering, which we intend to present, shall be left at the altar, till we are reconciled to an offended brother, (Matthew 5:23,)

he unquestionably intends, by means of that form of the worship of God which was then in existence and in force, to teach us, that we cannot in a right manner either pray, or offer any thing to God, so long as we are at variance with our brethren. So then he now looked at the form of discipline which was observed among the Jews; for it would have been absurd to propose an appeal to the judgment of a Church which was not yet in existence.

Now since among the Jews the power of excommunication belonged to the elders, who held the government of the whole Church, Christ speaks appropriately when he says that they who sinned must at length be brought forward publicly to the Church, if they either despise haughtily, or ridicule and evade, the private admonitions. We know that, after the Jews returned from the Babylonish captivity, a council was formed, which they called Sanhedrim, and in Greek Synedrion, (συνέδριον) and that to this council was committed the superintendence of morals and of doctrine. This government was lawful and approved by God, and was a bridle to restrain within their duty the dissolute and incorrigible.

It will perhaps be objected that, in the time of Christ, every thing was corrupt and perverted, so that this tyranny was very far from deserving to be accounted the judgment of the Church But the reply is easy. Though the method of procedure was at that time depraved and perverted, yet Christ justly praises that order, such as it had been handed down to them from the fathers. And when, shortly afterwards, he erected a Church, while he removed the abuse, he restored the proper use of excommunication. Yet there is no reason to doubt that the form of discipline, which prevailed in the kingdom of Christ, succeeded in the room of that ancient discipline. And certainly, since even heathen nations maintained a shadowy form of excommunication, it appears that, from the beginning, this was impressed by God on the minds of men, that those who were impure and polluted ought to be excluded from religious services. “Ne devoycnt estre receus a participer aux choses sacrees appartenantes au sarvice de Dieu;” — “ought not to be admitted to take part in the sacred things belonging to the service of God.” It would therefore have been highly disgraceful to the people of God to have been altogether destitute of that discipline, some trace of which remained among the Gentiles. But what had been preserved under the Law Christ has conveyed to us, because we hold the same rank with the ancient fathers. For it was not the intention of Christ to send his disciples to the synagogue, which, while it willingly cherished in its bosom disgraceful filth, excommunicated the true and sincere worshippers of God; but he reminded us that the order, which had been formerly established in a holy manner under the Law, must be maintained in his Church

Let him be to thee as a heathen and a publican. What is here added as to heathens and publicans confirms the interpretation which I have given. For heathens and publicans having been at that time regarded by the Jews with the greatest hatred and detestation, he compares to them unholy and irreclaimable men, who yield to no admonitions. Certainly he did not intend to enjoin them to avoid the society of heathens, of whom the Church was afterwards composed; nor is there any reason at the present day why believers should shrink from associating with publicans But in order that he might be more easily understood by the ignorant, Christ borrowed a mode of expression from what was then customary among his nation; “A use d’un terme convenable a la coustume du pays;” — “used a term in accordance with the custom of the country.” and the meaning is, that we ought to have no intercourse with the despisers of the Church till they repent.

18. What things soever you shall bind. He now repeats the same words which he had formerly used, (Matthew 16:19,) but in a different sense; for there he intended to maintain their authority in doctrine, but here he appoints discipline, which is an appendage to doctrine. There Christ declared that the preaching of the Gospel would not be without effect, but that the odor of it would either be life-giving or deadly, (2 Corinthians 2:15,16:) here he affirms that, though wicked men ridicule the judgment of the Church, it will not be ineffectual. We must attend to this distinction, that there our Lord’s discourse relates to the preached word, but here to public censures and discipline. Let the reader go to that passage for the import of the metaphor, binding and loosing. See page 293 of this volume.

The substance of it is this: Whoever, after committing a crime, humbly confesses his fault, and entreats the Church to forgive him, is absolved not only by men, but by God himself; and, on the other hand, whoever treats with ridicule the reproofs and threatenings of the Church, if he is condemned by her, the decision which men have given will be ratified in heaven. If it be objected, that in this way God is made a sort of petty judge, who concurs in the sentence of mortal men, the reply is at hand. For when Christ maintains the authority of his Church, he does not diminish his own power or that of his Father, but, on the contrary, supports the majesty of his word. As in the former case (Matthew 16:19) he did not intend to confirm indiscriminately every kind of doctrine, but only that which had proceeded out of his mouth, so neither does he say in this place that every kind of decision will be approved and ratified, but only that in which he presides, and that too not only by his Spirit, but by his word. Hence it follows, that men do no injury to the authority of God, when they pronounce nothing but what comes from his mouth, and only endeavor faithfully to execute what he has commanded. For, though Christ alone is the Judge of the world, yet he chooses to have ministers to proclaim his word. “Il vent toutesfois cependant que les ministres soyent ambassadeurs pour porter et publier sa parole;” — “yet he wishes that ministers should be ambassadors to carry and publish his word.” Besides, he wishes that his own decision should be pronounced by the Church; and thus he takes nothing from his own authority by employing the ministry of men, but it is Himself alone that looses and binds

But here a question arises. Since the Church endures many hypocrites, and likewise absolves (or looses) many whose professions of repentance are hypocritical, does it follow that such persons will be absolved (or loosed) in heaven? I reply, the discourse is addressed to those only who are truly and sincerely reconciled to the Church. For Christ, wishing to administer comfort to trembling consciences, and to relieve them from fear, declares that any who may have offended are freed from guilt in the sight of God, provided that they be reconciled to the Church For he has appointed this as the pledge of heavenly grace, which has no reference to hypocrites, who pervert the proper use of reconciliation, but awakens in the godly no ordinary confidence, when they hear that their sins are blotted out before God and angels, as soon as they have obtained forgiveness from the Church

In the other clause, Christ’s meaning is not at all ambiguous; for, since obstinate and haughty men are strongly inclined to despise the decision of the Church on this pretense, that they refuse to be subject to men — as wicked profligates often make bold appeals to the heavenly tribunal “Comme souventesfois on verra de meschans garnemens sans crainte de Dieu, qui diront tout haut et hardiment qu’ils appellent au jugement celeste;” — “as we shall often see wicked profligates without the fear of God, who will quite loudly and boldly say that they appeal to the heavenly tribunal.” — Christ, in order to subdue this obstinacy by terror, threatens that the condemnation, which is now despised by them, will be ratified in heaven. He encourages his followers, at the same time, to maintain proper severity, and not to yield to the wicked obstinacy of those who reject or shake off discipline. “Qui reietteront la discipline, et n’y voudront ployer le col;” — “who will reject discipline, and will refuse to bend the neck to it.”

Hence, too, we may see how absurdly the Papists torture this passage to cloak every species of tyranny. That the right of excommunication is granted to the Church is certain, and is acknowledged by every person of sound judgment; but does it follow that any individual, even though not called by the Church, but elected “Mais estant cree et ordonne;” — “but being created and appointed.” by a mitered and disguised beast, shall at his own caprice throw out the useless squibs of excommunications? “Et les face peter pour faire peur a qui bon luy semble;” — “and make them crack to frighten whomsoever he pleases.” On the contrary, it is evident that the lawful government of the Church is committed to elders, and not only to the ministers of the word, but to those also who, taken from among the people, have been added to them for the superintendence of morals. And yet, not satisfied with this impudence, they endeavor even to prove from this passage that we must bear all the burdens which they shall impose. I do not mention that the power which has been granted to the Church is basely seized and carried off by those outrageous enemies of the Church; and I only mention that, since Christ speaks only about correcting offenders, those who by their laws ensnare souls are chargeable with not less folly than wickedness in abusing this passage. Of the same stamp is their defense of their auricular confession on this pretense; for if Christ intended that those who by their own fault had been brought even to a public sentence should be reconciled to the Church, he does not therefore lay an obligations “Il ne s’ensuit pas pourtant qu’il ait impose loy.” on every individual to pour his sins into the ear of the priest. But their fooleries are so ridiculous, that it is unnecessary to spend any longer time in refuting them.

19. Again I say to you. He confirms the former statement; for not only will God bestow the spirit of wisdom and prudence on those who ask it, but he will also provide that not one thing which they shall do according to his word shall want its power and effect. By uniting agreement with prayer, he reminds us with what moderation and humility believers ought to conduct themselves in all religious acts. “En tous actes concernans la service et la parolle de Dieu;” — “in all acts relating to the service and the word of God.” The offender must be admonished, and, if he does not receive correction, he must be excommunicated. Here it is not only necessary to ask counsel at the sacred mouth of God, so that nothing may be determined but by his word, but it is proper at the same time to begin with prayer. Hence appears more clearly what I have formerly stated, that men are not allowed the liberty of doing whatever they please, “Tout ce que bon leur semble;” — “whatever they think right.” but that God is declared to have the sole claim to the government of the Church, so that he approves and ratifies the decisions of which he is himself the Author. Meanwhile, when believers assemble, they are taught to unite their prayers and to pray in common, not only to testify the unity of faith, but that God may listen to the agreement of them all. So then, as God frequently promises in other passages that he will graciously listen to the private requests of each individual, so here Christ makes a remarkable promise to public prayers, in order to invite us more earnestly to the practice of them.

20. For where two or three are assembled in my name. This promise is more extensive than the former; for the Lord declares that he will be present,

wherever two or three are met together in his name, to guide them by his counsel, (Psalm 73:24,)

and to conduct to a prosperous result whatever they shall undertake. There is therefore no reason to doubt that those who give themselves up to his direction will derive most desirable advantage from his presence. And since it is an invaluable blessing to have Christ for our director in all our affairs, to bless our deliberations and their results; and since, on the other hand, nothing can be more miserable than to be deprived of his grace, this promise ought to add no small excitement to us to unite with each other in piety and holiness. “A nous lier les uns avec les autres en toute sainctete et crainte de Dieu;” — “to link ourselves with each other in all holiness and fear of God.” For whoever either disregards the holy assemblies, or separates himself from brethren, and takes little interest in the cultivation of unity, by this alone makes it evident that he sets no value on the presence of Christ.

But we must take care, first of all, that those who are desirous to have Christ present with them shall assemble in his name; and we must likewise understand what is the meaning of this expression; for we perceive how ungodly men falsely and impudently, as well as wickedly, cover their conspiracies with his sacred name. If therefore we do not wish to expose Christ to their ridicule, and at the same time to overturn what he has here promised, we must know first of all what is meant by this phrase. It means that those who are assembled together, laying aside every thing that hinders them from approaching to Christ, shall sincerely raise their desires to him, shall yield obedience to his word, and allow themselves to be governed by the Spirit. Where this simplicity prevails, there is no reason to fear that Christ will not make it manifest that it was not in vain for the assembly to meet in his name

In this is displayed the gross ignorance of the Papists, who exclaim that Councils could not err, and that all ought to abide by their decisions, because, as often as two or three are assembled in the name of Christ, he is in the midst of them But we ought first of all to inquire whether those persons, as to whose faith, and doctrine, and dispositions, we are in doubt, were assembled in the name of Christ. When the Papists leave out or perplex this matter, who does not see that they dexteroasly confound the distinction between holy and profane assemblies, so that the power of doing any thing is taken from the Church and conveyed to the sworn enemies of Christ? Let us therefore know that none but the pious worshippers of God, who sincerely seek Christ, are encouraged to entertain the confident hope that he will never leave them. Disregarding the bastard and abortive Councils, which out of their own head have woven a web, let Christ alone, with the doctrine of his Gospel, be always exalted amongst us.

Matthew 18:21-35 Luke 17:4

Matthew 18:21-35

Luke 17:4

21. Then Peter approaching him said, Lord, how often shall my brother offend against me, and I forgive him? Till seven times? 22. Jesus saith to him, I say not to thee till seven times, but till seventy times seven. 23. Therefore the kingdom of heaven is compared to a king, who wished to make a reckoning with his servants. 24. And when he had begun to reckon, one was brought to him who owed ten thousand talents. 25. But as he was unable to pay, his master commanded him to be sold, and his wife and children, and all that he had, and payment to be made. 26. And that servant falling down, entreated him, saying, Master, have patience with me, and I will pay thee all. 27. And his master, pitying that servant, forgave him, and acquitted him of the debt. 28. But that servant, having gone out, found one of his fellow-servants, who owed him a hundred pence: and laying hands on him, saying, Pay me what thou owest. 29. And his fellow-servant, fallind down, entreated him, saying, Have patience with me, and I will pay thee all. 30. But he would not, but went out, and threw him into prison, till he should pay the debt. 31. And when his fellow-servants saw what was done, they were deeply grieved, and came, and related to their master all that had been done. 32. Then his master called him, and said to him, Wicked servant, I forgave thee all that debt, because thou didst implore me: 33. Oughtest not thou also to pity thy fellow-servant, even as I pitied thee? 34. And his master, being enraged, delivered him to the tormentors, till he should pay all that he owed him. 35. So likewise shall my heavenly Father do to you, if you forgive not every one his brother from your hearts their offenses.

4. And if seven times in a day he shall offend against thee, and seven times in a day he shall turn to thee, saying, I repent, forgive him.

Matthew 18:21. Lord, how often shall my brother offend against me? Peter made this objection according to the natural feelings and disposition of the flesh. It is natural to all men to wish to be forgiven; and, therefore, if any man does not immediately obtain forgiveness, he complains that he is treated with sternness and cruelty. But those who demand to be treated gently are far from being equally gentle towards others; and therefore, when our Lord exhorted his disciples to meekness, this doubt occurred to Peter: “If we be so strongly disposed to grant forgiveness, what will be the consequence, but that our lenity shall be an inducement to offend?” “Incitera les autres a mal faire, et a nous offenser;” — “shall induce others to do ill, and to offend us.” He asks, therefore, if it be proper frequently to forgive offenders; for, since the number seven is taken for a large number, the force of the adverb, (ἑπτάκις) seven times, is the same as if he had said, “How long, Lord, dost thou wish that offenders be received into favor? for it is unreasonable, and by no means advantageous, that they should, in every case, find us willing to be reconciled.” But Christ is so far from yielding to this objection, that he expressly declares that there ought to be no limit to forgiving; “Mais tant s’en faut que Christ ait esgard a ceste objection pour lascher quelque chose de son dire, que mesmes il dit notamment et expressement que sans fin ne terme on doit tousiours pardonner;” — “but so far was Christ from paying regard to that objection, to extenuate any thing that he had said, that he even says plainly and expressly, that without end or limit we must always forgive.” for he did not intend to lay down a fixed number, but rather to enjoin us never to become wearied.

Luke differs somewhat from Matthew; for he states the command of Christ to be simply, that we should be prepared to forgive seven times; but the meaning is the same, that we ought to be ready and prepared to grant forgiveness not once or twice, but as often as the sinner shall repent There is only this difference between them, that, according to Matthew, our Lord, in reproving Peter for taking too limited a view, employs hyperbolically a larger number, which of itself is sufficient to point out the substance of what is intended. For when Peter asked if he should forgive seven times, it was not because he did not choose to go any farther, but, by presenting the appearance of a great absurdity, to withdraw Christ from his opinion, as I have lately hinted. So then he who shall be prepared to forgive seven times will be willing to be reconciled as far as to the seventieth offense.

But the words of Luke give rise to another question; for Christ does not order us to grant forgiveness, till the offender turn to us and give evidence of repentance. In the French copy he adds: — “Car il semble par ce moyen qu’il commande aux siens de tenir leur coeur contre les pervers, et leur refuser pardon;” — “for it appears in this way that he commands his followers to shut their heart against the obstinate, and to refuse them pardon.” I reply, there are two ways in which offenses are forgiven. If a man shall do me an injury, and I, laying aside the desire of revenge, do not cease to love him, but even repay kindness in place of injury, though I entertain an unfavorable opinion of him, as he deserves, still I am said to forgive him. For when God commands us to wish well to our enemies, He does not therefore demand that we approve in them what He condemns, but only desires that our minds shall be purified from all hatred. In this kind of pardon, so far are we from having any right to wait till he who has offended shall return of his own accord to be reconciled to us, that we ought to love those who deliberately provoke us, who spurn reconciliation, and add to the load of former offenses. A second kind of forgiving is, when we receive a brother into favor, so as to think favorably respecting him, and to be convinced that the remembrance of his offense is blotted out in the sight of God. And this is what I have formerly remarked, that in this passage Christ does not speak only of injuries which have been done to us, but of every kind of offenses; for he desires that, by our compassion, we shall raise up those who have fallen. “Ceux qui sont cheus et ont failli;” — “those who are fallen and have transgressed.” This doctrine is very necessary, because naturally almost all of us are peevish beyond measure; and Satan, under the pretense of severity, drives us to cruel rigor, so that wretched men, to whom pardon is refused, are swallowed up by grief and despair.

But here another question arises. As soon as a man by words makes profession of repentance, are we bound to believe him? Were this done, we must of necessity go willingly and knowingly into mistake; for where will be discretion, if any man may freely impose on us, even to the hundredth offense? I answer, first, the discourse relates here to daily faults, in which every man, even the best, needs forgiveness. “Esquelles les plus parfaits mesmes ont besoin d’estre supportez, et qu’on leur pardonner;” — “which even the most perfect need to be borne with and forgiven.” Since, then, amidst such infirmity of the flesh, our road is so slippery, and snares and attacks so numerous what will be the consequence if, at the second or third fall, the hope of forgiveness is cut off? We must add, secondly, that Christ does not deprive believers of the exercise of judgment, so as to yield a foolish readiness of belief to every slight expression, but only desires us to be so candid and merciful, as to stretch out the hand to offenders, provided there be evidence that they are sincerely dissatisfied with their sins. For repentance is a sacred thing, and therefore needs careful examination; but as soon as the offender gives probable evidence of conversion, Christ desires that he shall be admitted to reconciliation, lest, on being repulsed, he lose courage and fall back.

Thirdly, It must be observed that, when any man, through his light and unsteady behavior, has exposed himself to suspicion, we may grant pardon when he asks it, and yet may do so in such a manner as to watch over his conduct for the future, that our forbearance and meekness, which proceed from the Spirit of Christ, may not become the subject of his ridicule. For we must observe the design of our Lord himself, that we ought, by our gentleness, to assist those who have fallen to rise again. And certainly we ought to imitate the goodness of our heavenly Father, who meets sinners at a distance to invite them to salvation. Besides, as repentance is a wonderful work of the Spirit, and is the creation of the new man, if we despise it, we offer an insult to God himself.

23. The kingdom of heaven is compared. As it is difficult to bend us to mercy, and as we are quickly seized with weariness, particularly when we have to bear with many faults of brethren, our Lord confirms this doctrine by a most appropriate parable, the substance of which is, that those who will not yield to pardon the faults of brethren judge very ill for themselves, and subject themselves to a very hard and severe law; for they will find God to be equally stern and inexorable towards themselves. There are three parts in which the resemblance mainly consists; for the master is contrasted with the servant, the large sum of money with small or ordinary sums, and extraordinary kindness with extreme cruelty. By attending to these three points, it will be easy to ascertain Christ’s meaning; for what are we, if we are compared with God? And how large is the sum which every one of us owes to God? Lastly, how inconsiderable are the offenses, with which brethren are chargeable towards us, if we take into account our obligation to God? How ill then does that man deserve the compassion of God, who, though oppressed with an immense load, implacably refuses to forgive even the smallest offenses to men like himself? So far as regards the words, the kingdom of heaven here denotes the spiritual condition of the Church; as if Christ had said, that the state of matters between God and men, in regard to the soul and the nature of spiritual life, is the same as between an ordinary or earthly master and his servants, in regard to money and the affairs of the present life.

25. His master ordered him to be sold. It would be an idle exercise of ingenuity to examine here every minute clause. For God does not always display severity at first, till, constrained to pray, we implore pardon, but rather meets us with undeserved goodness. But Christ only shows what will become of us, if God shall treat us with the utmost severity; and again, if He shall choose to demand from us what we owe, how necessary it is for us to betake ourselves to prayer, because this is the only refuge that remains for transgressors. We must also attend to the wide difference of the sums; for, since one talent is worth more than a hundred pence, what proportion will a hundred pence bear to ten thousand talents?

31. When his fellow-servants saw what was done. Though we ought not to search for mystery in these words — because they contain nothing but what nature teaches, and what we learn by daily experience — we ought to know that the men who live among us will be so many witnesses against us before God; for it is impossible but that cruelty shall excite in them displeasure and hatred, more especially, since every man is afraid that what he sees done to others will fall upon his own head. As to the clause which immediately follows, it is foolish to inquire how God punishes those sins “Comment il est possible que Dieu punisse;” — “how it is possible for God to punish.” which he has already forgiven; for the simple meaning is this: though he offers mercy to all, yet severe creditors, from whom no forgiveness can be obtained, are unworthy of enjoying it.

34. Delivered him to the tormentors, till he should pay all that he owed. The Papists are very ridiculous in endeavoring to light the fire of purgatory by the word till; for it is certain that Christ here points out not temporal death, by which the judgment of God may be satisfied, but eternal death.

Matthew 17:24-27

Matthew 17:24-27

24. And when they came to Capernaum, those who received the didrachma came to Peter, and said, Does not your Master pay the didrachma? 25. He saith, Yes. And when he came into the house, Jesus anticipated him, saying, What thinkest thou, Simon? From whom do the kings of the earth receive tribute or custom? From their own children, or from strangers? 26. Peter saith to him, From strangers. Jesus saith to him, Then are the children free. 27. But that we may not offend them, go thou to the sea, throw a hook, and take that fish which cometh first up; and when thou hast opened its mouth, thou wilt find a stater: take that, and give it for me and for thee.

CHAPTER 18

Mt 18:1-9. Strife among the Twelve Who Should Be Greatest in the Kingdom of Heaven, with Relative Teaching. ( = Mr 9:33-50; Lu 9:46-50).

For the exposition, see on Mr 9:33-50.

Mt 18:10-35. Further Teaching on the Same Subject, Including the Parable of the Unmerciful Debtor.

Same Subject (Mt 18:10-20).

10. Take heed that ye despise--stumble.

not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven--A difficult verse; but perhaps the following may be more than an illustration:--Among men, those who nurse and rear the royal children, however humble in themselves, are allowed free entrance with their charge, and a degree of familiarity which even the highest state ministers dare not assume. Probably our Lord means that, in virtue of their charge over His disciples (He 1:13; Joh 1:51), the angels have errands to the throne, a welcome there, and a dear familiarity in dealing with "His Father which is in heaven," which on their own matters they could not assume.

11. For the Son of man is come to save that which was lost--or "is lost." A golden saying, once and again repeated in different forms. Here the connection seems to be, "Since the whole object and errand of the Son of man into the world is to save the lost, take heed lest, by causing offenses, ye lose the saved." That this is the idea intended we may gather from Mt 18:14.

12-13. How think ye? If a man have an hundred sheep, and one of them be gone astray, &c.--This is another of those pregnant sayings which our Lord uttered more than once. See on the delightful parable of the lost sheep in Lu 15:4-7. Only the object there is to show what the good Shepherd will do, when even one of His sheep is lost, to find it; here the object is to show, when found, how reluctant He is to lose it. Accordingly, it is added,

14. Even so it is not the will of your Father which is in heaven that one of these little ones should perish--How, then, can He but visit for those "offenses" which endanger the souls of these little ones?

15. Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother, &c.--Probably our Lord had reference still to the late dispute, Who should be the greatest? After the rebuke--so gentle and captivating, yet so dignified and divine--under which they would doubtless be smarting, perhaps each would be saying, It was not I that began it, it was not I that threw out unworthy and irritating insinuations against my brethren. Be it so, says our Lord; but as such things will often arise, I will direct you how to proceed. First, Neither harbor a grudge against your offending brother, nor break forth upon him in presence of the unbelieving; but take him aside, show him his fault, and if he own and make reparation for it, you have done more service to him than even justice to yourself. Next, If this fail, take two or three to witness how just your complaint is, and how brotherly your spirit in dealing with him. Again, If this fail, bring him before the Church or congregation to which both belong. Lastly, If even this fail, regard him as no longer a brother Christian, but as one "without"--as the Jews did Gentiles and publicans.

18. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven--Here, what had been granted but a short time before to Peter only (see on Mt 16:19) is plainly extended to all the Twelve; so that whatever it means, it means nothing peculiar to Peter, far less to his pretended successors at Rome. It has to do with admission to and rejection from the membership of the Church. But see on Joh 20:23.

19. Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven.

20. For where two or three are gathered together in my name--or "unto my name."

there am I in the midst of them--On this passage--so full of sublime encouragement to Christian union in action and prayer--observe, first, the connection in which it stands. Our Lord had been speaking of church meetings before which the obstinate perversity of a brother was in the last resort to be brought, and whose decision was to be final--such honor does the Lord of the Church put upon its lawful assemblies. But not these assemblies only does He deign to countenance and honor. For even two uniting to bring any matter before Him shall find that they are not alone, for My Father is with them, says Jesus. Next, observe the premium here put upon union in prayer. As this cannot exist with fewer than two, so by letting it down so low as that number, He gives the utmost conceivable encouragement to union in this exercise. But what kind of union? Not an agreement merely to pray in concert, but to pray for some definite thing. "As touching anything which they shall ask," says our Lord--anything they shall agree to ask in concert. At the same time, it is plain He had certain things at that moment in His eye, as most fitting and needful subjects for such concerted prayer. The Twelve had been "falling out by the way" about the miserable question of precedence in their Master's kingdom, and this, as it stirred their corruptions, had given rise--or at least was in danger of giving rise--to "offenses" perilous to their souls. The Lord Himself had been directing them how to deal with one another about such matters. "But now shows He unto them a more excellent way." Let them bring all such matters--yea, and everything whatsoever by which either their own loving relationship to each other, or the good of His kingdom at large, might be affected--to their Father in heaven; and if they be but agreed in petitioning Him about that thing, it shall be done for them of His Father which is in heaven. But further, it is not merely union in prayer for the same thing--for that might be with very jarring ideas of the thing to be desired--but it is to symphonious prayer, the prayer by kindred spirits, members of one family, servants of one Lord, constrained by the same love, fighting under one banner, cheered by assurances of the same victory; a living and loving union, whose voice in the divine ear is as the sound of many waters. Accordingly, what they ask "on earth" is done for them, says Jesus, "of My Father which is in heaven." Not for nothing does He say, "of My Father"--not "YOUR Father"; as is evident from what follows: "For where two or three are gathered together unto My name"--the "My" is emphatic, "there am I in the midst of them." As His name would prove a spell to draw together many clusters of His dear disciples, so if there should be but two or three, that will attract Himself down into the midst of them; and related as He is to both the parties, the petitioners and the Petitioned--to the one on earth by the tie of His assumed flesh, and to the other in heaven by the tie of His eternal Spirit--their symphonious prayers on earth would thrill upward through Him to heaven, be carried by Him into the holiest of all, and so reach the Throne. Thus will He be the living Conductor of the prayer upward, and the answer downward.

Parable of the Unmerciful Debtor (Mt 18:21-35).

21. Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him?--In the recent dispute, Peter had probably been an object of special envy, and his forwardness in continually answering for all the rest would likely be cast up to him--and if so, probably by Judas--notwithstanding his Master's commendations. And as such insinuations were perhaps made once and again, he wished to know how often and how long he was to stand it.

till seven times?--This being the sacred and complete number, perhaps his meaning was, Is there to be a limit at which the needful forbearance will be full?

22. Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven--that is, so long as it shall be needed and sought: you are never to come to the point of refusing forgiveness sincerely asked. (See on Lu 17:3, 4).

23. Therefore--"with reference to this matter."

is the kingdom of heaven likened unto a certain king, which would take account of his servants--or, would scrutinize the accounts of his revenue collectors.

24. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents--If Attic talents are here meant, 10,000 of them would amount to above a million and a half sterling; if Jewish talents, to a much larger sum.

25. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made--(See 2Ki 4:1; Ne 5:8; Le 25:39).

26. The servant therefore fell down, and worshipped him--or did humble obeisance to him.

saying, Lord, have patience with me, and I will pay thee all--This was just an acknowledgment of the justice of the claim made against him, and a piteous imploration of mercy.

27. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt--Payment being hopeless, the master is first moved with compassion; next, liberates his debtor from prison; and then cancels the debt freely.

28. But the same servant went out, and found one of his fellow servants--Mark the difference here. The first case is that of master and servant; in this case, both are on a footing of equality. (See Mt 18:33, below.)

which owed him an hundred pence--If Jewish money is intended, this debt was to the other less than one to a million.

and he laid hands on him, and took him by the throat--he seized and throttled him.

saying, Pay me that thou owest--Mark the mercilessness even of the tone.

29. And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all--The same attitude, and the same words which drew compassion from his master, are here employed towards himself by his fellow servant.

30. And he would not; but went and cast him into prison, till he should pay the debt, &c.--Jesus here vividly conveys the intolerable injustice and impudence which even the servants saw in this act on the part of one so recently laid under the heaviest obligation to their common master.

32-33. Then his lord, after that he had called him, said unto him, O thou wicked servant, &c.--Before bringing down his vengeance upon him, he calmly points out to him how shamefully unreasonable and heartless his conduct was; which would give the punishment inflicted on him a double sting.

34. And his lord was wroth, and delivered him to the tormentors--more than jailers; denoting the severity of the treatment which he thought such a case demanded.

till he should pay all that was due unto him.

35. So likewise--in this spirit, or on this principle.

shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

At the same time - Or hour; but ωρα is frequently used to signify some particular time: however, instead of ωρα, three MSS., all the Itala but four, and Origen, read ημερα, day. Origen says both readings were extant in MSS. in his time.

Who is the greatest - Could these disciples have viewed the kingdom of Christ in any other light than that of a temporal one? Hence they wished to know whom he would make his prime minister - whom his general - whom his chief chancellor - whom supreme judge, etc., etc. Is it he who first became thy disciple, or he who is thy nearest relative, or he who has most frequently entertained thee, or he who is the oldest, merely as to years? Could this inquiry have proceeded from any but the nine disciples who had not witnessed our Lord's transfiguration? Peter, James, and John, were surely more spiritual in their views! And yet how soon did even these forget that his kingdom was not of this world! See Mar 10:35, etc.; Joh 18:10, etc. The disciples having lately seen the keys delivered to Peter, and found that he, with James and John, had been privileged with being present at the transfiguration, it is no wonder if a measure of jealousy and suspicion began to work in their minds. From this inquiry we may also learn, that the disciples had no notion of Peter's supremacy; nor did they understand, as the Roman Catholics will have it, that Christ had constituted him their head, either by the conversation mentioned Mat 16:18, Mat 16:19, or by the act mentioned in the conclusion of the preceding chapter. Had they thought that any such superiority had been designed, their present question must have been extremely impertinent. Let this be observed.

A little child - But this child could walk, for he called him to him. Nicephorus says, this was Ignatius, who was afterwards bishop of Antioch, and suffered martyrdom under, and by command of, the Roman Emperor Trojan, in the 107th year of our Lord. But this good father is not much to be depended on, being both weak and credulous.

