Matthew · Chapter 18

V. 1. Who is the greatest in the kingdom of heaven?-Which of us shall be thy prime minister? They still dreamed of a temporal kingdom.

Verse 1. At the same time] Or hour; but wra is frequently used to signify some particular time: however, instead of wra, three MSS., all the Itala but four, and Origen, read hmera, 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, &c., &c. 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 Mark 10:35, &c.; John 18:10, &c. 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 Matthew 16:18, 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.

Verse 1. At the same time — When Jesus had just foretold his own sufferings, death, and resurrection; came the disciples, saying, Who is greatest in the kingdom of heaven? — Which of us shall be thy prime minister in the kingdom which thou art about to set up? which they still thought would be a temporal kingdom. That this was their meaning, appears evident from the parallel passages, Mark 9:33-37; Luke 9:46-48, (where see the notes.) So that just after the Lord Jesus had predicted that he should be rejected of the Jewish nation, condemned, and crucified, the apostles were entertaining worldly and ambitious views, striving for wealth, honour, and power, and contending with one another which should be greatest! Such is human nature, blind, unfeeling, selfish, ambitious, covetous, contentious about the little, low, perishable things of this present short-enduring world! It is true, our Lord’s late prediction concerning his sufferings (Matthew 17:23) had made the disciples at first exceeding sorry; but their sorrow was of short duration: it soon went off, or their ignorance quickly got the better of it.

Verse 1. Who is the greatest in the kingdom of heaven? The comparative meizwn greater, is put here for the superlative. By the kingdom of heaven, they meant the worldly glory of the church in the present life, as when they asked, “Lord wilt thou at this time restore again the kingdom to Israel?” Acts 1:6. Our Saviour’s having promised the keys to Peter, though the power of remission was afterwards equally given to all, as in ver. 18, might have suggested some idea of superiority.

This contest, to be the greatest, is the first law of carnal nature. The beasts in the field settle that point first with the strength of their horns. It developes itself in the splendour of opulence, and the intrigues of a court: hence arise many of the contests and factions of life. A heathen has a tart remark here. Nec Cæsar ferre priorem, Pompeiusve parem potuit. Nor Cæsar could to a superior look,

Nor patriot Pompey could an equal brook.

§ 79. — CONTENTION OF DISCIPLES — PEACE OF THE CHURCH, 1-35. This chapter forms a complete and beautiful discourse on the unity and peace of Christ’s Church, about to be formed. It is to be viewed as a whole, and each of the parts is to be construed in reference to the scope of the whole. The discourse itself, as uttered, must have stood in striking contrast with the ambitious visions and the emulous strife of the apostles, by the occurrence of which it was suggested.

A debate having arisen as to the primacy in the Messiah’s kingdom, our Lord, avoiding all harsh rebuke of their strife, commences his doctrine on the subject by introducing a symbol calculated to soothe their minds to gentler feeling. A child is called; old enough to walk, yet young enough to be taken in a seemly way into his arms. And as the child cheerfully accepts its docile place, and knows no desire of rule or lordship, so must the heirs of the kingdom come down to that temper which is best designated by the term childlike. 1-4.

Passing then from the natural child to the child by grace, our Lord illustrates, in the most solemn language, the awful sin of offending; that is, of causing Christ’s true child to fall and perish. 5-9. The value of such a child is illustrated by the fact that for him angels watch, because Christ died for him, and in his mercy sought for him as for a lost sheep. 10-14. Next the kingdom is a family and the little ones are brethren. Our Lord, therefore, lays down to them the mode of dealing with the trespassing brother; and he assures all such as comply in temper and act with his law on the subject, that the decisions they make in the Church below are ratified in the Church above. 15-18. And this same divine sanction of the acts, so in spirit and in form done by a whole Church, is bestowed upon the action of the smallest plural number; for that smallest number of his true little ones, acting in the true spirit, is blessed with his true presence. He then lays down a law of unlimited forgiveness of all true penitence, which he illustrates by a parable of an unforgiving one. 21-35. This chapter is a perfect programme for a peaceful Church. THE EMBLEM OF HUMILITY, 1-6.

1. At the same time — Literally at that season; namely, at Capernaum, shortly after the miracle of the coin in the fish’s mouth. Saying, Who is the greatest — In regard to the propounding of this question, there is an apparent discrepancy between the evangelists, which we may lay before our readers in full, as an illustrative specimen of the nature of such discrepancies, and the proper modes of dealing with them. MATTHEW.

Came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? And Jesus called a little child.

Mark 9:33 MARK 9:33.

And being in the house, he asked them, What was it that ye disputed among yourselves by the way? But they held their peace: for they had disputed among themselves who should be the greatest. And he sat down, and called the twelve, and saith unto them, etc. And he took a child.

Luke 9:46 LUKE 9:46, 47.

Then there arose a reasoning among them, which of them should be greatest. And Jesus perceiving the thought of their heart took a child.

At first glance we should imagine an irreconcilable difference, and error of detail. But a closer inspection will show that each evangelist gives different stages of the same transaction. Luke tells of the first rising of the dispute, which probably took place on the way, from fishing in the lake, to Capernaum; and then he omits the rest until Jesus placed the child before them.

Mark commences after they had come into the house, when Jesus questioned them, and they were silent; he omits what followed until the Lord called all together and placed the child before them. Matthew tells us what occurred after our Lord questioned them, and they were silent for shame. The disciples on reflecting that our Lord evidently knew their debate, ingenuously come and lay the question before him. Our Lord then procures the child, and furnishes an answer in full, in regard to the discussion for the pre-eminence. Matthew 18:1. From this example the unpracticed reader may easily see how the evangelists supplement each other; and how what at first seems to be irreconcilable difficulty becomes, on farther examination, perfectly consistent proof that fact is the basis of all.

The greatest in the kingdom of heaven — The giving of the keys to Peter had not produced the idea in the apostle’s mind that he was thereby nominated head of their body, or prime minister, vizier, or general in the divine kingdom. Among the disciples it was still an unsettled question which should be primate; it might be one of our Lord’s blood relations; it might be the beloved John, or the senior Peter. Our Lord’s discourse decides that it will be neither.

1 Christ warneth his disciples to be humble and harmless: 7 to avoid offences, and not to despise the little ones: 15 teacheth how we are to deal with our brethren when they offend us: 21 and how oft to forgive them: 23 which he setteth forth by a parable of the king that took account of his servants, 32 and punished him who showed no mercy to his fellow.

CHAPTER 18. Verse 1. At the same time came the disciples unto Jesus. — After the tribute money had been paid, as mentioned in the preceding chapter, the other disciples joined our Lord and Peter.

Saying, Who is the greatest, &c. — Not saying to Christ, as putting the question to him, for St. Mark says that “he asked them, What was it that ye disputed among yourselves by the way? but they held their peace;” and then, as St. Luke states, “Jesus, perceiving the thought of their hearts, took a child, &c.;” and, by his discourse accompanying this action, at once showed them that he knew the subject of their late dispute, and how to adapt his instructions in the most impressive manner, to correct their errors. When, therefore, St. Matthew says, that they came to Jesus saying, legontev, he means disputing among themselves, in the way of friendly but earnest debate, which they carried on until they entered the house at Capernaum where Jesus was, when they became silent, as being afraid lest he should know that they had been agitating a subject which might subject them to his reproof. This easily reconciles the apparent discrepancy between St. Matthew and St. Luke in relating this incident; and in support of this use of legontev Whitby very, satisfactorily adduces Matthew 8:27, “The men wondered, legontev, saying among themselves, What manner of person is this?” Matthew 9:33: “The multitude wondered, legontev, saying among themselves.” “Then came to him the Sadducees, oi legontev, those who say there is no resurrection.” The sense of St. Matthew, says Markland, appears to be this: “At that time the disciples, disputing (among themselves) which of them should be greater than the other in the kingdom of heaven, came to Jesus.” They were gradually obtaining suitable notions of the spiritual purposes for which Christ was manifested; but still, connected with these, they expected a visible administration of power and glory, and a carnal ambition had mingled itself with their better feelings. With what honesty do these historians lay open their own dulness of apprehension and moral defects, a circumstance which stamps their writings with the strongest credibility! They took it for granted that whatever “the kingdom” might be, some one of them should be greatest in it, and each would have his claims; one might urge his having become a disciple before the rest, another his relationship to our Lord by blood, and a third some circumstance of distinguishing regard which he had already received. This, however, is evident from the dispute, that none of them considered the supremacy of St. Peter as determined by the previous promise of the “keys;” and that they each thought be was equally eligible to be appointed by Christ first in his kingdom. They at least did not understand that our Lord had already made Peter “the prince of the apostles.”

V. 2. 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.

Verse 2. 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.

Verse 2. And Jesus — Perceiving the thought of their heart, says Luke, or the dispositions by which they were animated, and their ambitious views and expectations; in order to check and eradicate all such sinful inclinations and affections, he called a little child, and set him in the midst of them — That they might consider him attentively, and learn by the sweetness, docility, and modesty visible in his countenance, what the temper and dispositions of his disciples ought to be, and how dear to him persons of such dispositions are. This little child is said to have been the great Ignatius, whom Trajan the wise, the good Emperor Trajan, condemned to be cast to the wild beasts at Rome! This method of instruction was agreeable to the manner of the eastern doctors and prophets, who, in teaching, impressed the minds of their disciples by symbolical actions, as well as by words. Thus, John 20:22, Jesus, by breathing on his apostles, signified that through the invisible energy of his power he conferred on them the gifts of his Spirit. Thus also, John 21:19, he bade Peter follow him, to show that he should be his follower in sufferings. And, Revelation 18:21, an angel cast a great stone into the sea, to signify the utter destruction of Babylon.

Ver. 2. Jesus called a little child unto him, which had no schemes of aggrandisement, wealth and power; which bore no malice against another for former faults. When children are hurt or grieved in play, they are all friends again next hour. They love without jealousy, suspicion, or fear; they have no distrust of providence, or of parental affection; they live joyful in all the happiness of early years. — What models for grey-headed sinners!

2. Called a little child — There is an interesting tradition that this was St. Irenaeus, one of the most celebrated fathers of the early Church.

Verse 2. And set him in the midst. — That all might see; and that thus the lesson taught by this symbolical action might be impressed upon all. Of this mode of teaching by expressive actions, several examples occur in the history of the prophets.

V. 3. 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. Matthew 19:14.

Verse 3. 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 Matthew 3:2.

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?”

Verses 3, 4. And said, Verily I say unto you — What I say is an undoubted and most important truth, a truth which you ought not only firmly to believe but seriously to lay to heart: except ye be converted — Turned from these worldly and carnal views and desires; and become like little children — “Free from pride, covetousness, and ambition, and resemble them in humility, sincerity, docility, and disengagement of affection from the things of the present life, which excite the ambition of grown men,” ye shall be so far from becoming the greatest in my kingdom, that ye shall not so much as enter into it. Observe well, reader, the first step toward entering into the kingdom of grace is to become as little children: lowly in heart, knowing ourselves utterly ignorant and helpless, and hanging wholly on our Father who is in heaven, for a supply of all our wants. We may further assert, (though it is doubtful whether this text implies so much,) except we be turned from darkness to light, and from the power of Satan to God: except we be entirely, inwardly changed, and renewed in the image of God, we cannot enter into the kingdom of glory. Thus must every man be converted in this life, or he can never enter into life eternal. Whosoever therefore shall humble himself — He that has the greatest measure of humility, joined with the sister graces of resignation, patience, meekness, gentleness, and long-suffering, shall be the greatest in Christ’s kingdom: whosoever rests satisfied with the place, station, and office which God assigns him, whatever it may be, and meekly receives all the divine instructions, and complies with them, though contrary to his own inclinations, and prefers others in honour to himself, — such a person is really great in the kingdom of heaven, or of God.

Ver. 3. Except ye be converted, and become as little children. Conversion is not merely a deliverance from the guilt and power of sin; it is the entrance of Christ and of glory into the soul. It is a substitution of the reign of grace for the reign of sin. Every vice flowing in evil streams from the heart, is superseded by the love of the opposite virtue. Pride is superseded by humility, self-love by the love of God and all mankind, envy and jealousy by divine contentment, and all fretfulness of temper by the peace of God that passeth understanding.

In the Gothic gospels of Ulphilas, our Saviour is often called HÆLEND, the Healer. And could any case have been selected more pertinent than that of a little child, to make ministers blush for ambition? Could any remedy have been devised more effectual than that of being least of all? Shall the sons of the church be bold and forward, and ask our vote and interest, like the children of this world? Moses made excuses. Saul hid himself. David called himself the least in his father’s house. But now we offer ourselves for the honours of the sanctuary. Assuredly this adduction of a little child was an emanation of him, who is “the wisdom and the power of God.” 1 Corinthians 1:24. The way to preferment in the Redeemer’s kingdom is to be least of all. He draws from the treasures of his providence the men best qualified to do his pleasure in the church. Let young men do all the good they can, and leave the issues with the Lord.

3. Be converted, and become as little children — Conversion generally implies our being turned, by the influence of truth and the Divine Spirit, with the consenting act of our own will, from our course as sinners to the ways of religion. But here, perhaps, it more specially signifies the being brought to renounce the disposition to seek pre-eminence or power over our fellows, especially in the Church. This was now the besetting sin of the disciples, of which it was their momentous duty to repent, and, by the aid of divine grace, be turned or converted. In this work God does the converting; man does the repenting and the turning to the new course. Justification is simply the pardon of our sins through the merit of Christ. Thereby we are treated by God as if we were just, or innocent of sin past. Regeneration, or the being born again, is the bestowment of those new feelings of love to God and his cause, by which we become in heart and soul children of God; and we are thence adopted into his family. Sanctification is the power and disposition, more or less complete, to live free from sin, to overcome temptation, and to dwell in the uninterrupted enjoyment of God’s smile. Become as little children — Our Lord selects a child at the age when conscious artifice and the desire of superiority are not yet developed, and the lesson was doubtless illustrated by the docility with which the child came. The feeling of dependence on the parent is as yet complete. It has no plans of ambition, no thought of being superior to another. Now grace must take our full-grown nature and lay these turbulent passions as completely at rest as in the bosom of that serene child.

Shall not enter the kingdom — So far from keeping the keys of the kingdom of heaven you shall not enter it yourselves. Ye shall not enter that kingdom below, and by consequence shall fail of the kingdom above.

Verse 3. Except ye be converted, &c. — They had been disputing who should be the greatest in the kingdom of heaven, being assured that they should all enter into it, whenever Christ should set it up, and that all should be of great consideration in it; but it never entered into their thoughts that there was any danger lest they should not enter it at all. Yet these words of our Lord suggest this to them. “The question with you,” as though he had said, “ought to be, not which of you shall be greatest in my kingdom; but whether you are in a state of mind to receive its benefits.” And when he declares that they must undergo a conversion before they could become its subjects, he declares them as yet unfit for its blessings. Nothing could serve to impress them more strongly with the exclusive spirituality of that kingdom which he was about to establish, than making a childlike character the essential qualification for entering it. Civil offices would require skill; the government of men energy and decision of character; the overthrow of the Roman legions, in order to deliver their country from a foreign yoke, courage; but Christ requires that they should become little children! From this alone they might most certainly conclude that, notwithstanding some better and more hallowed views, they had been under the influence of the most erroneous conceptions of the nature of the kingdom of Messiah. These errors our Lord traces to the state of their hearts, and declares to them, Except ye be converted, that is, wholly changed in disposition, and become as little children, ye shall not enter into the kingdom of heaven. Copious parallels have been sometimes formed between the character of little children and true disciples, and, as usual in such cases, a fertile invention has pushed interpreters beyond the warrant of the text. Our Lord himself explains his own meaning in the next verse, “Whosoever therefore shall HUMBLE himself as this little child.” In what then does the humility of a little child consist, but in freedom from ambition, and the desire of wealth and honours? The strifes of men for objects of this kind pass unheeded by the child, and kindle in his bosom no corresponding feelings: he is dead to them. This, in a child, arises not from moral principle, but from immature capacity; but in a disciple, it can only spring from renewed nature; and minds naturally aspiring and prone to earthly cupidity cannot be freed from such evils, without being at the same time debarred from the dominion of all others. Humility, therefore, as our Lord intended we should understand it, is the root of all the graces: — when self is utterly removed; when things spiritual become the supreme objects of interest and desire; when others are preferred to ourselves; when we gladly embrace the inferior offices which may be assigned us by our Lord, and tremble at the responsibility of the highest; when we are ready to endure suffering, and to submit to lowly circumstances, and are not puffed up, and despise others, if placed in higher; and, finally, when we live under an entire sense of our dependence upon God for strength and grace, and maintain an habitual consciousness of our own insufficiency, then shall we be ranked with the greatest in the kingdom of heaven. This is the true and only greatness which our Lord proposes to his disciples; and these qualities he urges upon them as the only means of obtaining distinction in his Church, which distinction was to be not so much one of rank and office, as of that meek and lowly character of which he himself, the Head and Lord, was so eminent an example. It may be here observed that though such a conversion as is here spoken of is represented as a necessary qualification for receiving the spiritual kingdom of Christ on earth, its necessity is still more strongly marked as a preparation for the felicity of a future state. The piety of a Jew might be very imperfect, yet, if sincere, he might receive the Gospel, as the disciples did, who, till the day of pentecost, remained in a defective state of spirituality, though they had been gradually advancing in it; but the conversation must be complete, and every root and principle of the worldly spirit be extirpated from the heart, before any one can enter “the kingdom of heaven,” in the highest and ultimate sense of that expressive phrase. There the reign of God over the whole soul, in all its faculties, motives, and tendencies, must be perfect, in order that man may receive that fulness of felicity and glory, which can only result from that subjection to the infinitely wise and holy and gracious law of God, which a perfect love, breathing a spirit of perfect freedom, can alone produce. No selfish, no ostentatious, no ambitious, no irascible passion can enter there. And for this our entire and absolute conversion from all the evils of our fallen nature the Gospel was introduced, and the Holy Spirit is still given to those who seek that heavenly gift from God.

Verse 4. 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 honours 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 honours or earthly profits, and from seeking to be a ruler over his brethren, or a lord in God’s heritage.

Verses 3, 4. And said, Verily I say unto you — What I say is an undoubted and most important truth, a truth which you ought not only firmly to believe but seriously to lay to heart: except ye be converted — Turned from these worldly and carnal views and desires; and become like little children — “Free from pride, covetousness, and ambition, and resemble them in humility, sincerity, docility, and disengagement of affection from the things of the present life, which excite the ambition of grown men,” ye shall be so far from becoming the greatest in my kingdom, that ye shall not so much as enter into it. Observe well, reader, the first step toward entering into the kingdom of grace is to become as little children: lowly in heart, knowing ourselves utterly ignorant and helpless, and hanging wholly on our Father who is in heaven, for a supply of all our wants. We may further assert, (though it is doubtful whether this text implies so much,) except we be turned from darkness to light, and from the power of Satan to God: except we be entirely, inwardly changed, and renewed in the image of God, we cannot enter into the kingdom of glory. Thus must every man be converted in this life, or he can never enter into life eternal. Whosoever therefore shall humble himself — He that has the greatest measure of humility, joined with the sister graces of resignation, patience, meekness, gentleness, and long-suffering, shall be the greatest in Christ’s kingdom: whosoever rests satisfied with the place, station, and office which God assigns him, whatever it may be, and meekly receives all the divine instructions, and complies with them, though contrary to his own inclinations, and prefers others in honour to himself, — such a person is really great in the kingdom of heaven, or of God.

4. Humble himself as this little child — It is to meek and quiet humility that our Saviour would have them converted. Thus it is that even the Christian often needs converting to the abandonment of errors and false habits and to the fuller possession of Christian graces. Greatest in the kingdom of heaven — Hence there are degrees in the happiness of the blessed in heaven.

V. 5, 6. 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. Matthew 10:40; Luke 10:16; John 13:20.

Verse 5. 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.”

Verses 5, 6. And whoso shall receive one such little child — Whosoever shall entertain or discover an affectionate regard to any one of my humble and meek followers; receiveth me — I shall take the kindness as done to myself. As if he had said, 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. The original expression, Ov d’ an skandalish, is literally, Whosoever shall cause to stumble one of these little ones that believe in me — Whosoever shall tempt them to sin, or lay obstructions in their way, and render it rough and difficult, and shall thereby impede their progress in it; it were better for him that a millstone were hanged about his neck — Casaubon and Elsner, not to mention others, have shown at large that drowning in the sea was a punishment used among the ancients, and that the persons condemned had sometimes heavy stones tied about their necks, or were rolled up in sheets of lead. It seems to have grown into a proverb for dreadful and inevitable ruin. The term, mulov onikov, (as Erasmus, Grotius, Raphelius, and many others observe,) properly signifies a millstone too large to be turned, as some were, by the hand, and requiring the force of asses to move it; as it seems those animals were generally used by the Jews on these occasions.

5. Whose shall receive one such little child — Not the actual child but the spiritual child, whom grace has made. Receiveth me — In receiving him who is my spiritual image. For our Lord here passes from the symbol to the thing symbolized, from the child by nature to the child by grace.

Verse 5. One such little child. — Here the discourse of our Lord turns from the child he had set in the midst as an emblem to the true disciples; one such little child, or as the Syriac version renders it, “one that is as this child.” Whoso shall receive such a one, however meek and lowly, and unpretending, (qualities which the world is so prone to ridicule and despise,) as his instructer in sacred things, showing to him honour and affection, for the sake of Christ, in whose name he comes, receiveth me. — Christ will go with his servants, and give himself, in the fulness of his grace and salvation, to those who receive them. This great promise still applies to those who duly estimate the writings of the apostles. They come to us still, in their office and ministry, in the simplicity and unassuming character of their histories and epistles, without the artifices of human eloquence, or the pretence of philosophy; and whosoever receives them as writers, in the name of Christ, for the truth of their testimony respecting him, out of love to the truth of which they are still the honoured messengers, receives Christ himself, who will make his Gospel so taught by them “the power of God unto salvation.” — The promise will also hold good as to the affectionate reception of every true minister, though of the ordinary rank, and not qualified by supernatural endowments as were the apostles. If he is so received for the sake of the truth he brings, Christ will come with his servant, and impart his spiritual presence to all who listen to the words which he speaks in his name, and cordially embrace them.

V. 6. Mark 9:42; Luke 17:1.

Verse 6. 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] mulov onikov, 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, &c. That this was the custom in Greece, we learn from the Scholiast on the Equites of Aristophanes, otan gar katepontoun tinav, barov apo twn trachlwn ekremwn. When a person was drowned, they hung a weight, (uperbolon liqon, Suidas,) a vast stone about his neck. See the ancient Scholia upon the Equites, lin. 1360, and Suidas, in uperbolon liqon. 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, 4to. edition, page 306.

Verses 5, 6. And whoso shall receive one such little child — Whosoever shall entertain or discover an affectionate regard to any one of my humble and meek followers; receiveth me — I shall take the kindness as done to myself. As if he had said, 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. The original expression, Ov d’ an skandalish, is literally, Whosoever shall cause to stumble one of these little ones that believe in me — Whosoever shall tempt them to sin, or lay obstructions in their way, and render it rough and difficult, and shall thereby impede their progress in it; it were better for him that a millstone were hanged about his neck — Casaubon and Elsner, not to mention others, have shown at large that drowning in the sea was a punishment used among the ancients, and that the persons condemned had sometimes heavy stones tied about their necks, or were rolled up in sheets of lead. It seems to have grown into a proverb for dreadful and inevitable ruin. The term, mulov onikov, (as Erasmus, Grotius, Raphelius, and many others observe,) properly signifies a millstone too large to be turned, as some were, by the hand, and requiring the force of asses to move it; as it seems those animals were generally used by the Jews on these occasions.

Ver. 6. Whoso shall offend one of these little ones which believe in me. Skandalish, shall scandalize. Matthew 11:6. It signifies to discard, to persecute, or rather to drive the faithful from the truth. Let all men consider this; the saints have angels to guard them, and to avenge their wrongs. A man had better have a dog’s burial in the water than draw good men into sin.

6. Shall offend — The word offend, at the present day, signifies to irritate or make angry. It here, however, signifies to cause to sin or to apostatize. It is to make one offended with Christ. Hence, as on the one hand he who receives, or cherishes, the humble Christian receives Christ himself; so he who causes the humble Christian to lose his religion and his soul, renders himself liable to unutterable condemnation. See note on verse 7. A millstone were hanged about his neck… drowned — The millstone here specified was not the domestic hand-stone, turned by women, in grinding. See note on Matthew 24:41. Besides this there was among the Jews the heavy sort, of which the upper stone was turned by the ass, and hence in the original called the ass-millstone. Hanged about his neck to secure his sinking. In the depth of the sea — In the main centre of the sea. The capital punishments among the Jews were either burning, stoning, strangling, or beheading. Drowning was and is prevalent among other Eastern nations, and it existed even among the Greeks. This was said to be the punishment for the crime of sacrilege, to which the crime of seducing a soul from Christ is analogous. The intensity of the depth is described as the image of the utter ruin which his crime deserves. It of course implies that he perishes under the divine displeasure, and receives from God the depth of punishment of which the human penalty is so apt an image. Indeed, the whole must be figurative. Our Lord could not mean that in any case a civil or state punishment would be inflicted upon the man who should cause a Christian to fall into sin.

Verse 6. Whoso shall offend one of these little ones. — The addition of the words, which believe in me, shows that Christ is not speaking of little ones in age, but disciples of an humble spirit. To offend, to put a skandalon, or stumbling block, in the way of any one, is to cause him to halt in his duty, or to put difficulties in the way of duty, or, in a still stronger sense, to cause any one to fall off from the faith; all which might be done by reproaches, calumnies, insults, and persecutions.

A millstone. — Some think this is the stone of a mill turned by an ass, which was of a larger size than those commonly used, and turned by hand; the corn necessary for the use of the family being in Palestine ground every morning, chiefly by women. The mulov onikov was, however, probably only the common upper millstone, called onikov, because it had the burden of the work, being kept in motion while the lower stone remained fixed. Hence Hesychius explains onov by anwterov liqov tou mulou, the upper stone of the mill.

Drowned in the depth of the sea. — Drowning was not a Jewish punishment, but was practised in other eastern countries. It afforded a fit and striking metaphor for final and utter destruction. As there was no chance left to a man to escape from drowning who was plunged into the deep sea with a millstone around his neck, so the case of revilers, seducers, and persecutors is thus represented as wholly hopeless. Malignant opposition to the truth is punished with the highest severity; this seems one of the most certain rules of the Divine administration, and has the attestation of most extraordinary facts.

V. 7. 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.

Verse 7. Wo!] Or, alas! ouai. It is the opinion of some eminent critics, that this word is ever used by our Lord to express sympathy and concern. Because of offences] Scandals, stumbling-blocks, persecutions, &c. For it must needs be that offences come] anagke gar estin elqein ta skandala, for the coming of offences 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, offences, stumbling-blocks, persecutions, &c., are unavoidable.

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

Verses 7-9. Wo unto 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, offend thee, that is, cause thee to stumble; if the most dear enjoyment, or 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. For a further elucidation of the words, see notes on Matthew 5:29, 30; and Mark 9:42-50.

THE WOE OF OFFENCES, 7-9.

7. Woe unto the world because of offences — Let it be noted that the word offences here does not signify merely sins, or provocations to anger. It means causes which produce sins or apostacies in men. Nor does the word stumbling-blocks, adopted by some commentators, convey a correct image or idea. The word is derived from a Greek term, which originally signified the trap-stick to which the bait was fixed, by touching which the animal sprung the trap and so was caught. Hence it signifies any moral enticement by which a person is entrapped into error, sin, or apostacy. Snare or entrapment is the true moral idea. In this world these temptations and entrapments must come. But woe to the man who is the intentional author of them. He who broaches deceitful infidelities or heresies, by which men are seduced from the paths of truth and well-doing, is performing the devil’s work, and must reap the devil’s reward. See commentary on Matthew 5:19, 20. Since errors and temptations are sure to come, and so liable to ruin both their author and their victim, do thou sever them from thee, though as dear as the hand or the eye.

It must needs be that offences come — Since men are free, and being free will offend, it must follow that offences will meet us in our experiences. God does not slay men, nor deprive them of their free nature, nor limit its natural flee action in its allotted range, in order to prevent the sin. For it is a fundamental law of probation, that character shall have full scope freely to develop itself; so that responsibility can justly exist, penalty can be justified, and rewardable free desert can arise. God reserves to himself an absolute control over the laws of nature; he locates men in existence, confers or limits their capabilities, and foreseeing what they will thus freely do, he regulates all his own plans so as to educe the highest good.

Verse 7. Wo to the world, &c. — That is, the world by its resistance to the truth, and by its corruption of it, as also by the persecutions it will wage against the preachers and professors of it, discouraging their efforts, and obstructing their success, will bring innumerable evils upon itself, and that both in the way of natural consequence, and by provoking penal inflictions. Offences are here again stumbling blocks. But, in interpreting these, commentators have often thrown much obscurity over the passage, by understanding the sin alluded to, to be the causing a “weak brother” to stumble or fall. There is, however, no mention of weak brethren, or any allusion to them. The little ones were the true servants and apostles of our Lord, who are called little, neither in regard of age nor weakness, but because of the graces of humility and deadness to the world conspicuous in them. The word offences is also often taken in too narrow a sense; for it includes not only what may occasion a person to fall into error or sin, or what may prejudice him against truth, but every thing which hinders or creates difficulty, or turns aside from a direct course, as stones or blocks placed in the way of a traveller. Here the stumbling blocks come from the world, and must be taken to signify every thing that hinders and obstructs good men, and especially ministers, in their duty, particularly that of diffusing the truth, and of turning weak and timid persons from it through subtlety, persecution, or any other means. And the history of the world is a solemn commentary upon the truth of our Lord’s words. Because of opposition to the truth, obstructing the success of its preachers, and discouraging those who might have embraced it, utter destruction was brought upon the Jewish state and nation about forty years afterward. The same opposition to the truth and its faithful teachers, and the perversion of men by subtle errors, plunged Christendom for ages into a superstition, idolatry, and darkness, from which it has yet but very partially recovered; and by these, during that period, the greatest evils have been inflicted upon the political and moral condition of society. From the seductions of false teachers errors of the most fatal kind have overspread the Church; by persecutions that truth has been banished which would have detected and refuted them; by the false systems of religion which have in consequence grown up, the souls of countless numbers of men have been put to hazard; and the consequent uncorrected evils of society have induced social distractions and miseries, and awakened in successive ages the just but desolating judgments of almighty God. On all these scenes our Lord’s eye was fixed when he uttered these memorable words, which, whether considered as a denunciation or as a prophecy, have been awfully accomplished. Wo, indeed, has been to the world from offences. It must needs be. — From the desperate enmity of the carnal mind to truth and godliness.