Except ye be converted - Unless ye be saved from those prejudices which are at present so baneful to your nation, (seeking a temporal and not a spiritual kingdom), unless ye be clothed with the spirit of humility, ye cannot enter into the spirit, design, and privileges of my spiritual and eternal kingdom. The name of this kingdom should put you in mind of its nature. -

1. The King is heavenly;

2. His Subjects are heavenly-minded;

3. Their Country is heavenly, for they are strangers and pilgrims upon earth;

4. The Government of this kingdom is wholly spiritual and divine.

See on Mat 3:2 (note).

And become as little children - i.e. Be as truly without worldly ambition, and the lust of power, as little children are, who act among themselves as if all were equal. The following saying from the Boostan of the poet Saady is very appropriate. "The hearts of infants being free from avarice, what care they for a handful of silver more than for a handful of dust?"

Whosoever therefore shall humble himself - So great is the disparity between the kingdom of Christ and the kingdoms of this world, that there is no way of rising to honors in the former, but by humility of mind, and continual self-abasement.

The same is greatest - Thus our Lord shows them that they were all equal, and that there could be no superiority among them, but what must come from the deepest humility; he intimates also, that wherever this principle should be found, it would save its possessor from seeking worldly honors or earthly profits, and from seeking to be a ruler over his brethren, or a lord in God's heritage.

One such little child - As our Lord in the preceding verses considers a little child an emblem of a genuine disciple, so by the term in this verse he means a disciple only. "Whosoever will receive, i.e. show unto such a child-like, unambitious disciple of mine, any act of kindness for my sake, I will consider it as done to myself."

But whoso shall offend one of these little ones - But, on the contrary, whosoever shall cause one of the least of those who believe in me to be stumbled - to go into the spirit of the world, or give way to sin - such a one shall meet with the most exemplary punishment.

Let those who act the part of the devil, in tempting others to sin, hear this declaration of our Lord, and tremble.

A millstone - Μυλος ονικος, an ass's millstone, because in ancient times, before the invention of wind and water mills, the stones were turned sometimes by slaves, but commonly by asses or mules. The most ancient kind of mills among the inhabitants of the northern nations, was the quern, or hand-mill. In some places in Ireland, Scotland, and the Zetland Isles, these still exist.

Drowned in the depth of the sea - It is supposed that in Syria, as well as in Greece, this mode of punishing criminals was practised; especially in cases of parricide; and when a person was devoted to destruction for the public safety, as in cases of plague, famine, etc. That this was the custom in Greece, we learn from the Scholiast on the Equites of Aristophanes, Οταν γαρ κατεποντουν τινας, βαρος απο των τραχηλων εκρεμων. When a person was drowned, they hung a weight, (υπερβολον λιθον, Suidas), a vast stone about his neck. See the ancient Scholia upon the Equites, lin. 1360, and Suidas, in υπερβολον λιθον. We find also that it was a positive institute of the ancient Hindoo law. "If a woman," says the precept, "causes any person to take poison, sets fire to any person's house, or murders a man, then the magistrate, having bound a stone to her neck, shall drown her." Halhead's Code of Gentoo Laws, 4th. edition, page 306.

Wo! - Or, alas! ουαι. It is the opinion of some eminent critics, that this word is ever used by our Lord to express sympathy and concern.

Because of offenses - Scandals, stumbling-blocks, persecutions, etc.

For it must needs be that offenses come - Αναγκε γαρ εϚιν ελθειν τα σκανδαλα, for the coming of offenses is unavoidable. Such is the wickedness of men, such their obstinacy, that they will not come unto Christ that they may have life, but desperately continue deceiving and being deceived. In such a state of things, offenses, stumbling-blocks, persecutions, etc., are unavoidable.

Wo to that man - He who gives the offense, and he who receives it, are both exposed to ruin.

If thy hand, etc. - See the notes on Mat 5:29-30 (note).

One of these little ones - One of my simple, loving, humble disciples.

Their angels - always behold - Our Lord here not only alludes to, but, in my opinion, establishes the notion received by almost all nations, viz. That every person has a guardian angel; and that these have always access to God, to receive orders relative to the management of their charge. See Psa 34:8; Heb 1:14.

Always behold the face - Hence, among the Jews, the angels were styled מלכי פנים, malakey panim, angels of the face, and Michael is said to be סר הפנים, sar ha-panim the prince of the face. This is an allusion to the privilege granted by eastern monarchs to their chief favourites; a privilege which others were never permitted to enjoy. The seven princes of Media and Persia, who were the chief favourites and privy-counsellors of Ahasuerus, are said to see the king's face. Est 1:14; see also 2Kgs 25:19, and Jer 51:25. Our Lord's words give us to understand that humble-hearted, child-like disciples, are objects of his peculiar care, and constant attention. The clause, εν ουρανοις, in the heavens, is wanting in several MSS., versions, and fathers.

For the Son of man, etc. - This is added as a second reason, why no injury should be done to his followers. "The Son of man has so loved them as to come into the world to lay down his life for them."

That which was lost - Απολωλος. In Rev 9:11, Satan is called Απολλυων, Apolluon, the destroyer, or him who lays waste. This name bears a near relation to that state in which our Lord tells us he finds all mankind - lost, desolated, ruined. So it appears that Satan and men have the nearest affinity to each other - as the destroyer and the destroyed - the desolator and the desolated - the loser and the lost. But the Son of man came to save the lost. Glorious news! May every lost soul feel it! This verse is omitted by five MSS., two versions, and three of the fathers; but of its authenticity there can be no doubt, as it is found in the parallel place, Luk 19:10, on which verse there is not a single various reading found in any of the MSS. that have ever been discovered, nor in any of the ancient versions.

Doth he not leave the ninety and nine, and goeth into the mountains - So our common translation reads the verse; others, Doth he not leave the ninety and nine Upon The Mountains, and go, etc. This latter reading appears to me to be the best; because, in Luk 15:4, it is said, he leaveth the ninety and nine In The Desert. The allusion, therefore, is to a shepherd feeding his sheep on the mountains, in the desert; not seeking the lost one On the mountains.

Leaving the ninety and nine, and seeking the One strayed sheep: - This was a very common form of speech among the Jews, and includes no mystery, though there are some who imagine that our Lord refers to the angels who kept not their first estate, and that they are in number, to men, as Ninety are to One. But it is likely that our Lord in this place only alludes to his constant solicitude to instruct, heal, and save those simple people of the sea coasts, country villages, etc., who were scattered abroad, as sheep without a shepherd, (Mat 9:36), the scribes and Pharisees paying no attention to their present or eternal well-being. This may be also considered as a lesson of instruction and comfort to backsliders. How hardly does Christ give them up!

He rejoiceth more - It is justly observed by one, on this verse, that it is natural for a person to express unusual joy at the fortunate accomplishment of an unexpected event.

It is not the will of your Father - If any soul be finally lost, it is not because God's will or counsel was against its salvation, or that a proper provision had not been made for it; but that, though light came into the world, it preferred darkness to light, because of its attachment to its evil deeds.

If thy brother - Any who is a member of the same religious society, sin against thee, 1. Go and reprove him alone, - it may be in person; if that cannot be so well done, by thy messenger, or in writing, (which in many cases is likely to be the most effectual). Observe, our Lord gives no liberty to omit this, or to exchange it for either of the following steps. If this do not succeed,

2. Take with thee one or two more - Men whom he esteems, who may then confirm and enforce what thou sayest; and afterwards, if need require, bear witness of what was spoken. If even this do not succeed, then, and not before,

3. Tell it unto the Church - Lay the whole matter before the congregation of Christian believers, in that place of which he is a member, or before the minister and elders, as the representatives of the Church or assembly. If all this avail not, then,

Let him be unto thee as a heathen man and a publican - To whom thou art, as a Christian, to owe earnest and persevering good will, and acts of kindness; but have no religious communion with him, till, if he have been convicted, he acknowledge his fault. Whosoever follows this threefold rule will seldom offend others, and never be offended himself. - Rev. J. Wesley.

Reproving a brother who had sinned was a positive command under the law. See Lev 19:17. And the Jews have a saying, that one of the causes of the ruin of their nation was, "No man reproved another." On the word Church, see Clarke at Mat 16:28 (note).

Whatsoever ye shall bind, etc. - Whatever determinations ye make, in conformity to these directions for your conduct to an offending brother, will be accounted just, and ratified by the Lord. See on Mat 16:19 (note); and, to what is there said, the following observations may be profitably added. Οσα εαν δησητε - και οσα εαν λυσητε. Binding and loosing, in this place, and in Mat 16:19, is generally restrained, by Christian interpreters, to matters of discipline and authority. But it is as plain as the sun, by what occurs in numberless places dispersed throughout the Mishna, and from thence commonly used by the later rabbins when they treat of ritual subjects, that binding signified, and was commonly understood by the Jews at that time to be, a declaration that any thing was unlawful to be done; and loosing signified, on the contrary, a declaration that any thing may be lawfully done. Our Savior spoke to his disciples in a language which they understood, so that they were not in the least at a loss to comprehend his meaning; and its being obsolete to us is no manner of reason why we should conclude that it was obscure to them. The words, bind and loose, are used in both places in a declaratory sense, of things, not of persons. It is ὁ and ὃσα, in the neuter gender, both in chap. 16, and here in this: i.e. Whatsoever thing or things ye shall bind or loose. Consequently, the same commission which was given at first to St. Peter alone, (Mat 16:19), was afterwards enlarged to all the apostles. St. Peter had made a confession that Jesus was the Christ, the Son of God. His confession of the Divinity of our Lord was the first that ever was made by man; to him, therefore, were given the keys of the kingdom of heaven: i.e. God made choice of him among all the apostles, that the Gentiles should first, by his mouth, hear the word of the Gospel, and believe. He first opened the kingdom of heaven to the Gentiles, when he preached to Cornelius. It was open to the Jews all along before; but if we should suppose that it was not, yet to them also did St. Peter open the kingdom of heaven, in his sermon at the great pentecost. Thus, then, St. Peter exercised his two keys: that for the Jews at the great pentecost; and that for the Gentiles, when he admitted Cornelius into the Church. And this was the reward of his first confession, in which he owned Jesus to be the promised Messiah. And what St. Peter loosed, i.e. declared as necessary to be believed and practised by the disciples here, was ratified above. And what he declared unlawful to be believed and practised, (i.e. what he bound), was actually forbidden by God himself.

I own myself obliged to Dr. Lightfoot for this interpretation of the true notion of binding and loosing. It is a noble one, and perfectly agrees with the ways of speaking then in use among the Jews. It is observable that these phrases, of binding and loosing, occur no where in the New Testament but in St. Matthew, who is supposed to have written his Gospel first in Hebrew, from whence it was translated into Greek, and then the force and use of the expression will better appear. Dr. Wotton's Miscell. Discourses, vol. i. p. 309, etc., etc. "The phrases to bind and to loose were Jewish, and most frequent in their writers. It belonged only to the teachers among the Jews to bind and to loose. When the Jews set any apart to be a preacher, they used these words, 'Take thou liberty to teach what is Bound and what is Loose.'" Strype's preface to the Posthumous Remains of Dr. Lightfoot, p. 38.

Again I say unto you - The word αμην, verily, is added here, in ninety-eight MSS., (many of which are of the greatest antiquity and importance), seven editions, all the Arabic, the Slavonic, and several of the Itala. The taking in or leaving out such a word may appear to some a matter of indifference; but, as I am fully convinced Jesus Christ never spoke a useless or a needless word, my maxim is, to omit not one syllable that I am convinced (from such authority as the above) he has ever used, and to take in nothing that he did not speak. It makes the passage much more emphatic - Again, Verily I say unto you,

If two of you shall agree - ΣυμφωνηϚωσιν, symphonize, or harmonize. It is a metaphor taken from a number of musical instruments set to the same key, and playing the same tune: here, it means a perfect agreement of the hearts, desires, wishes, and voices, of two or more persons praying to God. It also intimates that as a number of musical instruments, skilfully played, in a good concert, are pleasing to the ears of men, so a number of persons united together in warm, earnest, cordial prayer, is highly pleasing in the sight and ears of the Lord. Now this conjoint prayer refers, in all probability, to the binding and loosing in the preceding verse; and thus we see what power faithful prayer has with God!

It shall be done for them - What an encouragement to pray! even to two, if there be no more disposed to join in this heavenly work.

For where two - are gathered together in thy name - There are many sayings among the Jews almost exactly similar to this, such as, Wherever even two persons are sitting in discourse concerning the law, the Divine presence is among them. See much more in Schoettgen. And the following, among the ancient Hindoos, is like unto it: "When Brahma, the Lord of creation, had formed mankind, and at the same time appointed his worship, he spoke and said, 'With this worship pray for increase, and let it be that on which ye shall depend for the accomplishment of all your wishes. With this remember God, that God may remember you. Remember one another, and ye shall obtain supreme happiness. God, being remembered in worship, will grant you the enjoyment of your wishes: he who enjoyeth what hath been given unto him by God, and offereth not a portion unto him, is even as a thief. Know that good works come from Brahma, whose nature is incorruptible; wherefore, the omnipresent Brahma is Present In The Worship." See the Bagvat Geeta, p. 45, 46.

In my name - Seems to refer particularly to a public profession of Christ and his Gospel.

There am I in the midst - None but God could say these words, to say them with truth, because God alone is every where present, and these words refer to his omnipresence. Wherever - suppose millions of assemblies were collected in the same moment, in different places of the creation, (which is a very possible case), this promise states that Jesus is in each of them. Can any, therefore, say these words, except that God who fills both heaven and earth? But Jesus says these words: ergo - Jesus is God. Let it be observed, that Jesus is not among them to spy out their sins; or to mark down the imperfections of their worship; but to enlighten, strengthen, comfort, and save them.

Till seven times? - Though seven was a number of perfection among the Hebrews, and often meant much more than the units in it imply, yet it is evident that Peter uses it here in its plain literal sense, as our Lord's words sufficiently testify. It was a maxim among the Jews never to forgive more than thrice: Peter enlarges this charity more than one half; and our Lord makes even his enlargement septuple, see Mat 18:22. Revenge is natural to man, i.e. man is naturally a vindictive being, and, in consequence, nothing is more difficult to him than forgiveness of injuries.

Seventy times seven - There is something very remarkable in these words, especially if collated with Gen 4:24, where the very same words are used - "If any man kill Lamech, he shall be avenged seventy times seven." The just God punishes sin in an exemplary manner. Sinful man, who is exposed to the stroke of Divine justice, should be abundant in forgiveness, especially as the merciful only shall find mercy. See the note on Mat 5:7, and on Mat 6:14, Mat 6:15 (note). The sum seventy times seven makes four hundred and ninety. Now an offense, properly such, is that which is given wantonly, maliciously, and without Any Provocation. It is my opinion, that, let a man search ever so accurately, he will not find that he has received, during the whole course of his life, four hundred and ninety such offenses. If the man who receives the offense has given any cause for it, in that case, the half of the offense, at least, towards his brother, ceases.

Therefore is the kingdom - In respect to sin, cruelty, and oppression, God will proceed in the kingdom of heaven (the dispensation of the Gospel) as he did in former times; and every person shall give an account of himself to God. Every sin is a debt contracted with the justice of God; men are all God's own servants; and the day is at hand in which their Master will settle accounts with them, inquire into their work, and pay them their wages. Great Judge! what an awful time must this be, when with multitudes nothing shall be found but sin and insolvency!

By servant, in the text, we are to understand, a petty king, or tributary prince; for no hired servant could possibly owe such a sum as is here mentioned.

Ten thousand talents - Μυριων ταλαντων, a myriad of talents, the highest number known in Greek arithmetical notation. An immense sum, which, if the silver talent be designed, amounts to 4,500,000 sterling; but if the gold talent be meant which is by far the most likely, then the amount is 67,500,000 sterling, a sum equal to the annual revenue of the British empire! See the note on Exo 25:39.

He had not to pay - That is not being able to pay. As there could not be the smallest probability that a servant, wholly dependent on his master, who was now absolutely insolvent, could ever pay a debt he had contracted of more than 67 millions! - so is it impossible for a sinner, infinitely indebted to Divine justice, ever to pay a mite out of the talent.

Commanded him to be sold - his wife - children, etc. - Our Lord here alludes to an ancient custom among the Hebrews, of selling a man and his family to make payment of contracted debts. See Exo 22:3; Lev 25:30, Lev 25:47; 2Kgs 4:1. This custom passed from among the Jews to the Greeks and Romans. I have already remarked (see Gen 47:19) that in the Burman empire the sale of whole families, to discharge debts, is very common.

Fell down and worshipped him - Προσεκυνει αυτω, crouched as a dog before him, with the greatest deference, submission, and anxiety.

Have patience with me - Μακροθυμησον επ' εμοι, be long-minded towards me - give me longer space.

The means which a sinner should use to be saved, are,

1. Deep humiliation of heart - he fell down.

2. Fervent prayer.

3. Confidence in the mercy of God - have patience.

4. A firm purpose to devote his soul and body to his Maker - I will pay thee all.

A sinner may be said, according to the economy of grace, to pay all, when he brings the sacrifice of the Lord Jesus to the throne of justice, by faith; thus offering an equivalent for the pardon he seeks, and paying all he owes to Divine justice, by presenting the blood of the Lamb.

Moved with compassion - Or with tender pity. This is the source of salvation to a lost world, the tender pity, the eternal mercy of God.

A hundred pence - Rather denarii. The denarius was a Roman coin, worth about seven-pence halfpenny English. The original word should be retained, as our word penny does not convey the seventh part of the meaning. A hundred denarii would amount to about 3l. 2s. 6d. British, or, if reckoned as some do, at seven-pence three farthings, the sum would be 3l. 4s. 7d.

Took him by the throat - Κρατησας αυτον επνιγε. There is no word I am acquainted with, which so fully expresses the meaning of the original, επνιγε, as the Anglo-saxon term throttle: it signified (like the Greek) to half choke a person, by seizing his throat.

Fell down at his feet - This clause is wanting in several ancient MSS., versions, and fathers. Several printed editions also have omitted it; Griesbach has left it out of the text.

Pay thee all - Παντα, all, is omitted by a multitude of MSS., versions, and fathers.

And he would not, etc. - To the unmerciful, God will show no mercy; this is an eternal purpose of the Lord, which never can be changed. God teaches us what to do to a fellow-sinner, by what He does to us. Our fellow-servant's debt to us, and ours to God, are as one hundred denarii to ten thousand talents! When we humble ourselves before him, God freely forgives us all this mighty sum! And shall we exact from our brother recompense for the most trifling faults? Reader, if thou art of this unmerciful, unforgiving cast, read out the chapter. "All the souls that are were forfeit once,

And he who might the 'vantage best have took,

Found out the remedy. How would you be,

If He, who is the top of judgment, should

But judge you as you are? O! think on that,

And mercy then will breathe within your lips

Like man new made

Though justice be thy plea, consider this,

That, in the course of justice, none of us

Should see salvation: we do pray for mercy;

And that same prayer doth teach us all to render

The deeds of Mercy. - "

His fellow-servants saw what was done - An act of this kind is so dishonorable to all the followers of Christ, and to the spirit of his Gospel, that through the respect they owe to their Lord and Master, and through the concern they feel for the prosperity of his cause, they are obliged to plead against it at the throne of God.

His lord, after that he had called him - Alas! how shall he appear! Confounded. What shall he answer? He is speechless!

Shouldest not thou also have had compassion - Ουκ εδει και σε, Did it not become thee also? What a cutting reproach! It became Me to show mercy, when thou didst earnestly entreat me, because I am Merciful, It became thee also to have shown mercy, because thou wert so deep in debt thyself, and hadst obtained mercy.

Delivered him to the tormentors - Not only continued captivity is here intended, but the tortures to be endured in it. If a person was suspected of fraud, as there was reason for in such a case as that mentioned here, he was put to very cruel tortures among the Asiatics, to induce him to confess. In the punishments of China, a great variety of these appear; and probably there is an allusion to such torments in this place. Before, he and all that he had, were only to be sold. Now, as he has increased his debt, so he has increased his punishment; he is delivered to the tormentors, to the horrors of a guilty conscience, and to a fearful looking for of fiery indignation, which shall devour the adversaries. But if this refers to the day of judgment, then the worm that dieth not, and the fire that is not quenched, are the tormentors.

So likewise shall my heavenly Father do also unto you - The goodness and indulgence of God towards us is the pattern we should follow in our dealings with others. If we take man for our exemplar we shall err, because our copy is a bad one; and our lives are not likely to be better than the copy we imitate. Follow Christ; be merciful as your Father who is in heaven is merciful. You cannot complain of the fairness of your copy. Reader, hast thou a child, or servant who has offended thee, and humbly asks forgiveness? Hast thou a debtor, or a tenant, who is insolvent, and asks for a little longer time? And hast thou not forgiven that child or servant? Hast thou not given time to that debtor or tenant? How, then, canst thou ever expect to see the face of the just and merciful God? Thy child is banished, or kept at a distance; thy debtor is thrown into prison, or thy tenant sold up: yet the child offered to fall at thy feet; and the debtor or tenant, utterly insolvent, prayed for a little longer time, hoping God would enable him to pay thee all; but to these things thy stony heart and seared conscience paid no regard! O monster of ingratitude! Scandal to human nature, and reproach to God! If thou canst, go hide thyself - even in hell, from the face of the Lord!

Their trespasses - These words are properly left out by Greisbach, and other eminent critics, because they are wanting in some of the very best MSS. most of the versions, and in some of the chief of the fathers. The words are evidently an interpolation; the construction of them is utterly improper, and the concord false.

In our common method of dealing with insolvent debtors, we in some sort imitate the Asiatic customs: we put them in prison, and all their circumstances there are so many tormentors; the place, the air, the company, the provision, the accommodation, all destructive to comfort, to peace, to health, and to every thing that humanity can devise. If the person be poor, or comparatively poor, is his imprisonment likely to lead him to discharge his debt? His creditor may rest assured that he is now farther from his object than ever: the man had no other way of discharging the debt but by his labor; that is now impossible, through his confinement, and the creditor is put to a certain expense towards his maintenance. How foolish is this policy! And how much do such laws stand in need of revision and amendment! Imprisonment for debt, in such a case as that supposed above, can answer no other end than the gratification of the malice, revenge, or inhumanity of the creditor. Better sell all that he has, and, with his hands and feet untied, let him begin the world afresh. Dr. Dodd very feelingly inquires here, "Whether rigour in exacting temporal debts, in treating without mercy such as are unable to satisfy them - whether this can be allowed to a Christian, who is bound to imitate his God and Father? To a debtor, who can expect forgiveness only on the condition of forgiving others? To a servant, who should obey his Master? - and to a criminal, who is in daily expectation of his Judge and final sentence?" Little did he think, when he wrote this sentence, that himself should be a melancholy proof, not only of human weakness, but of the relentless nature of those laws by which property, or rather money, is guarded. The unfortunate Dr. Dodd was hanged for forgery, in 1777, and the above note was written only seven years before!

The unbridled and extravagant appetites of men sometimes require a rigour even beyond the law to suppress them. While, then, we learn lessons of humanity from what is before us, let us also learn lessons of prudence, sobriety, and moderation. The parable of the two debtors is blessedly calculated to give this information.

Who is the greatest in the kingdom of heaven? - Which of us shall be thy prime minister? They still dreamed of a temporal kingdom.

And Jesus calling to him a little child - This is supposed to have been the great Ignatius, whom Trajan, the wise, the good Emperor Trajan, condemned to be cast to the wild beasts at Rome! Mark 9:36; Luke 9:47.

Except ye be converted - The first step toward entering into the kingdom of grace, is to become as little children: lowly in heart, knowing yourselves utterly ignorant and helpless, and hanging wholly on your Father who is in heaven, for a supply of all your wants. We may farther assert, (though it is doubtful whether this text implies so much,) except ye be turned from darkness to light, and from the power of Satan to God:, except ye be entirely, inwardly changed, renewed in the image of God, ye cannot enter into the kingdom of glory. Thus must every man be converted in this life, or he can never enter into life eternal. Ye shall in no wise enter - So far from being great in it. Matt 19:14.

And all who are in this sense little children are unspeakably dear to me. Therefore help them all you can, as if it were myself in person, and see that ye offend them not; that is, that ye turn them not out of the right way, neither hinder them in it. Matt 10:40; Luke 10:16; John 13:20. Mark 9:42; Luke 17:1.

Wo to the world because of offences - That is, unspeakable misery will be in the world through them; for it must needs be that offences come - Such is the nature of things, and such the weakness, folly, and wickedness of mankind, that it cannot be but they will come; but wo to that man - That is, miserable is that man, by whom the offence cometh. Offences are, all things whereby any one is turned out of, or hindered in the way of God.

If thy hand, foot, eye, cause thee to offend - If the most dear enjoyment, the most beloved and useful person, turn thee out of, or hinder thee in the way Is not this a hard saying? Yes; if thou take counsel with flesh and blood. Matt 5:29; Mark 9:43.

See that ye despise not one of these little ones - As if they were beneath your notice. Be careful to receive and not to offend, the very weakest believer in Christ: for as inconsiderable as some of these may appear to thee, the very angels of God have a peculiar charge over them: even those of the highest order, who continually appear at the throne of the Most High. To behold the face of God seems to signify the waiting near his throne; and to be an allusion to the office of chief ministers in earthly courts, who daily converse with their princes.

Another, and yet a stronger reason for your not despising them is, that I myself came into the world to save them. Luke 19:10.

Luke 15:4.

So it is not the will of your Father - Neither doth my Father despise the least of them. Observe the gradation. The angels, the Son, the Father.

But how can we avoid giving offence to some? or being offended at others! Especially suppose they are quite in the wrong? Suppose they commit a known sin? Our Lord here teaches us how: he lays down a sure method of avoiding all offences. Whosoever closely observes this threefold rule, will seldom offend others, and never be offended himself. If any do any thing amiss, of which thou art an eye or ear witness, thus saith the Lord, If thy brother - Any who is a member of the same religious community: Sin against thee, Go and reprove him alone - If it may be in person; if that cannot so well be done, by thy messenger; or in writing. Observe, our Lord gives no liberty to omit this; or to exchange it for either of the following steps. If this do not succeed, Take with thee one or two more - Men whom he esteems or loves, who may then confirm and enforce what thou sayest; and afterward, if need require, bear witness of what was spoken. If even this does not succeed, then, and not before, Tell it to the elders of the Church - Lay the whole matter open before those who watch over yours and his soul. If all this avail not, have no farther intercourse with him, only such as thou hast with heathens. Can any thing be plainer? Christ does here as expressly command all Christians who see a brother do evil, to take this way, not another, and to take these steps, in this order, as he does to honour their father and mother. But if so, in what land do the Christians live? If we proceed from the private carriage of man to man, to proceedings of a more public nature, in what Christian nation are Church censures conformed to this rule? Is this the form in which ecclesiastical judgments appear, in the popish, or even the Protestant world? Are these the methods used even by those who boast the most loudly of the authority of Christ to confirm their sentences? Let us earnestly pray, that this dishonour to the Christian name may be wiped away, and that common humanity may not, with such solemn mockery, be destroyed in the name of the Lord! Let him be to thee as the heathen - To whom thou still owest earnest good will, and all the offices of humanity. Luke 17:3.

Whatsoever ye shall bind on earth - By excommunication, pronounced in the spirit and power of Christ. Whatsoever ye shall loose - By absolution from that sentence. In the primitive Church, absolution meant no more than a discharge from Church censure. Again I say - And not only your intercession for the penitent, but all your united prayers, shall be heard. How great then is the power of joint prayer! If two of you - Suppose a man and his wife. Matt 16:19.

Where two or three are gathered together in my name - That is, to worship me. I am in the midst of them - By my Spirit, to quicken their prayers, guide their counsels, and answer their petitions.

Till seventy times seven - That is, as often as there is occasion. A certain number is put for an uncertain.

Therefore - In this respect.

One was brought who owed him ten thousand talents - According to the usual computation, if these were talents of gold, this would amount to seventy - two millions sterling. If they were talents of silver, it must have been four millions, four hundred thousand pounds. Hereby our Lord intimates the vast number and weight of our offences against God, and our utter incapacity of making him any satisfaction.

As he had not to pay, his lord commanded him to be sold - Such was the power which creditors anciently had over their insolvent debtors in several countries.

Went with him before a magistrate, and cast him into prison, protesting he should lie there, till he should pay the whole debt.

His lord delivered him to the tormentors - Imprisonment is a much severer punishment in the eastern countries than in ours. State criminals, especially when condemned to it, are not only confined to a very mean and scanty allowance, but are frequently loaded with clogs or heavy yokes, so that they can neither lie nor sit at ease: and by frequent scourgings and sometimes rackings are brought to an untimely end. Till he should pay all that was due to him - That is, without all hope of release, for this he could never do. How observable is this whole account; as well as the great inference our Lord draws from it: The debtor was freely and fully forgiven; He wilfully and grievously offended; His pardon was retracted, the whole debt required, and the offender delivered to the tormentors for ever. And shall we still say, but when we are once freely and fully forgiven, our pardon can never be retracted? Verily, verily, I say unto you, So likewise will my heavenly Father do to you, if ye from your hearts forgive not every one his brother their trespasses.