To that man. — To every man who either originates, or aids and abets, the putting of stumbling blocks, hinderances, and obstructions before the servants of Christ; and either discourages them, and causes them to fail in their faithfulness, or frustrates the success of their holy labours.

V. 8, 9. 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. Matthew 5:29; Mark 9:43.

Verses 8. - 9. If thy hand, &c.] See the notes on Matthew 5:29, 30.

Verses 7-9. Wo unto 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, offend thee, that is, cause thee to stumble; if the most dear enjoyment, or 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. For a further elucidation of the words, see notes on Matthew 5:29, 30; and Mark 9:42-50.

Ver. 8. If thy hand or thy foot offend thee, cut them off. Good men must never trifle with sin: to dally and parley with unholy propensities is to carry on a treasonable correspondence with rebels. Satan reigns on his own ground. Samson, mighty Samson, fell by feasting with the Philistines, and dallying with Delilah. Awed by the fire of Gehenna, we must take the knife of excision, and amputate the offending member; we must withdraw it from the objects of desire.

THE WOE OF OFFENCES, 7-9.

7. Woe unto the world because of offences — Let it be noted that the word offences here does not signify merely sins, or provocations to anger. It means causes which produce sins or apostacies in men. Nor does the word stumbling-blocks, adopted by some commentators, convey a correct image or idea. The word is derived from a Greek term, which originally signified the trap-stick to which the bait was fixed, by touching which the animal sprung the trap and so was caught. Hence it signifies any moral enticement by which a person is entrapped into error, sin, or apostacy. Snare or entrapment is the true moral idea. In this world these temptations and entrapments must come. But woe to the man who is the intentional author of them. He who broaches deceitful infidelities or heresies, by which men are seduced from the paths of truth and well-doing, is performing the devil’s work, and must reap the devil’s reward. See commentary on Matthew 5:19, 20. Since errors and temptations are sure to come, and so liable to ruin both their author and their victim, do thou sever them from thee, though as dear as the hand or the eye.

It must needs be that offences come — Since men are free, and being free will offend, it must follow that offences will meet us in our experiences. God does not slay men, nor deprive them of their free nature, nor limit its natural flee action in its allotted range, in order to prevent the sin. For it is a fundamental law of probation, that character shall have full scope freely to develop itself; so that responsibility can justly exist, penalty can be justified, and rewardable free desert can arise. God reserves to himself an absolute control over the laws of nature; he locates men in existence, confers or limits their capabilities, and foreseeing what they will thus freely do, he regulates all his own plans so as to educe the highest good.

Verse 8. Wherefore if thy hand or thy foot offend thee, &c. — Some critics profess not to be able to discover the connection of these words with the foregoing; but all difficulty is removed by considering them as an address to those who would seduce Christ’s servants from their duty, or obstruct them in it; and it is here worthy of particular remark, that our Lord traces these evil attempts to their true source, the love of sin in those that hate and oppose the truth. — The hand, the foot, the eye, (see note on Matthew 5:29, 30,) signify those sins of honour, interest, or pleasure, which men are so prone to spare, and in many instances so resolute not to renounce; and because truth, faithfully preached and urged upon them, must necessarily expose these evils and reprove them, their enmity to it is excited, and so either by subtlety they endeavour to render its teachers unfaithful, or by violence to silence them. Thus their love of honour, wealth, and indulgence, are offences or stumbling blocks to themselves, as being occasions of sin, and especially the sin of putting stumbling blocks, seductions, or difficulties and dangers in the way of the servants of Christ. Now to all such persons these words of Christ are addressed, and they are urged by the wo just pronounced against those by whom “offences come,” to renounce every thing, though it should be as a part of themselves, a hand or foot, and though it may minister ever so effectually to their honour, interest, or pleasure, rather than be the cause of those offences against the truth and cause of Christ, of which he had so solemnly warned them. These words, therefore, though also found in the sermon on the mount, have not by any error of transcribers been repeated here; but were adduced on a distinct occasion, and with reference to a different class of persons, to whom the address is continued in the next verse.

V. 8, 9. 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. Matthew 5:29; Mark 9:43.

Verses 8. - 9. If thy hand, &c.] See the notes on Matthew 5:29, 30.

Verses 7-9. Wo unto 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, offend thee, that is, cause thee to stumble; if the most dear enjoyment, or 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. For a further elucidation of the words, see notes on Matthew 5:29, 30; and Mark 9:42-50.

THE WOE OF OFFENCES, 7-9.

7. Woe unto the world because of offences — Let it be noted that the word offences here does not signify merely sins, or provocations to anger. It means causes which produce sins or apostacies in men. Nor does the word stumbling-blocks, adopted by some commentators, convey a correct image or idea. The word is derived from a Greek term, which originally signified the trap-stick to which the bait was fixed, by touching which the animal sprung the trap and so was caught. Hence it signifies any moral enticement by which a person is entrapped into error, sin, or apostacy. Snare or entrapment is the true moral idea. In this world these temptations and entrapments must come. But woe to the man who is the intentional author of them. He who broaches deceitful infidelities or heresies, by which men are seduced from the paths of truth and well-doing, is performing the devil’s work, and must reap the devil’s reward. See commentary on Matthew 5:19, 20. Since errors and temptations are sure to come, and so liable to ruin both their author and their victim, do thou sever them from thee, though as dear as the hand or the eye.

It must needs be that offences come — Since men are free, and being free will offend, it must follow that offences will meet us in our experiences. God does not slay men, nor deprive them of their free nature, nor limit its natural flee action in its allotted range, in order to prevent the sin. For it is a fundamental law of probation, that character shall have full scope freely to develop itself; so that responsibility can justly exist, penalty can be justified, and rewardable free desert can arise. God reserves to himself an absolute control over the laws of nature; he locates men in existence, confers or limits their capabilities, and foreseeing what they will thus freely do, he regulates all his own plans so as to educe the highest good.

V. 10. 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.

Verse 10. 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 Psalm 34:8; Hebrews 1:14.

Always behold the face] Hence, among the Jews, the angels were styled פנים מלכי, malakey panim, angels of the face, and Michael is said to be הפנים rc, 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. Esther 1:14; see also 2 Kings 25:19, and Jeremiah 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, en ouranoiv, in the heavens, is wanting in several MSS., versions, and fathers.

Verses 10, 11. 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 you, 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. Jerome, and many others of the ancient fathers, considered this as an argument that each pious man has his particular guardian angel: but it may be justly questioned whether this is the meaning of the passage. It seems more probable the sense is, that the angels, who sometimes attend the little ones spoken of, at other times stand in God’s immediate presence; and consequently that different angels are at different times employed in this kind office. The general sense is plain: that the highest angels do not disdain, on proper occasions, to perform services of protection and friendship for the meanest Christian. And as all the angels are ministering spirits, sent forth occasionally, at least, to minister to the heirs of salvation, they may in general be properly called their angels. The expression, They behold the face of my Father, alludes to the custom of earthly courts, where the great men, those who are highest in office and favour, are most frequently in the prince’s palace and presence, and perhaps daily converse with him. The meaning, therefore, of the passage is, that the chief angels are employed in taking care of the saints; and our Lord’s reasoning is both strong and beautiful when on this account he cautions us against despising them. “O what men are they,” says Baxter, “that read and preach this, and yet not only despise them, but first ignorantly or maliciously slander them, and then by this justify their persecuting and destroying them.” But, “what a comfort to the meanest true Christian is it, that angels, who always see God’s face in glory, have charge of them!” For the Son of man is come to save that which was lost — As if he had said, Another, and yet a stronger reason for your not despising them is, that I myself came into the world to save them: and I, who came to save them, will require it at your hands, if you wrong or persecute them, or hinder them in the way of their salvation.

Ver. 10. Take heed that ye despise not one of these little ones. Either for their poverty, or for not submitting implicitly to your pleasure, or for some past defect in their religious profession; for they are not despised by your heavenly Father. He dwells in their hearts, he guards them by holy angels, who can avenge their wrongs. They bear the image of God, and are heirs of glory, how much soever they may be despised on earth.

PARABLE OF THE LOST SHEEP, 10-14.

10. One of these little ones — Those whom my grace has made to be as little children. Despise — Undervalue them. Esteem it to be a small matter to destroy their souls. Their angels — Of the existence of angels the Bible furnishes abundant proof. See note on Matthew 1:20. That these angels, as messengers of God, do minister to his people, Paul expressly affirms, by asking: “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” Hebrews 1:14. And so the Psalmist says: “The angel of the Lord encampeth round about them that fear him.” Psalm 34:7. That individual Christians have particular angels is clearly implied by the words of Peter’s friends: “It is his angel.” Acts 12:15. And so the little ones here mentioned have “their angels.” These angels are said to behold the face of God. This, if not taken from the fact that the prime ministers and favourites of kings are familiar with the face of their royal masters, as having free access to them, is at least an analogous fact. So in Esther 1:14: “Next unto king Ahasuerus were the seven princes of Persia and Media, which saw the king’s face.” And so in Luke 1:19: “I am Gabriel that stand in the presence of God.” The doctrine is, then, that of every humble Christian the angel is God’s favourite and presence-angel. A glorious reason why we should not despise them! We presume not to say how far this is figure, and how far it is literal fact. That angels did often, by special mission, minister visibly to the saints of the Old Testament and the New, is matter of sacred history. That their salvation, through Christ, is matter of interest to angels we are told in 1 Peter 1:12. Still the idea that every Christian’s special angel enjoys the direct view of the Divine Being, as a special favourite in heaven, may be rather more safely viewed as a beautiful symbol borrowed from earthly courts. It may represent that favour which the merits of Christ procure for the redeemed before God. Christ is as a host of angels in their behalf, before the face of God.

The idea of Mr. Watson, that a person’s angel is his disembodied spirit, seems not well founded. The friends of Peter (Acts 12:15) imagined the person at the gate to be his angel, from the popular notion that a man’s guardian angel or genius in person resembled himself.

Verse 10. That ye despise not, &c. — Religious enmity and bigotry always produce a contempt of the faithful disciples of Christ, and that in proportion to their zeal and piety. Here, however, to despise seems to signify to undervalue and think lightly of them, in ignorance or in forgetfulness of the high relation they stand to God, and to the heavenly world. For I say unto you, that in heaven their angels do always behold the face of my Father. In other words, These are the persons whom God so regards that he will finally place them in his immediate presence, and confer upon them eternal felicity and glory. That this is the sense of the passage, may be established by a few observations.

1. Those who think that our Lord accommodates his language here to the Jewish notion that every individual has a guardian angel, and merely means by it that the disciples were the objects of the special care of Providence, ought to show that it was his practice to make use of language taken from Jewish superstitions to express the truths he was teaching. Of this we have no other instance; and there is no ground, therefore, for supposing that in this place he adopts so circuitous a mode of speech, and one which, if the Jewish notion of guardian angels were not true, could only have misled his hearers.

2. If the doctrine of guardian angels were in fact found in holy Scripture, which, in the sense of one having the charge of each individual, may be confidently denied, yet the text cannot refer to that doctrine; because the angels here mentioned are said to be in heaven, beholding the face of their Father, and that always. How then does this express the discharge of their office as guardians, which supposes them to be upon earth?

3. The passage cannot refer to the angels in general. It is indeed an express and important doctrine of Scripture, that there is a general ministry of angels exerted in behalf of the “heirs of salvation,” though not by assigning each believer to the care of a particular angel, which is a rabbinical figment. But that this general ministry of celestial spirits to the saints cannot be here meant, will follow from the reason just given, that the angels here spoken of are represented as in heaven, beholding the face of God, and not as ministering upon earth.

4. If it be said that to behold the face of God imports not their being always in his presence, (which, however, is contrary to the letter of the text,) but their being entitled to approach it, and that thus it marks the exalted dignity of those angels that minister to the disciples; it may be replied that this privilege of beholding God belongs to all the angels, or only to a part of them. If those who think the text speaks of angels confine it to a part of them, to the exclusion of the rest, then they assume what is contrary to other scriptures, which represent them all as standing before God, beholding his glory, and waiting his commands. “I saw the Lord,” says the prophet, “sitting upon his throne, and ALL THE HOST OF HEAVEN standing by him on his right hand, and on his left.” But if this same privilege of beholding the face of God be common to all the angels, it cannot be a mark of the dignity of those who are supposed to be here spoken of as ministering to the disciples.

5. Others have taken the words more vaguely and generally, as simply importing that though the angels of God are in so exalted a state as to behold the face of God, and to enjoy access to his immediate presence, yet they disdain not to care for the persons and interests of the humblest believer. This is a consolatory and interesting truth; but whoever attentively considers the words will see that if this were their meaning, the mode of expression is exceedingly obscure, and far removed from that clearness and simplicity which characterize our Lord’s teaching, except when he evidently designed, for some important purpose, to involve the truth for a time in parable, which cannot here be urged. His words are, For I say unto you, that in heaven their angels, the angels of the disciples, do always behold the face of my Father which is in heaven; which convey certainly no intimation of the ministration of angels at all.

6. The term angels must therefore be taken, not for that order of celestial beings usually designated by it, but for the DISEMBODIED SPIRITS of the disciples themselves; and that this was a mode of expression in common use among the Jews of that age is strongly corroborated from Acts 12:15. Here it is related that Peter, being miraculously delivered out of prison, came knocking at the door of the house of Mary, the mother of Mark; that the damsel Rhoda knew his voice, but opened not the gate for gladness, but ran in to announce that Peter was at the gate; and that she strongly affirming it, in opposition to the incredulity of the disciples who were assembled for prayer in the house, they at length replied, believing certainly that he was still in prison, “It is his ANGEL.” Now that they could mean any thing by the term angel, except Peter’s spirit, is incredible; for his voice, and his own affirmation to the damsel, (for what should he say to her but that he was Peter, and sought admittance?) assured the damsel that Peter was at the gate; and the disciples, at length yielding to her testimony, and doubting not but that his body was fast held in prison, being as yet ignorant of his miraculous deliverance, could only conclude that it was his spirit. As for the notion of some of the rabbins that guardian angels sometimes assumed the appearance of the person they had in charge, it cannot be proved to have been received generally even among the rabbins themselves, nor to be as ancient as the time of Peter; or even if so, as such dreams were all drawn from the oriental philosophy with which many of them were infected, they were confined to speculative men, and did not influence the popular belief. We have here then an easy interpretation of the text, and one which we shall see perfectly harmonizes with what follows. The argument against despising, Christ’s disciples is placed upon this ground, that they are so the objects of God’s regard, that he will raise them into his immediate presence, and crown them with immortal life; and this argument our Lord expresses in this most striking manner: “Take heed that ye despise not one of these little ones, for I say unto you that in heaven,” that is, in a future state, “their angels,” their spirits, “do always behold the face of my Father which is in heaven, they are admitted even to the beatific vision of God.

V. 11. 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.

Verse 11. For the Son of man, &c.] 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.] apolwlov. In Revelation 9:11, Satan is called apolluwn, 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, Luke 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.

Verses 10, 11. 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 you, 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. Jerome, and many others of the ancient fathers, considered this as an argument that each pious man has his particular guardian angel: but it may be justly questioned whether this is the meaning of the passage. It seems more probable the sense is, that the angels, who sometimes attend the little ones spoken of, at other times stand in God’s immediate presence; and consequently that different angels are at different times employed in this kind office. The general sense is plain: that the highest angels do not disdain, on proper occasions, to perform services of protection and friendship for the meanest Christian. And as all the angels are ministering spirits, sent forth occasionally, at least, to minister to the heirs of salvation, they may in general be properly called their angels. The expression, They behold the face of my Father, alludes to the custom of earthly courts, where the great men, those who are highest in office and favour, are most frequently in the prince’s palace and presence, and perhaps daily converse with him. The meaning, therefore, of the passage is, that the chief angels are employed in taking care of the saints; and our Lord’s reasoning is both strong and beautiful when on this account he cautions us against despising them. “O what men are they,” says Baxter, “that read and preach this, and yet not only despise them, but first ignorantly or maliciously slander them, and then by this justify their persecuting and destroying them.” But, “what a comfort to the meanest true Christian is it, that angels, who always see God’s face in glory, have charge of them!” For the Son of man is come to save that which was lost — As if he had said, Another, and yet a stronger reason for your not despising them is, that I myself came into the world to save them: and I, who came to save them, will require it at your hands, if you wrong or persecute them, or hinder them in the way of their salvation.

11. For the Son… is come to save… lost — And this is the reason why their representatives are admitted to the face of God. Lost — Such was their condition in themselves. And their lost condition is a reason why they are in danger of being despised. But it was for them that the Son of man came.

Having in the last verse described the Christian as originally lost, our Saviour proceeds from that very word to enhance our view of the value of his soul. Just because he was lost, the Son of God came to seek and save him. Had he not been a lost one he would have concentrated less interest upon himself. And this principle the Saviour illustrates by the case of the lost sheep, who by his loss gains to himself all the interest of the owner, who to save him leaves the rest of the flock comparatively uncared for. And how shall we dare to be careless of the salvation of those on whom Christ lavishes such interest? The parable is given more fully in Luke 15:4-6. Leave the ninety and nine… into the mountains — The true rendering is, Doth he not leave the ninety and nine upon the mountains. That is upon the mountain pasture, where flocks were often richly fed.

Verses 11-14. For the Son of man is come to save, &c. — In these verses this interesting argument is still pursued in the same train, but with new illustrations. Our Lord had warned those who might be induced to reproach and persecute his true disciples, that they were not to be despised with impunity, because they were the special objects of the love of God, who would, in proof of it, raise them to a state of future felicity and honour in heaven. He now speaks of his own love to them as the Son of man, the Messiah whom they were following as disciples, and thus professing their faith in him. I, the Son of man, came to save that which was lost; and having saved those who now follow me, having rescued them from their lost condition, they are specially dear to me; just as the shepherd has peculiar joy over the sheep he has found and restored to the flock. This forms the point of the beautiful parable which follows: — And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, on its account, than of the ninety and nine which went not astray. Even so, for this is the general inference, so therefore it follows from the Father’s own love, and from my mission into the world rendered successful as to them in saving that which was lost. it is not his will that one of these little ones should perish; which negative form expresses his firm and unchangeable will, that they all should be glorified with himself in eternal felicity. Infinitely stronger, therefore, is this argument against despising, and obstructing, and persecuting the disciples and ministers of Christ, than any which could arise from the circumstance of angels ministering to them. It is grounded upon the love of the Father; the advent of Christ into the world to save them; his rejoicing over them as the fruit of all his humiliations and sufferings; the intention of God to preserve them from perishing, and to bring them, even immediately after death, to behold his face in heaven, and to remain in his beatifying presence for ever. And if these considerations make a despising of his true disciples, as such, a despising of Christ, as he himself declares, and ought to operate as a salutary admonition to all, lest they should treat them with contempt or hostility; so they are powerful motives to urge mutual love upon Christians, since they are so loved by their common Father, so rejoiced over by their common Saviour, and since the time is hastening when they shall all together “in heaven behold the face of their Father which is in heaven.”

On the parable itself, it may be observed that those who have found certain mysteries in the numbers ninety-nine and one have been unacquainted with the Jewish modes of speaking, in which, in parabolical illustrations, such numbers are frequently used. Thus the rabbins: “If ninety-nine die by an evil eye, and but one by the hand of Heaven,” &c. “Although ninety-nine say, Scatter them, and only one, Divide them,” &c. In parables, as before observed, we are to regard chiefly the leading point to be illustrated, and not to suppose that the subordinate parts have an equal fulness of meaning. Frequently, indeed, they are merely introduced to fill up the picture, or to complete the narrative. Whether the ninety and nine sheep left be any thing more than this, may be doubted: if, however, it is a significant part of the parable, it must be interpreted of the angelic inhabitants of heaven. They were those whom the great Shepherd left safe in the fold when he came into our world to “seek and to save that which was lost.”

It may be farther remarked that, although in the foregoing discourse of our Lord, occasioned by his setting a little child in the midst, he makes use of the child as an emblem of the humility of his real disciples, and then breaks off to speak of the disciples themselves frequently as little ones, not of children; yet is it most reasonable to conclude that, as the humility of a little child is included in the parallel with which he commences, so there is some respect to children of tender age throughout the whole discourse, and that its bearing is much in favour of infant salvation. We may, then, with respect to them, be instructed that their “angels,” the disembodied spirits of children dying before the age in which they are capable of actual sin, do behold the face of God in heaven, and have a place among the blessed; that the great Shepherd came to save them; and that it “is not the will of the Father that one of these little ones should perish.” That infants will be saved, rests upon stronger grounds than this discourse, may be allowed, even upon that declaration of our Lord, For of such is the kingdom of heaven; but as this is unquestionably the doctrine of the whole New Testament, which condemns none but those who wilfully reject salvation, of which infants are not capable, so it is pleasing to mark how many of the kind declarations of our Lord in this discourse glance, as it were, from the disciples themselves, of whose interest in his own and his Father’s love he is speaking, upon the little child yet standing in the midst, whom he had made their emblem, and who stood there as the representative of little children in general.

V. 12. Luke 15:4.

Verse 12. 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, &c. This latter reading appears to me to be the best; because, in Luke 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, &c., who were scattered abroad, as sheep without a shepherd, (Matthew 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!

Verses 12-14. How think ye — What do you think would be the conduct of a faithful shepherd? If a man have a hundred sheep, and but one of them wander from the rest, and go astray, doth he not leave the ninety and nine in their pasture or fold, and goeth into the mountains, with the most solicitous care and labour, and seeketh that which is gone astray — With persevering diligence? And if he find it — After long and painful seeking; he rejoiceth more over that sheep. — Which was in such danger of being finally lost; than over the ninety and nine which remained in safety. Thus does our Lord display the unspeakable love of our heavenly Father to the souls of men, and the immense care which he takes, of them. He therefore adds, It is not the will of your Father, &c., that one of these little ones should perish — He loves them certainly infinitely better than the shepherd loves his sheep, and therefore will not fail to watch over them in order to their preservation: and will judge all those that would deter, or drive away from his duty, the meanest believer. Observe, reader, the gradation: the angels, the Son, the Father!

Ver. 12. If a man have a hundred sheep. There is a just and natural connection between a parent’s care over a little child, and a shepherd’s solicitude for a strayed sheep. It was when the pharisees reproached the Lord for preaching to publicans, that he superadded the parable of the ten pieces of money, and of the prodigal son. See on Luke 15.

PARABLE OF THE LOST SHEEP, 10-14.

10. One of these little ones — Those whom my grace has made to be as little children. Despise — Undervalue them. Esteem it to be a small matter to destroy their souls. Their angels — Of the existence of angels the Bible furnishes abundant proof. See note on Matthew 1:20. That these angels, as messengers of God, do minister to his people, Paul expressly affirms, by asking: “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” Hebrews 1:14. And so the Psalmist says: “The angel of the Lord encampeth round about them that fear him.” Psalm 34:7. That individual Christians have particular angels is clearly implied by the words of Peter’s friends: “It is his angel.” Acts 12:15. And so the little ones here mentioned have “their angels.” These angels are said to behold the face of God. This, if not taken from the fact that the prime ministers and favourites of kings are familiar with the face of their royal masters, as having free access to them, is at least an analogous fact. So in Esther 1:14: “Next unto king Ahasuerus were the seven princes of Persia and Media, which saw the king’s face.” And so in Luke 1:19: “I am Gabriel that stand in the presence of God.” The doctrine is, then, that of every humble Christian the angel is God’s favourite and presence-angel. A glorious reason why we should not despise them! We presume not to say how far this is figure, and how far it is literal fact. That angels did often, by special mission, minister visibly to the saints of the Old Testament and the New, is matter of sacred history. That their salvation, through Christ, is matter of interest to angels we are told in 1 Peter 1:12. Still the idea that every Christian’s special angel enjoys the direct view of the Divine Being, as a special favourite in heaven, may be rather more safely viewed as a beautiful symbol borrowed from earthly courts. It may represent that favour which the merits of Christ procure for the redeemed before God. Christ is as a host of angels in their behalf, before the face of God.

The idea of Mr. Watson, that a person’s angel is his disembodied spirit, seems not well founded. The friends of Peter (Acts 12:15) imagined the person at the gate to be his angel, from the popular notion that a man’s guardian angel or genius in person resembled himself.

Verses 11-14. For the Son of man is come to save, &c. — In these verses this interesting argument is still pursued in the same train, but with new illustrations. Our Lord had warned those who might be induced to reproach and persecute his true disciples, that they were not to be despised with impunity, because they were the special objects of the love of God, who would, in proof of it, raise them to a state of future felicity and honour in heaven. He now speaks of his own love to them as the Son of man, the Messiah whom they were following as disciples, and thus professing their faith in him. I, the Son of man, came to save that which was lost; and having saved those who now follow me, having rescued them from their lost condition, they are specially dear to me; just as the shepherd has peculiar joy over the sheep he has found and restored to the flock. This forms the point of the beautiful parable which follows: — And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, on its account, than of the ninety and nine which went not astray. Even so, for this is the general inference, so therefore it follows from the Father’s own love, and from my mission into the world rendered successful as to them in saving that which was lost. it is not his will that one of these little ones should perish; which negative form expresses his firm and unchangeable will, that they all should be glorified with himself in eternal felicity. Infinitely stronger, therefore, is this argument against despising, and obstructing, and persecuting the disciples and ministers of Christ, than any which could arise from the circumstance of angels ministering to them. It is grounded upon the love of the Father; the advent of Christ into the world to save them; his rejoicing over them as the fruit of all his humiliations and sufferings; the intention of God to preserve them from perishing, and to bring them, even immediately after death, to behold his face in heaven, and to remain in his beatifying presence for ever. And if these considerations make a despising of his true disciples, as such, a despising of Christ, as he himself declares, and ought to operate as a salutary admonition to all, lest they should treat them with contempt or hostility; so they are powerful motives to urge mutual love upon Christians, since they are so loved by their common Father, so rejoiced over by their common Saviour, and since the time is hastening when they shall all together “in heaven behold the face of their Father which is in heaven.”

On the parable itself, it may be observed that those who have found certain mysteries in the numbers ninety-nine and one have been unacquainted with the Jewish modes of speaking, in which, in parabolical illustrations, such numbers are frequently used. Thus the rabbins: “If ninety-nine die by an evil eye, and but one by the hand of Heaven,” &c. “Although ninety-nine say, Scatter them, and only one, Divide them,” &c. In parables, as before observed, we are to regard chiefly the leading point to be illustrated, and not to suppose that the subordinate parts have an equal fulness of meaning. Frequently, indeed, they are merely introduced to fill up the picture, or to complete the narrative. Whether the ninety and nine sheep left be any thing more than this, may be doubted: if, however, it is a significant part of the parable, it must be interpreted of the angelic inhabitants of heaven. They were those whom the great Shepherd left safe in the fold when he came into our world to “seek and to save that which was lost.”

It may be farther remarked that, although in the foregoing discourse of our Lord, occasioned by his setting a little child in the midst, he makes use of the child as an emblem of the humility of his real disciples, and then breaks off to speak of the disciples themselves frequently as little ones, not of children; yet is it most reasonable to conclude that, as the humility of a little child is included in the parallel with which he commences, so there is some respect to children of tender age throughout the whole discourse, and that its bearing is much in favour of infant salvation. We may, then, with respect to them, be instructed that their “angels,” the disembodied spirits of children dying before the age in which they are capable of actual sin, do behold the face of God in heaven, and have a place among the blessed; that the great Shepherd came to save them; and that it “is not the will of the Father that one of these little ones should perish.” That infants will be saved, rests upon stronger grounds than this discourse, may be allowed, even upon that declaration of our Lord, For of such is the kingdom of heaven; but as this is unquestionably the doctrine of the whole New Testament, which condemns none but those who wilfully reject salvation, of which infants are not capable, so it is pleasing to mark how many of the kind declarations of our Lord in this discourse glance, as it were, from the disciples themselves, of whose interest in his own and his Father’s love he is speaking, upon the little child yet standing in the midst, whom he had made their emblem, and who stood there as the representative of little children in general.

Verse 13. 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.

Verses 12-14. How think ye — What do you think would be the conduct of a faithful shepherd? If a man have a hundred sheep, and but one of them wander from the rest, and go astray, doth he not leave the ninety and nine in their pasture or fold, and goeth into the mountains, with the most solicitous care and labour, and seeketh that which is gone astray — With persevering diligence? And if he find it — After long and painful seeking; he rejoiceth more over that sheep. — Which was in such danger of being finally lost; than over the ninety and nine which remained in safety. Thus does our Lord display the unspeakable love of our heavenly Father to the souls of men, and the immense care which he takes, of them. He therefore adds, It is not the will of your Father, &c., that one of these little ones should perish — He loves them certainly infinitely better than the shepherd loves his sheep, and therefore will not fail to watch over them in order to their preservation: and will judge all those that would deter, or drive away from his duty, the meanest believer. Observe, reader, the gradation: the angels, the Son, the Father!

PARABLE OF THE LOST SHEEP, 10-14.

10. One of these little ones — Those whom my grace has made to be as little children. Despise — Undervalue them. Esteem it to be a small matter to destroy their souls. Their angels — Of the existence of angels the Bible furnishes abundant proof. See note on Matthew 1:20. That these angels, as messengers of God, do minister to his people, Paul expressly affirms, by asking: “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” Hebrews 1:14. And so the Psalmist says: “The angel of the Lord encampeth round about them that fear him.” Psalm 34:7. That individual Christians have particular angels is clearly implied by the words of Peter’s friends: “It is his angel.” Acts 12:15. And so the little ones here mentioned have “their angels.” These angels are said to behold the face of God. This, if not taken from the fact that the prime ministers and favourites of kings are familiar with the face of their royal masters, as having free access to them, is at least an analogous fact. So in Esther 1:14: “Next unto king Ahasuerus were the seven princes of Persia and Media, which saw the king’s face.” And so in Luke 1:19: “I am Gabriel that stand in the presence of God.” The doctrine is, then, that of every humble Christian the angel is God’s favourite and presence-angel. A glorious reason why we should not despise them! We presume not to say how far this is figure, and how far it is literal fact. That angels did often, by special mission, minister visibly to the saints of the Old Testament and the New, is matter of sacred history. That their salvation, through Christ, is matter of interest to angels we are told in 1 Peter 1:12. Still the idea that every Christian’s special angel enjoys the direct view of the Divine Being, as a special favourite in heaven, may be rather more safely viewed as a beautiful symbol borrowed from earthly courts. It may represent that favour which the merits of Christ procure for the redeemed before God. Christ is as a host of angels in their behalf, before the face of God.