1 AT the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?

Mark who relateth also the same History, Ch. 9. v. 33. more largely, saith, that this Discourse was in the House at Capernaum, and that our Saviour began with them, asking them, what they had been Discoursing of by the way? that they held their Peace, for they had been in the way arguing one with another, who should be the greatest, they might at the same time also ask▪ Christ the Question. Luke in whom we find the same History, speaketh of it only as a Question that had risen among themselves, Ch. 9.46. It had been the matter of their thoughts in the way, yea, and of their more private Discourse also, Luke saith, Iesus knew the thoughts of their Hearts. We had need set the Lord at all times before our Eyes, for we are always in his sight. He incompa[illegible: 2 letters]eth all our Paths (as the Psalmist saith) in the way when we think we also cannot be over-heard, he heareth us, and will call us to account for our Travelling thoughts, and Discourses. They were at first ashamed to tell the Lord, what they had been thinking, and discoursing upon, for Mark saith, v. 34. they held their Peace. But by and by they propound the question to Christ himself, (so saith Matthew) what do they mean here by the Kingdom of Heaven? or what gave them occasion to such a Discourse? It is most probable, that they did not in this Question, intend the Kingdom of Glory. But either the Church, or Gospel dispensation. Or (which indeed is most likely) That Earthly Kingdom which the Jews thought the Messiah should exercise on the Earth, The General Error of their Nation, about a secular Kingdom, which the Messias when he came, should exercise upon the Earth, restoring the Kingdom to Israel, as they Phrase it, Acts 1.6. Seemeth to have infected them, so as tho in this they differed from the unbelieving Jews, that they owned Christ to be the promised Messiah, and the Christ the Son of God, yet they look'd for a Temporal Kingdom, which he should Administer. Three times we find them in this mistake. Here, and Chap. 20.24. and at our Saviours Administration of the Supper, Luke 22.24. and by Acts 1.6. it should seem that till Christs Ascension, they were not fully instructed in the Nature of Christs Kingdom, but expected, that after his Resurrection, this Kingdom of his should have began, and therefore they say, Wilt thou at this time restore the Kingdom to Israel. Some think that that which at this time raised their jealousie and stirred up their Ambition, was our Saviours promising Peter the Keys of the Kindom of Heaven, Chap 16. and paying Tribute for him, Chap. 17. But neither of these could be, for had not the Keys been given equally, the Que[illegible: 1 letter]tion had been determined, they needed have reasoned no more. He that had the Keys, was certainly to be the greatest, and for the paying of Tribute, it was too Minute a thing to cause such a jealousie, besides this discourse of theirs, was by the way to Capernaum, where he now was, that was after he came to the House. But they doubtless fancyed a temporal Kingdom of the M[illegible: 1 letter]ssiah, in which places would be bestowed, and Christ by his discourse about the Tribute, had asserted himself a Kings Son; and they conceived that after his Death, and Resurrection, (which Christ had lately been speaking of) this his Kingdom would begin, which also agreeth with what we have, Acts 1. 6. they therefore thought it now time to speak for places. They had been arguing the point amongst themselves, and could not come to a Resolution. Some of them were Christs near Kinsmen (such was Iames, Ga[illegible: 1 letter]. 1.19.) some of them had more extraordinary parts, he Named two of them on this account, the Sons of Thunder, To others he had shewed a more particular kindness. Iohn is called the beloved Disciple, Peter, Iames and Iohn, were taken up to the Mount to see his Transfiguration. These things might cause some Emulation and Suspicions, they therefore come to our Saviour to be resolved. 1. How slowly do we conceive, and how hardly do we come to understand Spiritual things? we are of the Earth, and we are Earthly. 2. How prone are we to seek great things for our selves? neglecting our higher Spiritual, and Eternal concerns? This Text lets us see, that even the best of Men are subject to Earthly mindedness, Ambition, Emulation, and hardly brought truly to understand, believe, and seek the things which are above. Let us now observe how our Saviour behaveth himself towards his Disciples upon this Question, and what Answer he makes to it.

Marginal references: Luke 9.46. & 22.24.

4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.

Mark saith, Chap. 9.35. And he sate down, and called the twelve, and said unto them, if any Man desire to be first, the same shall be last of all; and Servant of all. And he took a Child and set him in the midst of them, and when he had taken him in his Arms, he said unto them, &c. Luke saith only, that he took the Child, and set him by him, Ch. 9.47. and v. 48. and adds, He that is least amongst you all, the same shall be great. How easie a thing had it been for our Saviour, had he intended any such Primacy in the Church, as the Papists contend for, to have said, Peter shall be the greatest. Here was a very fair opportunity for him, if he had pleased, so to have declared his Will, but here is not a Word of such Tendency. Mark saith, our Saviour fir[illegible: 1 letter]t sate down (as the manner of their Teachers was, when they taught, to denote their Authority) 2. He called the twelve, to let them know, that what he was about to speak, was a grave matter, not of a particular, but universal concern, for them to learn, that they might teach others. He said to them (saith Mark) If any Man desire to be first, the same shall be last of all, and Servant of all, and (which Luke adds) He that is least amongst you all, the same shall be Great. You would know (saith he) who shall be greatest, He that doth not desire to be first, he who is most remote fro[illegible: 1 letter] Pride, and Ambition, he that most contemneth the World, and the Priorities and Superiorities of it. The Proud and Ambitious Man, he that seeketh great things for himself, shall be of least esteem in my Kingdom, he is really least in Grace, and ought to be of least esteem, and repute amongst Christians, and he will be the last in the Kingdom of Glory. Then he calleth to him a little Child, the Word doth not always signify a very young Child, here it doth, for, 1. He took him in his Arms (saith Mark) 2. A Young Child was the fittest pattern to commend Humility to them. This was an Ancient and usual way of teaching, by Types as it were, or Patterns. See Ier. 19.10. and 27. 2. He reads this Lecture upon the Child, Verily except ye be converted, and become as little Children, ye cannot enter into the Kingdom of God. Whosoever therefore shall humble himself as this little Child, &c. The prefixing Verily adds much to the Authority of this saying. Converted here [non-Latin text not transcribed] doth not signify the Change or Conversion of a Soul from a State of Sin unto God ▪ (so the Apostles were already converted) but the turning of their Souls from a particular Lust or Error, into the opposite right way of Truth, and Holiness; except ye repent of your Pride and Ambition, ye cannot be saved, the next Words Expound it, and become as little Children. Not as little Children in all things (which was the Anabaptists Dream in Germany, upon which they would run about the Streets, playing with Rattles, &c.) but v. 4. Humbling your selves as little Children. Little Children know not what Dominion means, and therefore affect it not, are not Ambitious. 2. They are not given to Boast and Glory, and to prefer themselves before others. 3. They are ready to be taught and instructed. 4. They live upon their Fathers Providence, and are not over Sollicitous. 5. They are not Malitious, and Vindicative; in Malice (saith the Apostle) be ye Children. The three first are principally here intended. If ye be not thus like little Children, ye will be so far from being greatest in the Kingdom of God, that you will never come there at all. So as this Text teacheth us all, 1. The necessity of Humility in order to Salvation. 2. That even converted Souls have need of a daily Conversion, Repentance is a Work will never be perfected till we come to dye. 3. How abominable in the Eyes of God Ambition and Pride in any, especially in Ministers of the Gospel are. 4. That in the Church, the way to be great, is to be humble. 5. That true Humility lyeth in a mean opinion of our selves, not minding high things, Condescending to men of low Estate, not being wise in our own Conceits, Rom. 12.16. in Honour preferring one another, v. 10.

6 But whoso shall offend one of these little ones, which believe in me, it were better for him that a milstone were hang'd about his neck, and that he were drowned in the depth of the Sea.

Mark hath it thus, Chap. 9.37. whosoever shall receive one of such Children in my Name, receiveth me, and whosoever receiveth me, receiveth not me, but him that sent me; then, v. 42. he addeth, And whosoever shall offend one of these little ones that believe in me, it is better for him that a Milstone were hang'd about his Neck▪ and he were cast into the Sea. Our Lord having declared that the little ones before mentioned, shall be greatest in the Kingdom of God, here cometh to shew the care, which he in his Providence will take for them. That their Friends shall be his Friends, and their Enemies his Enemies. Whoso receiveth such a little Child, that is, an humble Christian. In the next v. it is opened by one that believeth in me. By receiving, I conceive is here to be understood the shewing of any favour, or kindness to them, Christ declares that he would take it as don[illegible: 1 letter] to himself. It is much the same with Chap. 10.40, 41, 42. Mark addeth, He that receiveth me, receiveth him that sent me. The Reason is, because he and his Father are one, and the Father takes any kindness done to Christ, as if it were done to himself, and the Son takes any kindness, or unkindness done to any humble, believing Soul, as if it were done to himself, see Chap. 25. from v. 34. to the end. And whoso shall offend any of these little ones, &c, As offending signifi [illegible: 1 letter]ieth the laying of a Stumbling Block before any, so it signifieth any Motion, or Temptation to them to Sin against God, whether it be by Flattering or Frowning Arguments, tho the latter seemeth rather to be understood here; so by offending, it signifies the doing of them any harm upon Christs account, because they own him, and make a profe[illegible: 1 letter]sion of his Gospel, which besides that, it is a Stumbling Block, upon which they fall and suffer as to their Bodies and outward concerns, is also a Stumbling Block to their Souls, such dangers being strong Temptations to Christians, to turn them aside from the right Pathes of Truth, and Holiness. It were better for him that a Milstone, &c. [non-Latin text not transcribed], a stone in such a Mill as Asses were wont to draw, because of the heaviness of it. Some think our Saviour in this Phrase alludeth to some punishment of Notorious Malefactors, in use not amongst the Jews, but some other Nations, by tying a Stone about their Necks, and throwing them into the Sea; but whether it be such an allusion or no, is of no great Moment; the Phrase signifyeth a certain Destruction, both in regard of the Weight of the Stone, and the depth of the Sea. He saith, It is better that a Milstone, &c because of the punishment shall be inflicted on such Persons, beyond this Life.

Marginal references: Mark 9, 42. Luke 17.1, 2.

9 And if thine eye offend thee, pluck it out, and cast it from thee, it is better for thee to enter into life with one eye, rather than having two eyes, to be cast into hell fire.

By Offences are here meant Stumbling Blocks to Souls, such Persons or Actions as are to others Temptations to Sin. The World, saith our Saviour, is full of Temptations. Temptations to Sin are on all Hands, some inticing and persuading Men to that which is Evil, others setting them an Example to it, others alluring them by promises, others by threatnings and punishments driving Men to it as much as in them lyeth; the World will one day find the Evil, and Mischief of it. It must be that offences come, God hath so ordered it in the Wisdom of his Providence, that he will not restrain the Lusts of all Mens Hearts, but suffer some to walk in their own ways. Men in Power will command those under them, to do what is Sinful, fright them by Threatnings, force them (if possible) by Punishments. Equals and Inferiours will set examples of Sin, Allure, Intice and perswade. But Woe be to those by whom such Offences come. Men, saith our Saviour, should be so afraid to Sin, as they should rather part with the dearest things they have in the World, if they be as dear as Eyes, Hands, Feet, rather than Sin, or indure them to be occasions of Sin to them, See v. 8, 9. opened in our Notes on Chap. 5.29. Mark hath the same things. Chap. 9.43▪ 44, 45, 46, 47, 48. only with the addition of this saying thrice. Where the Worm dyeth not, and the Fire is not quenched. Which Phrase doth but denote the Eternity of Sinners Misery taken from Isaiah 66. v. 24.

10 Take heed that ye despise not one of these little ones, for I say unto you, that in heaven their Angels do always behold the face of my Father which is in heaven.

Our Saviour having before declared, how dear believing Souls are unto him, tho their quality, or parts be not like others, here he gives the Word a further charge not to despise, that is, not to Contemn or neglect them, because God the Heavenly Father hath such a care of them, so as he hath given his Angels a charge over them, Psal. 34.7. Psal, 91.11. Heb. 1.14. which Angels (saith he) do always behold the Face of my Father, which is in Heaven, that is, are always Ministring before him, and ready to execute his Will, and pleasure; so as the Argument is not only drawn from the indecency, and undutifulness, that such despising must import, but also from the danger of it. Your heavenly Father so loveth these little ones, that he hath given his Angels a special charge concerning them, and these Angels being continually in the Lords presence, are ready both to make report how they are used in the World, and likewise having Commission from God, to execute his Vengeance upon those who neglect, despise, or affront those that he hath taken into such a special Protection. Here is no ground in this Text for t[illegible: 1 letter]eir Notion, who Fancy that every particular Child of God hath his proper Angel to attend them. Our Saviour doth not say their several; and respective Angels, but their Angels, and if all the Angels be ministring Spirits, for the good of Gods Elect, Heb. 1.14. I see no great reason to contend for a particular Angel, for every individual amongst them. But be that as [illegible: 1 letter]t will, the Opinion hath no Patronage from this Text.

Marginal references: Z[illegible: 1 letter]c. 13.2.

11 For the son of man is come to save that which was lost.

We find the same in Luke, Ch. 19.10. but applyed upon another occasion. Our Saviour here riseth higher in his Argument, against giving Offence to his little Ones. All Scandal tendeth to the Ruin and Destruction of him to whom it is given. Scandalum non est nisi malae rei aedificans ad Gehennam, saith Tertull. and a greater than he hath tau[illegible: 1 letter]ht us the same Lesson, Rom. 14, 15. 1 Cor. 8.11. Now (saith our Saviour) I am come to save that which was lost, you ought therefore to take Care, that you be not the Causes and In[illegible: 2 letters]ruments of any being lost. Or thus, you look upon poor humble Souls, that believe in me, as mean Contemptible Creatures, therefore you think you may despise them: Were not all those whom I came to redeem, in as mean and despicable a Condition, yet I did not despise their Souls? Did I come to save them, and shall it be your work to destroy them?

Marginal references: Luk. 19.10,

14 Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.

We shall meet with the Parable, or Similitude more fully, Luk. 15.4. To what purpose it is brought here, our Lord hath told us, v. 14. to shew us, That it is not the Will of our Heavenly Father, that the least and meanest Believer should perish. And every Scandal, or Offence (as I before shewed) hath a Tendency to destroy that Soul, before whom it is laid, or to which it is given. I take heed, saith our Saviour, of giving Scandals and Offences to others, yea, tho you should have observed them in something slipping and going astray, you will be more uncharitable to Men, than you are to the Beasts which you keep, you do not thus with a Sheep, tho it be gone astray, you do not despise and neglect it, much less take Courses to drive it further. No, you rather leave the rest as being safe, and go, tho it be into the Mountains, to recover the Sheep that is lost, and if you find it, have a greater Passion of joy for that one Sheep so covered, than for all the other. If you see some Error in any of my Sheep, if they do wander, should it not be your Care, rather to restore such in the Spirit of Meekness? as Gal. 6.1. than to lay further Stumbling-Blocks before them, and give them occasion of further Stumbling and Falling? My Father hath done so for lost Man, my coming to seek and to save that which is lost, is an Evidence to you, that it is not his Will, that one of my little ones should be lost.

17 And if he shall neglect to hear them, tell it to the church, but if he neglect to hear the church, let him be to thee as an heathen man, and a publican.

Our Saviour very appositely addeth this, to his former Discourse concerning avoiding Offences. That none might think, that by the former Doctrine he had made void the Law, Levit. 19.17. which commanded all in any wise to rebuke their Neighbour, and not to suffer sin upon him, pretending that it was their Duty in some Cases to offend any Person by that Law. He here telleth them that he would not be so understood, as if they might not tell Offenders of their sins for fear of offending them, this had been to have with held Charity from their Souls under a pretence of Charity. Only in these Reproofs we must keep an Order, which Order he here prescribes. 1. Doing it privately, betwixt them, and him alone. 2. If that had not its Effect, then taking two or three with them. 3. If that also proved ine[illegible: 2 letters]ectual, then telling it to the Church. 4. If that he would not hear the Church, then, Let him be to thee (saith Christ) as an Heathen and a Publican. If thy Brother trespass against thee. By Brother, here he meaneth any Christian, 1 Cor. 5.12. For what hath the Church to do to judge those that are without? Offend against thee. Some interpret this, of Offences done so Privately, that none else knoweth them, but one single Person; but it is objected, that then there needed no going to him, much less were there need of any Witnesses, for they could prove nothing: Others therefore understand the Precept of private Injuries, which are in Mans power to forgive, Luk. 17.3. Others think such Injuries are primarily intended, but yet the Precept is not to be restrained to them, but to be understood of all Offences, whether against God, our selves, or our Neighbours▪ and that our Saviour useth this term against thee, only to distingu[illegible: 1 letter]sh the Offences he is here speaking of from publick Scandals; for 1 Tim. 5.20. it appeareth to be the Will of God, that Publick, and open Sinners should be rebuked before all, that others may fear. The Rule therefore seemeth to be given concerning private Miscarriages, not such only as are done in the sight, or hearing of a single Person, but such as are not the Matter of Publick Fame, nor openly committed before a multitude, but being committed more secretly, are come only to the knowledge of some particular Person, or Persons. In such Cases it is the Will of God, not that we should Blazon and Publish them, but being certain that any Christian hath so offended, it is our Duty first to go to him, and [illegible: 1 letter]ell him of it; that is, not only tell him what thou knowest, or ha[illegible: 1 letter]t heard in matter of Fact, that he hath spoken or done, b[illegible: 1 letter]t shew him also the Sinfulness of it. If he shall hear thee, thou hast gained thy Brother: That is, if he Confesseth the sin▪ and be brought to a sight of it, a sorrow for it, and a Resolution against it for the time to come, thou hast gained the Soul of thy Brother. But if he will not hear thee. If he either denieth the matter of Fact, that he did such a thing, or (admitting that) standeth to justifie the Fact, as what he might do: Then take with thee one or two more, that in the Mouth of two or three Witnesses, every word may be Established. One or two more, either such, as may be of more Authority with him, whose Words may probably be of more weight than thine with him, or who may witness the matter of Fact if it be denied, or at least witness by Charitable Admonition of him, and his Contumacy, if he refuseth to hearken to thee, and to repent, and reform. What was the Law of God, in civil and judicial Causes Deut. 19.15. God would have observed in Ecclesiastical Causes. One Witness shall not rise up against a Man for any iniquity, nor for any sin, in any sin that he sinneth; at the Mouth of two Witnesses, or at the Mouth of three Witnesses, shall the matter be Established. And so the words in Matthew should be translated, or at least understood. Every Word, that is, every Matter be confirmed. And if he should neglect to hear them. Either, refuse to speak with them, or to suffer them to speak with him, or hearing them with his Ears, if he persists to deny the Fact, or to justifie the Fact, as if it were no sin, or go on still in the same Course (all these things are to be under[illegible: 2 letters]ood by the term of not Hearing) If he shall not hear them, tell it to the Church. That the term Church is a Noun of multitude, is Evident, and therefore cannot be under[illegible: 2 letters]ood of any particular Person. Some would by the Church here understand the Political Magistrate, but as this Sense is imbraced by very few, so it is very improbable, that our Saviour should send Christians in that Age to the Civil Magistrates, when they were all great Haters, and Persecuters of the Christian Religion, especially in Cases that were not punishable by the Judges, for no deliberate Person will say, that the Offences mentioned in this Text, were all of that Nature, as a Civil Judicature might take notice of them. Others say, that by the Church is here meant, the Iewish Court called the Sanhedrim, which had a mixed Cognizance, both of Civil and Ecclesiastical Causes. There are three Prejudices against this. 1. That the Iewish Court, was never in Scripture called [non-Latin text not transcribed]. 2. That it is not probable, that our Saviour would direct Christians to go to the Iewish Courts in such Cases. 3. That the Sanhedrim was too great a Court to be troubled with all Scandals, tho they did take Cognizance of some things in Religion, which were of a grand concern. Such as Blasphemy, Idolatry, False Prophets, &c Others therefore understand it of the Christian Church: Against this Opinion, there is this great Prejudice, that there was no such thing in being at that time; but I take this to be a lighter Objection than those, against the two other Opinions. 1. Because we need not understand our Saviour, speaking with Relation to the present time, but the time to come, and giving Laws which should take place, and abide from the gathering of the Christian Church, to the end of the World. Nor is it necessary, that we should take the term Church hrere in the strict Sense, in which it is most generally used in the Scriptures of the New Testament, for the general Notion of the Word, is only a Company of People called together, and in this Sense, Tell the Church, is no more than tell the Multitude, make his Crime more publick: Now what that multitude was which our Saviour meant, would easily be understood, when the Churches came to be formed. But the next Verse will make it more plain, v. 18. Verily I say unto you, wha[illegible: 1 letter]soever you shall bind on Earth, shall be bound in Heaven, &c. By the Church, then must be meant, those who had Power to Bind, and Loose. Now tho, at this time, there was no particular Church formed, yet there were some who had a Power to Bind, and Loose, Christ had given such a Power to his Ap[illegible: 1 letter]stles. These were the present Church, and at this time in being. They were afterwards to constitute particular Churches, to whom (when constituted) in force of this Precept, such Offences were to be told. There are yet further Disputes, whether this Offence and Contumacy, be to be told only to the Rulers, or to the Multitude. I say to the whole Church, but first to the Rulers, then by them to the Multitude, not to Judge of it, but for their Consent, in casting a Person out of the Communion of the Church. Thus the incestuous Person was first accused to Paul; then cast out by the Consent of the whole Church, 1 Cor. 5.3, 4. For it is unreasonable to think, that People should deny Communion to any, without knowing a justifiable Cause. And to no purpose, for▪ Rulers in a Church to cast one out of its Communion, with whom the Members will have Communion. If he will not hear the Church, let him be unto thee as an Heathen and a Publican. That is, Esteem him as a Vile Person, for so they esteemed all Heathens, and Publicans. How far this could reach beyond having an Intimacy of Civil Communion with them, and a Communion with them in the Sacrament, I cannot understand, for as Christians were Licensed to a Civil Commerce with Heathens and Publicans: So neither were Heathens, and Publicans, ever that we read of in Holy Writ, denyed the benefit of their Prayers, and hearing the Apostles preach. I am very well satisfyed, that the Primitive Church [illegible: 1 letter]id not deny to Persons Excommunicated, Liberty to be present at the Prayers of the Church, but it was long after the Apostles times, and whether grounded upon any Practice of their's, I much doubt. Christians had a Liberty to pray for any who had not sinned the sin unto Death. That they might not be present at such Prayers, I cannot learn from any thing in Holy Writ.

Marginal references: Rom. 16, 17. 2 Thes. 3.14. 2 Joh. 10.

18 Verily I say unto you, Whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall loose on earth, shall be loosed in heaven.

We met with this Sentence, Ch. 16. v. 19. where we observed that by Binding, and Loosing, was signified (according to the usage of the Iews of those times) declaring of Propositions, true or false, or Iudging things Lawful, or Vnlawful. Some think that it hath no further import here; but it is the Opinion of Mr. Calvin, and other very judicious Interpreters, that it is here to be extended to the Censures of the Church: The Sentence of the Church pronounced justly in the Case of Offences, and is added, lest Persons justly denied the Communion of the Church, should contemn such Censures. Chri[illegible: 1 letter]t assures these Persons, that such Censures ought not to be slighted▪ for God would confirm them in Heaven, as also to their Absolutions, or Re-admissions of such Persons into their Communion, upon their true Repentance, an acknowledgement of their Errors. Not that our Lord by this intended to confirm all Sentences of Excommunication, or to patronize any Cheat or Hypocrisie in any, to gain an Absolution, or Restauration to the Church. But only as to the first to assure stubborn, and impenitent Sinners, that he would ratifie what his Church did, according to the Rule he had given them to Act by. It is therefore a terrible Text, to those who are justly, and duly cut off from the Communion of the Church, for Notorious and Scandalous sins: Such as whoso committeth, and doth not repent of, they shall never enter into the Kingdom of God. And as Comfortable to those, who being so cast out do truly repent, and are under Temptations, to be swallowed up of too much Sorrow. If therefore any be cast out of any Church, for professing, or standing to any Truth of the Gospel, or because he will not do what is sinful; we must not understand them bound in Heaven, tho they be bound on Earth, nor have any such Excommunications any Terror in them. How forcible are right Words, but these arguings, what do they reprove? The Church is not by this Text made infallible, nor is the Holy God, by it ingaged to defend their Errors.

Marginal references: Joh. 20.23. 1 Cor. 5.4.

20 For where two or three are gathered together in my name, there am I in the midst of them.

Most Interpreters agree, a Connexion betwixt these Verses, and those immediately preceding, as if it were a further Confirmation of what God had said concerning his Binding, and Loosing in Heaven, whatsoever they should Bind or Loose on Earth, and say, the Asking mentioned in this Verse, supposeth that no Church will adventure upon so Grave an Act as Excommunication, without asking his direction or Counsel. Nor undertake such a thing as Absolution, without the like serious asking of God pardon for the repenting Sinner: Now saith he, Let the Church be never so small, that so joyneth in Prayers on this occasion, what they ask of God shall be done. Whether it hath any such reference or no, or be an independent Promise of Christ's Presence with his Church, I shall not determine. Those who think this Text hath such a part[illegible: 1 letter]cular reference, yet do also grant it a more general Promise of Christ's Presence with his People. Whenever they are met by his Authority, or upon his Account or Command, whether it be for Counsel or Iudgment, or Prayer, or the Celebration of any sacred Institution of his, he is in the midst of them, to Protect and Favour them: What they ask shall be done for them (that is, provided the thing asked be good, Chap. 7.11.) and for a right End, Iames 4.3. and in a right manner, Luk. 18.1. Iames 1.5, 6, 7. Christ in this Text establisheth the Duty of Prayer in Communion with others. He doth not only require of his People secret Prayer, Chap. 6.6. but also praying in Company with others; the gathering together of his People for Prayer, whether in private Families, or more publick Congregations.

22 Jesus saith unto him, I say not unto thee, Till seven times, but Until seventy times seven times.

Luke hath something like this, Ch. 17.4. but it seemeth to have been spoken at another time, and upon some other occasion, yet the Sense is much the same, and there are who think that Peters mention of seven times, arose from our Saviours command there, that we should forgive our Brother, offending us seven times, when our Saviour by it intended not a certain and definite number, but a number incertain, and indefinite. But it is a greater Question, What sinning? And what Forgiveness is here meant? I cannot think that our Saviour here speaketh concerning the Churches absolving scandalous Sinners justly Excommunicated, but of the private Forgiveness of injuries done to us; it is not the Church, but I forgive him, for altho the Doors of the Church ought to be as open to a repenting Sinner, as the Doors of Heaven are, yet methinks both the Phrase of the Text, and the following Parable (which seemeth to me a Comment upon this Text) seems to lead us to the Interpretation of these Verses, as to private Wrongs or Injuries, they are properly sins against us, and such as it is in every single Persons power to forgive. But it seems hard, that Christians should be obliged to forgive another his private Wrongs, so often as he doth them, if he will go on without end, multiplying Affronts and Injuries to us; we must therefore know, that our Saviour by this Precept doth not oblige any to take his Enemy into his Bosom, and make him his intimate, or Confident again; but only to lay aside all Malice, all Thoughts and Desires of Revenge towards him, to put on a Charitable frame of Spirit towards him, so as to be ready to do him any common Offices of Friendship: Thus far we are obliged to forgive those that do us Injuries, so often as they stand in need of Forgiveness; the Apostle, Col. 3.8. speaks of Wrath, Malice, &c. as pieces of the Old man, which every true Christian hath put off, and calls upon us, in Malice to be Children.

Marginal references: Ch. 6.1[illegible: 1 letter]. Ma[illegible: 1 letter]. 11.25. Col. 3.13.

35 So likewise shall my heavenly Father, do also unto you, if ye from your hearts, forgive not every one his brother their trespasses.

All these Verses (except the last) are but a Parable, which (as I before shewed) Is a Similitude brought from the usual Actions of Men, and made use of to open, or apply some spiritual Doctrine. The main Scope, or the Proposition of Truth, which our Saviour designes to open, or Press in that which is first and Principally to be considered, and intended, that as I before shewed, is to be known, either, by the particular Explication given by our Saviour, or by what went immediately before, or followeth immediately after. The Scope of this Parable is plainly exprest, v. 5. So also shall my Heavenly Father do unto you, if you from your Hearts, forgive not every one his Brother their Trespasses. Nor is it obscurely hinted to us, in what went before, where our Saviour was instructing Peter in the great Duty of forgiving Men their Trespasses: This being agreed, as we use to say, that Similitudes run not on four Feet, so we are not to expect, that all the Actions of Men mentioned in the Parable, should be answered by some Correspondent Actions of God, as Similitudes always halt, so never more than when by them, Gods Actions are expressed, and represented to us. The main points which this Parable instructeth us in are. 1. That it is our Duty, especially theirs, who have received forgiveness from God, to forgive their Brethren. 2. That if they do not, they may justly question, whether God hath forgiven them, and expect the same Severity from him, which they shew unto their Brethren. These being the main things for instruction, in which, this Parable is brought, and which we ought chiefly to Eye, as the things taught us by this Parable, nothing hindreth, but that it may also instruct us in some other things, tho we cannot raise a Proposition of Truth, from every Branch of the Parable, and some things be put in according to the Passions, and usual dealings of Men, which possibly are in them unrighteous Actions, and may follow from their ungoverned Passions, which will by no means agree to the pure, and Holy Nature of God. I will first open such terms in the Parable, as may be less intellegible to Vulgar Readers. The Kingdom of Heaven. My Administration of my Kingdom: I am come to purchase Remission of sins, and to dispense out Remission of sins, to those who are indebted to the Justice of my Father, but in the Application of my Blood, to Men and Women, for the Remission of their sins, both my Father and my self, will do as a King, that took Account of his Servants, &c. Men must look for Pardon from my Father, and benefit from me as their Redeemer, upon the following terms. Ch. 6.15. [ten Thousand Talents] a certain, for an incertain Number, a very great Sum. Those who have computed it, say it amounteth to a Million, and Eight Hundred, seventy five Thousand Pounds. [He commanded him to be sold, and his Wife and Children, and all he had.) A thing which our Law will not suffer, but in use amongst other Nations, and amongst the Iews in particular, as may be learned from, 2 Kin. 4.1. [and he delivered him to the Tormentors] that is, to the Keepers of the Prison, so the next Words teach us, and the Greek Word often signifieth no more, tho it doth indeed sometimes; An Hundred Pence, v. 28. signifieth a small Sum, hardly exceeding in our Mony Fifty shillings. This Parable, excellently instructeth us in these Truths. 1. That as Men by the Law of Nature, and God, and the Laws of Men, may be Debtors to us, to our Reputation, to our Estate. So we are all Debtors, to the Glory, Honour, and Justice of God. 2. That it is a vast Debt we owe to Gods Honour and Justice; to which no Debt owning by any to us, can bear any Proportion. 3. That we have nothing to pay to God, in Satisfaction for our Debt. 4. That God hath a right to demand a full Satisfaction of us. 5. That God for Christ's sake, upon our Applications to him for Mercy will forgive us our Debts. 6. That we are not so ready to forgive our Brethren their little Injuries, as God is to forgive us. 7. That our Difficulty to forgive our Brethren, after Gods Liberality in forgiving us, is a great Charge, or will be a great Charge against us, in the Court of Heaven. 8. That we ought to set before us Gods Compassion towards us, and free Love in forgiving us, potently to move us, to forgive those who have done us Injury, and to forgive them out of that Consideration. 9. T[illegible: 1 letter]at we ought from our Hearts, to forgive Men their Trespasses, that is, so as not to hate them, bear them any Grudg, or Malice, seek any private revenge upon them, nor publick Satisfaction, beyond what they are able to give, but be ready to do them what common Offices of kindness in their s[illegible: 1 letter]raits, are in our Power. 10. That the not doing of this, will be an ill Evidence to our Souls: That God hath not indeed forgiven us, as well as a Bar against such forgivness, and an ill Omen, that some Punishment from God expecteth us in this Life, to bring us to a Temper more Conformable to the Gospel, and if not, in this Life, yet in the Life which is to come.

Marginal references: Mar. 11.26. [illegible: 1 word] 2.13.

The Importance of Humility.

1 At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? 2 And Jesus called a little child unto him, and set him in the midst of them, 3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. 4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. 5 And whoso shall receive one such little child in my name receiveth me. 6 But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.

As there never was a greater pattern of humility, so there never was a greater preacher of it, than Christ; he took all occasions to command it, to commend it, to his disciples and followers.