The idea of Mr. Watson, that a person’s angel is his disembodied spirit, seems not well founded. The friends of Peter (Acts 12:15) imagined the person at the gate to be his angel, from the popular notion that a man’s guardian angel or genius in person resembled himself.

Verses 11-14. For the Son of man is come to save, &c. — In these verses this interesting argument is still pursued in the same train, but with new illustrations. Our Lord had warned those who might be induced to reproach and persecute his true disciples, that they were not to be despised with impunity, because they were the special objects of the love of God, who would, in proof of it, raise them to a state of future felicity and honour in heaven. He now speaks of his own love to them as the Son of man, the Messiah whom they were following as disciples, and thus professing their faith in him. I, the Son of man, came to save that which was lost; and having saved those who now follow me, having rescued them from their lost condition, they are specially dear to me; just as the shepherd has peculiar joy over the sheep he has found and restored to the flock. This forms the point of the beautiful parable which follows: — And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, on its account, than of the ninety and nine which went not astray. Even so, for this is the general inference, so therefore it follows from the Father’s own love, and from my mission into the world rendered successful as to them in saving that which was lost. it is not his will that one of these little ones should perish; which negative form expresses his firm and unchangeable will, that they all should be glorified with himself in eternal felicity. Infinitely stronger, therefore, is this argument against despising, and obstructing, and persecuting the disciples and ministers of Christ, than any which could arise from the circumstance of angels ministering to them. It is grounded upon the love of the Father; the advent of Christ into the world to save them; his rejoicing over them as the fruit of all his humiliations and sufferings; the intention of God to preserve them from perishing, and to bring them, even immediately after death, to behold his face in heaven, and to remain in his beatifying presence for ever. And if these considerations make a despising of his true disciples, as such, a despising of Christ, as he himself declares, and ought to operate as a salutary admonition to all, lest they should treat them with contempt or hostility; so they are powerful motives to urge mutual love upon Christians, since they are so loved by their common Father, so rejoiced over by their common Saviour, and since the time is hastening when they shall all together “in heaven behold the face of their Father which is in heaven.”

On the parable itself, it may be observed that those who have found certain mysteries in the numbers ninety-nine and one have been unacquainted with the Jewish modes of speaking, in which, in parabolical illustrations, such numbers are frequently used. Thus the rabbins: “If ninety-nine die by an evil eye, and but one by the hand of Heaven,” &c. “Although ninety-nine say, Scatter them, and only one, Divide them,” &c. In parables, as before observed, we are to regard chiefly the leading point to be illustrated, and not to suppose that the subordinate parts have an equal fulness of meaning. Frequently, indeed, they are merely introduced to fill up the picture, or to complete the narrative. Whether the ninety and nine sheep left be any thing more than this, may be doubted: if, however, it is a significant part of the parable, it must be interpreted of the angelic inhabitants of heaven. They were those whom the great Shepherd left safe in the fold when he came into our world to “seek and to save that which was lost.”

It may be farther remarked that, although in the foregoing discourse of our Lord, occasioned by his setting a little child in the midst, he makes use of the child as an emblem of the humility of his real disciples, and then breaks off to speak of the disciples themselves frequently as little ones, not of children; yet is it most reasonable to conclude that, as the humility of a little child is included in the parallel with which he commences, so there is some respect to children of tender age throughout the whole discourse, and that its bearing is much in favour of infant salvation. We may, then, with respect to them, be instructed that their “angels,” the disembodied spirits of children dying before the age in which they are capable of actual sin, do behold the face of God in heaven, and have a place among the blessed; that the great Shepherd came to save them; and that it “is not the will of the Father that one of these little ones should perish.” That infants will be saved, rests upon stronger grounds than this discourse, may be allowed, even upon that declaration of our Lord, For of such is the kingdom of heaven; but as this is unquestionably the doctrine of the whole New Testament, which condemns none but those who wilfully reject salvation, of which infants are not capable, so it is pleasing to mark how many of the kind declarations of our Lord in this discourse glance, as it were, from the disciples themselves, of whose interest in his own and his Father’s love he is speaking, upon the little child yet standing in the midst, whom he had made their emblem, and who stood there as the representative of little children in general.

V. 14. 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.

Verse 14. 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.

Verses 12-14. How think ye — What do you think would be the conduct of a faithful shepherd? If a man have a hundred sheep, and but one of them wander from the rest, and go astray, doth he not leave the ninety and nine in their pasture or fold, and goeth into the mountains, with the most solicitous care and labour, and seeketh that which is gone astray — With persevering diligence? And if he find it — After long and painful seeking; he rejoiceth more over that sheep. — Which was in such danger of being finally lost; than over the ninety and nine which remained in safety. Thus does our Lord display the unspeakable love of our heavenly Father to the souls of men, and the immense care which he takes, of them. He therefore adds, It is not the will of your Father, &c., that one of these little ones should perish — He loves them certainly infinitely better than the shepherd loves his sheep, and therefore will not fail to watch over them in order to their preservation: and will judge all those that would deter, or drive away from his duty, the meanest believer. Observe, reader, the gradation: the angels, the Son, the Father!

14. One of these little ones should perish — Our Lord through this whole passage intimates that it is possible for those who have become the little ones of Christ, at last to perish. If it were in fact a law of the divine administration that they could not apostatize, much of the language here used is deceptive. It is indeed replied that all those warnings are the means of preventing the apostacies, which are rendered impossible by them. But it is very unnatural to say that God prevents that which he has determined shall never take place, by continually representing it as possible. This would be to make it impossible by continually declaring it possible.

Verses 11-14. For the Son of man is come to save, &c. — In these verses this interesting argument is still pursued in the same train, but with new illustrations. Our Lord had warned those who might be induced to reproach and persecute his true disciples, that they were not to be despised with impunity, because they were the special objects of the love of God, who would, in proof of it, raise them to a state of future felicity and honour in heaven. He now speaks of his own love to them as the Son of man, the Messiah whom they were following as disciples, and thus professing their faith in him. I, the Son of man, came to save that which was lost; and having saved those who now follow me, having rescued them from their lost condition, they are specially dear to me; just as the shepherd has peculiar joy over the sheep he has found and restored to the flock. This forms the point of the beautiful parable which follows: — And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, on its account, than of the ninety and nine which went not astray. Even so, for this is the general inference, so therefore it follows from the Father’s own love, and from my mission into the world rendered successful as to them in saving that which was lost. it is not his will that one of these little ones should perish; which negative form expresses his firm and unchangeable will, that they all should be glorified with himself in eternal felicity. Infinitely stronger, therefore, is this argument against despising, and obstructing, and persecuting the disciples and ministers of Christ, than any which could arise from the circumstance of angels ministering to them. It is grounded upon the love of the Father; the advent of Christ into the world to save them; his rejoicing over them as the fruit of all his humiliations and sufferings; the intention of God to preserve them from perishing, and to bring them, even immediately after death, to behold his face in heaven, and to remain in his beatifying presence for ever. And if these considerations make a despising of his true disciples, as such, a despising of Christ, as he himself declares, and ought to operate as a salutary admonition to all, lest they should treat them with contempt or hostility; so they are powerful motives to urge mutual love upon Christians, since they are so loved by their common Father, so rejoiced over by their common Saviour, and since the time is hastening when they shall all together “in heaven behold the face of their Father which is in heaven.”

On the parable itself, it may be observed that those who have found certain mysteries in the numbers ninety-nine and one have been unacquainted with the Jewish modes of speaking, in which, in parabolical illustrations, such numbers are frequently used. Thus the rabbins: “If ninety-nine die by an evil eye, and but one by the hand of Heaven,” &c. “Although ninety-nine say, Scatter them, and only one, Divide them,” &c. In parables, as before observed, we are to regard chiefly the leading point to be illustrated, and not to suppose that the subordinate parts have an equal fulness of meaning. Frequently, indeed, they are merely introduced to fill up the picture, or to complete the narrative. Whether the ninety and nine sheep left be any thing more than this, may be doubted: if, however, it is a significant part of the parable, it must be interpreted of the angelic inhabitants of heaven. They were those whom the great Shepherd left safe in the fold when he came into our world to “seek and to save that which was lost.”

It may be farther remarked that, although in the foregoing discourse of our Lord, occasioned by his setting a little child in the midst, he makes use of the child as an emblem of the humility of his real disciples, and then breaks off to speak of the disciples themselves frequently as little ones, not of children; yet is it most reasonable to conclude that, as the humility of a little child is included in the parallel with which he commences, so there is some respect to children of tender age throughout the whole discourse, and that its bearing is much in favour of infant salvation. We may, then, with respect to them, be instructed that their “angels,” the disembodied spirits of children dying before the age in which they are capable of actual sin, do behold the face of God in heaven, and have a place among the blessed; that the great Shepherd came to save them; and that it “is not the will of the Father that one of these little ones should perish.” That infants will be saved, rests upon stronger grounds than this discourse, may be allowed, even upon that declaration of our Lord, For of such is the kingdom of heaven; but as this is unquestionably the doctrine of the whole New Testament, which condemns none but those who wilfully reject salvation, of which infants are not capable, so it is pleasing to mark how many of the kind declarations of our Lord in this discourse glance, as it were, from the disciples themselves, of whose interest in his own and his Father’s love he is speaking, upon the little child yet standing in the midst, whom he had made their emblem, and who stood there as the representative of little children in general.

V. 15. 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,

1. 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,

2. 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,

3. 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.

Verse 15. 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,

Verses 15-17. But if thy brother, &c. — 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 three-fold 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 — 1st, 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, 2d, 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, 3d, Tell it to the elders of the church — Lay the whole matter open before those who watch over your and his soul. If all this avail not, have no further intercourse with him, only such as thou hast with heathen. 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 unto thee as a heathen — To whom thou still owest earnest goodwill, and all the offices of humanity.

Ver. 15. If thy brother shall trespass against thee. This is a fair and laudable procedure against offenders: and from the threefold gradation of reproof here prescribed, we learn that no sin is to be allowed in the church, or in its members, for the temple of God is holy. All dirt must be carefully swept from the sacred mansion, and washed from our hands. Hence, if my brother shall injure me in character, or defraud me in property, or even if I shall see him commit any wickedness, I must call him aside, faithfully expose to him his sin, and require the proper fruits of repentance. And though he be richer and greater than myself, I have nothing to fear, for we have one Father, even God, and we are all brethren. — If he hear me, and comply, I have gained his soul back to God: and what more can I wish? There is then no Achan in the camp, no secret sin to make the Lord withhold prosperity from the church. I must then honourably conceal his sin till death. — If, on the contrary, I tell not my friend of his fault, and in fact tell every one till he is exposed to public infamy, before perhaps any one has the honesty to warn his soul, then he will hate me as a base and most detestable wretch; yea, and by unnecessarily exposing him, I shall damp the work of God, and perhaps cause many who are weak in faith to stumble at his sin, and fall away from the Lord. — Let the consequences be what they may, I must not suffer sin to remain upon my brother; for that is hating him, and apparently wishing him the greatest evil. Leviticus 19:17. Still I must not expose him to the public, but take a confidential friend or more with me; and if he do not make restitution, or abandon his secret sin, I must then expose him only to his christian brethren.

MODE OF DEALING WITH OFFENDERS, 15-20.

15. Moreover — Jesus still continues, in strict sequence after the preceding, to lay down laws for the body of his childlike followers. How is one of them to deal with another who trespasses against him? From this it is to be seen that our Lord does not teach that the Christian is one who has no regard to his own right, or who sits passively under any trespass whatever. Yet in our dealing with such a trespasser, the leading object should be to gain our brother. To restore him to a right state of mind, and thereby to bring back the former state of childlike harmony, as well as save his soul is the first aim. If you succeed in these results, the highest objects will be gained all round. If he prove obstinate, the result will be that you and the Church will be righted, and he will not only be condemned by the Church below, but the sentence will be ratified by God in heaven. If thy brother — If in this community of Christ’s little ones there shall be one who trespasses against thee, who art also one of the same childlike brotherhood. Tell him his fault — Not so much to gain thy own rights as to gain his soul and thy peace and the purity and peace of the Church. Alone — So that there shall be no motive of pride to induce him to make out a good case before a witness. Thou hast gained thy brother — Thou hast prevented one of Christ’s little ones from perishing. Thou hast delivered thy own soul. Thou hast vindicated the purity of the Church. We append Mr. Wesley’s notes on this passage:

“If thy brother — Any who is a member of the same religious community: Sin against thee, 1. 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,

2. 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, 3. Tell it to the elders of the Church — Lay the whole matter open before those who watch over your and his soul. If all this avail not, have no farther intercourse with him, only such as thou hast with heathens. Let him be to thee as the heathen — To whom thou still owest earnest good will, and all the offices of humanity.”

Verse 15. Moreover, if thy brother shall trespass, &c. — Here an entirely new subject commences; and probably it was entered upon after some interval. Those who trace a connection between it and the foregoing discourse, say that our Lord here turns from the offended to the offending party, pointing out the means of reclaiming him. But they do not observe the difference of terms. The person here spoken of is not an enemy who puts stumbling blocks before the disciples of Christ, and despises them, but a brother who trespasses, amartanw, sins, against a brother; a sufficient proof that this is not a continuation of the last subject introduced. The manner here prescribed of treating the injuries we may suffer from each other in word or deed, is the opposite of that which men generally resort to, and yet would prove most effectual to remedy such evils in the first instance, and wholly prevent them from producing strife, uncharitableness, and malice. The whole compass of pagan ethics furnishes no rule at once so manly, so benevolent, so wise, so practical. Tell him his fault between thee and him alone; publish it not first to others; lay the case open to him before he is exasperated by being made the subject of public reproach; do it alone, without any witnesses, that he may be under no temptation from his pride to become obstinate; do it with reference to gaining thy brother, recovering him to the path of duty, and preventing the loss of his soul. This necessarily supposes calmness and kindness in the manner of convincing the offender of his error, and expostulating with him: and in how many cases would this rational, honest, and truly fraternal method of proceeding succeed! and how greatly is it to be preferred to a clamorous proclaiming of our injuries before we have even attempted to obtain redress! The advantages are two, and both of the highest value: one is always in our power, the other we may probably secure. By this means we preserve our own souls from being injured by anger and malice, and our charity may triumph in gaining our brother. Let us not, however, forget that this counsel of our Lord is more than prudential advice; it is his direction; and has therefore the force of a COMMAND.

Verse 16. 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,

Verses 15-17. But if thy brother, &c. — 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 three-fold 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 — 1st, 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, 2d, 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, 3d, Tell it to the elders of the church — Lay the whole matter open before those who watch over your and his soul. If all this avail not, have no further intercourse with him, only such as thou hast with heathen. 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 unto thee as a heathen — To whom thou still owest earnest goodwill, and all the offices of humanity.

MODE OF DEALING WITH OFFENDERS, 15-20.

15. Moreover — Jesus still continues, in strict sequence after the preceding, to lay down laws for the body of his childlike followers. How is one of them to deal with another who trespasses against him? From this it is to be seen that our Lord does not teach that the Christian is one who has no regard to his own right, or who sits passively under any trespass whatever. Yet in our dealing with such a trespasser, the leading object should be to gain our brother. To restore him to a right state of mind, and thereby to bring back the former state of childlike harmony, as well as save his soul is the first aim. If you succeed in these results, the highest objects will be gained all round. If he prove obstinate, the result will be that you and the Church will be righted, and he will not only be condemned by the Church below, but the sentence will be ratified by God in heaven. If thy brother — If in this community of Christ’s little ones there shall be one who trespasses against thee, who art also one of the same childlike brotherhood. Tell him his fault — Not so much to gain thy own rights as to gain his soul and thy peace and the purity and peace of the Church. Alone — So that there shall be no motive of pride to induce him to make out a good case before a witness. Thou hast gained thy brother — Thou hast prevented one of Christ’s little ones from perishing. Thou hast delivered thy own soul. Thou hast vindicated the purity of the Church. We append Mr. Wesley’s notes on this passage:

“If thy brother — Any who is a member of the same religious community: Sin against thee, 1. 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,

2. 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, 3. Tell it to the elders of the Church — Lay the whole matter open before those who watch over your and his soul. If all this avail not, have no farther intercourse with him, only such as thou hast with heathens. Let him be to thee as the heathen — To whom thou still owest earnest good will, and all the offices of humanity.”

Verse 16. Of two or three witnesses. — It was the judicial rule to require the testimony of not less than two or three witnesses to establish a charge, Deuteronomy 19:15. And it was probably the practice with the Jews to adopt it in settling private disputes. Here, indeed, the persons to be brought by the injured party are not witnesses of the fact of the injury, but of the charitable attempt made by him who had received it to bring the offender to a better mind, and to give him an opportunity of making an acknowledgment of his fault, and of repairing it. They were to aid in endeavouring to settle the matter of complaint; and, if unsuccessful, to give testimony of the whole proceeding to the Church; to which the first appeal was to be made. The wisdom of this advice has not failed to arrest the attention of subsequent Jewish writers. Buxtorf has produced a passage from one of them in which the words of Christ are manifestly copied: “The wise man says, If thy friend does thee an injury, reprove him between him and thee alone: if he hears thee, thou hast already gained him: if he does not hear thee, speak to him before one or two, who may consider the matter; and, if he will not hear, reckon him a worthless friend.” This author would not mention Christ by name, but says, generally, “the wise man,” or “one of the wise men,” the name by which their doctors were distinguished. Maimonides, too, has a passage borrowed from the same source, which may be regarded as a paraphrase upon our Lord’s words, and furnishes an excellent comment also upon a part of them. “He that reproveth his friend, whether for things between him and himself, or whether for things between him and God, ought to reprove him alone; and should speak to him mildly, and in tender language, and let him know that he speaks to him for his good, and to bring him to everlasting life.

Verse 17. 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 Leviticus 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 “Matthew 16:28”.

Verses 15-17. But if thy brother, &c. — 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 three-fold 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 — 1st, 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, 2d, 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, 3d, Tell it to the elders of the church — Lay the whole matter open before those who watch over your and his soul. If all this avail not, have no further intercourse with him, only such as thou hast with heathen. 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 unto thee as a heathen — To whom thou still owest earnest goodwill, and all the offices of humanity.

Ver. 17. Tell it to the church, as described in Matthew 16:18, and that not by whispering it in the ears of private individuals, but by communicating it to the bishop or pastor, for they had a bishop in every city or town. Chrysostom. Then he who obstinately offends will be put to the test, either to renounce his sin, or be debarred from eating the sacramental bread. This was the law of the ancient synagogue; and the christian church must not be below them in purity of morals, and salutary discipline. The refractory were accounted unclean, and classed with gentiles and with publicans.

This procedure does not apply however to every class of offenders, to public acts of drunkenness, fraud, or fornication; in all those cases where men’s sins are revealed, the church must suspend or expel the offender from communion. — But what must a man do, supposing he should know of any acts of uncleanness, or any like deadly sin committed in the church? This is a very serious, but not a doubtful case. I would not cause Belial to rejoice, and the weak to stumble. I would seek the glory of God, and the health of the sinner. I would require a total separation of the parties, and a temporary abstinence from communion: and if the man held any sacred office in the church, I would require his silence for a time, till the tears of repentance and the blood of atonement had removed the guilt. If fornication be suffered to show her front in the sanctuary of God, all the calamities of Eli’s priesthood will again be repeated on the church.

MODE OF DEALING WITH OFFENDERS, 15-20.

15. Moreover — Jesus still continues, in strict sequence after the preceding, to lay down laws for the body of his childlike followers. How is one of them to deal with another who trespasses against him? From this it is to be seen that our Lord does not teach that the Christian is one who has no regard to his own right, or who sits passively under any trespass whatever. Yet in our dealing with such a trespasser, the leading object should be to gain our brother. To restore him to a right state of mind, and thereby to bring back the former state of childlike harmony, as well as save his soul is the first aim. If you succeed in these results, the highest objects will be gained all round. If he prove obstinate, the result will be that you and the Church will be righted, and he will not only be condemned by the Church below, but the sentence will be ratified by God in heaven. If thy brother — If in this community of Christ’s little ones there shall be one who trespasses against thee, who art also one of the same childlike brotherhood. Tell him his fault — Not so much to gain thy own rights as to gain his soul and thy peace and the purity and peace of the Church. Alone — So that there shall be no motive of pride to induce him to make out a good case before a witness. Thou hast gained thy brother — Thou hast prevented one of Christ’s little ones from perishing. Thou hast delivered thy own soul. Thou hast vindicated the purity of the Church. We append Mr. Wesley’s notes on this passage:

“If thy brother — Any who is a member of the same religious community: Sin against thee, 1. 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,

2. 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, 3. Tell it to the elders of the Church — Lay the whole matter open before those who watch over your and his soul. If all this avail not, have no farther intercourse with him, only such as thou hast with heathens. Let him be to thee as the heathen — To whom thou still owest earnest good will, and all the offices of humanity.”

Verse 17. Tell it to the Church. — The assembly. The Jews would understand by this word, the congregation collected in the synagogue; for it was their practice to proclaim obstinate offenders there. So Maimonides, “If any refuse 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.” But our Lord looks to the establishment of his own Church, and the exercise of discipline in those assemblies of Christians which, though like the Jewish synagogues they have the power of discipline within themselves, yet collectively form his universal Church, as the synagogues collectively formed the general Jewish Church. The apostles who then followed him may be considered as the elements of his Church at that time; but it could scarcely be considered as constituted until after the day of pentecost, when regular assemblies under apostolic direction were formed, the worship of God arranged, the Supper of the Lord administered, and the terms of communion mutually acknowledged. Christ must therefore be considered as speaking prospectively.

But if he neglect to hear the Church, &c. — The great rules of Church discipline are here most distinctly laid down. The Church is to hear the case; to advise and admonish in order to correct and save the offending person; but if the admonitions and counsels of the Church are obstinately disregarded, then the offender is to be put out of communion, and to be to the injured person and to the Church itself as a heathen man and a publican; that is, all religious connection is to be broken off with him; he is, as St. Paul expresses it, to be “put away.” But this is all: no civil disabilities are to be inflicted upon him, much less pains and penalties; and as our Lord treated “heathens and publicans” with compassion and kindness, and sought their salvation, so the advice he here gives is to be interpreted by his conduct; and the separated and disowned brother is still to be the object of charity and sympathy, and every means is to be taken to effect his restoration.

V. 18. 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. Matthew 16:19.

Verse 18. Whatsoever ye shall bind, &c.] 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 Matthew 16:19; and, to what is there said, the following observations may be profitably added. osa ean dhshte&kai osa ean lushte. Binding and loosing, in this place, and in Matthew 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 Saviour 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 o and osa, 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, (Matthew 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, &c., &c.

“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.

Verses 18-20. 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. See note on chap. 16:19. 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. 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.

Ver. 18. Whatsoever ye shall bind on earth shall be bound in heaven. By the doctrine of humility that went before, our Saviour evidently foresaw the tyranny of the man of sin, the man of Rome, taking heaven and earth into his own hands. The keys were given to Peter by name, merely because his name stood first, and because his confession was the voice of the other disciples. Here the power of binding and loosing is equally given to all; and it is defined to be the power of expulsion of irreclaimable members of the church, and the power of remission by receiving penitents back into its fellowship. Such likewise are the sentiments of St. Paul in regard of the Corinthian, who had been expelled for about the space of a year: “To whom ye forgive any thing, I forgive also. Receive such a one, and comfort him, lest he be swallowed up of overmuch sorrow.” 2 Corinthians 2:5-

10. It was, as Du Pin states, determined in the Lateran council, held in the year 1215, “that every one should confess to his own proper priest at least once a year, on pain of damnation.” And if those pardons are only ecclesiastical, what need of them for men not expelled? Is not the salvation of a man greatly endangered, who trusts to a priestly mediation, instead of trusting to Christ alone?

When Luther heard the fryer preach,

And found he made a dreadful breach

In morals, never made before,

To bring the hire of a w — — e,

To build St. Peter’s church at Rome,

And promise grace for years to come:

To sell indulgences for crime,

Before the culprit yet had time

To gratify his foul desire

In sins, which set his soul on fire;

He raised to heaven his strong protest,

That God did ne’er such power invest

In popes, indulgences to sell,

Which sent the buyer’s soul to hell;

Nor yet in councils wise and sure,

Nor in apostles ever pure.

18. Shall be bound in heaven — As you are but executing the laws of Christ, the great Head of the Church, even in expelling from his family an obstinate and impenitent trespasser, so he in heaven will ratify your sentence.

We here see that Christ has authorized his Church to exist, and to exercise judicial powers in order to secure her purity and peace. And if she proceeds in the performance of these duties in temper and process as he prescribes, she but executes his laws, and she will be sustained by God himself. But the divine ratification follows only when the whole procedure is required by and accords with the spirit and law of Christ. The binding and loosing, therefore, bestowed upon Peter belong to all collectively. It belongs to no pope or potentate. It resides in the body of the Church.

Verse 18. Whatsoever ye shall bind on earth, &c. — Great obscurity has been thrown around this passage by mistaking its relation to the preceding verses, and by referring the binding and loosing to persons, in the sense of forgiving and retaining their sins, instead of to things, as the words themselves declare. Whatsoever matters or things ye shall bind, &c., osa ean dhshte k. t. l. For the import of the phrases to bind and to loose, see the note on Matthew 16:19, where the same promise is made through Peter to the apostles. To understand this passage clearly it is necessary to consider that, as the various matters of dispute which would arise among brethren, or Christians, involved moral questions, and these were to be referred, in the last resort, to the Church, they must be determined by some fixed and settled RULES. Now Christianity is a more perfect dispensation of moral duties, as well as of grace. — This is proved from our Lord’s sermon on the mount, and many other of his discourses, where he not only refutes modern errors, but places ancient truths in clearer light, and shows their limitation or extension more accurately, and adds many others. This is farther confirmed by the moral part of the writings of the apostles, in which all the holy principles laid down in the Old Testament, and in the discourses of Christ, are drawn out into particular injunctions, and applied to the various personal, civil, ecclesiastical, and social duties incumbent upon Christians. — It was therefore necessary, after our Lord, with reference to the discipline to be exercised in his future Church, had prescribed the mode of dealing with offenders, that he should speak of the rules or laws by which all such cases were to be determined, and the source from which they should emanate. These rules or laws were to be brought in by the apostles, to whom the Holy Spirit was to be given in the plenitude of his inspiration, to bring the doctrines which Christ himself had taught to their “remembrance,” and “to lead them into all truth,” necessary to complete the Christian system. Now these were to be the sole and only laws by which things were to be bound or loosed; that is, as shown in the note just referred to, declared lawful or unlawful, binding upon men’s consciences or otherwise: and consequently, by these rule, Christians were to form their private judgment respecting what is right or wrong in their various kinds and degrees, and by the same rules the censures or otherwise of “the Church” were to be solely directed. These words therefore were spoken to the apostles, as indeed was the whole preceding discourse: for the eleven, after they had disputed about superiority, by the way, joined Peter and Christ in the house; and the twelve being thus collected, and they only, our Lord delivers to them that series of addresses which this chapter contains. When, therefore, our Lord says, “Whatsoever ye shall bind on earth, shall be bound in heaven,” &c., he repeats the promise he had before made to them, that they should be made the infallible teachers of the whole truth of his religion, and applies it to the practical use which should be made of the doctrines they were to leave on record, as rules to determine all moral questions in the Church; with the same assurance as before, that their inspired decisions should be confirmed in heaven, as being in fact the rules and principles on which the moral government of God would, through all future time, be conducted. No man, therefore, or body of men, can have power to bind or loose in the Church, but he who is inspired to know what the laws of the Divine government are; for nothing which is declared on earth can hold good in heaven, as determining what is pleasing or displeasing to God, but what is in fact a revelation of God’s own will, which is the law of his creatures. The apostles only had that revelation, and they only therefore had the power to declare what was lawful or the contrary, “to bind and to loose.”

Verse 19. Again I say unto you] The word amhn, 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] sumfwnhstwsin, 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.

Verses 18-20. 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. See note on chap. 16:19. 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. 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.

Ver. 19. If two of you shall agree — as touching any thing that they shall ask. The jews had a notion that ten men must agree in asking a special favour of God. But our Saviour who sent out his disciples two and two in every direction, restricts the number to two or more. One man might be selfish in his prayers, but his friend, free from the clouds of passion, would ask in the Spirit, and according to the scriptures. Then soon or late it shall be done unto them, even as they have asked. Mutual counsel augments the faith of prayer.

19. If two — Let it be remembered that our Lord is still stating the blessed results of preserving the true childlike place of his little ones, as depicted in the previous discourse. He has just told them how God will ratify their collective proceedings, in accordance with Christ’s laws as a Church. He now proceeds to the them that it requires not the assembly of a whole Church to obtain the gifts of God. The smallest number shall suffice to obtain the fulfillment of prayer. As touching anything — That is, as touching anything which could be obtained even by the largest number. The fewness of the numbers shall be no bar to the answer of their prayers. It shall be done for them — That is, it shall be done for them in accordance with the usual laws of God’s kingdom of grace and nature. If the prayer be of that faith which God’s laws of prayer require; if the faith be such as God’s Spirit hath empowered, and be by us co-operatively exercised. It is the purpose of the present verse not to state under what conditions prayer shall be heard, or how extensive the range of fulfilled prayer; but to encourage even the smallest number who shall gather together for prayer, that their fewness is no bar to the proper answer from God.