I. The occasion of this discourse concerning humility was an unbecoming contest among the disciples for precedency; they came to him, saying, among themselves (for they were ashamed to ask him, Mark ix. 34), Who is the greatest in the kingdom of heaven? They mean not, who by character (then the question had been good, that they might know what graces and duties to excel in), but who by name. They had heard much, and preached much, of the kingdom of heaven, the kingdom of the Messiah, his church in this world; but as yet they were so far from having any clear notion of it, that they dreamt of a temporal kingdom, and the external pomp and power of it. Christ had lately foretold his sufferings, and the glory that should follow, that he should rise again, from whence they expected his kingdom would commence; and now they thought it was time to put in for their places in it; it is good, in such cases, to speak early. Upon other discourses of Christ to that purport, debates of this kind arose (ch. xx. 19, 20; Luke xxii. 22, 24); he spoke many words of his sufferings, but only one of his glory; yet they fasten upon that, and overlook the other; and, instead of asking how they might have strength and grace to suffer with him, they ask him, "Who shall be highest in reigning with him." Note, Many love to hear and speak of privileges and glory, who are willing to pass by the thoughts of work and trouble. They look so much at the crown, that they forget the yoke and the cross. So the disciples here did, when they asked, Who is the greatest in the kingdom of heaven?

1. They suppose that all who have a place in that kingdom are great, for it is a kingdom of priests. Note, Those are truly great who are truly good; and they will appear so at last, when Christ shall own them as his, though ever so mean and poor in the world.

2. They suppose that there are degrees in this greatness. All the saints are honourable, but not all alike so; one star differs from another star in glory. All David's officers were not worthies, nor all his worthies of the first three.

3. They suppose it must be some of them, that must be prime ministers of state. To whom should King Jesus delight to do honour, but to them who had left all for him, and were now his companions in patience and tribulation?

4. They strive who it should be, each having some pretence or other to it. Peter was always the chief speaker, and already had the keys given him; he expects to be lord-chancellor, or lord-chamberlain of the household, and so to be the greatest. Judas had the bag, and therefore he expects to be lord-treasurer, which, though now he come last, he hopes, will then denominate him the greatest. Simon and Jude are nearly related to Christ, and they hope to take place of all the great officers of state, as princes of the blood. John is the beloved disciple, the favourite of the Prince, and therefore hopes to be the greatest. Andrew was first called, and why should not he be first preferred? Note, We are very apt to amuse and humour ourselves with foolish fancies of things that will never be.

II. The discourse itself, which is a just rebuke to the question, Who shall be greatest? We have abundant reason to think, that if Christ ever intended that Peter and his successors at Rome should be heads of the church, and his chief vicars on earth, having so fair an occasion given him, he would now have let his disciples know it; but so far is he from this, that his answer disallows and condemns the thing itself. Christ will not lodge such an authority or supremacy any where in his church; whoever pretend to it are usurpers; instead of settling any of the disciples in this dignity, he warns them all not to put in for it.

Christ here teacheth them to be humble,

1. By a sign (v. 2); He called a little child to him, and set him in the midst of them. Christ often taught by signs or sensible representations (comparisons to the eye), as the prophets of old. Note, Humility is a lesson so hardly learned, that we have need by all ways and means to be taught it. When we look upon a little child, we should be put in mind of the use Christ made of this child. Sensible things must be improved to spiritual purposes. He set him in the midst of them; not that they might play with him, but that they might learn by him. Grown men, and great men, should not disdain the company of little children, or think it below them to take notice of them. They may either speak to them, and give instruction to them; or look upon them, and receive instruction from them. Christ himself, when a child, was in the midst of the doctors, Luke ii. 46.

2. By a sermon upon this sign; in which he shows them and us,

(1.) The necessity of humility, v. 3. His preface is solemn, and commands both attention and assent; Verily I say unto you, I, the Amen, the faithful Witness, say it, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Here observe,

[1.] What it is that he requires and insists upon.

First, "You must be converted, you must be of another mind, and in another frame and temper, must have other thoughts, both of yourselves and of the kingdom of heaven, before you be fit for a place in it. The pride, ambition, and affectation of honour and dominion, which appear in you, must be repented of, mortified, and reformed, and you must come to yourselves." Note, Besides the first conversion of a soul from a state of nature to a state of grace, there are after-conversions from particular paths of backsliding, which are equally necessary to salvation. Every step out of the way by sin, must be a step into it again by repentance. When Peter repented of his denying his Master, he was converted. Secondly, You must become as little children. Note, Converting grace makes us like little children, not foolish as children (1 Cor. xiv. 20), nor fickle (Eph. iv. 14), nor playful (ch. xi. 16); but, as children, we must desire the sincere milk of the word (1 Pet. ii. 2); as children, we must be careful for nothing, but leave it to our heavenly Father to care for us (ch. vi. 31); we must, as children, be harmless and inoffensive, and void of malice (1 Cor. xiv. 20), governable, and under command (Gal. iv. 2); and (which is here chiefly intended) we must be humble as little children, who do not take state upon them, nor stand upon the punctilios of honour; the child of a gentleman will play with the child of a beggar (Rom. xii. 16), the child in rags, if it have the breast, is well enough pleased, and envies not the gaiety of the child in silk; little children have no great aims at great places, or projects to raise themselves in the world; they exercise not themselves in things too high for them; and we should in like manner behave, and quiet ourselves, Ps. cxxxi. 1, 2. As children are little in body and low in stature, so we must be little and low in spirit, and in our thoughts of ourselves. This is a temper which leads to other good dispositions; the age of childhood is the learning age.

[2.] What stress he lays upon this; Without this, you shall not enter into the kingdom of heaven. Note, Disciples of Christ have need to be kept in awe by threatenings, that they may fear lest they seem to come short, Heb. iv. 1. The disciples, when they put that question (v. 1), thought themselves sure of the kingdom of heaven; but Christ awakens them to be jealous of themselves. They were ambitious of being greatest in the kingdom of heaven; Christ tells them, that, except they came to a better temper, they should never come thither. Note, many that set up for great ones in the church, prove not only little, but nothing, and are found to have no part or lot in the matter. Our Lord designs here to show the great danger of pride and ambition; whatever profession men make, if they allow themselves in this sin, they will be rejected both from God's tabernacle and from his holy hill. Pride threw the angels that sinned out of heaven, and will keep us out, if we be not converted from it. They that are lifted up with pride, fall into the condemnation of the devil; to prevent this, we must become as little children, and, in order to do that, must be born again, must put on the new man, must be like the holy child Jesus; so he is called, even after his ascension, Acts iv. 27.

(2.) He shows the honour and advancement that attend humility (v. 4), thus furnishing a direct but surprising answer to their question. He that humbles himself as a little child, though he may fear that hereby he will render himself contemptible, as men of timid minds, who thereby throw themselves out of the way of preferment, yet the same is greatest in the kingdom of heaven. Note, The humblest Christians are the best Christians, and most like to Christ, and highest in his favour; are best disposed for the communications of divine grace, and fittest to serve God in this world, and enjoy him in another. They are great, for God overlooks heaven and earth, to look on such; and certainly those are to be most respected and honoured in the church that are most humble and self-denying; for, though they least seek it, they best deserve it.

(3.) The special care Christ takes for those that are humble; he espouses their cause, protects them, interests himself in their concerns, and will see that they are not wronged, without being righted.

Those that thus humble themselves will be afraid,

[1.] That nobody will receive them; but (v. 5), Whoso shall receive one such little child in my name, receiveth me. Whatever kindnesses are done to such, Christ takes as done to himself. Whoso entertains a meek and humble Christian, keeps him in countenance, will not let him lose by his modesty, takes him into his love and friendship, and society and care, and studies to do him a kindness; and doth this in Christ's name, for his sake, because he bears the image of Christ, serves Christ, and because Christ has received him; this shall be accepted and recompensed as an acceptable piece of respect to Christ. Observe, Though it be but one such little child that is received in Christ's name, it shall be accepted. Note, The tender regard Christ has to his church extends itself to every particular member, even the meanest; not only to the whole family, but to every child of the family; the less they are in themselves, to whom we show kindness, the more there is of good will in it to Christ; the less it is for their sakes, the more it is for his; and he takes it accordingly. If Christ were personally among us, we think we should never do enough to welcome him; the poor, the poor in spirit, we have always with us, and they are his receivers. See ch. xxv. 35-40.

[2.] They will be afraid that every body will abuse them; the basest men delight to trample upon the humble; Vexat censura columbas—Censure pounces on doves. This objection he obviates (v. 6), where he warns all people, as they will answer it at their utmost peril, not to offer any injury to one of Christ's little ones. This word makes a wall of fire about them; he that touches them, touches the apple of God's eye.

Observe, First, The crime supposed; offending one of these little ones that believe in Christ. Their believing in Christ, though they be little ones, unites them to him, and interests him in their cause, so that, as they partake of the benefit of his sufferings, he also partakes in the wrong of theirs. Even the little ones that believe have the same privileges with the great ones, for they have all obtained like precious faith. There are those that offend these little ones, by drawing them to sin (1 Cor. viii. 10, 11), grieving and vexing their righteous souls, discouraging them, taking occasion from their mildness to make a prey of them in their persons, families, goods, or good name. Thus the best men have often met with the worst treatment in this world.

Secondly, The punishment of this crime; intimated in that word, Better for him that he were drowned in the depth of the sea. The sin is so heinous, and the ruin proportionably so great, that he had better undergo the sorest punishments inflicted on the worst of malefactors, which can only kill the body. Note, 1. Hell is worse than the depth of the sea; for it is a bottomless pit, and it is a burning lake. The depth of the sea is only killing, but hell is tormenting. We meet with one that had comfort in the depth of the sea, it was Jonah (ch. ii. 2, 4, 9); but never any had the least grain or glimpse of comfort in hell, nor will have to eternity. 2. The irresistible irrevocable doom of the great Judge will sink sooner and surer, and bind faster, than a mill-stone hanged about the neck. It fixes a great gulf, which can never be broken through, Luke xvi. 26. Offending Christ's little ones, though by omission, is assigned as the reason of that dreadful sentence, Go ye cursed, which will at last be the doom of proud persecutors.

Cautions against Offences.

7 Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! 8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. 9 And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. 10 Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. 11 For the Son of man is come to save that which was lost. 12 How think ye? if a man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? 13 And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. 14 Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.

Our Savior here speaks of offences, or scandals,

I. In general, v. 7. Having mentioned the offending of little ones, he takes occasion to speak more generally of offences. That is an offence, 1. Which occasions guilt, which by enticement or affrightment tends to draw men from that which is good to that which is evil. 2. Which occasions grief, which makes the heart of the righteous sad. Now, concerning offences, Christ here tells them,

(1.) That they were certain things; It must needs be, that offences come. When we are sure there is danger, we should be the better armed. Not that Christ's word necessitates any man to offend, but it is a prediction upon a view of the causes; considering the subtlety and malice of Satan, the weakness and depravity of men's hearts, and the foolishness that is found there, it is morally impossible but that there should be offences; and God has determined to permit them for wise and holy ends, that both they which are perfect, and they which are not, may be made manifest. See 1 Cor. xi. 19; Dan. xi. 35. Being told, before, that there will be seducers, tempters, persecutors, and many bad examples, let us stand upon our guard, ch. xxiv. 24; Acts xx. 29, 30.

(2.) That they would be woeful things, and the consequence of them fatal. Here is a double woe annexed to offences:

[1.] A woe to the careless and unguarded, to whom the offence is given; Woe to the world because of offences. The obstructions and oppositions given to faith and holiness in all places are the bane and plague of mankind, and the ruin of thousands. This present world is an evil world, it is so full of offences, of sins, and snares, and sorrows; a dangerous road we travel, full of stumbling-blocks, precipices, and false guides. Woe to the world. As for those whom God hath chosen and called out of the world, and delivered from it, they are preserved by the power of God from the prejudice of these offences, are helped over all these stones of stumbling. They that love God's law have great peace, and nothing shall offend them, Ps. cxix. 165.

[2.] A woe to the wicked, who wilfully give the offence; But woe to that man by whom the offence comes. Though it must needs be, that the offence will come, that will be no excuse for the offenders. Note, Though God makes the sins of sinners to serve his purposes, that will not secure them from his wrath; and the guilt will be laid at the door of those who give the offence, though they also fall under a woe who take it. Note, They who any way hinder the salvation of others, will find their own condemnation the more intolerable, like Jeroboam, who sinned, and made Israel to sin. This woe is the moral of that judicial law (Exod. xxi. 33, 34-22.6), that he who opened the pit, and kindled the fire, was accountable for all the damage that ensued. The antichristian generation, by whom came the great offence, will fall under this woe, for their delusion of sinners (2 Thess. ii. 11, 12), and their persecutions of saints (Rev. xvii. 1, 2, 6), for the righteous God will reckon with those who ruin the eternal interests of precious souls, and the temporal interests of precious saints; for precious in the sight of the Lord is the blood of souls and the blood of saints; and men will be reckoned with, not only for their doings, but for the fruit of their doings, the mischief done by them.

II. In particular, Christ here speaks of offences given,

1. By us to ourselves, which is expressed by our hand or foot offending us; in such a case, it must be cut off, v. 8, 9. This Christ had said before (ch. v. 29, 30), where it especially refers to seventh-commandment sins; here it is taken more generally. Note, Those hard sayings of Christ, which are displeasing to flesh and blood, need to be repeated to us again and again, and all little enough. Now observe,

(1.) What it is that is here enjoined. We must part with an eye, or a hand, or a foot, that is, that, whatever it is, which is dear to us, when it proves unavoidably an occasion of sin to us. Note, [1.] Many prevailing temptations to sin arise from within ourselves; our own eyes and hands offend us; if there were never a devil to tempt us, we should be drawn away of our own lust: nay, those things which in themselves are good, and may be used as instruments of good, even those, through the corruptions of our hearts, prove snares to us, incline us to sin, and hinder us in duty. [2.] In such a case, we must, as far as lawfully we may, part with that which we cannot keep without being entangled in sin by it. First, It is certain, the inward lust must be mortified, though it be dear to us as an eye, or a hand. The flesh, with its affections and lusts, must be mortified, Gal. v. 24. The body of sin must be destroyed; corrupt inclinations and appetites must be checked and crossed; the beloved lust, that has been rolled under the tongue as a sweet morsel, must be abandoned with abhorrence. Secondly, The outward occasions of sin must be avoided, though we thereby put as great a violence upon ourselves as it would be to cut off a hand, or pluck out an eye. When Abraham quitted his native country, for fear of being ensnared in the idolatry of it, and when Moses quitted Pharaoh's court, for fear of being entangled in the sinful pleasures of it, there was a right hand cut off. We must think nothing too dear to part with, for the keeping of a good conscience.

(2.) Upon what inducement this is required; It is better for thee to enter into life maimed, than, having two hands, to be cast into hell. The argument is taken from the future state, from heaven and hell; thence are fetched the most cogent dissuasives from sin. The argument is the same with that of the apostle, Rom. viii. 13. [1.] If we live after the flesh, we shall die; having two eyes, no breaches made upon the body of sin, inbred corruption like Adonijah never displeased, we shall be cast into hell-fire. [2.] If we through the Spirit mortify the deeds of the body, we shall live; that is meant by our entering into life maimed, that is, the body of sin maimed; and it is but maimed at the best, while we are in this world. If the right hand of the old man be cut off, and its right eye be plucked out, its chief policies blasted and powers broken, it is well; but there is still an eye and a hand remaining, with which it will struggle. They that are Christ's have nailed the flesh to the cross, but it is not yet dead; its life is prolonged, but its dominion taken away (Dan. vii. 12), and the deadly wound given it, that shall not be healed.

1. Concerning offences given by us to others, especially Christ's little ones, which we are here charged to take heed of, pursuant to what he had said, v. 6. Observe,

(1.) The caution itself; Take heed that ye despise not one of these little ones. This is spoken to the disciples. As Christ will be displeased with enemies of his church, if they wrong any of the members of it, even the least, so he will be displeased with the great ones of the church, if they despise the little ones of it. "You that are striving who shall be greatest, take heed lest in this contest you despise the little ones." We may understand it literally of little children; of them Christ was speaking, v. 2, 4. The infant seed of the faithful belong to the family of Christ, and are not to be despised. Or, figuratively; true but weak believers are these little ones, who in their outward condition, or the frame of their spirits, are like little children, the lambs of Christ's flock.

[1.] We must not despise them, not think meanly of them, as lambs despised, Job xii. 5. We must not make a jest of their infirmities, not look upon them with contempt, not conduct ourselves scornfully or disdainfully toward them, as if we cared not what became of them; we must not say, "Though they be offended, and grieved, and stumble, what is that to us?" Nor should we make a slight matter of doing that which will entangle and perplex them. This despising of the little ones is what we are largely cautioned against, Rom. xiv. 3, 10, 15, 20, 21. We must not impose upon the consciences of others, nor bring them into subjection to our humours, as they do who say to men's souls, Bow down, that we may go over. There is a respect owing to the conscience of every man who appears to be conscientious.

[2.] We must take heed that we do not despise them; we must be afraid of the sin, and be very cautious what we say and do, lest we should through inadvertency give offence to Christ's little ones, lest we put contempt upon them, without being aware of it. There were those that hated them, and cast them out, and yet said, Let the Lord be glorified. And we must be afraid of the punishment; "Take heed of despising them, for it is at your peril if you do."

(2.) The reasons to enforce the caution. We must not look upon these little ones as contemptible, because really they are considerable. Let not earth despise those whom heaven respects; let those be looked upon by us with respect, as his favourites. To prove that the little ones which believe in Christ are worthy to be respected, consider,

[1.] The ministration of the good angels about them; In heaven their angels always behold the face of my Father. This Christ saith to us, and we may take it upon his word, who came from heaven to let us know what is done there by the world of angels. Two things he lets us know concerning them,

First, That they are the little ones' angels. God's angels are theirs; for all his is ours, if we be Christ's. 1 Cor. iii. 22. They are theirs; for they have a charge concerning them to minister for their good (Heb. i. 14), to pitch their tents about them, and bear them up in their arms. Some have imagined that every particular saint has a guardian angel; but why should we suppose this, when we are sure that every particular saint, when there is occasion, has a guard of angels? This is particularly applied here to the little ones, because they are most despised and most exposed. They have but little that they can call their own, but they can look by faith on the heavenly hosts, and call them theirs. While the great ones of the world have honourable men for their retinue and guards, the little ones of the church are attended with glorious angels; which bespeaks not only their dignity, but the danger those run themselves upon, who despise and abuse them. It is bad being enemies to those who are so guarded; and it is good having God for our God, for then we have his angels for our angels.

Secondly, That they always behold the face of the Father in heaven. This bespeaks, 1. The angels' continual felicity and honour. The happiness of heaven consists in the vision of God, seeing him face to face as he is, beholding his beauty; this the angels have without interruption; when they are ministering to us on earth, yet even then by contemplation they behold the face of God, for they are full of eyes within. Gabriel, when speaking to Zecharias, yet stands in the presence of God, Rev. iv. 8; Luke i. 19. The expression intimates, as some think, the special dignity and honour of the little ones' angels; the prime ministers of state are said to see the king's face (Esth. i. 14), as if the strongest angels had the charge of the weakest saints. 2. It bespeaks their continual readiness to minister to the saints. They behold the face of God, expecting to receive orders from him what to do for the good of the saints. As the eyes of the servant are to the hand of his master, ready to go or come upon the least beck, so the eyes of the angels are upon the face of God, waiting for the intimations of his will, which those winged messengers fly swiftly to fulfil; they go and return like a flash of lightning, Ezek. i. 14. If we would behold the face of God in glory hereafter, as the angels do (Luke xx. 36), we must behold the face of God now, in readiness to our duty, as they do, Acts ix. 6.

[2.] The gracious design of Christ concerning them (v. 11); For the Son of man is come to save that which was lost. This is a reason, First, Why the little ones' angels have such a charge concerning them, and attend upon them; it is in pursuance of Christ's design to save them. Note, The ministration of angels is founded in the mediation of Christ; through him angels are reconciled to us; and, when they celebrated God's goodwill toward men, to it they annexed their own. Secondly, Why they are not to be despised; because Christ came to save them, to save them that are lost, the little ones that are lost in their own eyes (Isa. lxvi. 3), that are at a loss within themselves. Or rather, the children of men. Note, 1. Our souls by nature are lost souls; as a traveller is lost, that is out of his way, as a convicted prisoner is lost. God lost the service of fallen man, lost the honour he should have had from him. 2. Christ's errand into the world was to save that which was lost, to reduce us to our allegiance, restore us to our work, reinstate us in our privileges, and so to put us into the right way that leads to our great end; to save those that are spiritually lost from being eternally so. 3. This is a good reason why the least and weakest believers should not be despised or offended. If Christ put such a value upon them, let us not undervalue them. If he denied himself so much for their salvation, surely we should deny ourselves for their edification and consolation. See this argument urged, Rom. xiv. 15; 1 Cor. viii. 11, 12. Nay, if Christ came into the world to save souls, and his heart is so much upon that work, he will reckon severely with those that obstruct and hinder it, by obstructing the progress of those that are setting their faces heavenward, and so thwart his great design.

[3.] The tender regard which our heavenly Father has to these little ones, and his concern for their welfare. This is illustrated by a comparison, v. 12-14. Observe the gradation of the argument; the angels of God are their servants, the Son of God is their Saviour, and, to complete their honour, God himself is their Friend. None shall pluck them out of my Father's hand, John x. 28.

Here is, First, The comparison, v. 12, 13. The owner that had lost one sheep out of a hundred, does not slight it, but diligently enquires after it, is greatly pleased when he has found it, and has in that a sensible and affecting joy, more than in the ninety and nine that wandered not. The fear he was in of losing that one, and the surprise of finding it, add to the joy. Now this is applicable, 1. To the state of fallen man in general; he is strayed like a lost sheep, the angels that stood were as the ninety-nine that never went astray; wandering man is sought upon the mountains, which Christ, in great fatigue, traversed in pursuit of him, and he is found; which is a matter of joy. Greater joy there is in heaven for returning sinners than for remaining angels. 2. To particular believers, who are offended and put out of their way by the stumbling-blocks that are laid in their way, or the wiles of those who seduce them out of the way. Now though but one of a hundred should hereby be driven off, as sheep easily are, yet that one shall be looked after with a great deal of care, the return of it welcomed with a great deal of pleasure; and therefore the wrong done to it, no doubt, will be reckoned for with a great deal of displeasure. If there be joy in heaven for the finding of one of these little ones, there is wrath in heaven for the offending of them. Note, God is graciously concerned, not only for his flock in general, but for every lamb, or sheep, that belongs to it. Though they are many, yet out of those many he can easily miss one, for he is a great Shepherd, but not so easily lose it, for he is a good Shepherd, and takes a more particular cognizance of his flock than ever any did; for he calls his own sheep by name, John x. 3. See a full exposition of this parable, Ezek. xxxiv. 2, 10, 16,, 19.

Secondly, The application of this comparison (v. 14); It is not the will of your Father, that one of these little ones should perish. More is implied than is expressed. It is not his will that any should perish, but, 1. It is his will, that these little ones should be saved; it is the will of his design and delight: he has designed it, and set his heart upon it, and he will effect it; it is the will of his precept, that all should do what they can to further it, and nothing to hinder it. 2. This care extends itself to every particular member of the flock, even the meanest. We think if but one or two be offended and ensnared, it is no great matter, we need not mind it; but God's thoughts of love and tenderness are above ours. 3. It is intimated that those who do any thing by which any of these little ones are brought into danger of perishing, contradict the will of God, and highly provoke him; and though they cannot prevail in it, yet they will be reckoned with for it by him, who, in his saints, as in other things, is jealous of his honour, and will not bear to have it trampled on. See Isa. iii. 15, What mean ye, that ye beat my people? Ps. lxxvi. 8, 9.

Observe, Christ called God, v. 19, my Father which is in heaven; he calls him, v. 14, your Father which is in heaven; intimating that he is not ashamed to call his poor disciples brethren; for have not he and they one Father? I ascend to my Father and your Father (John xx. 17); therefore ours because his. This intimates likewise the ground of the safety of his little ones; that God is their Father, and is therefore inclined to succour them. A father takes care of all his children, but is particularly tender of the little ones, Gen. xxxiii. 13. He is their Father in heaven, a place of prospect, and therefore he sees all the indignities offered them; and a place of power, therefore he is able to avenge them. This comforts offended little ones, that their Witness is in heaven (Job xvi. 19), their Judge is there, Ps. lxviii. 5.

The Removal of Offences.

15 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. 16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. 17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. 18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. 19 Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. 20 For where two or three are gathered together in my name, there am I in the midst of them.

Christ, having cautioned his disciples not to give offence, comes next to direct them what they must do in case of offences given them; which may be understood either of personal injuries, and then these directions are intended for the preserving of the peace of the church; or of public scandals, and then they are intended for the preserving of the purity and beauty of the church. Let us consider it both ways.

I. Let us apply it to the quarrels that happen, upon any account, among Christians. If thy brother trespass against thee, by grieving thy soul (1 Cor. viii. 12), by affronting thee, or putting contempt or abuse upon thee; if he blemish thy good name by false reports or tale-bearing; if he encroach on thy rights, or be any way injurious to thee in thy estate; if he be guilty of any of those trespasses that are specified, Lev. vi. 2, 3; if he transgress the laws of justice, charity, or relative duties; these are trespasses against us, and often happen among Christ's disciples, and sometimes, for want of prudence, are of very mischievous consequence. Now observe what is the rule prescribed in this case,

1. Go, and tell him his fault between thee and him alone. Let this be compared with, and explained by, Lev. xix. 17, Thou shalt not hate thy brother in thy heart; that is, "If thou hast conceived a displeasure at thy brother for any injury he hath done thee, do not suffer thy resentments to ripen into a secret malice (like a wound, which is most dangerous when it bleed inwardly), but give vent to them in a mild and grave admonition, let them so spend themselves, and they will expire the sooner; do not go and rail against him behind his back, but thou shalt not in any ways reprove him. If he has indeed done thee a considerable wrong, endeavour to make him sensible of it, but let the rebuke be private, between thee and him alone; if thou wouldest convince him, do not expose him, for that will but exasperate him, and make the reproof look like a revenge." this agrees with Prov. xxv. 8, 9, "Go not forth hastily to strive, but debate thy cause with thy neighbour himself, argue it calmly and amicably; and if he shall hear thee, well and good, thou hast gained thy brother, there is an end of the controversy, and it is a happy end; let no more be said of it, but let the falling out of friends be the renewing of friendship."

2. "If he will not hear thee, if he will not own himself in a fault, nor come to an agreement, yet do not despair, but try what he will say to it, if thou take one or two or more, not only to be witnesses of what passes, but to reason the case further with him; he will be the more likely to hearken to them because they are disinterested; and if reason will rule him, the word of reason in the mouth of two or three witnesses will be better spoken to him" (Plus vident oculi quam oculus—Many eyes see more than one), "and more regarded by him, and perhaps it will influence him to acknowledge his error, and to say, I repent."

3. "If he shall neglect to hear them, and will not refer the matter to their arbitration, then tell it to the church, to the ministers, elders, or other officers, or the most considerable persons in the congregation you belong to, make them the referees to accommodate the matter, and do not presently appeal to the magistrate, or fetch a writ for him." This is fully explained by the apostle (1 Cor. vi.), where he reproves those that went to law before the unjust, and not before the saints (v. 1), and would have the saints to judge those small matters (v. 2) that pertain to this life, v. 3. If you ask, "Who is the church that must be told?" the apostle directs there (v. 5), Is there not a wise man among you? Those of the church that are presumed to be most capable of determining such matters; and he speaks ironically, when he says (v. 4), "Set them to judge who are least esteemed in the church; those, if there be no better, those, rather than suffer an irreconcileable breach between two church members." This rule was then in a special manner requisite, when the civil government was in the hands of such as were not only aliens, but enemies.

4. "If he will not hear the church, will not stand to their award, but persists in the wrong he has done thee, and proceeds to do thee further wrong, let him be to thee as a heathen man, and a publican; take the benefit of the law against him, but let that always be the last remedy; appeal not to the courts of justice till thou hast first tried all other means to compromise the matter in variance. Or thou mayest, if thou wilt, break off thy friendship and familiarity with him; though thou must by no means study revenge, yet thou mayest choose whether thou wilt have any dealings with him, at least, in such a way as may give him an opportunity of doing the like again. Thou wouldest have healed him, wouldest have preserved his friendship, but he would not, and so has forfeited it." If a man cheat and abuse me once, it is his fault; if twice, it is my own.

II. Let us apply it to scandalous sins, which are an offence to the little ones, of bad example to those that are weak and pliable, and of great grief to those that are weak and timorous. Christ, having taught us to indulge the weakness of our brethren, here cautions us not to indulge their wickedness under pretence of that. Christ, designing to erect a church for himself in the world, here took care for the preservation, 1. Of its purity, that it might have an expulsive faculty, a power to cleanse and clear itself, like a fountain of living waters, which is necessary as long as the net of the gospel brings up both good fish and bad. 2. Of its peace and order, that every member may know his place and duty, and the purity of it may be preserved in a regular way and not tumultuously. Now let us see,

(1.) What is the case supposed? If thy brother trespass against thee. [1.] "The offender is a brother, one that is in Christian communion, that is baptized, that hears the word, and prays with thee, with whom thou joinest in the worship of God, statedly or occasionally." Note, Church discipline is for church members. Them that are without God judges, 1 Cor. v. 12, 13. When any trespass is done against us, it is good to remember that the trespasser is a brother, which furnishes us with qualifying consideration. [2.] "The offense is a trespass against thee; if thy brother sin against thee (so the word is), if he do any thing which is offensive to thee as a Christian." Note, A gross sin against God is a trespass against his people, who have a true concern for his honour. Christ and believers have twisted interests; what is done against them Christ takes as done against himself, and what is done against him they cannot but take as done against themselves. The reproaches of them that reproached thee are fallen upon me, Ps. lxix. 9.

(2.) What is to be done in this case. We have here,

[1.] The rules prescribed, v. 15-17. Proceed in this method:

First, "Go and tell him his fault between thee and him alone. Do not stay till he comes to thee, but go to him, as the physician visits the patient, and the shepherd goes after the lost sheep." Note, We should think no pains too much to take for the recovering of a sinner to repentance. "Tell him his fault, remind him of what he has done, and of the evil of it, show him his abominations." Note, People are loth to see their faults, and have need to be told of them. Though the fact is plain, and the fault too, yet they must be put together with application. Great sins often amuse conscience, and for the present stupify and silence it; and there is need of help to awaken it. David's own heart smote him, when he had cut off Saul's skirt, and when he had numbered the people; but (which is very strange) we do not find that it smote him in the matter of Uriah, till Nathan told him, Thou art the man.