Verses 19, 20. If two of you shall agree, &c. — These verses are both connected with the same subject. That plenary inspiration by which the apostles were to be led into all truth, and to be made the infallible instructers of the Church and the world, was not to be granted to them without earnest prayer. Accordingly, after the resurrection of Christ, they were directed to “tarry at Jerusalem until they were endued with power from on high.” “And these all continued with one accord in prayer and supplication.” “And when the day of pentecost was fully come, they were all with one accord in one place,” still engaged in the same exercise. Thus they agreed on earth as touching the thing they should ask, the “power from on high.” They were gathered together in the name of Christ, by his authority, professing their faith in him, and waiting the fulfilment of his promise; and he, though he had ascended to heaven, was in the midst of them, in his spiritual presence and the wonderful effusions of his Spirit, and what they asked was done for them of their Father which is in heaven. This is clearly the primary meaning of these verses; but they contain general truths of a most consolatory kind, and in the strongest manner encourage the unity of Christians and their meeting together for prayer. “Where two or three are gathered together,” with one accord, “in his name,” and agree to ask what he has promised to bestow, their prayers shall be answered in a spiritual manifestation of the presence of Christ, and the communication of the fulness of all spiritual blessings.

V. 20. 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.

Verse 20. 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.

Verses 18-20. 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. See note on chap. 16:19. 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. 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.

20. For where two or three — Thus does the Saviour for all ages encourage the smallest meeting of his followers. If there be two, lo, there shall be a third! If there be the faith-offered prayer, it shall be heard.

Verses 19, 20. If two of you shall agree, &c. — These verses are both connected with the same subject. That plenary inspiration by which the apostles were to be led into all truth, and to be made the infallible instructers of the Church and the world, was not to be granted to them without earnest prayer. Accordingly, after the resurrection of Christ, they were directed to “tarry at Jerusalem until they were endued with power from on high.” “And these all continued with one accord in prayer and supplication.” “And when the day of pentecost was fully come, they were all with one accord in one place,” still engaged in the same exercise. Thus they agreed on earth as touching the thing they should ask, the “power from on high.” They were gathered together in the name of Christ, by his authority, professing their faith in him, and waiting the fulfilment of his promise; and he, though he had ascended to heaven, was in the midst of them, in his spiritual presence and the wonderful effusions of his Spirit, and what they asked was done for them of their Father which is in heaven. This is clearly the primary meaning of these verses; but they contain general truths of a most consolatory kind, and in the strongest manner encourage the unity of Christians and their meeting together for prayer. “Where two or three are gathered together,” with one accord, “in his name,” and agree to ask what he has promised to bestow, their prayers shall be answered in a spiritual manifestation of the presence of Christ, and the communication of the fulness of all spiritual blessings.

Verse 21. 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 Matthew 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.

Verses 21, 22. Then came Peter — When Jesus had given this advice for the accommodation of differences among his disciples, Peter, imagining it might be abused by ill-disposed persons, as an encouragement to offer injuries to others, came and said, Lord, how oft shall my brother sin against me, and I forgive him? Must I go on to do it until he has repeated the injury seven times? He does not mean seven times a day, as Christ said, Luke 17:4, but seven times in his life, thinking, if a man had trespassed against him seven times, though that person were never so desirous to be reconciled, he might then lawfully and properly renounce all society with him: Jesus saith, I say not, Until seven times — I never intended to limit thee in any such way; but, Until seventy times seven — That is, as often as there is occasion; a certain number being put for an uncertain: for it is not the number of times in which a person may offend that is to be here regarded, but his true repentance. In short, the precept is unbounded, and you must never be weary of forgiving your brethren, since you are so much more indebted to the divine mercy than your fellow-creatures can be to yours.

Ver. 21. How oft shall my brother sin against me, and I forgive him; till seven times? If remission had been limited to seven times, what had become of Peter? Rather, as the heavens are higher than the earth, so are God’s ways higher than our ways, and his thoughts of mercy and love above our thoughts. Isaiah 55:8.

21. Peter… said… how oft — Peter perceives that a law of tenderer dealing is to prevail in the Church than exists in the synagogue. The Jewish limit of forgiveness was thrice and no more.

Verse 21. Lord, how oft shall my brother sin against me? — Peter, rightly judging that what had been enjoined on the subject of gaining a brother who had committed a wrong, necessarily implied that the injured party should be ready to forgive the injury, inquires how often this placable disposition was to be exercised.

Till seven times? — If the notions of the rabbins of our Lord’s time on this subject of forgiveness were the same as those of a later date, Peter’s charity went beyond the Jewish limit, which, extended to “three times, and no more.” “He that says, I have sinned, and I repent, they forgive him to three times, and no more.” Probably, however, Peter was not acquainted with the rabbinical rules, and merely meant by seven times, very often; taking it for granted, that there must be a limit to forgiveness. Our Lord’s reply, Until seventy times seven, signifies an indefinite number, a number which has no limit. As often as an offending brother, as stated by St. Luke, shall “turn again to thee, and repent,” so often art thou to forgive. By forgiveness is here meant that which extends to actual reconciliation. Great prominence is given to this duty in the discourses of our Lord; all the angry, and harsh, and malignant passions are utterly inconsistent with the spirit of his religion. His coming into the world was the result of infinite pity and kindness to the race of man, and his own example of placability and benevolence must be followed by his disciples, or they will be at length disowned by him. This is as strongly enforced as it is beautifully exemplified by the parable which follows.

V. 22. Till seventy times seven-That is, as often as there is occasion. A certain number is put for an uncertain.

Verse 22. Seventy times seven.] There is something very remarkable in these words, especially if collated with Genesis 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 Clarke’s note on “Matthew 5:7”, and on Matthew 6:14, 15. The sum seventy times seven makes four hundred and ninety. Now an offence, 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 offences. If the man who receives the offence has given any cause for it, in that case, the half of the offence, at least, towards his brother, ceases.

Verses 21, 22. Then came Peter — When Jesus had given this advice for the accommodation of differences among his disciples, Peter, imagining it might be abused by ill-disposed persons, as an encouragement to offer injuries to others, came and said, Lord, how oft shall my brother sin against me, and I forgive him? Must I go on to do it until he has repeated the injury seven times? He does not mean seven times a day, as Christ said, Luke 17:4, but seven times in his life, thinking, if a man had trespassed against him seven times, though that person were never so desirous to be reconciled, he might then lawfully and properly renounce all society with him: Jesus saith, I say not, Until seven times — I never intended to limit thee in any such way; but, Until seventy times seven — That is, as often as there is occasion; a certain number being put for an uncertain: for it is not the number of times in which a person may offend that is to be here regarded, but his true repentance. In short, the precept is unbounded, and you must never be weary of forgiving your brethren, since you are so much more indebted to the divine mercy than your fellow-creatures can be to yours.

22. Seventy times seven — This may seem a maxim of impracticable morality; but the duty of such a succession of pardons is founded upon the supposition of the offender’s sincere repentance, as a condition, and the absence of any danger from his machinations. Doubtless one would endeavour in some way to remove the liability to such repeated backslidings and necessities for forgiveness, before the full number above named had arrived. Yet the rule lays down that in no case do we retain resentment toward a sincere penitent. And thus we have a striking parallel to the state of things between God and ourselves as continually sinning and repenting

GOSPEL LAW OF FORGIVENESS ILLUSTRATED BY THE PARABLE OF THE UNFORGIVING SERVANT, 21-35.

This parable enforces the rule just laid down by our Lord to Peter. It draws a contrast between God’s patient forgiveness and man’s unpitying cruelty. It warns us of the terrible penalty of incurring God’s justice by our merciless dealing with our fellow-beings.

V. 23. Therefore-In this respect.

Verse 23. 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.

Verse 23. Therefore — In this respect; the kingdom of heaven is likened unto a certain king — Here our Lord illustrates the excellent morality of the preceding verse by a lively parable; in which is shown “the necessity of forgiving the greatest injuries in every case where the offending party is sensible of his fault, and promises amendment; a necessity of the strongest kind, arising from this law of the divine government, that it is the condition on which God forgives our offences against him.” — Macknight.

23. Kingdom of heaven — God’s administration of justice, under the Messiah’s reign. King — the symbol here of God, who is king of the universe. Servants — His officers of government; perhaps here the collectors of his revenue.

Verse 23. Therefore is the kingdom of heaven likened unto a certain king &c. — That is, the conduct of the sovereign Ruler in the new dispensation of the Gospel may be likened to that of a certain king, &c., anqrwpw basilei, anqrwpov being used for tiv.

Which would take account of his servants. — The servants here probably are of that class who were intrusted with the collection of the king’s revenue. To take account, suneirai logon, is a formula which denotes, like the Latin, conferre rationes, to settle an account. The servants here mentioned were not slaves; doulov, like db[, being often used in a larger sense. That here it is not to be taken for slave is plain, the debtor being afterward appointed to be sold to pay his debt, which would have been of no benefit to the master had he been a slave, and therefore already the property of his owner.

V. 24. 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.

Verse 24. Ten thousand talents] muriwn talantwn, 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 Exodus 25:39. The margin above is incorrect.

Verses 24-27. One was brought who owed him ten thousand talents — That is, according to the lowest computation, about two millions sterling. But it is probable, as the Prussian editors say, that the ten thousand talents are here put for an immense sum. 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 — Was utterly unable to discharge this immense debt; his lord commanded him to be sold, and his wife and children, &c. — Such was the power which creditors had over insolvent debtors in several countries of Europe, as well as Asia, in ancient times; and payment to be made — With the price of them, as far as it would go. The servant, therefore, fell down and worshipped him — That is, prostrated himself at his master’s feet; saying, Lord, have patience with me, and I will pay thee all — The confusion he was in made him say this without consideration; for the debt which he owed was a sum by far too great for any one, who had nothing, ever to think of acquiring. Then the Lord of that servant — Being of an exceeding generous and merciful disposition; was moved with compassion — Was touched with his distress, and ordered him to be loosed; and forgave him the debt — Discharged him from all obligation to pay it, on condition of his future good behaviour.

§ 79. — CONTENTION OF DISCIPLES — PEACE OF THE CHURCH, 1-35. This chapter forms a complete and beautiful discourse on the unity and peace of Christ’s Church, about to be formed. It is to be viewed as a whole, and each of the parts is to be construed in reference to the scope of the whole. The discourse itself, as uttered, must have stood in striking contrast with the ambitious visions and the emulous strife of the apostles, by the occurrence of which it was suggested.

A debate having arisen as to the primacy in the Messiah’s kingdom, our Lord, avoiding all harsh rebuke of their strife, commences his doctrine on the subject by introducing a symbol calculated to soothe their minds to gentler feeling. A child is called; old enough to walk, yet young enough to be taken in a seemly way into his arms. And as the child cheerfully accepts its docile place, and knows no desire of rule or lordship, so must the heirs of the kingdom come down to that temper which is best designated by the term childlike. 1-4.

Passing then from the natural child to the child by grace, our Lord illustrates, in the most solemn language, the awful sin of offending; that is, of causing Christ’s true child to fall and perish. 5-9. The value of such a child is illustrated by the fact that for him angels watch, because Christ died for him, and in his mercy sought for him as for a lost sheep. 10-14. Next the kingdom is a family and the little ones are brethren. Our Lord, therefore, lays down to them the mode of dealing with the trespassing brother; and he assures all such as comply in temper and act with his law on the subject, that the decisions they make in the Church below are ratified in the Church above. 15-18. And this same divine sanction of the acts, so in spirit and in form done by a whole Church, is bestowed upon the action of the smallest plural number; for that smallest number of his true little ones, acting in the true spirit, is blessed with his true presence. He then lays down a law of unlimited forgiveness of all true penitence, which he illustrates by a parable of an unforgiving one. 21-35. This chapter is a perfect programme for a peaceful Church. THE EMBLEM OF HUMILITY, 1-6.

1. At the same time — Literally at that season; namely, at Capernaum, shortly after the miracle of the coin in the fish’s mouth. Saying, Who is the greatest — In regard to the propounding of this question, there is an apparent discrepancy between the evangelists, which we may lay before our readers in full, as an illustrative specimen of the nature of such discrepancies, and the proper modes of dealing with them. MATTHEW.

Came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? And Jesus called a little child.

Mark 9:33 MARK 9:33.

And being in the house, he asked them, What was it that ye disputed among yourselves by the way? But they held their peace: for they had disputed among themselves who should be the greatest. And he sat down, and called the twelve, and saith unto them, etc. And he took a child.

Luke 9:46 LUKE 9:46, 47.

Then there arose a reasoning among them, which of them should be greatest. And Jesus perceiving the thought of their heart took a child.

At first glance we should imagine an irreconcilable difference, and error of detail. But a closer inspection will show that each evangelist gives different stages of the same transaction. Luke tells of the first rising of the dispute, which probably took place on the way, from fishing in the lake, to Capernaum; and then he omits the rest until Jesus placed the child before them.

Mark commences after they had come into the house, when Jesus questioned them, and they were silent; he omits what followed until the Lord called all together and placed the child before them. Matthew tells us what occurred after our Lord questioned them, and they were silent for shame. The disciples on reflecting that our Lord evidently knew their debate, ingenuously come and lay the question before him. Our Lord then procures the child, and furnishes an answer in full, in regard to the discussion for the pre-eminence. Matthew 18:1. From this example the unpracticed reader may easily see how the evangelists supplement each other; and how what at first seems to be irreconcilable difficulty becomes, on farther examination, perfectly consistent proof that fact is the basis of all.

The greatest in the kingdom of heaven — The giving of the keys to Peter had not produced the idea in the apostle’s mind that he was thereby nominated head of their body, or prime minister, vizier, or general in the divine kingdom. Among the disciples it was still an unsettled question which should be primate; it might be one of our Lord’s blood relations; it might be the beloved John, or the senior Peter. Our Lord’s discourse decides that it will be neither.

Verse 24. Ten thousand talents. — A talent of silver contained three thousand shekels, and was in value £375 of our money. A talent of gold was equal to £4500; but the latter is seldom meant, except where expressed. But the sum in silver was immense, and stands for an indefinitely large amount, to intimate the exceeding greatness of our debt toward God; arising out of obligations of gratitude, obedience, and service, in which we have all so failed that our iniquities are more in number than “the sands of the sea-shore.”

V. 25. 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.

Verse 25. 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, &c.] 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 Exodus 22:3; Leviticus 25:30, 47; 2 Kings 4:1. This custom passed from among the Jews to the Greeks and Romans. I have already remarked (see Genesis 47:19) that in the Burman empire the sale of whole families, to discharge debts, is very common.

Verses 24-27. One was brought who owed him ten thousand talents — That is, according to the lowest computation, about two millions sterling. But it is probable, as the Prussian editors say, that the ten thousand talents are here put for an immense sum. 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 — Was utterly unable to discharge this immense debt; his lord commanded him to be sold, and his wife and children, &c. — Such was the power which creditors had over insolvent debtors in several countries of Europe, as well as Asia, in ancient times; and payment to be made — With the price of them, as far as it would go. The servant, therefore, fell down and worshipped him — That is, prostrated himself at his master’s feet; saying, Lord, have patience with me, and I will pay thee all — The confusion he was in made him say this without consideration; for the debt which he owed was a sum by far too great for any one, who had nothing, ever to think of acquiring. Then the Lord of that servant — Being of an exceeding generous and merciful disposition; was moved with compassion — Was touched with his distress, and ordered him to be loosed; and forgave him the debt — Discharged him from all obligation to pay it, on condition of his future good behaviour.

25. Sold — The Roman law as well as the Jewish allowed the sale of a debtor. By Jewish law the servitude would last but six years.

Verse 25. His lord commanded him to be sold, &c. — This was the custom in several ancient nations beside the Jews.

Verse 26. Fell down and worshipped him] prosekunei autw,

crouched as a dog before him, with the greatest deference, submission, and anxiety.

Have patience with me] makroqumhson ep~ emoi, 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.