"Tell him his fault, elenxon auton—argue the case with him" (so the word signifies); "and do it with reason and argument, not with passion." Where the fault is plain and great, the person proper for us to deal with, and we have an opportunity for it, and there is no apparent danger of doing more hurt than good, we must with meekness and faithfulness tell people of what is amiss in them. Christian reproof is an ordinance of Christ for the bringing of sinners to repentance, and must be managed as an ordinance. "Let the reproof be private, between thee and him alone; that it may appear you seek not his reproach, but his repentance." Note, It is a good rule, which should ordinarily be observed among Christians, not to speak of our brethren's faults to others, till we have first spoken of them to themselves, this would make less reproaching and more reproving; that is, less sin committed, and more duty done. It will be likely to work upon an offender, when he sees his reprover concerned not only for his salvation, in telling him his fault, but for his reputation in telling him of it privately.

"If he shall hear thee"—that is, "heed thee—if he be wrought upon by the reproof, it is well, thou hast gained thy brother; thou hast helped to save him from sin and ruin, and it will be thy credit and comfort," James v. 19, 20. Note, The converting of a soul is the winning of that soul (Prov. xi. 30); and we should covet it, and labour after it, as gain to us; and, if the loss of a soul be a great loss, the gain of a soul is sure no small gain.

Secondly, If that doth not prevail, then take with thee one or two more, v. 16. Note, We must not be weary of well-doing, though we see not presently the good success of it. "If he will not hear thee, yet do not give him up as in a desperate case; say not, It will be to no purpose to deal with him any further; but go on in the use of other means; even those that harden their necks must be often reproved, and those that oppose themselves instructed in meekness." In work of this kind we must travail in birth again (Gal. iv. 19); and it is after many pains and throes that the child is born.

"Take with thee one or two more; 1. To assist thee; they may speak some pertinent convincing word which thou didst not think of, and may manage the matter with more prudence than thou didst." note, Christians should see their need of help in doing good, and pray in the aid one of another; as in other things, so in giving reproofs, that the duty may be done, and may be done well. 2. "To affect him; he will be the more likely to be humbled for his fault, when he sees it witnessed against by two or three." Deut. xix. 15. Note, Those should think it high time to repent and reform, who see their misconduct become a general offence and scandal. Though in such a world as this it is rare to find one good whom all men speak well of, yet it is more rare to find one good whom all men speak ill of. 3. "To be witnesses of his conduct, in case the matter should afterward be brought before the church." None should come under the censure of the church as obstinate and contumacious, till it be very well proved that they are so.

Thirdly, If he neglect to hear them, and will not be humbled, then tell it to the church, v. 17. There are some stubborn spirits to whom the likeliest means of conviction prove ineffectual; yet such must not be given over as incurable, but let the matter be made more public, and further help called in. Note, 1. Private admonitions must always go before public censures; if gentler methods will do the work, those that are more rough and severe must not be used, Tit. iii. 10. Those that will be reasoned out of their sins, need not be shamed out of them. Let God's work be done effectually, but with as little noise as may be; his kingdom comes with power, but not with observation. But, 2. Where private admonition does not prevail, there public censure must take place. The church must receive the complaints of the offended, and rebuke the sins of the offenders, and judge between them, after an impartial enquiry made into the merits of the cause.

Tell it to the church. It is a thousand pities that this appointment of Christ, which was designed to end differences, and remove offences, should itself be so much a matter of debate, and occasion differences and offences, through the corruption of men's hearts. What church must be told—is the great question. The civil magistrate, say some; The Jewish sanhedrim then in being, say others; but by what follows, v. 18, it is plain that he means a Christian church, which, though not yet formed, was now in the embryo. "Tell it to the church, that particular church in the communion of which the offender lives; make the matter known to those of that congregation who are by consent appointed to receive informations of that kind. Tell it to the guides and governors of the church, the minister or ministers, the elders or deacons, or (if such the constitution of the society be) tell it to the representatives or heads of the congregation, or to all the members of it; let them examine the matter and, if they find the complaint frivolous and groundless, let them rebuke the complainant; if they find it just, let them rebuke the offender, and call him to repentance, and this will be likely to put an edge and an efficacy upon the reproof, because given," 1. "With greater solemnity," and, 2. "With greater authority." It is an awful thing to receive a reproof from a church, from a minister, a reprover by office; and therefore it is the more regarded by such as pay any deference to an institution of Christ and his ambassadors.

Fourthly, "If he neglect to hear the church, if he slight the admonition, and will neither be ashamed of his faults, nor amend them, let him be unto thee as a heathen man and publican; let him be cast out of the communion of the church, secluded from special ordinances, degraded from the dignity of a church member, let him be put under disgrace, and let the members of the society be warned to withdraw from him, that he may be ashamed of his sin, and they may not be infected by it, or made chargeable with it." Those who put contempt on the orders and rules of a society, and bring reproach upon it, forfeit the honours and privileges of it, and are justly laid aside till they repent and submit, and reconcile themselves to it again. Christ has appointed this method for the vindicating of the church's honour, the preserving of its purity, and the conviction and reformation of those that are scandalous. But observe, he doth not say, "Let him be to thee as a devil or damned spirit, as one whose case is desperate," but "as a heathen and a publican, as one in a capacity of being restored and received in again. Count him not as an enemy, but admonish him as a brother." The directions given to the church of Corinth concerning the incestuous person, agree with the rules here; he must be taken away from among them (1 Cor. v. 2), must be delivered to Satan; for if he be cast out of Christ's kingdom, he is looked upon as belonging to Satan's kingdom; they must not keep company with him, v. 11, 13. But when by this he is humbled and reclaimed, he must be welcomed into communion again, and all shall be well.

[2.] Here is a warrant signed for the ratification of all the church's proceedings according to these rules, v. 18. What was said before to Peter is here said to all the disciples, and in them to all the faithful office-bearers in the church, to the world's end. While ministers preach the word of Christ faithfully, and in their government of the church strictly adhere to his laws (clave non errante—the key not turning the wrong way), they may be assured that he will own them, and stand by them, and will ratify what they say and do, so that it shall be taken as said and done by himself. He will own them,

First, In their sentence of suspension; Whatsoever ye shall bind on earth shall be bound in heaven. If the censures of the church duly follow the institution of Christ, his judgments will follow the censures of the church, his spiritual judgments, which are the sorest of all other, such as the rejected Jews fell under (Rom. xi. 8), a spirit of slumber; for Christ will not suffer his own ordinances to be trampled upon, but will say amen to the righteous sentences which the church passes on obstinate offenders. How light soever proud scorners may make of the censures of the church, let them know that they are confirmed in the court of heaven; and it is in vain for them to appeal to that court, for judgment is there already given against them. They that are shut out from the congregation of the righteous now shall not stand in it in the great day, Ps. i. 5. Christ will not own those as his, nor receive them to himself, whom the church has duly delivered to Satan; but, if through error or envy the censures of the church be unjust, Christ will graciously find those who are so cast out, John ix. 34, 35.

Secondly, In their sentence of absolution; Whatsoever ye shall loose on earth shall be loosed in heaven. Note, 1. No church censures bind so fast, but that, upon the sinner's repentance and reformation, they may and must be loosed again. Sufficient is the punishment which has attained its end, and the offender must then be forgiven and comforted, 2 Cor. ii. 6. There is no unpassable gulf fixed but that between hell and heaven. 2. Those who, upon their repentance, are received by the church into communion again may take the comfort of their absolution in heaven, if their hearts be upright with God. As suspension is for the terror of the obstinate, so absolution is for the encouragement of the penitent. St. Paul speaks in the person of Christ, when he saith, To whom ye forgive any thing, I forgive also, 2 Cor. ii. 10.

Now it is a great honour which Christ here puts upon the church, that he will condescend not only to take cognizance of their sentences, but to confirm them; and in the following verses we have two things laid down as ground of this.

(1.) God's readiness to answer the church's prayers (v. 19); If two of you shall agree harmoniously, touching any thing that they shall ask, it shall be done for them. Apply this,

[1.] In general, to all the requests of the faithful praying seed of Jacob; they shall not seek God's face in vain. Many promises we have in scripture of a gracious answer to the prayers of faith, but this gives a particular encouragement to the joint-prayer; "the requests which two of you agree in, much more which many agree in." No law of heaven limits the number of petitioners. Note, Christ has been pleased to put an honour upon, and to allow a special efficacy in, the joint-prayers of the faithful, and the common supplications they make to God. If they join in the same prayer, if they meet by appointment to come together to the throne of grace on some special errand, or, though at a distance, agree in some particular matter of prayer, they shall speed well. Besides the general regard God has to the prayers of the saints, he is particularly pleased with their union and communion in those prayers. See 2 Chron. v. 13; Acts iv. 31.

[2.] In particular, to those requests that are put up to God about binding and loosing; to which this promise seems more especially to refer. Observe, First, That the power of church discipline is not here lodged in the hand of a single person, but two, at least, are supposed to be concerned in it. When the incestuous Corinthian was to be cast out, the church was gathered together (1 Cor. v. 4), and it was a punishment inflicted of many, 2 Cor. ii. 6. In an affair of such importance, two are better than one, and in the multitude of counsellors there is safety. Secondly, It is good to see those who have the management of church discipline, agreeing in it. Heats and animosities, among those whose work it is to remove offences, will be the greatest offence of all. Thirdly, Prayer must evermore go along with church discipline. Pass no sentence, which you cannot in faith ask God to confirm. The binding and loosing spoken of (ch. xvi. 19) was done by preaching, this by praying. Thus the whole power of gospel ministers is resolved into the word and prayer, to which they must wholly give themselves. He doth not say, "If you shall agree to sentence and decree a thing, it shall be done" (as if ministers were judges and lords); but, "If you agree to ask it of God, from him you shall obtain it." Prayer must go along with all our endeavours for the conversion of sinners; see Jas. v. 16. Fourthly, The unanimous petitions of the church of God, for the ratification of their just censures, shall be heard in heaven, and obtain an answer; "It shall be done, it shall be bound and loosed in heaven; God will set his fiat to the appeals and applications you make to him." If Christ (who here speaks as one having authority) say, "It shall be done," we may be assured that it is done, though we see not the effect in the way that we look for it. God doth especially own and accept us, when we are praying for those that have offended him and us. The Lord turned the captivity of Job, not when he prayed for himself, but when he prayed for his friends who had trespassed against him.

(2.) The presence of Christ in the assemblies of Christians, v. 20. Every believer has the presence of Christ with him; but the promise here refers to the meetings where two or three are gathered in his name, not only for discipline, but for religious worship, or any act of Christian communion. Assemblies of Christians for holy purposes are hereby appointed, directed, and encouraged.

[1.] They are hereby appointed; the church of Christ in the world exists most visibly in religious assemblies; it is the will of Christ that these should be set up, and kept up, for the honour of God, the edification of men, and the preserving of a face of religion upon the world. When God intends special answers to prayer, he calls for a solemn assembly, Joel ii. 15, 16. If there be no liberty and opportunity for large and numerous assemblies, yet then it is the will of God that two or three should gather together, to show their good-will to the great congregation. Note, When we cannot do what we would in religion, we must do as we can, and God will accept us.

[2.] They are hereby directed to gather together in Christ's name. In the exercise of church discipline, they must come together in the name of Christ, 1 Cor. v. 4. That name gives to what they do an authority on earth, and an acceptableness in heaven. In meeting or worship, we must have an eye to Christ; must come together by virtue of his warrant and appointment, in token of our relation to him, professing faith in him, and in communion with all that in every place call upon him. When we come together, to worship God in a dependence upon the Spirit and grace of Christ as Mediator for assistance, and upon his merit and righteousness as Mediator for acceptance, having an actual regard to him as our Way to the Father, and our Advocate with the Father, then we are met together in his name.

[3.] They are hereby encouraged with an assurance of the presence of Christ; There am I in the midst of them. By his common presence he is in all places, as God; but this is a promise of his special presence. Where his saints are, his sanctuary is, and there he will dwell; it is his rest (Ps. cxxxii. 14), it is his walk (Rev. ii. 1); he is in the midst of them, to quicken and strengthen them, to refresh and comfort them, as the sun in the midst of the universe. He is in the midst of them, that is, in their hearts; it is a spiritual presence, the presence of Christ's Spirit with their spirits, that is here intended. There am I, not only I will be there, but I am there; as if he came first, is ready before them, they shall find him there; he repeated this promise at parting (ch. xxviii. 20), Lo, I am with you always. Note, The presence of Christ in the assemblies of Christians is promised, and may in faith be prayed for and depended on; There am I. This is equivalent to the Shechinah, or special presence of God in the tabernacle and temple of old, Exod. xl. 34; 2 Chron. v. 14.

Though but two or three are met together, Christ is among them; this is an encouragement to the meeting of a few, when it is either, First, of choice. Besides the secret worship performed by particular persons, and the public services of the whole congregation, there may be occasion sometimes for two or three to come together, either for mutual assistance in conference or joint assistance in prayer, not in contempt of public worship, but in concurrence with it; there Christ will be present. Or, Secondly, By constraint; when there are not more than two or three to come together, or, if there be, they dare not, for fear of the Jews, yet Christ will be in the midst of them, for it is not the multitude, but the faith and sincere devotion, of the worshippers, that invites the presence of Christ; and though there be but two or three, the smallest number that can be, yet, if Christ make one among them, who is the principal one, their meeting is as honourable and comfortable as if they were two or three thousand.

Christian Worshippers Encouraged; The Cruel Creditor.

21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? 22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. 23 Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. 24 And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. 25 But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. 26 The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. 27 Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. 28 But the same servant went out, and found one of his fellow-servants, which owed him a hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. 29 And his fellow-servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. 30 And he would not: but went and cast him into prison, till he should pay the debt. 31 So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done. 32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: 33 Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? 34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. 35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

This part of the discourse concerning offences is certainly to be understood of personal wrongs, which is in our power to forgive. Now observe,

I. Peter's question concerning this matter (v. 21); Lord, how oft shall my brother trespass against me, and I forgive him? Will it suffice to do it seven times?

1. He takes it for granted that he must forgive; Christ had before taught his disciples this lesson (ch. vi. 14, 15), and Peter has not forgotten it. He knows that he must not only not bear a grudge against his brother, or meditate revenge, but be as good a friend as ever, and forget the injury.

2. He thinks it is a great matter to forgive till seven times; he means not seven times a day, as Christ said (Luke xvii. 4), but seven times in his life; supposing that if a man had any way abused him seven times, though he were ever so desirous to be reconciled, he might then abandon his society, and have no more to do with him. Perhaps Peter had an eye to Prov. xxiv. 16. A just man falleth seven times; or to the mention of three transgressions, and four, which God would no more pass by, Amos ii. 1. Note, There is a proneness in our corrupt nature to stint ourselves in that which is good, and to be afraid of doing too much in religion, particularly of forgiving too much, though we have so much forgiven us.

II. Christ's direct answer to Peter's question; I say not unto thee, Until seven times (he never intended to set up any such bounds), but, Until seventy times seven; a certain number for an indefinite one, but a great one. Note, It does not look well for us to keep count of the offences done against us by our brethren. There is something of ill-nature in scoring up the injuries we forgive, as if we would allow ourselves to be revenged when the measure is full. God keeps an account (Deut. xxxii. 34), because he is the Judge, and vengeance is his; but we must not, lest we be found stepping into his throne. It is necessary to the preservation of peace, both within and without, to pass by injuries, without reckoning how often; to forgive, and forget. God multiplies his pardons, and so should we, Ps. lxxvii. 38, 40. It intimates that we should make it our constant practice to forgive injuries, and should accustom ourselves to it till it becomes habitual.

III. A further discourse of our Saviour's, by way of parable, to show the necessity of forgiving the injuries that are done to us. Parables are of use, not only for the pressing of Christian duties; for they make and leave an impression. The parable is a comment upon the fifth petition of the Lord's prayer, Forgive us our trespasses, as we forgive them that trespass against us. Those, and those only, may expect to be forgiven of God, who forgive their brethren. The parable represents the kingdom of heaven, that is, the church, and the administration of the gospel dispensation in it. The church is God's family, it is his court; there he dwells, there he rules. God is our master; his servants we are, at least in profession and obligation. In general, the parable intimates how much provocation God has from his family on earth, and how untoward his servants are.

There are three things in the parable.

1. The master's wonderful clemency to his servant who was indebted to him; he forgave him ten thousand talents, out of pure compassion to him, v. 23-27. Where observe,

(1.) Every sin we commit is a debt to God; not like a debt to an equal, contracted by buying or borrowing, but to a superior; like a debt to a prince when a recognizance is forfeited, or a penalty incurred by a breech of the law or a breach of the peace; like the debt of a servant to his master, by withholding his service, wasting his lord's goods, breaking his indentures, and incurring the penalty. We are all debtors; we owe satisfaction, and are liable to the process of the law.

(2.) There is an account kept of these debts, and we must shortly be reckoned with for them. This king would take account of his servants. God now reckons with us by our own consciences; conscience is an auditor for God in the soul, to call us to account, and to account with us. One of the first questions that an awakened Christian asks, is, How much owest thou unto my Lord? And unless it be bribed, it will tell the truth, and not write fifty for a hundred. There is another day of reckoning coming, when these accounts will be called over, and either passed or disallowed, and nothing but the blood of Christ will balance the account.

(3.) The debt of sin is a very great debt; and some are more in debt, by reason of sin, than others. When he began to reckon, one of the first defaulters appeared to owe ten thousand talents. There is no evading the enquiries of divine justice; your sin will be sure to find you out. The debt was ten thousand talents, a vast sum, amounting by computation to one million eight hundred and seventy-five thousand pounds sterling; a king's ransom or a kingdom's subsidy, more likely than a servant's debt; see what our sins are, [1.] For the heinousness of their nature; they are talents, the greatest denomination that ever was used in the account of money or weight. Every sin is the load of a talent, a talent of lead, this is wickedness, Zec. v. 7, 8. The trusts committed to us, as stewards of the grace of God, are each of them a talent (ch. xxv. 15), a talent of gold, and for every one of them buried, much more for every one of them wasted, we are a talent in debt, and this raises the account. [2.] For the vastness of their number; they are ten thousand, a myriad, more than the hairs on our head, Ps. xl. 12. Who can understand the number of his errors, or tell how oft he offends? Ps. xix. 12.

(4.) The debt of sin is so great, that we are not able to pay it; He had not to pay. Sinners are insolvent debtors; the scripture, which concludes all under sin, is a statute of bankruptcy against us all. Silver and gold would not pay our debt, Ps. xlix. 6, 7. Sacrifice and offering would not do it; our good works are but God's work in us, and cannot make satisfaction; we are without strength, and cannot help ourselves.

(5.) If God should deal with us in strict justice; we should be condemned as insolvent debtors, and God might exact the debt by glorifying himself in our utter ruin. Justice demands satisfaction, Currat, lex—Let the sentence of the law be executed. The servant had contracted this debt by his wastefulness and wilfulness, and therefore might justly be left to lie by it. His lord commanded him to be sold, as a bond-slave into the galleys, sold to grind in the prison-house; his wife and children to be sold, and all that he had, and payment to be made. See here what every sin deserves; this is the wages of sin. [1.] To be sold. Those that sell themselves to work wickedness, must be sold, to make satisfaction. Captives to sin are captives to wrath. He that is sold for a bond-slave is deprived of all his comforts, and has nothing left him but his life, that he may be sensible of his miseries; which is the case of damned sinners. [2.] Thus he would have payment to be made, that is, something done towards it; though it is impossible that the sale of one so worthless should amount to the payment of so great a debt. By the damnation of sinners divine justice will be to eternity in the satisfying, but never satisfied.

(6.) Convinced sinners cannot but humble themselves before God, and pray for mercy. The servant, under this charge, and this doom, fell down at the feet of his royal master, and worshipped him; or, as some copies read it, he besought him; his address was very submissive and very importunate; Have patience with me, and I will pay thee all, v. 26. The servant knew before that he was so much in debt, and yet was under no concern about it, till he was called to an account. Sinners are commonly careless about the pardon of their sins, till they come under the arrests of some awakening word, some startling providence, or approaching death, and then, Wherewith shall I come before the Lord? Mic. vi. 6. How easily, how quickly, can God bring the proudest sinner to his feet; Ahab to his sackcloth, Manasseh to his prayers, Pharaoh to his confessions, Judas to his restitution, Simon Magus to his supplication, Belshazzar and Felix to their tremblings. The stoutest heart will fail, when God sets the sins in order before it. This servant doth not deny the debt, nor seek evasions, nor go about to abscond.

But, [1.] He begs time; Have patience with me. Patience and forbearance are a great favour, but it is folly to think that these alone will save us; reprieves are not pardons. Many are borne with, who are not thereby brought to repentance (Rom. ii. 4), and then their being borne with does them no kindness.

[2.] He promises payment; Have patience awhile, and I will pay thee all. Note, It is the folly of many who are under convictions of sin, to imagine that they can make God satisfaction for the wrong they have done him; as those who, like a compounding bankrupt, would discharge the debt, by giving their first-born for their transgressions (Mic. vi. 7), who go about to establish their own righteousness, Rom. x. 3. He that had nothing to pay with (v. 25) fancied he could pay all. See how close pride sticks, even to awakened sinners; they are convinced, but not humbled.

(7.) The God of infinite mercy is very ready, out of pure compassion, to forgive the sins of those that humble themselves before him (v. 27); The lord of that servant, when he might justly have ruined him, mercifully released him; and, since he could not be satisfied by the payment of the debt, he would be glorified by the pardon of it. The servant's prayer was, Have patience with me; the master's grant is a discharge in full. Note, [1.] The pardon of sin is owing to the mercy of God, to his tender mercy (Luke i. 77, 78); He was moved with compassion. God's reasons of mercy are fetched from within himself; he has mercy because he will have mercy. God looked with pity on mankind in general, because miserable, and sent his Son to be a Surety for them; he looks with pity on particular penitents, because sensible of their misery (their hearts broken and contrite), and accepts them in the Beloved. [2.] There is forgiveness with God for the greatest sins, if they be repented of. Though the debt was vastly great, he forgave it all, v. 32. Though our sins be very numerous and very heinous, yet, upon gospel terms, they may be pardoned. [3.] The forgiving of the debt is the loosing of the debtor; He loosed him. The obligation is cancelled, the judgment vacated; we never walk at liberty till our sins are forgiven. But observe, Though he discharged him from the penalty as a debtor, he did not discharge him from his duty as a servant. The pardon of sin doth not slacken, but strengthen, our obligations to obedience; and we must reckon it a favour that God is pleased to continue such wasteful servants as we have been in such a gainful service as his is, and should therefore deliver us, that we might serve him, Luke i. 74. I am thy servant, for thou hast loosed my bonds.

2. The servant's unreasonable severity toward his fellow-servant, notwithstanding his lord's clemency toward him, v. 28-30. This represents the sin of those who, though they are not unjust in demanding that which is their own, yet are rigorous and unmerciful in demanding that which is their own, to the utmost of right, which sometimes proves a real wrong. Summum jus summa injuria—Push a claim to an extremity, and it becomes a wrong. To exact satisfaction for debts of injury, which tends neither to reparation nor to the public good, but purely for revenge, though the law may allow it, in terrorem—in order to strike terror, and for the hardness of men's hearts, yet savours not of a Christian spirit. To sue for money-debts, when the debtor cannot possibly pay them, and so let him perish in prison, argues a greater love of money, and a less love of our neighbour, than we ought to have, Neh. v. 7.

See here, (1.) How small the debt was, how very small, compared with the ten thousand talents which his lord forgave him; He owed him a hundred pence, about three pounds and half a crown of our money. Note, Offences done to men are nothing to those which are committed against God. Dishonours done to a man like ourselves are but as peace, motes, gnats; but dishonours done to God are as talents, beams, camels. Not that therefore we may make light of wronging our neighbour, for that is also a sin against God; but therefore we should make light of our neighbour's wronging us, and not aggravate it, or study revenge. David was unconcerned as the indignities done to him; I, as a deaf man, heard not; but laid much to heart the sins committed against God; for them, rivers of tears ran down his eyes.

(2.) How severe the demand was; He laid hands on him, and took him by the throat. Proud and angry men think, if the matter of their demand be just, that will bear them out, though the manner of it be ever so cruel and unmerciful; but it will not hold. What needed all this violence? The debt might have been demanded without taking the debtor by the throat; without sending for a writ, or setting the bailiff upon him. How lordly is this man's carriage, and yet how base and servile is his spirit! If he had been himself going to prison for his debt to his lord, his occasions would have been so pressing, that he might have had some pretence for going to this extremity in requiring his own; but frequently pride and malice prevail more to make men severe than the most urgent necessity would do.

(3.) How submissive the debtor was; His fellow servant, though his equal, yet knowing how much he lay at his mercy, fell down at his feet, and humbled himself to him for this trifling debt, as much as he did to his lord for that great debt; for the borrower is servant to the lender, Prov. xxii. 7. Note, Those who cannot pay their debts ought to be very respectful to their creditors, and not only give them good words, but do them all the good offices they possibly can: they must not be angry at those who claim their own, nor speak ill of them for it, no, not though they do it in a rigorous manner, but in that case leave it to God to plead their cause. The poor man's request is, Have patience with me; he honestly confesses the debt, and puts not his creditor to the charge of proving it, only begs time. Note, Forbearance, though it be no acquittance, is sometimes a piece of needful and laudable charity. As we must not be hard, so we must not be hasty, in our demands, but think how long God bears with us.

(4.) How implacable and furious the creditor was (v. 30); He would not have patience with him, would not hearken to his fair promise, but without mercy cast him into prison. How insolently did he trample upon one as good as himself, that submitted to him! How cruelly did he use one that had done him no harm, and though it would be no advantage to himself! In this, as in a glass, unmerciful creditors may see their own faces, who take pleasure in nothing more than to swallow up and destroy (2 Sam. xx. 19), and glory in having their poor debtors' bones.

(5.) How much concerned the rest of the servants were; They were very sorry (v. 31), sorry for the creditor's cruelty, and for the debtor's calamity. Note, The sins and sufferings of our fellow-servants should be a matter of grief and trouble to us. It is sad that any of our brethren should either make themselves beast of prey, by cruelty and barbarity; or be made beasts of slavery, by the inhuman usage of those who have power over them. To see a fellow-servant, either raging like a bear or trampled on like a worm, cannot but occasion great regret to all that have any jealousy for the honour either of their nature or of their religion. See with what eye Solomon looked both upon the tears of the oppressed, and the power of the oppressors, Eccl. iv. 1.

(6.) How notice of it was brought to the master; They came, and told their lord. They durst not reprove their fellow-servant for it, he was so unreasonable and outrageous (let a bear robbed of her whelps meet a man, rather than such a fool in his folly); but they went to their lord, and besought him to appear for the oppressed against the oppressor. Note, That which gives us occasion for sorrow, should give us occasion for prayer. Let our complaints both of the wickedness of the wicked and of the afflictions of the afflicted, be brought to God, and left with him.

3. The master's just resentment of the cruelty his servant was guilty of. If the servants took it so ill, much more would the master, whose compassions are infinitely above ours. Now observe here,

(1.) How he reproved his servant's cruelty (v. 32, 33); O thou wicked servant. Note, Unmercifulness is wickedness, it is great wickedness. [1.] He upbraids him with the mercy he had found with his master; I forgive thee all that debt. Those that will use God's favours, shall never be upbraided with them, but those that abuse them, may expect it, ch. xi. 20. Consider, It was all that debt, that great debt. Note, The greatness of sin magnifies the riches of pardoning mercy: we should think how much has been forgiven us, Luke vii. 47. [2.] He thence shows him the obligation he was under to be merciful to his fellow-servant; Shouldst not thou also have had compassion on thy fellow-servant, even as I had pity on thee? Note, It is justly expected, that such as have received mercy, should show mercy. Dat ille veniam facile, cui venia est opus—He who needs forgiveness, easily bestows it. Senec. Agamemn. He shows him, First, That he should have been more compassionate to the distress of his fellow servant, because he had himself experienced the same distress. What we have had the feeling of ourselves, we can the better have the fellow feeling of with our brethren. The Israelites knew the heart of a stranger, for they were strangers; and this servant should have better known the heart of an arrested debtor, than to have been thus hard upon such a one. Secondly, That he should have been more conformable to the example of his master's tenderness, having himself experienced it, so much to his advantage. Note, The comfortable sense of pardoning mercy tends much to the disposing of our hearts to forgive our brethren. It was in the close of the day of atonement that the jubilee trumpet sounded a release of debts (Lev. xxv. 9); for we must have compassion on our brethren, as God has on us.

(2.) How he revoked his pardon and cancelled the acquittance, so that the judgment against him revived (v. 34); He delivered him to the tormentors, till he should pay all that was due unto him. Though the wickedness was very great, his lord laid upon him no other punishment than the payment of his own debt. Note, Those that will not come up to the terms of the gospel need be no more miserable than to be left open to the law, and to let that have its course against them. See how the punishment answers the sin; he that would not forgive shall not be forgiven; He delivered him to the tormentors; the utmost he could do to his fellow servant was but to cast him into prison, but he was himself delivered to the tormentors. Note, The power of God's wrath to ruin us, goes far beyond the utmost extent of any creature's strength and wrath. The reproaches and terrors of his own conscience would be his tormentors, for that is a worm that dies not; devils, the executioners of God's wrath, that are sinners' tempters now, will be their tormentors for ever. He was sent to Bridewell till he should pay all. Note, Our debts to God are never compounded; either all is forgiven or all is exacted; glorified saints in heaven are pardoned all, through Christ's complete satisfaction; damned sinners in hell are paying all, that is, are punished for all. The offence done to God by sin is in point of honour, which cannot be compounded for without such a diminution as the case will by no means admit, and therefore, some way or other, by the sinner or by his surety, it must be satisfied.

Lastly, Here is the application of the whole parable, (v. 35); So likewise shall my heavenly Father do also unto you. The title Christ here gives to God was made use of, v. 19, in a comfortable promise; It shall be done for them of my Father which is in heaven; here it is made use of in a terrible threatening. If God's governing be fatherly, it follows thence, that it is righteous, but it does not therefore follow that it is not rigorous, or that under his government we must not be kept in awe by the fear of the divine wrath. When we pray to God as our Father in heaven, we are taught to ask for the forgiveness of sins, as we forgive our debtors. Observe here,

1. The duty of forgiving; we must from our hearts forgive. Note, We do not forgive our offending brother aright, nor acceptably, if we do not forgive from the heart; for that is it that God looks at. No malice must be harboured there, nor ill will to any person, one or another; no projects of revenge must be hatched there, nor desires of it, as there are in many who outwardly appear peaceable and reconciled. Yet this is not enough; we must from the heart desire and seek the welfare even of those that have offended us.

2. The danger of not forgiving; So shall your heavenly Father do. (1.) This is not intended to teach us that God reverses his pardons to any, but that he denies them to those that are unqualified for them, according to the tenour of the gospel; though having seemed to be humbled, like Ahab, they thought themselves, and others thought them, in a pardoned state, and they made bold with the comfort of it. Intimations enough we have in scripture of the forfeiture of pardons, for caution to the presumptuous; and yet we have security enough of the continuance of them, for comfort to those that are sincere, but timorous; that the one may fear, and the other may hope. Those that do not forgive their brother's trespasses, did never truly repent of their own, nor ever truly believe the gospel; and therefore that which is taken away is only what they seemed to have, Luke viii. 18. (2.) This is intended to teach us, that they shall have judgment without mercy, that have showed no mercy, Jam. ii. 13. It is indispensably necessary to pardon and peace, that we not only do justly, but love mercy. It is an essential part of that religion which is pure and undefiled before God and the Father, of that wisdom from above, which is gentle, and easy to be entreated. Look how they will answer it another day, who, though they bear the Christian name, persist in the most rigorous and unmerciful treatment of their brethren, as if the strictest laws of Christ might be dispensed with for the gratifying of their unbridled passions; and so they curse themselves every time they say the Lord's prayer.

CHAP. XVIII.

Verse 1. At the same time] VVHen he, by paying tribute, had been teaching them humility and modesty, they most unseasonably discover their folly and ambition: so another time, after he had been washing their feet, and giving them the Sacrament, Luk. 22. See in them the pravity, the canker of our natures, and what cause God had to complain, Hos. 7. 1. When I would have healed Israel, then the iniquity of Ephraim was discovered, as if it had been on purpose to spite me, and spet venom in my face. Came the Disciples,] Peter also with the rest, vers. 21. though [illegible: 1 word] will needs have it otherwise (as if he were now at [illegible: 1 word]) [illegible: 1 word] he shall bear no part of the blame: take heed of that, that [illegible: 1 word] sin, Hos 12. 8. Who is the greatest] Quarunt non quaerenda, saith Aretius: they should rather have enquired how to get into heaven, then who should be highest in heaven. Ridiculum illud est, initia ignorare, & ultima rimari. But they [illegible: 1 word] of a distribution of honours and offices (as once in the daies of David and Solomon) a worldly [illegible: 1 word], like the Kingdoms of the earth; as afterwards the Church was, and still is transformed by Antichrist into the image of the beast, that is, of the Roman Empire: yet they call it the kingdom of heaven, because they had heard Christ many times call it so. In the Kingdom of heaven] i. e. In the state and condition of the Church Christian. So to this day among the Jews the Kingdom of the Messiah is called Malcuth hashamajim, the Kingdom of heaven: and rightly so: for, 1. [illegible: 1 word] King is heavenly. 2. He [illegible: 1 word]. hath heaven for his throne, whence he puts forth his power. 3. His Subjects are heavenly minded, and trade for heavenly commodities. 4. Their countrey is heaven, though their commoration be a while upon earth, where they are pilgrims and strangers. 5. The government of this Kingdom is wholly heavenly and [illegible: 1 word].

Verse 2. And Jesus called a little childe] Nicephorus saith this was Ignatius, who was afterwards Bishop of Antioch; but I am not bound to [illegible: 1 word] him. It is well known that he is full of fictions. Christ calling for a little childe, who neither [illegible: 1 word] great things of himself, nor [illegible: 1 word] great things for himself, rightly and really confutes their [illegible: 1 word] ambition and [illegible: 1 word] of [illegible: 1 word]. primacy, and gives [illegible: 1 word] such a [illegible: 2 words] as Tarquin did [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word]. son, when, walking in the garden he struck off the heads of the [illegible: 1 word] 3. 6. 9. Poppies in the sight of the messenger: and as Periander the [illegible: 1 word] did Thrasybulus the [illegible: 1 word] of Athens, when pulling of the upper ears, he made all the standing corn equall, intimating thereby what a tyrant must doe, that would live [illegible: 1 word] and quiet.

Verse 3. Except ye be converted] i.e. [illegible: 2 words] turn over a new leaf, and cast away these fond conceits and crotchets, these golden dreams of an earthly Kingdom, and your high [illegible: 1 word] therein, which, like bullets of lead fastened to the eye-lids of your mindes, make you that you cannot look upwards. And become as little children] In simplicity, humility, innocency, [illegible: 5 words] ignoscency, &c. not in [illegible: 1 word], [illegible: 1 word], [illegible: 1 word], [illegible: 1 word], open [illegible: 1 word], &c. How [illegible: 1 word] was that Anabaptist Aurifaber, who understanding this text Nicodemically, as one saith, stirred up people where ever he came [illegible: 1 word] carry themselves [illegible: 1 word], if ever they would have heaven. Upon whose perswasion you might have seen ridiculous [illegible: 1 word] of boyes and girls; women especially, skipping up and down, clapping their hands together, sitting naked on the ground, ticking, [illegible: 1 word]. [illegible: 1 word]. toying, apishly imitating one while Christ, another while Antichrist, &c. pretending this text for their authority. So did Massaeus the Franciscan, who is famous amongst his fellow-friers, for that, at the command of his superiour St Francis, he wallowedScdul lib. 3. c 1. on the ground, as a little one, and shew'd all, in obedience to this [illegible: 1 word], as Sedulius testifieth. Ridiculum caput! Many such like examples may be met with in the Legends of the Fathers, of [illegible: 1 word] 2. 18. such as were voluntaries in humility (as the Apostle stiles them) [non-Latin text not transcribed]. or rather in hypocrisie. For, hujus virtutis postea [illegible: 1 word] Christiani [illegible: 1 word] studiosi & aemuli [illegible: 1 word], ut tota in hypocrisin verè abierit, saith [illegible: 1 word], here. Humility in many of the [illegible: 1 word] degenerated into [illegible: 1 word]. Ye shall not enter into the kingdom of heaven] One sin allowed excludes the kingdom, be it but ambition, or some such inward [illegible: 1 word], such as the world takes no notice of, makes no matter of. Inward bleeding killeth many times, and God by killing Jezabels childrenRevel. 2. [illegible: 1 word]. with death (i. throwing them to hell) will make all the Churches know that he searcheth the inwards.

Verse 4. Whosoever therefore shall humble, &c.] Children are [illegible: 1 word] lifted up with pride, for the great things [illegible: 1 word] are born to, neither minde they high places: but the childe of a Prince will play [illegible: 1 word] the poorest, and make him his mate. Christians should not minde high things, but condescend to the meanest, and be [non-Latin text not transcribed]. carried by them, as the word signifieth: especially since we areRom. 12. [illegible: 1 word]. all born again by the same seed, there is no [illegible: 1 word] at all in our birth or inheritance. Why then look we so bigge one upon another? Why do we slight or brow-beat any? Have we not all one father? The same is greatest in the Kingdom] He that can most vilifie and nullifie himself, shall be highest in heaven. When had David the kingdom, given him in [illegible: 1 word], but [illegible: 1 word] he was as a [illegible: 1 word] childe? When was [illegible: 1 word] advanced to [illegible: 1 word] [illegible: 1 word], but when he made himself a dog, and therefore fit only to lie [illegible: 1 word] the table, yea a dead dog, and therefore fit only for the ditch? He that is in the low pits and caves of the earth sees the stars in the firmament: when they who are on the tops of the [illegible: 2 words] them not. He that is most humble seeth most of heaven, and shall have most of it: for the lower the ebbe, the higher the tide, and the lower the [illegible: 1 word] of [illegible: 1 word] is laid, the higher shall the roof of glory be over laid.

Verse 5. And whoso shall receive [illegible: 1 word] such, &c.] S. Luke [illegible: 1 word] it,Luk. 9 48. Whosoever shall receive this childe in my Name. [illegible: 1 word] our [illegible: 1 word] the childe, or those that were humble as that childe? Both surely. See here how highly Christ regards and rewards humility, even the picture of it in [illegible: 1 word] ones. Now if the shadow of this grace have such a healing vertue, what then hath the body? If the leaves be so soveraign, what then the fruit?

Verse 6. But whoso shall offend, &c.] By false doctrine, or loose life, or making a prey of their simplicity and humility which many times draws on injury. A Crow will stand upon a sheeps back, pulling off wooll from her side. She durst not do so to a Wolf or a Mastiff. That a milstone were hanged, &c.] The nether milstone, called [non-Latin text not transcribed] in Greek the Asse, either because it is the bigger and thicker of the two; or because the milstone was drawn about by the help of the Asse. This kinde of punishment the greatest malefactours among the Jews were in those daies put to, as saith S. Hierom. And hereby is set forth the heaviest of hell-torments. Thus the Beast of Rome (that grand offendour of Christs little ones, whom he worrieth and maketh havock of) is threatned (by a like kinde of punishment) to be cast alive into the burning lake, Revel. 19. 20. And for his City Babylon, a mighty Angel is seen to take up a stone like a great milstone, and cast it into the sea, saying, Thus with violence shall that great City Babylon be thrown down, and shall be found no more at all. This, by an elegant and emphaticall gradation, notably sets forth the remedilesse ruine of Rome; In that an Angel, a strong Angel taketh a stone, and a great stone, even a milstone, which he letteth not barely fall, but casteth, and withM Leigh of the pro[illegible: 1 letter]. impetuous force thrusteth into the bottom of the sea, whence nothing ordinarily is recovered, much lesse a milstone, thrust from such an hand with such a force, &c. Drowned in the depth of the sea] In that part of the sea that is farthest off from the shore, q. d. he is a brat of fathomlesse perdition, [non-Latin text not transcribed] quasi [non-Latin text not transcribed] procul a terra. he shall be desperately drowned in destruction, ita ut in aquae, summitate rursùs non ebulliat. So the Romans served their parricides, and the Grecians other grievous malefactours: they wrapt them upCa[illegible: 4 letters]. Not. in lead, and cast them into the deep.

Verse 7. Woe to the world, because of offences] [non-Latin text not transcribed], propriè [illegible: 1 word]. [illegible: 1 word]. tendicula, hoc est, lignum illud curvum, quo moto decipula clauditur. The world, besides the [illegible: 1 letter]ff[illegible: 1 letter]nces they give to the Saints, they give and take much hurt one from another, and so heap up wrath; whiles, besides their own, they bring upon themselves their other mens sins to answer for. I have read of a woman, who living inM Wards happinesse of paradise. professed doubt of the God-head, after better illumination and repentance, did often protest that the vitious life of a great scholar in that town did conjure up those damnable doubts in her soul. When therefore corruption boiles, and thou art ready to run into some reproachfull evil, think the name of Christ, and thy poor brothers soul lies prostrate before thee. And wilt thou trample upon that, and thrattle this? It must needs be that offences come] By Gods permission, Satans Senec. de benif. lib. 2. cap. 18. malice, and mans wickednes: Venenum aliquando pro remedio f[illegible: 1 letter]it. God oft draws good out of evil, as wine draws a nourishing vertue from the flesh of serpents: as the skilfull Apothecary, of the poisonfull viper, maketh an wholesome triacle, 1 Cor. 11. 19.

Verse 8. If thy hand or thy foot offend thee &c.] Chap. 5. 29. 30. Our Saviour forbids all his to defile themselves with the filth of sin, here to offend others thereby. See the notes there.

Verse 9. Pluck it out] This is the circumcision of the heart, the mortification of earthly members which is no lesse hard to be done, then for a man with one hand to cut off the other: or to pull out his own eies, and then rake in the holes where they grew. And yet, hard or not hard, it must be done: for otherwise we are utterly undone for ever. Hypocrites, as artificiall jugglers, seem to wound themselves, but do not: as stage-players, they seem to thrust themselves through their bodies, whereas the sword passeth only through their clothes. But the truly religious lets out the life-blood of his beloved lusts, laies them all dead at his feet, and burns their bones to lime, as the King of Moab d[illegible: 1 letter]d the King of Edom, Amos 2. 1. As Joshuah put down all the Canaanites, so doth grace all corruptions. As AG deposed his own mother, so doth this, the mother sinne. It destroies them not by halves, as Saul, but hews them in pieces before the Lord, as Samuel.

Verse 10. Take heed that ye despise not, &c.] Gr. Look to it if you do, a foul mischief is towards you. Look to it as you tender [non-Latin text not transcribed]. [illegible: 2 words] verbum. your own safety here, or salvation hereafter. Cast not the least contempt upon Christs little ones. As little as they are, they have a great champion, Isa. 37. 22, 23. and so many Angels to right them and fight for them, that a man had better anger all the witches in the world, then one of these little ones. I tell you, some great ones have been fain to humble themselves, and to lick the very dust of their feet sometimes, that they might be reconciled to them, Isa. 60. 14. If Cain do not lowre upon Abel, God will arraign him for it. Why is thy countenance cast down, &c? WhyGen. 4. Numb. 12, 14. dost look so doggedly? If Miriam do but mutter against Moses God will spet in her face: And, if Aaron had not made the more hast to make his peace by repentance, he also had tasted of the lame sawce. Their Angels do allwaies behold the face] Angels in the Syriack are named [non-Latin text not transcribed] of the face, because it is their office and honour to look alwaies on Gods face. They are sent about Gods messages to this earth, yet are never out of their heaven, never [illegible: 1 word] of the vision of their maker. No more are godly men, when busied in their callings. And, howsoever slighted in the world, yet Angels are sent forth for their safeguard and service, Heb. 1. 14. yea for the accomplishment of all designes for the Saints good, they stand alway looking God full in the face, to receive commandments.

Verse 11. For the Sonne of man came, &c.] Therefore Angels are so active and officious about them. This the [illegible: 1 word] Angels could not bring their hearts to yeeld to, and therefore fell [illegible: 1 word] envie, from their first estate: and whereas the society [illegible: 1 word] Angels was much maimed by their fall, their room say some, is supplied by the Saints, whom therefore they take such care of, and content in.

Verse 12. [illegible: 1 word] he not leave the ninety and nine] I am not saith a Divine, of their fond opinion, that think the Angels are [illegible: 1 word]. 99 oves [illegible: 4 words] non [illegible: 1 word], [illegible: 1 word], [illegible: 1 word]. here meant by the ninety nine sheep, as if they were [illegible: 1 word] infinite in number beyond the number of mankinde: yet, without question, they are exceeding many, and that number cannot be known of us in this world, Dan. 7. 10. Psal. 68. 17. The Chariots of God are twenty thousand, even thousands of Angels: the Lord is among them as in Sinai, &c. that is, those myriads of Angels make Sion as dreadfull to all her enemies, as those Angels made Sinai at the delivery of the law. But the application of this [illegible: 1 word] makes it plain, that the hundred sheep are Gods elect [illegible: 1 word] ones; all which are set [illegible: 1 word] by Christ upon the everlasting mountains, and not one of them lost, Joh. 10. Matth. 24.

Verse 13. And if so be that he finde it] As he will most surely, for none can take them out of his hands: nor can he discharge his [illegible: 1 word], should he suffer any one of them to wander and perish, as they will do undoubtedly, if left to themselves, such is their sheepish simplicity, Isa. 53. 6. God hath charged Christ to see to the safe-keeping of every true sheep, Joh. 6. 39 40. and he performed it to the full, Joh. 17. 12. As for that sonne of perdition there excepted, he was never of Christs body; yet is excepted, because he seemed to be, by reason of his office,

Verse 14. It is not the will of your father] Happy for us, that we are kept by the power of God to salvation, 1 Pet. 1. 5. for else it were possible for us to fall away and perish: an intercision there might be, nay an utter excision from Christ, were not his left handCant. 2. 6. under us and his right hand over us, and both his hands about us, to clasp and hold us fast to himself. But his right hand is our [illegible: 1 word], and his left hand our Boaz. Both which pillars in the porch of Solomons Temple did shew, not only by the matter whereof they were made, but also by the names whereby they were called,1 King 7. [illegible: 1 word]. what stedfastnesse the Elect stand in before God, both for present and future. For present they have strength in themselves: for future, God will so stablish them with his grace, that they shall never wholly depart from him. As for reprobates God saith of them, [illegible: 1 word] that will die, let it die; they shall die in their sinnes, as the Lord threatneth the Jews; which is a thousand times worse then to die in a ditch or in a dungeon.

Verse 15. If thy brother shall trespasse] As trespasse he will, for it must needs be that offences come, vers. 7. such is humane [illegible: 1 word]. Two flints may [illegible: 1 word] smite together, and not fire come out, as two or more men converse together, and not trespasses in one kind or other fall out. A Heathen could say, Non amo [illegible: 1 word] nisi offendam: for so, I shall know whether he love me or no, by his forbearing of me. And Augustine saith Qui desinit [illegible: 1 word], desinit amare. He that ceaseth to bear with me, ceaseth to love me. Here therefore our Saviour, after he had deterred his from doing wrong, instructeth them how to suffer wrong. If it be not considerable, it must be dissembled. As if it be, Go and tell him] [non-Latin text not transcribed] Get thee gon to him presently, lest else the soreLevit. 19. 17. [illegible: 1 word], and thou hate him in thy heart: [illegible: 1 word] not, he should come to me, &c. but get thee to him with speed. Lech lecha, as God said to Abraham, up and be packing: [illegible: 1 word] not to strain courtesie with him, when both have haste: but seek peace and ensue it; it is best to be first in a good matter. Remember, said Aristippus to [illegible: 1 word] (with whom he was fallen out) that though I were the elder Nae [illegible: 2 words] vir me longe melior es, &c. Plutar. de [illegible: 1 word]. ira. [illegible: 1 word]. l b. 2. mao, yet I first sought to thee. Verily, said [illegible: 1 word], thou [illegible: 1 word] not only an elder, but a better man then I: for I was first in the quarrell; but thou art first in seeking reconciliation. Tell him his fault.] Gods little ones are so to be loved, as not to be let alone in their trespasses: but freely and friendly admonished, that they may see their sinne, and amend their way, as Denkius did when admonished by Oecolampadius. He being a learned man held this heresie, that no man or devil should be damned eternally, [illegible: 5 words] but all saved at last, &c. But, being withall an humble man, he repented; being converted by Oecolampadius in whose presence he died at Basil of the plague, but piously, [illegible: 1 word] Dom. 1528. Thou hast gained thy brother] To God and thy self; and if to God, to thy self surely for ever, as Philemon, (how much [illegible: 1 word] Onesimus?) to Paul, to whom they therefore owed themselvesPhilem. 19. also. St Anthony Kingston thus spake to Mr Hooper a little before his Martyrdome: I thank God that ever I knew you, for God did appoint you to call me being a lost childe. For by your good admonitions and wholsome reproofs, whereas I was before both an adulterer and [illegible: 1 word], God hath brought me to forfakeAct and Mon. and [illegible: 1 word] the same.

Verse 16. Then take with thee one or two more] Such as are faithfull, and able both to keep counsell and to give counsell: that so, if we cannot lead him by the hand to Christ, we may bear him in his bed, as they did the palsie-man, and so bring him to Christ by the help of friends. That in the mouth of two or three] To blame then are they that proceed upon every idle supposition, suspition, report or [illegible: 1 word]. Three manner of persons (said Father Latimer) [illegible: 1 word] Act. and Mon. [illegible: 1 word] 15. 0. make no credible information. 1. Adversaries, for evil will never speak well, 2. Ignorant men, and those without judgement. 3. Whisperers, and blowers in mens ears, which will [illegible: 1 word] out in hugger-[illegible: 1 word] more then they dare avow openly. To all such we must turn the deaf ear: the tale-bearer and tale-hearer are both of them [illegible: 1 word], and shut ou: of heaven, Psal. 15. 3.

Verse 17. Tell it unto the Church] That is, unto the ChurchGovernours, the Church representative, as some think. Not the Pope, whom Papists make the Church [illegible: 1 word] and who, like a wasp, is no sooner angry but out comes a sting; which being out, is like a fools dagger, [illegible: 1 word] and snapping withoutan edge. Hence in the year 833. when Pope Gregory the fourth offered toD. [illegible: 1 word]: de [illegible: 1 word]. Ec l. [illegible: 1 word] & suc. [illegible: 1 word] p. 3. excommunicate Ludivicus Pius the Emperour with his followers, the Bishops that stood for the Emperour affirmed, that they would by no means yeeld to the Pops pleasure therein, sed [illegible: 1 word] communicaturus venirit, excommunic atus abiret cum alitèr se habeat antiquorum [illegible: 1 word] authorit as, And in the year 1260. Leonard an English Doctor answered the Popes Legat, who pleaded [illegible: 2 words]. Hist. [illegible: 1 word]. pag. 278. that all Churches were the Popes, that they were his indeed (so it went then for currant, but) tuitione non fruitione, [illegible: 1 word], non [illegible: 1 word]. If he should cast out Jonas and keep Cham in the Ark, they would decline and disclaim his censures. Let him be unto thee as an Heathen and a publican] i.e. NeitherB Hall [illegible: 1 word] Matth. 5. 20. meddle, nor make with him: have thou neither sacred nor civil society with him. The Jews hated the presence, the fire, the fashion, the books of an Heathen: As now a Papist may not joynSands his [illegible: 1 word] Europae. with a Protestant in any holy action, no not in saying over the Lords prayer, or saying Grace at table. Howbeit of old a Jew might eat at the same table with an Heathen, Levit. 8: and come to the same Temple with Publicans, so they were Proselytes, Luk: [illegible: 1 word]. But they might do neither of these to an obstinate excommunicate, no more may we. Rebellion is as witchcraft, and obstinacy as bad as idolatry, 1: Sam. 15. 23.

Verse 18. Whatsoever ye shall bind] Let no man despise your [illegible: 1 word], for I will [illegible: 1 word] it. Whatever you-binde, i.e. forbid, prohibit, &c. As whatever ye loose, that is, command; permit, shall be seconded and settled by me in heaven, so that your word shall surely stand. Further, to binde saith Cameron, is to pronounce a thing prophane; to loose is to pronounce it lawfull: as when the Jews say that David and Ezekiel bound nothing, that [illegible: 2 words] bound in the Law.

Verse 19. If two of you shall agree] How much more then a whole Church full of you: Great is the power of joynt prayer, Act. 12. 12. Dan. 2. 18. Those in the Revelation whose prayers went up as a pillar of incense and came before the Lord as the sound of many waters: the thundring legion, the [illegible: 1 word] in Tertullians time, that came, an army of them, not more to beseech [illegible: 1 word]. in Daniel. then to besiege God by their prayers. This made Henry the third, King of France forbid the Protestant-housholders in his dominions to pray with their families: And a great Queen said, that she [illegible: 1 word]. belli sacri. [illegible: 1 word] more the prayers of John [illegible: 1 word] and his complices then an [illegible: 1 word] of thirty thou and men, Act. 4. the house shook where the Disciples were praying. The devil was forced to throw in the obligation to Luther and some others that were praying for a young Act. and Mon. [illegible: 1 word]. man, that had yeelded himself body and soul to the devil for mony, and had written the bond with his own blood. The Popish souldiers [illegible: 1 word]. 883. that went against the [illegible: 1 word] in [illegible: 1 word], said that the ministers of that town with their prayers conjured and bewitched them, that they could not fight. Whiles Moses Aaron and Hur lift up their hands and mindes together in the mount, [illegible: 1 word] beats [illegible: 1 word] in the valley. They prevailed precando, more then he did praeliando. Now for the fruit of prayer, said those brave spirits et Edge-hill-battel, where there was never [illegible: 1 word] seen of man and more of God, as the Noble Generall thankfully acknowledged.

Verse 20. There am I in the midst] As to eie their behaviour, so to hear their suits. All that he requireth is that they bring lawfull petitions and honest hearts: and then they shall be sure to receive whatsoever heart can wish, or need require. A courtier, that is a favourite, gets more of his Prince by one suit many times, [illegible: 1 word] a tradesman or husbandman happly doth with twenty-years-labour: So doth a praying Christian get much good at Gods [illegible: 1 word], as having the royalty of his ear, and the command of whatsoever God can do for him, Isa. 45. 11. Concerning the work of my hands command ye me. Hence that [illegible: 1 word] rapture of [illegible: 1 word] Med tat [illegible: 2 words] 5. in a certain prayer of his, Fiat voluntas mea Domine. [illegible: 1 word] hence that request of St Bernard to a certain friend of his to whom he had given diverse directions for strictnesse and purity, Et [illegible: 3 words], saith he, [illegible: 1 word] mei: when thou art become such [illegible: 1 word] one, think on me in thy prayers.

Verse 21. And I forgive him? till seven times?] How [illegible: 1 word] good people even at this day think if they forgive an [illegible: 1 word] brother some few times, that they have supererogated, and delerved to be Chronicled, yea canonized? It was a fault in Peter to presume to prescribe to Christ, how oft he should enjoyn him to forgive. Peter is still the same; ever too forwardly and forthputting.

Verse 22. Vntill seventy times seven] i. e. [illegible: 1 word], [illegible: 1 word] quotiès. God multiplieth pardons, Isa. 55 7. so should we. Love covereth all sinnes, Prov. 10. 12. so large is the skirt of loves mantle. Betwixt God and us the distance is infinite, and, if it were possible, our love to him, and to our friends in him, our foes for him, should fill up that [illegible: 1 word], and [illegible: 1 word] it self to [illegible: 1 word]. We may without [illegible: 1 word] be sensible of injuries (a sheep is as sensible of a bite, as a swine) but it must be with the silence of a sheep, or at utmost the mourning of a dove, not the roaring of a bear, or bellowing of a bull, when baited. All desire of revenge must be carefully cast out: and if the wrong-doer say I repent, you must say, I remit, and that from the [illegible: 1 word]: being herein like that King of England, of whom it is said that he never forgat any thing [non-Latin text not transcribed]. but injuries. Every Christian should keep a continuall Jubilee,1 Cor. [illegible: 1 word] 8. [illegible: 2 words], & noxas remittendo, by loosing bonds, and remitting wrongs.

Verse 23. Which would take account of his servants] This God doth daily. 1. In the preaching of the law with it's [illegible: 1 word] or correction, which he that trembleth not in hearing, said that [illegible: 1 word], shall be erusht to pieces in feeling. 2. In trouble of [illegible: 1 word], which when open, tells us all we have done, and writes bitter things against us, though they be legible only (as things written with the juyce of limmons) when held to the light fire of Gods fierce wrath. 3. In the hour of death: for every mans deaths-day is his particular doomes-day. 4. At the day of judgement, when we shall appear to give an account, 2 Cor. 5 10. GoodIta [illegible: 1 word] ut [illegible: 4 words]. therefore is the counsell of that [illegible: 1 word]. Let us so live, as that we forget not our last reckoning. Rationem cum domino crebrò [illegible: 1 word] Villicus, Let the steward ost reckon with his master, saith [illegible: 1 word].Cic. 4. in [illegible: 1 word]. Cato de [illegible: 1 word] rustica cap 5.

Verse 24. Which ought him ten thousand talents] A talent is [illegible: 1 word] to be 600 crowns; ten thousand talents are well-nigh twelve tunnes of gold. As oft therefore as thy brother offends thee, think with thy self what a price is put into thy hands, what an opportunitie is offered thee of gaining so great a prize, of gathering in so rich an harvest.

Verse 25. His Lord commanded him to be sold] Those that [illegible: 2 words] to do wickedly with Ahab, will sure repent them [illegible: 1 word] of their bargain, when God shall sell them off to the devil: who when he hath well fed them (as they do their slaves in some countries for like purpose) will broach them, and eat them, saith Mr Bradf. Serm. of Repent. p 70. Bradford, chaw them, and champ them world without end in eternall woe and misery. One reason why the wicked are eternally tormented is, because being worthlesse, they cannot satisfie Gods justice iu any time; and he will be no looser by them.

Verse 26. The servaut therefore fell down] This was the ready way to disarm his masters indignation, and procure his own peace, viz to submit to justice and implore mercy. Thus Abigail pacified David, the Prodigall, his father, nay Benhadad, [illegible: 1 word] that none-such, as the Scripture describes him. The very [illegible: 1 word] [illegible: 1 word] voyage [illegible: 1 word]. 97. at this day though remorselesse to those that bear up, yet receive humiliation with much sweetnesse. Humble your selves under [illegible: 1 word]. [illegible: 1 word]. 0. Gods great hand, saith St James, and he will lift you up. The lion of Iudah rents not the prostrate prey.

Verse 27. Loosed him and for gave him the debt] Every [illegible: 1 word] is a debt: and the breach of the ten Commandments set us in debt to God ten thousand talents. He requires no more but to acknowledge the debt, and to come before him with a Non [illegible: 1 word] solvendo, tendering him his Sonne [illegible: 1 word] all-sufficient Surety, and he will presently cancell the hand writing that was against us: he will crosse the black lines of our sins with the red lines of Christs blood, and we shall be acquitted for ever.

Verse 28. And he laid hands on him, and took him, &c.] Had [illegible: 1 word] truely apprehended the pardon of his own sinnes, he would not have been so cruel to others. Had he throughly died his thoughts in the rich mercies of God, he would have shewed more mercy to men. Therefore the Apostles (when our Saviour had bidden themLuk. 17. 5. forgive, though it were oft in the same day) said unto the Lord, Increase our faith. As who should say, The more we can beleeve thy love and mercy to us, the readier shall we be to do all good offices to men. But how rigid and cruel was David to the Ammonites, while he lay in his sinne, and before he had renewed his Faith. 2 Sam. 12. 30 31.

Verse 29. And his fellow servant fell down] This had been sufficient to have broken the heart of a better man then he was any: The more manly and valiant any are, the more gentle and milde to the submissive, as was Alexander, and Iulius Coesar: and one the contrary the more base and cowardly, the more hard-hearted and bloody: as Minerius the Popes Champion, who at the destruction of [illegible: 1 word] in France, being intreated for a few poor souls that had escaped his al-devouring sword, although they had no more but their shirts to cover their nakednesse, he sternely answered, I know [illegible: 1 word]. and [illegible: 2 words]. [illegible: 1 word]. what I have to do; not one of them shall escape my hands, I will [illegible: 1 word] them to dwell in hell among the devils. But what came of it? his raging fury ceased not to proceed, till the Lord shortly after brought him, by an horrible disease (his guts by little and little rotting with in him) to the torments of death, and terrours of hell.

Verse 30. And he would not, but [illegible: 1 word] &[illegible: 1 word].] The true portraiture of an ungratefull and cruel man, that plucketh up the bridg before others, whereby himselfe had passed over. He that will lend no mercy, how doth he think to borrow any?

Verse 31. So when his fellow-servants] The Angels, say some, Angeli vident, dolent, & Domino omnia reserunt. Aret. who, when they see us backward to businesse of this nature, are sorry, and say our errand to their and our common Lord. Or the Saints on earth groan out their discontents, against the unmercifull, to God, who soon hears them, for he is gracious, Exod. 22. 27. [illegible: 1 word] the cries of the poor oppressed doe even enter into the ears of the Lord of Sabboth, Jam. 5. 3.

Verse 32. O thou wicked servant] Wicked with a witnesse, as that wicked Haman, so Esther called him (Est. 7. 6.) who never till then had heard his true title. God will have a time to tell every man his own: and for those that are now so haughty and passionate, that none dare declare their way to their face, God will lay them low enough in the slimy valley, where are many already like them, and more shall come after them, Iob 21, 31, 32.

Verse 33. Shouldst not thou also &c.] Which because he did not, his pattent was called in again into the Pardon-office, and he deservedly turned over to the tormentour. God will set off his own and all hearts else, from a mercilesse man, from a griping oppressour, as he did from Haman: not a man opened his mouth to [illegible: 1 word] for him, when he fell before that Jewesse, the Queen. For be shall have judgement without mercy, saith St Iames, that hath shewed no mercy: when as mercy rejoiceth against judgement, Jam. 2. 13. as a man doeth against his adversary, whom he hath [illegible: 1 word].

Verse 34. And his Lord was wroth] So God is said to be, when he chides and smites for sin, as men use to doe in their anger: but somewhat worse then they, for his anger burneth to the lowest hell, Deut. 32. 22.

Verse 35. If ye from your hearts forgive not] Forget as well Siquis est qui neminem in gratiam putat red reposse, [illegible: 1 word] nostram is per fidiam [illegible: 1 word], sed [illegible: 1 word] suam. Cicer Ep. 37. lib. 3. as forgive: which some protest they will never doe, neither think they that any doe. But what saith the heathen Oratour to this unchristian censure? If any think that we, that have been once out, can never heartily forgive, and love one another again, he proveth not our false-heartednesse, but sheweth his own.

See also Mk 9:33-41, Lk 9:46-60. Who is the greatest in the kingdom of heaven? By the kingdom of heaven they meant the kingdom which they supposed he was about to set up-- his kingdom as the Messiah. They asked the question because they supposed, in accordance with the common expectation of the Jews, that he was about to set up a temporal kingdom of great splendour; and they wished to know who should have the principal offices and posts of honour and profit. This was among them a frequent subject of inquiry and controversy. Mk 9:34 informs us that they had had a dispute on this subject in the way. Jesus, he says, inquired of them what they had been disputing about. Lk 9:47 says, that Jesus perceived the thought of their heart;--an act implying omniscience, for none can search the heart but God, Jer 17:10. The disciples, conscious that the subject of their dispute was known, requested Jesus to decide it, Mt 18:1. They were at first silent through shame, Mk 9:34 but perceiving that the subject of their dispute was known, they came, as Matthew states, and referred the matter to him for his opinion.

(u) "At the same" Mk 9:33, Lk 9:46, 22:24

Except ye be converted. The word "converted," means changed, or turned. It means, to change or turn from one habit of life, or set of opinions, to another, Jas 5:19, Lk 22:32. See also Mt 7:6, 16:23, Lk 7:9, etc., where the same word is used in the original. It is sometimes referred to that great change called the new birth, or regeneration, Ps 51:13, Isa 9:5; Acts 3:19 but not always. It is a general word, meaning any change. The word regeneration denotes a particular change--the passing from death to life. The phrase, "except ye be converted," does not imply of necessity that they were not Christians before, or had not been born again. It means, that their opinions and feelings about the kingdom of the Messiah must be changed. They had supposed that he was to be a temporal Prince. They expected that he would reign as other kings did. They supposed he would have his great officers of state, as other monarchs had. And they were ambitiously inquiring who should hold the highest offices, Jesus told them they were wrong in their views and expectations. No such things would take place. From these notions they must be turned, changed, or converted, or they could have no part in his kingdom. These ideas did not fit at all the nature of his kingdom.

And become as little children. Children are, to a great extent, destitute of ambition, pride, and haughtiness. They are characteristically humble and teachable. By requiring his disciples to be like them, he did not intend to express any opinion about the native moral character of children, but simply that in these respects they should become like them. They should lay aside their ambitious views, and pride, and be willing to occupy their proper station--a very lowly one. Mk 9:35 says that Jesus, before he placed the little child in the midst of them, told them that "if any man desire to be first, the same shall be last of all, and servant of all." That is, he shall be the most distinguished Christian who is the most humble, and who is willing to be esteemed least, and last of all. To esteem ourselves as God esteems us, is humility. And it cannot be degrading to think of ourselves as we are. But pride, or an attempt to be thought of more importance than we are, is foolish, wicked, and degrading.

(v) "ye be converted" Ps 51:10-13, Jn 3:3 (w) "little children" 1Cor 14:20, 1Pet 2:2

The same is greatest, etc. That is, shall be the most eminent Christian; shall have most of the true spirit of religion.

(x) "humble himself" Lk 14:11, Jas 4:10

And whoso shall receive one such little child. That is, whoso shall receive and love one with a spirit like this child--one who is humble, meek, unambitious, or a real Christian.

In my name. As a follower of me; or, because he is attached to me. Whoso receives one possessed of my spirit, and who, because he has that spirit, loves him, loves me also. The word "receive" means, to approve, love, or treat with kindness; to aid in the time of need. See Mt 25:35-40.

Mk 9:38 and Lk 9:49 add a conversation that took place on this occasion, that has been omitted by Matthew. John told him that they had seen one casting out devils in his name, and they forbade him, because he followed not with them. Jesus replied, that he should not have been forbidden, for there was no one who could work a miracle in his name that could lightly speak evil of him. That is, though he did not attend them, though he had not joined himself to their society, yet he could not really be opposed to him. Indeed they should have remembered, that the power to work a miracle must always come from the same source, that is, God; and that he that had the ability given him to work a miracle, and that did it in the name of Christ, must be a real friend to him. It is probable from this, that the power of working miracles in the name of Christ was given to many who did not attend on his ministry.

(z) "shall offend" Mk 9:42, Lk 17:1,2

Whoso shall offend. That is, cause to fall, or to sin; or who should place anything in their way to hinder their piety or happiness; Mt 5:29.

These little ones. That is, Christians, manifesting the spirit of little children, 1Jn 2:1,12,18,28.

It were better for him that a millstone, etc. Mills anciently were either turned by hand, Mt 24:41 or by beasts, chiefly by mules. These were of the larger kind; and the original words denote that it was this kind that was intended. This was one mode of capital punishment practised by the Greeks, Syrians, Romans, and by some other surrounding nations. The meaning is, it would be better for him to die before he had committed the sin. To injure, or to cause to sin, the feeblest Christian, will be regarded as a most serious offence, and will be punished accordingly.

(z) "shall offend" Mk 9:42, Lk 17:1,2

Woe unto the world because of offences. That is, offences will be the cause of woe, or of suffering. Offences, here, mean things that will produce sin; that will cause us to sin, or temptations to induce others to sin. Mt 5:29.

It must needs be, etc. That is, such is the depravity of man, that there will be always some attempting to make others sin; some men of wickedness endeavouring to lead Christians astray, and rejoicing when they have succeeded in causing them to fall. Such, also, is the strength of our native corruption, and the force of passion, that our besetting sins will lead us astray.

Woe to that man by whom the offence cometh. He who draws others into sin is awfully guilty. No man can be more guilty, life wickedness can be more deeply seated in the heart, than that which attempts to mar the peace, defile the purity, and destroy the souls of others. And yet, in all ages, there have been multitudes, who, by persecution, threats, arts, allurements, and persuasion, have endeavoured to seduce Christians from the faith, and to lead them into sin.

(a) "for it must" 1Cor 11:19, Jude 1:4 (b) "but woe" Jude 1:11

If thy hand, etc. Mt 5:29,30. The meaning of all these instances is the same. Temptations to sin, attachments, and employments of any kind that cannot be pursued without leading us into sin, be they ever so dear to us, must be abandoned, or the soul must be lost.

It is better for thee to enter into life halt or maimed-with one eye, etc. It is not meant by this, that when the body shall be raised it will be maimed and disfigured in this manner. It will be perfect. See 1Cor 15:42-44. But these things are said for the purpose of carrying out or making complete the figure, or the representation of cutting off the hands, etc. The meaning is, it is better to go to heaven, without enjoying the things that caused us to sin, than to enjoy them here, and then be lost.

Halt. Lame.

Maimed. With a loss of limbs.

Into hell fire. It is implied in all this, that if their beloved sins are not abandoned, the soul must go into everlasting fire. This is conclusive proof that the sufferings of the wicked will be eternal. Mk 9:44, Mk 9:46, Mk 9:48.

(c) "Wherefore if thy hand" Mt 5:29,30, Mk 9:43,45

Mt 18:8

(d) "enter into life" Heb 4:11 (e) "two eyes" Lk 9:25

Take heed that ye despise not one of these little ones, etc. That is, one who has become like little children--or, a Christian. Jesus then proceeds to state the reason why we should not despise his feeblest and obscurest follower. That reason is drawn from the care which God exercises over them. The first instance of that care is, that in heaven their angels do always behold his face. He does not mean, I suppose, to state that every good man has his guardian angel, as many of the Jews believed; but that the angels were, in general, the guards of his followers, and aided them, and watched over them, Heb 1:14.

Do always behold the face of my Father, etc. This is taken from the practice of earthly courts. To be admitted to the presence of a king; to be permitted to see his face continually; to have free access at all times, was deemed a mark of peculiar favour, 1Kgs 10:8, Est 1:14 and was esteemed a security for his protection. So, says our Saviour, we should not despise the obscurest Christians, for they are ministered to by the highest and noblest of beings; beings who are always enjoying the favour and friendship of God.

(f) "angels do always" Acts 12:15 (g) "behold" Ps 17:15

For the Son of man, etc. This is a second reason why we should not despise Christians, for the Son of man came to seek and save them. He came in search of them when lost; he found them; he saved them. It was the great object of his life; and though obscure and little in the eye of the world, yet that cannot be worthy of contempt which the Son of God sought by his toils and his death.

Son of man. Mt 8:19,20.

That which was lost. Property is lost when it is consumed, mislaid, etc.--when we have no longer the use of it. Friends are lost when they die--we enjoy their society no longer. A wicked and profligate man is said to be lost to virtue and happiness. He is useless to society. So all men are lost. They are wicked, miserable wanderers from God. They are lost to piety, to happiness, and heaven. These Jesus came to save by giving his own life a ransom, and shedding his own blood that they might be recovered and saved.

(h) "save that" Mt 1:21, Lk 9:56, 19:10, Jn 3:17, 10:10, 12:47 1Timm 1:15

To show still farther the reason why we should not despise them, he introduced a parable showing the joy felt when a thing lost is found. Man rejoices over the recovery of one of his flock that had wandered, more than over all that remained. So God rejoices that man is restored, seeks his salvation, and wills that not one thus found should perish. If God thus loves and preserves the redeemed, then surely man should not despise them, See this passage farther explained in Lk 15:4-10.

(i) "if a man" Lk 15:4

Mt 18:12

(k) "one of these" 2Pet 3:9

Moreover if thy brother. The word brother, here, evidently means a fellow-professor of religion. Christians are called brethren because they belong to the same redeemed family--having a common Father, God, and because they are united in the same feelings, objects, and destiny.

Trespass against thee. That is, injure thee in any way, by words or conduct. The original word means, sin against thee. This may be done by injuring the character, person, or property.

Go and tell him his fault. This was required under the law, Lev 19:17. In the original it is, "go and reprove him." Seek an explanation of his conduct; and if he has done wrong, administer a friendly and brotherly reproof. This is required to be done alone:

(1.) That he may have an opportunity of explaining it. In nine cases out of ten, where one supposes he has been injured, a little friendly conversation would set the matter right, and prevent difficulty.

(2.) That he may have opportunity of acknowledging his offence, or making reparation, if he has done wrong. Many would be glad of such an opportunity, and it is our duty to furnish it by calling on them.

(3.) That we may admonish them of their error, if they have done an injury to the cause of religion. This should not be blazoned abroad. It can do no good. It does injury. It is what the enemies of religion wish. Christ is often wounded in the house of his friends; and religion, as well as an injured brother, often suffers by spreading such faults before the world.

Thou hast gained thy brother. To gain means, sometimes, to preserve, or to save, 1Cor 9:19. Here it means, thou hast preserved him, or restored him, to be a consistent Christian. Perhaps it may include the idea also, thou hast reconciled him--thou hast gained him as a Christian brother.

(l) "if thy brother" Lev 19:17, Lk 17:3 (m) "if he shall hear thee" Jas 5:20

If he will not hear thee, etc. That is, if he spurns or abuses you, or will not be entreated by you, and will not reform.

Take one or two more. The design of taking them seems to be,

(1.) that he might be induced to listen to them, Mt 18:17. They should be persons of influence or authority; his personal friends, or those in whom he could put confidence.

(2.) That they might be witnesses of his conduct before the church, Mt 18:17. The law of Moses required two or three witnesses, De 19:15, 2Cor 13:1, Jn 8:17.

(n) "witnesses" De 19:15

Tell it unto the Church. Mt 16:18. The church may here mean the whole assembly of believers; or it may mean those who are authorized to try such cases--the representatives of the church, or those who act for them. In the Jewish synagogue there was a bench of elders, before whom trials of this kind were brought. It was to be brought to the church, in order that he might be admonished, entreated, and, if possible, reformed. This was, and is always to be, the first business in disciplining an offending brother.

If he neglect to hear the Church, let him be, etc. The Jews gave the name heathen or Gentile to all other nations but themselves. With them they had no religious intercourse or communion.

Publican. Mt 5:47. Publicans were men of abandoned character, and the Jews would have no intercourse with them. The meaning of this is, cease to have religious intercourse with him, to acknowledge him as a brother. Regard him as obstinate, self-willed, and guilty. It does not mean that we should cease to show kindness to him, and aid him in affliction or trial; for this is required towards all men; but it means that we should disown him as a Christian brother, and treat him as we do other men not connected with the church. This should not be done till all these steps are taken. This is the only way of kindness. This is the only way to preserve peace and purity in the church.

(o) "let him be unto" Rom 16:17, 1Cor 5:3-5, 2Thes 3:6,14

Whatsoever ye shall bind, Mt 16:19. These words were spoken to the apostles. He had used the same words to Peter, Mt 16:19. He used them here to signify that they all had the same power; that in ordering the affairs of the church he did not intend to give Peter any supremacy, or any exclusive right to regulate it. The meaning of this verse is, whatever you shall do in the discipline of the church shall be approved by God, or bound in heaven. This promise, therefore, cannot be understood as extending to all Christians or ministers; for all others but the apostles may err.

(p) "whatsoever ye shall bind" Mt 16:19, Jn 20:23, Acts 15:23-31 2Cor 2:10

Again I say unto you, That if two of you, etc. This is connected with the previous verses. The connexion is this: The obstinate man is to be excluded from the church, Mt 18:17. The care of the church--the power of admitting or excluding members--of organizing and establishing it--is committed to you, the apostles, Mt 18:18. Yet there is not need of the whole to give validity to the transaction. When two of you agree, or have the same mind, feelings, and opinion, about the arrangement of affairs in the church, or about things desired for its welfare, and shall ask of God, it shall be done for them. See Acts 1:14-26, 15:1-29. The promise here has respect to the apostles in organizing the church. It cannot, with any propriety, be applied to the ordinary prayers of believers. Other promises are made to them, and it is true that the prayer of faith will be answered; but that is not the truth taught here.

(q) "it shall be done" Mk 11:24, Jn 16:24, 1Jn 5:14

For where two or three, etc. This is a general assertion, made to support the particular promise made Mt 18:19 to his apostles. He affirms that wherever two or three are assembled together in his name he is in the midst of them.

In my name. That is,

(1.) by my authority, acting for me in my church. Jn 10:25; 16:23

(2.) It may mean, for my service, in the place of prayer and praise, assembled in obedience to my command, and with a desire to promote my glory.

There am I in the midst of them. Nothing could more clearly prove that Jesus must be everywhere present, and, of course, be God. Every day, perhaps every hour, two or three, or many more, may be assembled in every city or village in the United States, in England, in Greenland, in Africa, in Ceylon, in the Sandwich Islands, in Russia, and in Judea--in almost every part of the world--and in the midst of them all is Jesus the Saviour. Millions thus at the same time, in every quarter of the globe, worship in his name, and experience the truth of the promise that he is present with them. It is impossible that he should be in all these places, and not be God.

(r) "gathered together" Jn 20:19, 1Cor 5:4

Then came Peter, etc, The mention of the duty Mt 18:15 seeing a brother when he had offended us, implying that it was a duty to forgive him, led Peter to ask how often this was to be done.

Forgive him? To forgive is to treat as though the offence was not committed--to declare that we will not harbour malice, or treat unkindly, but that the matter shall be buried and forgotten.

Till seven times? The Jews taught that a man was to forgive another three times, but not the fourth. Peter more than doubled this, and asked whether forgiveness was to be exercised to so great an extent.

Until seventy times seven. The meaning is, that we are not to limit our forgiveness to any fixed number of times. See Gen 4:24. As often as a brother injures us, and asks forgiveness, we are to forgive him. It is his duty to ask forgiveness, Lk 17:4. If he does this, it is our duty to declare that we forgive him, and to treat him accordingly. If he does not ask us to forgive him, yet we are not at liberty to follow him with revenge and malice, but are still to treat him kindly, and to do him good, Lk 10:30-37.

(s) "forgive him" Mk 11:25, Lk 17:4, Col 3:13

Therefore is the kingdom of heaven likened, etc. This phrase has reference to the church, or to the way in which God will deal with his people. It shall be in my church as it was with a certain king; or, God will deal with the members of his church as a certain king did with his servants. Mt 3:2. This parable Mt 13:3 is related to show the duty of forgiving others. It is not necessary to suppose that it was a true narrative, but only that it illustrated the truth which he was teaching. At the same time, it may be true that such an occurrence really took place.

Would take account of his servants. To take account means to reckon, to settle up the affairs. Servants here means, probably, petty princes, or, more likely, collectors of the revenue or taxes. Among the ancients, kings often farmed out, or sold for a certain sum, the taxes of a particular province. Thus, when Judea was subject to Egypt, or Rome, the kings frequently sold to the high priest the taxes to be raised from Judea, on condition of a much smaller sum being paid to them. This secured to them a certain sum, but it gave occasion to much oppression in the collection of the taxes. It is probable that some such persons are intended by the word servants.

(t) "take account" Rom 14:12

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.

(1) "thousand talents" "A talent is 750 ounces of silver, which, at 5s, the oz., is 187l. 10s."

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 2Kgs 4:1, Lev 25:39-46, Amos 8:6.

(u) "be sold" 2Kgs 4:1, Is 1:1

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. Mt 2:2.

(1) "worshipped" or, "besought him"

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.

(v) "loosed him" Ps 78:38

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

(w) "saying" Mt 18:26

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.

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.

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" Prov 21:13, Mt 6:12, Jas 2:13

REMARKS ON MATTHEW CHAPTER 18

(1.) We see that it is possible to make a profession of religion an occasion of ambition, Mt 18:1. The apostles at first sought honour, and expected office in consequence of following Christ. So thousands have done since. Religion, notwithstanding all the opposition it has met with, really commands the confidence of mankind. To make a profession of it may be a way of access to that confidence; and thousands, it is to be feared, even yet enter the church merely to obtain some worldly benefit. Especially does this danger beset ministers of the gospel. There are few paths to the confidence of mankind so easily trod, as to enter the ministry. Every minister, of course, if at all worthy of his office, has access to the confidence of multitudes, and is never despised but by the worst and lowest of mankind. No way is so easy to step at once to public confidence. Other men toil long to establish influence by personal character. The minister has it by virtue of his office. Those who now enter the ministry are tempted far more in this respect than were the apostles; and how should they search their own hearts, to see that no such abominable motive has induced them to seek that office!

(2.) It is consummate wickedness thus to prostrate the most sacred of all offices to the worst of purposes. The apostles, at this time, were ignorant. They expected a kingdom where it would be right to seek distinction. But we labour under no such ignorance. We know that his kingdom is not of this world, and woe to the man that acts as though it were. Deep and awful must be the lot of him who thus seeks the honours of the world, while he is professedly following the meek and lowly Jesus.

(3.) Humility is indispensable to religion, Mt 18:3. No man, who is not humble, can possibly be a Christian. He must be willing to esteem himself as he is, and to have others esteem him so also. This is humility. And humility is lovely. It is not meanness; it is not cowardice; it is not want of just self-esteem. It is a view of ourselves just as we are, and a willingness that God and all creatures should so esteem us. What can be more lovely than such an estimation of ourselves? And how foolish and wicked is it to be proud; that is, to think more of ourselves, and wish others to think so, than we really deserve! To put on appearances, and to magnify our own importance, and think that the affairs of the universe could not go on without us, and to be indignant when all the world does not bow down to do us homage-- this is hypocrisy, as well as wickedness; and there may be, therefore, hypocrites out of the church, as well as in it.

(4.) Humility is the best evidence of piety, Mt 18:4. The most humble man is the most eminent Christian. He is greatest in the kingdom of heaven. The effect of sin is to produce pride. Religion overcomes it by producing a just sense of ourselves, of other men, of angels, and of God. We may, therefore, measure the advance of piety in our own souls by the increase of humility.

(5.) We see the danger of despising and doing injury to real Christians, and more especially the guilt of attempting to draw them into sin, Mt 18:6. God watches over them. He loves them. In the eye of the world they may be of little importance, but not so with God. The most obscure follower of Christ is dear, infinitely dear, to him; and he will take care of him. He that attempts to injure a Christian attempts to injure God; for God has redeemed him, and loves him.

(6.) Men will do much to draw others into sin, Mt 18:7. In all communities there are some who seem to live for this. They have often much wealth, or learning, or accomplishment, or address, or professional influence; and they employ it for the sake of seducing the unwary, and leading them into ruin. Hence offences come, and many of the young and thoughtless are led astray. But He who has all power has pronounced woe upon them, and judgment will not always linger. No class of men have a more fearful account to render to God than they who thus lead others into vice and infidelity.

(7.) We must forsake our dearest sins, Mt 18:8,9. We must do this, or go to hell-fire. There is no way of avoiding it. We cannot love and cherish those sins, and be saved.

(8.) The wicked--they who will not forsake their sins--must certainly go to eternal punishment, Mt 18:8,9. So said the compassionate Saviour. The fair and obvious meaning of his words is, that the sufferings of hell are eternal. And Christ did not use words without meaning. He did not mean to frighten us by bugbears, or to hold up imaginary fears. If Christ speaks of hell, then there is a hell; if he says it is eternal, then it is so. Of this we may be sure, that EVERY WORD which the God of mercy has spoken about the punishment of the wicked is Full OF MEANING.

(9.) Christians are protected, Mt 18:10. Angels are appointed as their friends and guardians. Those friends are very near to God. They enjoy his favour, and his children shall be safe.

(10.) Christians are safe, Mt 18:11-14. Jesus came to save them. He left the heavens for this end. God rejoices in their salvation. He secures it at great sacrifices, and none can pluck them out of his hand. After the coming of Jesus to save them--after all that he has done for that, and that only--after the joy of God and angels at their recovery--it is impossible that they should be wrested from him and destroyed. See Jn 10:27,28.

(11.) It is our duty to admonish our brethren when they injure us, Mt 18:15. We have no right to speak of the offence to any one else, not even to our best friends, until we have given an opportunity to explain.

(12.) The way to treat offending brethren is clearly pointed out, Mt 18:15-17. Nor have we a fight to take any other course. Infinite Wisdom--the Prince of Peace--has declared that this is the way to treat our brethren. No other can be right; and no other, therefore, can be so well adapted to promote the peace of the church And yet how different from this is the course commonly pursued! How few go honestly to an offending brother, and tell him his fault! Instead of this, every breeze bears the report--it is magnified-- mole-hills swell to mountains, and a quarrel of years often succeeds what might have been settled at once. No robber is so cruel as he who steals away the character of another. Nothing can compensate for the loss of this. Wealth, health, mansions, and equipage, all are trifles compared with this. Especially is this true of a Christian. His reputation gone, he has lost his power of doing good; he has brought dishonour on the cause he most loved; he has lost his peace, and worlds cannot repay him. 'Who steals my purse, steals trash: 'tis something, nothing: 'Twas mine, 'tis his, and has been slave to thousands. But he that filches from me my good name, Robs me of that which not enriches him, And makes me poor indeed."

(13.) We have every encouragement to pray, Mt 18:20. We are poor, and sinful, and dying, and none can comfort us but God. At his throne we may find all that we want. We know not which is most wonderful, that God deigns to hear our prayers, or that men are so unwilling to use so simple and easy a way of obtaining what they so much need.

(14.) We should never be weary of forgiving our brethren, Mt 18:22. We should do it cheerfully. We should do it always. We are never better employed than when we are doing good to those who have injured us. Thus doing, we are most like God.

(15.) There will be a day in which we must give up our account, Mt 18:23. It may wait long; but God will reckon with us, and everything shall be brought into judgment.

(16.) We are greatly indebted to God--far, far beyond what we are able to pay, Mt 18:24. We have sinned, and in no way can we make atonement for past sins. But Jesus the Saviour has made atonement, and paid our debt, and we may be free.

(17.) It is right to pray to God when we feel that we have sinned, and are unable to pay the debt, Mt 18:26. We have no other way. Poor, and needy, and wretched, we must cast ourselves upon his mercy, or die--die for ever.

(18.) God will have compassion on those who do it, Mt 18:27. At his feet, in the attitude of prayer, the burdened sinner finds peace. We have nowhere else to go but to the very Being that we have offended. No being but He can save us from death.

(19.) From the kindness of God to us we should learn not to oppress others, Mt 18:28.

(20.) It is our true interest, as well as duty, to forgive those that offend us, Mt 18:34. God will take vengeance; and in due time we must suffer if we do not forgive others.

(21.) Christians are often great sufferers for harbouring malice. As a punishment, God withdraws the light of his countenance; they walk in darkness; they cannot enjoy religion; their conscience smites them; and they are wretched. No man ever did, or ever can, enjoy religion, who did not from his heart forgive his brother his trespasses.

(22.) One reason why Christians ever walk in darkness is, that there is some such duty neglected. They think they have been injured, and very possibly they may have been. They think they are in the right, and possibly they are so. But mingled with a consciousness of this is an unforgiving spirit; and they cannot enjoy religion till that is subdued.

(23.) Forgiveness must not be in word merely, but from the heart, Mt 18:35. No other can be genuine; no other is like God.

[Who is the greatest in the kingdom of heaven?] It cannot be passed over without observation, that the ambitious dispute of the disciples concerning primacy, for the most part followed the mention of the death of Christ and his resurrection. See this story in Mark 9:31-33, and Luke 9:44-46: "He said to his disciples, Lay up these discourses in your ears: for the time is coming that the Son of man is delivered into the hands of men. But they knew not that saying, &c.; and there arose a contest between them, who among them should be greatest." Also Matthew 20:18-20: "He said to them, Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests, &c. Then came to him the mother of Zebedee's children with her sons, saying, Grant that these my two sons may sit, one on thy right hand," &c. And Luke 22:22-24; "The Son of man indeed goeth as it is determined, &c.; and there arose a contention among them, who of them should seem to be the greater."

The dream of the earthly kingdom of the Messias did so possess their minds (for they had sucked in this doctrine with their first milk), that the mention of the most vile death of the Messias, repeated over and over again, did not at all drive it thence. The image of earthly pomp was fixed at the bottom of their hearts, and there it stuck; nor by any words of Christ could it as yet be rooted out, no, not when they saw the death of Christ, when together with that they saw his resurrection: for then they also asked, "Wilt thou at this time restore the kingdom to Israel?" Acts 1:6.

However, after Christ had oftentimes foretold his death and resurrection, it always follows in the evangelists that "they understood not what was spoken"; yet the opinion formed in their minds by their doctors, that the resurrection should go before the kingdom of the Messias, supplied them with such an interpretation of this matter, that they lost not an ace of the opinion of a future earthly kingdom.

See more at chapter 24:3.

[It were better for him that a millstone were hanged about his neck, &c.] It is good for him, in Talmudic language.

A millstone seems to be said in distinction from those very small mills wherewith they were wont to grind the spices that were either to be applied to the wound of circumcision, or to be added to the delights of the sabbath. Hence the Gloss of R. Solomon upon Jeremiah 25:10; "The sound of mills and the light of the candle": "The sound of mills (saith he), wherewith spices were ground and bruised for the healing of circumcision."

That Christ here speaks of a kind of death, perhaps nowhere, certainly never used among the Jews; he does it either to aggravate the thing, or in allusion to drowning in the Dead sea, in which one cannot be drowned without some weight hung to him: and in which to drown any thing, by a common manner of speech, implied to devote to rejection, hatred, and execration; which we have observed elsewhere.

[Their angels in heaven do always behold, &c.] This one may very well expound by laying to it that which is said, Hebrews 1:14, "The angels are ministering spirits, sent to minister for them who shall be heirs of the salvation to come": as if he should say, "See that ye do not despise one of these little ones, who have been received with their believing parents into the gospel-church: for I say unto you, that after that manner as the angels minister to adult believers, they minister to them also."

[If one of them be gone astray, doth he not leave the ninety-and-nine, &c.] A very common form of speech:--"In distributing some grapes and dates to the poor, although ninety-nine say, 'Scatter them'; and only one, 'Divide them': they hearken to him, because he speaks according to the tradition." "If ninety-nine die by an evil eye," that is, by bewitchings; "and but one by the hand of Heaven," that is, by the stroke of God, &c. "If ninety-nine die by reason of cold, but one by the hand of God," &c.

[Tell him his fault between thee and him alone.] The reason of the precept is founded in that charitable law, Leviticus 19:17; "Thou shalt not hate thy brother in thy heart; but thou shalt surely reprove him, and shalt not suffer sin in him."

Here the Talmudists speak not amiss: "The Rabbins deliver, 'Thou shalt not hate thy brother in thy heart.' Perhaps he does not beat him, he does not pull off his hair, he does not curse him: the text saith, 'in thy heart,' speaking of hatred in the heart. But whence is it proved that he that sees his brother doing some foul action is bound to reprove him? Because it is said, In reproving, thou shalt reprove. He reproves, but he heareth not: whence is it proved he is bound to a second reproof? The text saith, 'In reproving, thou shalt reprove.'" And a little after, "How long must we reprove? Rabh saith, 'Even to blows'"; that is, until he that is reproved strikes him that reproves him: "Samuel saith, 'Until he is angry.'" See also Maimonides.

[Take with thee one or two more, &c.] The Hebrew lawyers require the same thing of him that sins against his brother: "Samuel saith, 'Whosoever sins against his brother, he must say to him, I have sinned against thee. If he hear, it is well: if not, let him bring others, and let him appease him before them. If perhaps he die, let him appease him at his sepulchre, and say, I have sinned against thee.'"

But our Saviour here requires a higher charity; namely, from him who is the offended party. In like manner, "The great Sanhedrim admonished a city lapsed to idols, by two disciples of the wise men. If they repented, well: if not, all Israel waged war against it." In like manner also, "The jealous husband warned his wife before two witnesses, 'Do not talk with N.'"

[Tell it unto the church.] That which was incumbent upon him against whom the sin was committed was this, that he should deliver his soul by reproving his brother, and by not suffering sin in him. This was the reason that he had need of witnesses, for what else could they testify? They could not testify that the brother had sinned against him that reproved him; for this, perhaps, they were altogether ignorant of: but they might testify this, that he against whom the sin was committed used due reproof, and omitted nothing which was commanded by the law in that case, whereby he might admonish his brother, and, if possible, bring him back into the right way. The witnesses also added their friendly admonition: whom if the offender hearkened not unto, "let it be told the church."

We do not here enter upon that long dispute concerning the sense of the word church in this place. However you take it, certainly the business here is not so much concerning the censure of the person sinning, as concerning the vindication of the person reproving; that it might be known to all that he discharged his duty, and freed his soul.

It was very customary among the Jews to note those that were obstinate in this or that crime after public admonition given them in the synagogue, and to set a mark of infamy upon them.

All these have need of public admonition in the consistory. The business there is about some shepherds, collectors, and publicans; and it is declared how incapable they are of giving evidence in any judiciary matter; but not before public admonition is gone out against them in the consistory.

"If any deny to feed his children, they reprove him, they shame him, they urge him: if he still refuse, they make proclamation against him in the synagogue, saying, 'N. is a cruel man, and will not nourish his children: more cruel than the unclean birds themselves, for they feed their young ones,'" &c.

"A provoking wife who saith, 'I will create vexation to my husband, because he hath done thus or thus to me, or because he hath miscalled me, or because he hath chid me,' &c. The consistory by messengers send these words to her, 'Be it known unto you, if you persist in your perverseness, although your dowry be a hundred pounds, you have lost it all.' And moreover they set forth a public proclamation against her in the synagogues, and in the divinity schools every day for four sabbaths."

[Let him be to thee as a heathen and a publican.] He saith, Let him be to 'thee'; not, Let him be to 'the church': because the discourse is of peculiar and private scandal against a single man; who, after three admonitions given, and they to no purpose, is freed from the law of brotherly obligation; and he who being admonished does not repent, is not to be esteemed so much for a brother to him, as for a heathen, &c.

I. Christ does not here prescribe concerning every offender, according to the full latitude of that law, Leviticus 19:17; but of him that particularly offends against his brother; and he does particularly teach what is to be done to that brother.

II. Although he, against whom the offence is committed, had a just cause, why he should be loosed from the obligation of the office of a brother towards him, who neither would make satisfaction for the wrong done, nor be admonished of it; yet to others in the church there is not the same reason.

III. The words plainly mean this; "If, after a threefold and just reproof, he that sinned against thee still remains untractable, and neither will give thee satisfaction for the injury, nor, being admonished, doth repent, thou hast delivered thine own soul, and art free from brotherly offices towards him"; just as the Jews reckon themselves freed from friendly offices towards heathens and publicans. That of Maimonides is not much different: "A Jew that apostatizes, or breaks the sabbath presumptuously, is altogether like a heathen."

1. They reckoned not heathens for brethren or neighbours: "If any one's ox shall gore his neighbour's ox: his neighbour's, not a heathen's: when he saith neighbour's, he excludes heathens." A quotation which we produced before.

2. They reputed publicans to be by no means within religious society: A religious man, who becomes a publican, is to be driven out of the society of religion.

3. Hence they ate neither with heathens nor with publicans: concerning which thing they often quarrel [with] our Saviour. Hence that of the apostle, 1 Corinthians 5:11; "With such an one no not to eat," is the same with what is spoke here, "Let him be to thee as a heathen," &c.

"It is forbidden a Jew to be alone with a heathen, to travel with a heathen," &c.

4. They denied also brotherly offices to heathens and publicans: "It is forbidden to bring home any thing of a heathen's that is lost." "It is lawful for publicans to swear that is an oblation which is not; that you are of the king's retinue when you are not," &c. that is, publicans may deceive, and that by oath.

[Whatsoever ye shall bind on earth, &c.] These words depend upon the former. He had been speaking concerning being loosed from the office of a brother in a particular case: now he speaks of the authority and power of the apostles of loosing and binding "any thing" whatsoever seemed them good, being guided in all things by the Holy Ghost. We have explained the sense of this phrase at chapter 16; and he gives the same authority in respect of this, to all the apostles here, as he did to Peter there; who were all to be partakers of the same Spirit and of the same gifts.

This power was built upon that noble and most self-sufficient foundation, John 16:13, "The Spirit of truth shall lead you into all truth." There lies an emphasis in those words, "into all truth." I deny that any one, any where, at any time, was led, or to be led, into all truth, from the ascension of Christ, unto the world's end, beside the apostles. Every holy man, certainly, is led into all truth necessary to him for salvation: but the apostles were led into all truth necessary both for themselves and the whole church; because they were to deliver a rule of faith and manners to the whole church throughout all ages. Hence, whatsoever they should confirm in the law was to be confirmed; whatsoever they should abolish was to be abolished: since they were endowed, as to all things, with a spirit of infallibility, guiding them by the hand into all truth.

[That if two of you shall agree upon earth, &c.] And these words do closely agree with those that went before: there the speech was concerning the apostles' determination in all things respecting men; here, concerning their grace and power of obtaining things from God.

I. [Two of you.] Hence Peter and John act jointly together among the Jews, Acts 2, 3, &c., and they act jointly among the Samaritans, Acts 8:14; and Paul and Barnabas among the Gentiles, Acts 13:2. This bond being broke by Barnabas, the Spirit is doubled as it were upon Paul.

II. [Agree together.] That is, to obtain something from God; which appears also from the following words, touching any thing that they shall ask: suppose, concerning conferring the Spirit by the imposition of hands, of doing this or that miracle, &c.

[For where two or three are gathered together in my name, there am I in the midst of them.] The like do the Rabbins speak of two or three sitting in judgment, that the divine presence is in the midst of them.

[Shall I forgive him? till seven times?] This question of Peter respects the words of our Saviour, verse 15. "How far shall I forgive my brother before I proceed to the extremity? What! seven times?" He thought that he had measured out, by these words, a large charity, being, in a manner, double to that which was prescribed by the schools: "He that is wronged (say they) is forbidden to be difficult to pardon; for that is not the manner of the seed of Israel. But when the offender implores him once and again, and it appears he repents of his deed, let him pardon him: and whosoever is most ready to pardon is most praiseworthy." It is well; but there lies a snake under it; "For (say they) they pardon a man once, that sins against another; secondly, they pardon him; thirdly, they pardon him; fourthly, they do not pardon him," &c.

Notwithstanding our blessed Saviour had so often told his disciples that his kingdom was not of this world, yet they still dreamt of a temporal and earthly kingdom, which he, as the Messias, should shew forth the glory of; in which there should be distinct places of honour and offices, one above another; and accordingly, at this time, the ambition of the disciples led them to enquire of our Saviour, who should have the chief place of honour and dignity under him in that his kingdom, who should be the principal officers of state; concluding it must be some of them, though they could not agree who were fittest for those high posts of honour and service.

Learn hence, that the best and holiest of men are too subject to pride and ambition, to court worldy dignity and greatness, to affect a precedency before, and a superiority above, others: the disciples themselves were tainted with the itch of ambition, which prompted them to enquire of their Master, Who should be the greatest in his kingdom of the church?

Our Saviour intending to cure this pride and ambition in his disciples, first preaches to them the doctrine of humility, and to enforce his doctrine he sets before them, a little child, the proper emblem of humility; assuring them, that unless they be converted, or turned from this sin of pride and ambition, and become as a little child in lowliness of mind, and contempt of worldly greatness, they cannot be saved.

Learn hence, 1. That no sins are more odious and abominable in the sight of God, than pride and ambition; especially amongst the ministers of the gospel.

Learn, 2. That persons already converted, do stand in need of farther conversion: they that are converted from a state of sin, may want to be converted from a particular act of sin: this was the disciples case here; they were turned from a course of sin, but they wanted conversion from a particular act of sin; to wit, from ambition.

Learn, 3. That conversion, though sincere, may be very imperfect. Converts still have remains of corruption, some lust often breaking forth, which they must take special care to resist and subdue.

As if our Lord had said, "That the apostle, or that minister, who thinks as meanly of himself as a little child, and is humble and lowly in his own esteem, he deserves the highest place of dignity and honour in my church."

Note, That the truly humble person, who is freest from affecting pre-eminency, is most worthy of the highest dignity and eminency in the church of God: and in the account of Christ, the way to be honourable is to be humble. "Before honour is humility."

Our Saviour having declared, that the humblest persons should be always highest in his esteem; he next declares how exceeding dear and precious such christians are to him, who resemble little children in humility of heart, and innocency of life: assuring the world, that whatever kindness and respect is shewn to such for his sake, he reckons shewn to himself; and all the disrespect and unkindness which is offered to them, be accounts as done unto himself: so near is the union, and so dear the relation, betwixt Christ and his members, that whatever good or evil is done unto them, he reckons as done unto himself.

Two things are here observable:

1. The necessity of scandalous offences: It must needs be that offences come:

2. The misery and mischief that comes by them: Woe unto the world because of offences: Woe unto such as give offence; this is va indignantis, the woe of one denouncing; and woe to such as stumble at offence given, this is va dolentis, the woe of one lamenting.

From the whole, Note, 1. That scandals, or offensive actions in the church of Chrsit, will certainly fall out among those that profess religion, and the name of Christ. Offences will come; Their necessity is partly from the malice of Satan, partly from the wickedness and deceitfulness of men's own hearts and natures, God permitting those to have their natural effects.

2. That scandalous and offensive actions from such as profess religion and the name of Christ, are baneful and fatal stumbling-blocks to wicked and worldy men.

3. That the offence which wicked men take at the falls of the professors of religion, to the hardening of themselves in their wicked practices, is matter of just and great lamentation; Woe unto the world because of offences!

This command of Christ is not to be understood literally, as if it were our duty to maim our bodily members; but the exhortation is to cut off all occasions that may betray us into sin; and to mortify our darling and beloved lust, though as dear to us as our right eye.

Learn, 1. That sin may be avoided. It is our duty to avoid whatever leads unto it, or may be the instrument or occasion of it.

2. That the best way to be kept from the outward acts of sin, is to mortify our inward affection and love to sin. If our love and affection to sin be mortified, our bodily members may be preserved, for they will no longer be weapons of sin, but instruments of holiness.

Observe here, 1. A cautionary direction given by Christ to the men of the world concerning his members; Take heed that ye do not offend one of my little ones; that is, that ye do not undervalue and neglect, much less injure and afflict, them.

2. A reason assigned, Because their angels being constantly and immediately in the presence of God, are perpetually ready to execute his will, by revenging any wrongs and injuries done unto his friends and children.

Learn, 1. What is the office and employment of the glorious angels; namely, to be the immediate attendants upon the royal person of the supreme King and Sovereign of the world.

Learn hence, 2. In what esteem good men are with God, and what a mighty regard he has for the meanest of his children, that he commits the care and preservation of them to the holy angels, who are nearest to him, and in highest favour and honour with him.

It is St. Jerome's note upon this place, That great is the dignity of these little ones, seeing every one of them from his birth hath an angel delegated to preserve him. But though others think that the opinion of a tutelary angel, or of one particular angel's having the custody of one particular saint, as his continual charge, has not a sufficient foundation in the holy scriptures! yet all the angels in heaven are ministering spirits unto them; and though they do not always attend upon their person (for they stand before the face of God) yet it is to to receive his commands, either to help them in their exigencies, or punish those that injure them.

How our Saviour continues his argument against giving offence to his children and members; he came into the world to redeem and save them; therefore none ought to scandalize and offend them. And to illustrate this, he compares himself to a good shepherd, who regards every one of his sheep; and if any wander or go astray, he seeks to recover it with desire and joy.

Learn, 1. That the natural condition of mankind is like to that of wandering sheep; they err and go astray from God their chief good, and the object of their complete happiness.

2. That it was the work and business, the care and concern, of Jesus Christ, to seek and recover lost souls, as the shepherd doth his lost sheep.

3. That the love and care of Christ towards his sheep, in seeking to save and to preserve them, is a forcible argument unto all, not to scandalize and offend them, much less to persecute and destroy them.

In these words our Saviour gives us an excellent rule for the duty of fraternal correction, or brotherly admonition.

Where note, 1. That brotherly reproof and admonition is a duty incumbent upon church members.

2. That it may be administered successfully, it must must be administered privately and prudently.

3. When private admonition prevails not, Christ has appointed church-governors, to execute church-censures on the obstinate and irreclaimable.

4. Persons justly falling under the censures of the church, and rightly excommunicated, are to be looked upon as obstinate and contumacious offenders, and the members of the church to shun society and conversation with them: If he neglect to hear the Church, let him be unto thee as an heathen man, and as a publican was among Jews; wholly neglected, and not thought fit to be conversed with.

That is, whomsoever the officers of my church shall justly excommunicate upon earth, shall, without repentance be shut out of heaven; and whosoever upon their true repentance, shall be absolved on earth, shall be absolved in heaven.

Learn, That Christ will ratify in heaven whatsoever the church assembled doth in his name upon earth; whether to the censuring of the guilty, or the absolving of the penitent. This power of binding and loosing is by Christ committed to his church.

Here we have a gracious promise made by Christ of his presence with all his members in general, and with is ministers in special; whenever they meet together in his name, that is by his authority, in obedience to his command, and with an eye to his glory. Whenever they celebrate any sacred institution of his, or execute any church-censures, he will be in the midst of them, to quicken their prayers, to guide their councils, to ratify their sentence, to accept their endeavours.

Learn, 1. That Christ will be graciously present with and amongst his people, whenever they assemble and meet together in his name, be it ever so small a number.

2. That Christ will, in a special manner, be present with the guides and officers of his church, to direct their censures, and to confirm the sentence passed in his name, and pronounced by his authority upon obstinate offenders.

Here St. Peter puts a question to our Saviour, how often Christians should forgive offences to their brethren professing repentance: Christ answers that there should be no end of our mutually forgiving one another, but we are to multiply our pardon as our brother manifests his repentance. Not that we are hereby obliged to take the frequent offender into our bosom, and to make him our intimate; but to lay aside all malice, and all thoughts and desires of revenge, and to stand ready to do him any office of love and friendship.

Learn, 1. That to fall often into the same offence against our brother, is a great aggravation of sin, so the multiplication of forgiveness is a great demonstration of a God-like temper in us. He that multiplies sin, doth like Satan, sin abundantly; and he that multiplies pardon, doth, like God, pardon abundantly.

Our blessed Saviour, to enforce the foregoing doctrine of mutual forgiveness, propounds a parable; the main scope of which is to shew, that unless we do actually forgive and pass by injuries done to us, we cut ourselves off from all interest in God's pardoning mercy, and must expect no forgiveness at the hands of God.

From the whole, Note, 1. That as we all stand in need of forgiveness from God, so likewise of forgiveness from one another.

2. That we all stand bound by the laws of our holy religion, to forbear and forgive one another.

3. That Almighty God has made the forgiving one another, the certain and necessary condition of his forgiving us.

4. That such as are inexorable towards their brethren, shall find God Almighty hard to be intreated towards themselves. We may expect the same rigour and severity from God, which we shew to men.

5. That the freeness of God's love in forgiving us, ought to be both an argument to excite us to forgive one another, and also a rule to direct us in the manner of forgiving each other.

Doth God forgive us when he has power in his hand to punish us? So must we when we have ability and opportunity for revenge. Doth God forgive universally all persons? So must we all provocations. Doth he forgive us freely and willingly, heartily and sincerely? So must we; we must be as forward in forgiving, as they in provoking.

Learn from the whole, The equity of unlimited forgiveness of our brother, because our God and Saviour forgives us more numerous and heinous sins than our brother is capable of committing against us. Let all unmerciful and unchristian creditors remember this text, who cast poor men into prison for debt, who have nothing to pay; surely he who bids us lend, looking for nothing again, will not allow us to imprison where nothing can be hoped for.

It is to be feared, such will find but little mercy hereafter, who have shewed no mercy here; for it at the great day such shall be condemned as did not visit Christians in prison, what will their condemnation be, who cast them into prison?

The first thing that we are taught in these verses is the necessity of conversion, and of conversion manifested by childlike humility. The disciples came to our Lord with the question, “Who is the greatest in the kingdom of heaven?” They spoke as men half-enlightened, and full of worldly expectations. They received an answer well calculated to awaken them from their day-dream. An answer containing a truth which lies at the very foundation of Christianity: “except ye be converted and become as little children, ye shall not enter into the kingdom of heaven.”

Let these words sink down deeply in our hearts. Without conversion there is no salvation. We all need an entire change of nature: of ourselves we have neither faith, fear, nor love towards God. We “must be born again” (John 3:8). Of ourselves we are utterly unfit for dwelling in God’s presence. Heaven would be no heaven to us if we were not “converted.” It is true of all ranks, classes and orders of mankind: all are born in sin and children of wrath, and all, without exception, need to be born again and made new creatures. A new heart must be given to us, and a new spirit put within us; old things must pass away, and all things must become new. It is a good thing to be baptized into the Christian church, and use Christian means of grace, but after all, “are we converted?”

Would we know whether we are really converted? Would we know the test by which we must try ourselves? The surest mark of true conversion is humility. If we have really received the Holy Ghost, we shall show it by a meek and childlike spirit. Like children, we shall think humbly of our own strength and wisdom, and be very dependent on our Father in heaven. Like children, we shall not seek great things in this world; but having food and raiment and a Father’s love, we shall be content. Truly this is a heart-searching test! It exposes the unsoundness of many a so-called conversion. It is easy to be a convert from one party to another party, from one sect to another sect, from one set of opinions to another set of opinions: such conversions save no one’s soul. What we all want is a conversion from pride to humility, from high thoughts about ourselves to lowly thoughts about ourselves, from self-conceit to self-abasement, from the mind of the Pharisee to the mind of the publican. A conversion of this kind we must experience if we hope to be saved. These are the conversions that are wrought by the Holy Ghost.

The next thing that we are taught in these verses is the great sin of putting stumbling-blocks in the way of believers. The words of the Lord Jesus on this subject are peculiarly solemn: “Woe unto the world because of offences-ˆ Woe to that man by whom the offence cometh!”

We put offences or stumbling-blocks in the way of men’s souls whenever we do anything to keep them back from Christ, or to turn them out of the way of salvation, or to disgust them with true religion. We may do it directly, by persecuting, ridiculing, opposing or dissuading them from committed service of Christ; we may do it indirectly by living a life inconsistent with our religious profession, and by making Christianity loathsome and distasteful by our own conduct. Whenever we do anything of the kind, it is clear, from our Lord’s words, that we commit a great sin.

There is something very fearful in the doctrine here laid down: it ought to stir up within us great searchings of heart. It is not enough that we wish to do good in this world: are we are quite sure that we are not doing harm? We may not openly persecute Christ’s servants, but are there none that we are injuring by our ways and our example? It is awful to think of the amount of harm that can be done by one inconsistent professor of religion. He gives a handle to the infidel; he supplies the worldly man with an excuse for remaining undecided; he checks the inquirer after salvation; he discourages the saints. He is, in short, a living sermons on behalf of the devil. The last day alone will reveal the wholesale ruin of souls that offences have occasioned in the church of Christ. One of Nathan’s charges against David was, “Thou hast given great occasion to the enemies of the to blaspheme.” (2 Samuel 12:14).

The next thing that we are taught in these verses is the reality of future punishment after death. Two strong expressions are used by our Lord on this point. He speaks of being “cast into everlasting fire:” he speaks of being “cast into hell fire.”

The meaning of these words is clear and unmistakable. There is a place of unspeakable misery in the world to come, to which all who die impenitent and unbelieving must ultimately be consigned. There is revealed in Scripture a “fiery indignation” which sooner or later will devour all God’s adversaries (Hebrews 10:27). The same sure Word which holds out a heaven to all who repent and are converted, declares plainly that there will be a hell for all the ungodly.

Let no man deceive us with vain words upon this awful subject. Men have arisen in these latter days who profess to deny the eternity of future punishment, and repeat the devil’s old argument, that we “shall not surely die” ( Genesis 3:4 ) Let none of their reasonings move us, however plausible they may sound. Let us stand fast in the old paths. The God of love and mercy is also a God of justice: he will surely requite. The flood in Noah’s day, and the burning of Sodom, were meant to show us what he will one day do. No lips have ever spoken so clearly about hell as those of Christ himself. Hardened sinners will find out, to their cost, that there is such a thing as the wrath of the Lamb (Revelation

The last thing we are taught in these verses the value that God sets on the least and lowest of believers. “It is not the will of your father in heaven that one of these little ones should perish.”

These words are meant for the encouragement of all true Christians, and not for little children only. The connection in which they are found with the parable of the hundred sheep and one that went astray seems to place this beyond doubt. They are meant to show us that our Lord Jesus is a Shepherd who cares tenderly for every soul committed to his charge. The youngest, the weakest, the sickliest of his flock is as dear to him as the strongest: they shall never perish. None shall ever pluck them out of his hand. He will lead them gently through the wilderness of this world; he will not overdrive them a single day, lest any die (Genesis 33:13). He will carry them through every difficulty; he will defend them against every enemy. The saying which he spoke shall be literally fulfilled: “Of them which thou gavest me have I lost none” (John 18:9). With such a Saviour, who need fear beginning to be a thorough Christian? With such a Shepherd who, having once begun, need fear being cast away?

These words of the Lord Jesus contain an expression which has often been misapplied. The command to “hear the church” has been so interpreted as to contradict other passages of God’s Word. It has been falsely applied to the authority of the whole visible church in matters of doctrine, and so been made an excuse for the exercise of much ecclesiastical tyranny. But the abuse of Scripture truths must not tempt us to neglect the use of them. We must not turn away altogether from any text, because some have perverted it and made it poison.

Let us notice in the first place how admirable are the rules laid down by our Lord for the healing of differences among brethren.

If we have unhappily received any injury from a fellow-member of Christ’s church, the first step to be taken is to “visit him alone and tell him his fault. He may have injured us unintentionally, as Abimelech did Abraham (Genesis 21:26); his conduct may admit of explanation, like that of the tribes of Reuben, Gad and Manasseh, when they built an altar as they returned to their own land (Joshua 22:24). At any rate, this friendly, faithful, straightforward way of dealing is the most likely course to win a brother, if he is to be won. “A soft tongue breaketh the bone” (Proverbs 25:15). Who can tell but he may say at once, “I was wrong,” and make ample reparation?

If, however, this course of proceeding fails to produce any good effect, a second step is to be taken. We are to “take with us one or two companions, ” and tell our brother of his fault in their presence and hearing. Who can tell but his conscience may be stricken when he finds his misconduct made known, and he may be ashamed and repent? If not, we shall at all events have the testimony of witnesses that we did it all we could to bring our brother to a right mind, and that he deliberately refused, when appealed to, to make amends.

Finally, if this second course of proceeding proves useless, we are to refer the whole matter to the Christian congregation of which we are members: we are to “tell it to the church.” Who can tell but the heart which has been unmoved by private remonstrances may be moved by the fear of public exposure? If not, there remains but one view to take of our brother’s case: we must sorrowfully regard him as one who has shaken off all Christian principles, and will be guided by no higher motives than “a heathen man and a publican.”

The passage is a beautiful instance of the mingled wisdom and tender consideration of our Lord’s teaching. What a knowledge it shows of human nature! Nothing does so much harm to the cause of religion as the quarrels of Christians: no stone should be left unturned, no trouble spared, in order to prevent their being dragged before the public. What a delicate thoughtfulness it shows for the sensitivity of poor human nature! Many a scandalous breach would be prevented if we were more ready to practice the rule of “between thee and him alone.” Happy would it be for the church and the world if this portion of our Lord’s teaching was more carefully studied and obeyed! Differences and divisions there will be, so long as the world stands; but many of them would be extinguished at once, if the course recommended in these verses was tried.

In the second place let us observe what a clear argument we have in these verses for the exercise of discipline in a Christian congregation.

Our Lord commands disagreements between Christians, which cannot be otherwise settled, to be referred to the decision of the church or Christian assembly to which they belong. “Tell it,” he says, “to the church.” It is evident from this that he intends every congregation of professing Christians to take cognizance of the moral conduct of its members, either by the action of the whole body collectively, or of heads and elders to whom its authority may be delegated. It is evident also that he intends every congregation to have the power of excluding disobedient and refractory members from participation in its ordinances. “If he refuse,” he says, “to hear the church, let him be to thee as a heathen man and a publican.” He says not a word about temporal punishment and civil disabilities. Spiritual penalties are the only penalty he permits the church to inflict; and when rightly inflicted, they are not to be lightly regarded. “Whatsoever ye shall bind on earth shall be bound in heaven.” Such appears to be the substance of our Lord’s teaching about ecclesiastical discipline.

It is vain to deny that the whole subject is surrounded with difficulties. On no point has the influence of the world weighed so heavily on the action of churches: on no point have churches made so many mistakes. Sometimes on the side of sleepy remissness, sometimes on the side of blind severity. No doubt the power of excommunication has been fearfully abused and perverted, and, as Quesnel says, “we ought to be more afraid of our sins than of all the excommunications in the world.” Still it is impossible to deny, with such a passage of this before us, that church discipline is according to the mind of Christ, and, when wisely exercised, is calculated to promote a church’s health and well-being. It can never be right that all sorts of people, however wicked and ungodly, should be allowed to come to the Table of the Lord. No man letting or forbidding:It is the bounden duty of every Christian to use his influence to prevent such a state of things. A perfect communion can never be attained in this world, but purity should be the mark at which we aim. An increasingly high standard of qualification for full church membership will always be found one of the best evidences of a prosperous church.

Let us observe in the last place, what gracious encouragement Christ holds out to those who meet together in his name. He says, “where two or three are gathered together in my name, there am I in the midst of them. That saying is a striking proof of our Lord’s divinity. God alone can be in more places than one at the same time.

There is comfort in these words for all who love to meet together for religious purposes. At every assembly for public worship, at every gathering for prayer and praise, at every missionary meeting, at every Bible reading, the King of kings is present, Christ himself attends. We may be often disheartened by the small number who are present on such occasions, compared with the number of those who meet for worldly ends; we may sometimes find it hard to bear the taunts and ridicule of an ill-natured world, which cries like the enemy of old, “What do these feeble people?” (Nehemiah 4:2). But we have no reason for despondency: we may boldly fall back on these words of Jesus. At all such meetings we have the company of Christ himself.

There is solemn rebuke in these words for all who neglect the public worship of God and never attend meetings for any religious purpose. They turn their backs on the society of the Lord of lords; they miss the opportunity of meeting Christ himself. It avails nothing to say that the proceedings of religious meetings are marked by weakness and infirmity, or that as much good is got by staying at home as going to church: the words of our Lord should silence such arguments at once. Surely men are not wise when they speak contemptuously of any gathering where Christ is present.

May we all ponder these things! If we have met together with God’s people for spiritual purposes in times past, let us persevere, and not be ashamed. If we have hitherto despised such meetings, let us consider our ways, and learn wisdom.

In these verses the Lord Jesus deals with a deeply important subject, the forgiveness of injuries. We live in a wicked world, and it is vain to expect that we can escape ill-treatment, however carefully we may behave. To know how to conduct ourselves when we are ill-treated is of great moment to our souls.

In the first place, the Lord Jesus lays it down as a general rule that we ought to forgive others to the uttermost. Peter put the question, “How oft shall my brother sin against me and I forgive him? Till seven times?” He received answer: “I say, not unto thee till seven times, but until seventy times seven.”

The rule here laid down must of course be interpreted with sober-minded qualification. Our Lord does not mean that offenses against the law of the land and the good order of society are to be passed over in silence; he does not mean that we are to allow people to commit thefts and assaults with impunity. All that he means is that we are to study a general spirit of mercy and forgivingness towards our brethren. We are to bear much, and to put up with much, rather than quarrel; we are to overlook much, and submit to much, rather than have any strife; we are to lay aside everything like malice, strife, revenge and retaliation. Such feelings are only fit for heathens: they are utterly unworthy of a disciple of Christ.

What a happy world it would be if this rule of our Lord’s was more known and better obeyed! How many of the miseries of mankind are occasioned by disputes, quarrels, lawsuits, and an obstinate tenacity about what men call “their rights”! How many of them might be altogether avoided if men were more willing to forgive, and more desirous for peace! Let us never forget that a fire cannot go on burning without fuel; just in the same way it takes two to make a quarrel. Let us each resolve, by God’s grace, that of these two we will never be one. Let us resolve to return good for evil, and blessing for cursing, and so to melt down enmity, and change our foes into friends ( Romans 12:20 ). It was a fine feature in Archbishop Cranmer’s character, that if you did him an injury he was sure to be your frie nd.

In the second place our Lord supplies us with two powerful motives for exercising a forgiving spirit. He tells us a story of a man who owed an enormous sum to his master, and “ had nothing to pay.” Nevertheless at the time of reckoning his master had compassion on him, and “forgave him all.” He tells us that this very man, after being forgiven himself, refused to forgive a fellow-servant a trifling debt of a few pence. He actually cast him into prison, and would not abate a jot of his demand. He tells us how punishment overtook this wicked and cruel man, who, after receiving mercy, ought surely to have shown mercy to others. Finally, he concludes the parable with the impressive words, “So likewise shall my heavenly Father do unto you if ye from your hearts forgive not everyone his brother their trespass.”

It is clear from this parable that one motive for forgiving others ought to be the recollection that we all need forgiveness at God’s hands ourselves. Day after day we are coming short in many things, “leaving undone what we ought to do, and doing what we ought not to do.” Day after day we require mercy and pardon. Our neighbors’ offenses against us are mere trifles, compared with our offenses against God. Surely it ill becomes poor erring creatures like us to be extreme in marking what is done amiss by our brethren, or slow to forgive it.

Another motive for forgiving others ought to be the recollection of the day of judgment, and the standard by which we shall all be tried in that day. There will be no forgiveness in that day for unforgiving people. Such people would be unfit for heaven: they would not be able to value a dwelling-place to which “mercy” is the only title, and in which “mercy” is the eternal subject of song. Surely if we mean to stand at the right hand, when Jesus sits on the throne of his glory, we must learn, while we are on earth, to forgive.

Let these truths sink down deeply into our hearts. It is a melancholy fact that there are few Christian duties so little practiced as that of forgiveness: it is sad to see how much bitterness, unmercifulness, spite, hardness and unkindness there is among men. Yet there are few duties so strongly enforced in the New Testament Scriptures as this duty is, and few the neglect of which so clearly shuts a man out of the kingdom of God.

Would we give proof that we are at peace with God, washed in Christ’s blood, born of the Spirit, and made God’s children by adoption and grace? Let us remember this passage; like our Father in heaven, let us be forgiving. Has any man injured us? Let us this day forgive him. As Leighton says, “We ought to forgive ourselves little, and others much.”

Would we do good to the world? Wopuld we have any influence on others, and make them see the beauty of true religion? Let us remember this passage. Men who care not for doctrines can understand a forgiving temper.

Would we grow in grace ourselves and become more holy in all our ways, words and works? Let us remember this passage. Nothing so grieves the Holy Spirit, and brings spiritual darkness over the soul, as giving way to a quarrelsome and unforgiving temper ( Ephesians 4:30–32 ).