Verses 24-27. One was brought who owed him ten thousand talents — That is, according to the lowest computation, about two millions sterling. But it is probable, as the Prussian editors say, that the ten thousand talents are here put for an immense sum. 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 — Was utterly unable to discharge this immense debt; his lord commanded him to be sold, and his wife and children, &c. — Such was the power which creditors had over insolvent debtors in several countries of Europe, as well as Asia, in ancient times; and payment to be made — With the price of them, as far as it would go. The servant, therefore, fell down and worshipped him — That is, prostrated himself at his master’s feet; saying, Lord, have patience with me, and I will pay thee all — The confusion he was in made him say this without consideration; for the debt which he owed was a sum by far too great for any one, who had nothing, ever to think of acquiring. Then the Lord of that servant — Being of an exceeding generous and merciful disposition; was moved with compassion — Was touched with his distress, and ordered him to be loosed; and forgave him the debt — Discharged him from all obligation to pay it, on condition of his future good behaviour.

26. Pay thee all — Man can pay God nothing. Yet, through Christ, he accepts our surrender of all, and forgives. See verse 34.

Verse 26. And I will pay thee all. — To avert so dire a calamity as to be sold into slavery, the insolvent debtor appeals to the mercy of his lord; he falls at his feet; pays him the lowliest homage; acknowledges the debt, but asks for the indulgence of delay; and promises ultimate payment. All these circumstances complete the picture drawn by the parable, but are to be cautiously interpreted to a spiritual sense. This, however, may be observed, that we are taught that the only way to forgiveness is to acknowledge our debts, and to appeal only to MERCY. The promise of paying so large a debt was, indeed, a futile one; but it probably glances at that too frequent presumption which clings to all penitents in the first instance, that they shall be able by future acts of zealous service, to make some compensation for past offences. The free and princely munificence of our Lord, however, spurns all these vain offers of compromise; he “is RICH to all them that call upon him;” he “giveth liberally, and upbraideth not;” or, as his character and acts of grace are here affectingly described, “The lord of that servant was moved with compassion, and loosed him, and forgave him the debt.”

Verse 27. 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.

Verses 24-27. One was brought who owed him ten thousand talents — That is, according to the lowest computation, about two millions sterling. But it is probable, as the Prussian editors say, that the ten thousand talents are here put for an immense sum. 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 — Was utterly unable to discharge this immense debt; his lord commanded him to be sold, and his wife and children, &c. — Such was the power which creditors had over insolvent debtors in several countries of Europe, as well as Asia, in ancient times; and payment to be made — With the price of them, as far as it would go. The servant, therefore, fell down and worshipped him — That is, prostrated himself at his master’s feet; saying, Lord, have patience with me, and I will pay thee all — The confusion he was in made him say this without consideration; for the debt which he owed was a sum by far too great for any one, who had nothing, ever to think of acquiring. Then the Lord of that servant — Being of an exceeding generous and merciful disposition; was moved with compassion — Was touched with his distress, and ordered him to be loosed; and forgave him the debt — Discharged him from all obligation to pay it, on condition of his future good behaviour.

§ 79. — CONTENTION OF DISCIPLES — PEACE OF THE CHURCH, 1-35. This chapter forms a complete and beautiful discourse on the unity and peace of Christ’s Church, about to be formed. It is to be viewed as a whole, and each of the parts is to be construed in reference to the scope of the whole. The discourse itself, as uttered, must have stood in striking contrast with the ambitious visions and the emulous strife of the apostles, by the occurrence of which it was suggested.

A debate having arisen as to the primacy in the Messiah’s kingdom, our Lord, avoiding all harsh rebuke of their strife, commences his doctrine on the subject by introducing a symbol calculated to soothe their minds to gentler feeling. A child is called; old enough to walk, yet young enough to be taken in a seemly way into his arms. And as the child cheerfully accepts its docile place, and knows no desire of rule or lordship, so must the heirs of the kingdom come down to that temper which is best designated by the term childlike. 1-4.

Passing then from the natural child to the child by grace, our Lord illustrates, in the most solemn language, the awful sin of offending; that is, of causing Christ’s true child to fall and perish. 5-9. The value of such a child is illustrated by the fact that for him angels watch, because Christ died for him, and in his mercy sought for him as for a lost sheep. 10-14. Next the kingdom is a family and the little ones are brethren. Our Lord, therefore, lays down to them the mode of dealing with the trespassing brother; and he assures all such as comply in temper and act with his law on the subject, that the decisions they make in the Church below are ratified in the Church above. 15-18. And this same divine sanction of the acts, so in spirit and in form done by a whole Church, is bestowed upon the action of the smallest plural number; for that smallest number of his true little ones, acting in the true spirit, is blessed with his true presence. He then lays down a law of unlimited forgiveness of all true penitence, which he illustrates by a parable of an unforgiving one. 21-35. This chapter is a perfect programme for a peaceful Church. THE EMBLEM OF HUMILITY, 1-6.

1. At the same time — Literally at that season; namely, at Capernaum, shortly after the miracle of the coin in the fish’s mouth. Saying, Who is the greatest — In regard to the propounding of this question, there is an apparent discrepancy between the evangelists, which we may lay before our readers in full, as an illustrative specimen of the nature of such discrepancies, and the proper modes of dealing with them. MATTHEW.

Came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? And Jesus called a little child.

Mark 9:33 MARK 9:33.

And being in the house, he asked them, What was it that ye disputed among yourselves by the way? But they held their peace: for they had disputed among themselves who should be the greatest. And he sat down, and called the twelve, and saith unto them, etc. And he took a child.

Luke 9:46 LUKE 9:46, 47.

Then there arose a reasoning among them, which of them should be greatest. And Jesus perceiving the thought of their heart took a child.

At first glance we should imagine an irreconcilable difference, and error of detail. But a closer inspection will show that each evangelist gives different stages of the same transaction. Luke tells of the first rising of the dispute, which probably took place on the way, from fishing in the lake, to Capernaum; and then he omits the rest until Jesus placed the child before them.

Mark commences after they had come into the house, when Jesus questioned them, and they were silent; he omits what followed until the Lord called all together and placed the child before them. Matthew tells us what occurred after our Lord questioned them, and they were silent for shame. The disciples on reflecting that our Lord evidently knew their debate, ingenuously come and lay the question before him. Our Lord then procures the child, and furnishes an answer in full, in regard to the discussion for the pre-eminence. Matthew 18:1. From this example the unpracticed reader may easily see how the evangelists supplement each other; and how what at first seems to be irreconcilable difficulty becomes, on farther examination, perfectly consistent proof that fact is the basis of all.

The greatest in the kingdom of heaven — The giving of the keys to Peter had not produced the idea in the apostle’s mind that he was thereby nominated head of their body, or prime minister, vizier, or general in the divine kingdom. Among the disciples it was still an unsettled question which should be primate; it might be one of our Lord’s blood relations; it might be the beloved John, or the senior Peter. Our Lord’s discourse decides that it will be neither.

Verse 28. 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] krathsav auton epnige. There is no word I am acquainted with, which so fully expresses the meaning of the original, epnige, as the Anglo-saxon term throttle: it signified (like the Greek) to half choke a person, by seizing his throat.

Verses 28-30. But the same servant — Thus graciously freed from such an immense debt; went out — From the presence of his master; and found one of his fellow-servants which owed him a hundred pence — A hundred Roman denarii, each in value about seven pence halfpenny sterling, and the whole amounting only to three pounds two shillings and sixpence. And he took him by the throat, saying, Pay me that thou owest — Thus, by demanding this trifling sum in so rough a manner, and that immediately on coming out of the palace where so much lenity and mercy had been shown him in a matter of far greater importance, he manifested a most base, selfish, unfeeling, and cruel disposition. The word epnige, rendered, he took him by the throat, implies that he almost strangled him. And his fellow-servant fell down at his feet — As he had done at his lord’s feet; and besought him, saying, Have patience with me, &c. — Using the very words which he himself had used but just before on the like occasion. And he would not — Having so soon forgot, or not considering, the much greater mercy that had been shown to himself so lately, in the like circumstances, by their common master; but, being insolent and inexorable, and resolved not to wait a moment, he went with him before a magistrate, and cast him into prison — Protesting he should lie there till he should pay the whole debt.

28. Went out — From his Lord’s presence, to inflict the severity. This sets the contrast in a more aggravating light. Fresh from the mercy of his Lord, he goes forth to inflict cruelty upon his fellow. So do men. They are, indeed, often at the same moment, spared of God and unsparing of others. A hundred pence — He owed his Lord ten thousand talents; some ten or fifteen million dollars! He could not forgive a hundred pence, about fifteen dollars! This reminds us how much more God does forgive us than we can forgive others. Oglethorpe, governor of Georgia, said, in a passion, to Mr. Wesley: “That vile servant of mine misbehaves, though he knows I never forgive.” “Then,” said Mr. Wesley, “I hope you never sin.” The beautiful reproof overcame the angry governor.

Took him by the throat — Literally, grasping, he choked him. The plaintiff in a Roman suit customarily seized the defendant and drew him to the court. The present prosecutor performs the act with a merciless violence.

Verse 28. The same servant went out and found one of his fellow servants, &c.. — Not immediately perhaps, but after some time; after those grateful emotions which he ought always to have cherished, had been suffered to subside; after he had, through unfaithfulness to the grace given, suffered the example of his lord’s clemency, pity, and munificence to lose its effect upon him; after the spirit of worldliness and selfishness, with all its obdurating influence upon the affections, had been suffered to establish itself in his heart; yes, the same servant, mark the emphasis, THAT servant, himself, whose prayers and tears had moved the compassion of his lord, so that, by a munificent liberality, he had cancelled his debt of immense amount, found one of his fellow servants, who owed him a hundred pence, denarii, each of the value of seven pence three farthings, and making the paltry sum of £3 2s. 6d., sterling, and laid hands upon him, and took him by the throat, epnige, throttled him, showing equal violence of temper, and hard heartedness; and refusing to listen to the very same prayer, which he himself had imploringly offered to his lord. And he would nat; but cast him into prison, till he should pay the debt; the whole debt, which he relentlessly exacted. This excited the indignant grief of the rest of the servants, who were not unacquainted with the gracious manner in which he had been treated by the common master, to whom they make known, diasafein, gave exact information of the affair.

Verse 29. 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.] panta, all, is omitted by a multitude of MSS., versions, and fathers.

Verses 28-30. But the same servant — Thus graciously freed from such an immense debt; went out — From the presence of his master; and found one of his fellow-servants which owed him a hundred pence — A hundred Roman denarii, each in value about seven pence halfpenny sterling, and the whole amounting only to three pounds two shillings and sixpence. And he took him by the throat, saying, Pay me that thou owest — Thus, by demanding this trifling sum in so rough a manner, and that immediately on coming out of the palace where so much lenity and mercy had been shown him in a matter of far greater importance, he manifested a most base, selfish, unfeeling, and cruel disposition. The word epnige, rendered, he took him by the throat, implies that he almost strangled him. And his fellow-servant fell down at his feet — As he had done at his lord’s feet; and besought him, saying, Have patience with me, &c. — Using the very words which he himself had used but just before on the like occasion. And he would not — Having so soon forgot, or not considering, the much greater mercy that had been shown to himself so lately, in the like circumstances, by their common master; but, being insolent and inexorable, and resolved not to wait a moment, he went with him before a magistrate, and cast him into prison — Protesting he should lie there till he should pay the whole debt.

§ 79. — CONTENTION OF DISCIPLES — PEACE OF THE CHURCH, 1-35. This chapter forms a complete and beautiful discourse on the unity and peace of Christ’s Church, about to be formed. It is to be viewed as a whole, and each of the parts is to be construed in reference to the scope of the whole. The discourse itself, as uttered, must have stood in striking contrast with the ambitious visions and the emulous strife of the apostles, by the occurrence of which it was suggested.

A debate having arisen as to the primacy in the Messiah’s kingdom, our Lord, avoiding all harsh rebuke of their strife, commences his doctrine on the subject by introducing a symbol calculated to soothe their minds to gentler feeling. A child is called; old enough to walk, yet young enough to be taken in a seemly way into his arms. And as the child cheerfully accepts its docile place, and knows no desire of rule or lordship, so must the heirs of the kingdom come down to that temper which is best designated by the term childlike. 1-4.

Passing then from the natural child to the child by grace, our Lord illustrates, in the most solemn language, the awful sin of offending; that is, of causing Christ’s true child to fall and perish. 5-9. The value of such a child is illustrated by the fact that for him angels watch, because Christ died for him, and in his mercy sought for him as for a lost sheep. 10-14. Next the kingdom is a family and the little ones are brethren. Our Lord, therefore, lays down to them the mode of dealing with the trespassing brother; and he assures all such as comply in temper and act with his law on the subject, that the decisions they make in the Church below are ratified in the Church above. 15-18. And this same divine sanction of the acts, so in spirit and in form done by a whole Church, is bestowed upon the action of the smallest plural number; for that smallest number of his true little ones, acting in the true spirit, is blessed with his true presence. He then lays down a law of unlimited forgiveness of all true penitence, which he illustrates by a parable of an unforgiving one. 21-35. This chapter is a perfect programme for a peaceful Church. THE EMBLEM OF HUMILITY, 1-6.

1. At the same time — Literally at that season; namely, at Capernaum, shortly after the miracle of the coin in the fish’s mouth. Saying, Who is the greatest — In regard to the propounding of this question, there is an apparent discrepancy between the evangelists, which we may lay before our readers in full, as an illustrative specimen of the nature of such discrepancies, and the proper modes of dealing with them. MATTHEW.

Came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? And Jesus called a little child.

Mark 9:33 MARK 9:33.

And being in the house, he asked them, What was it that ye disputed among yourselves by the way? But they held their peace: for they had disputed among themselves who should be the greatest. And he sat down, and called the twelve, and saith unto them, etc. And he took a child.

Luke 9:46 LUKE 9:46, 47.

Then there arose a reasoning among them, which of them should be greatest. And Jesus perceiving the thought of their heart took a child.

At first glance we should imagine an irreconcilable difference, and error of detail. But a closer inspection will show that each evangelist gives different stages of the same transaction. Luke tells of the first rising of the dispute, which probably took place on the way, from fishing in the lake, to Capernaum; and then he omits the rest until Jesus placed the child before them.

Mark commences after they had come into the house, when Jesus questioned them, and they were silent; he omits what followed until the Lord called all together and placed the child before them. Matthew tells us what occurred after our Lord questioned them, and they were silent for shame. The disciples on reflecting that our Lord evidently knew their debate, ingenuously come and lay the question before him. Our Lord then procures the child, and furnishes an answer in full, in regard to the discussion for the pre-eminence. Matthew 18:1. From this example the unpracticed reader may easily see how the evangelists supplement each other; and how what at first seems to be irreconcilable difficulty becomes, on farther examination, perfectly consistent proof that fact is the basis of all.

The greatest in the kingdom of heaven — The giving of the keys to Peter had not produced the idea in the apostle’s mind that he was thereby nominated head of their body, or prime minister, vizier, or general in the divine kingdom. Among the disciples it was still an unsettled question which should be primate; it might be one of our Lord’s blood relations; it might be the beloved John, or the senior Peter. Our Lord’s discourse decides that it will be neither.

V. 30. Went with him before a magistrate, and cast him into prison, protesting he should lie there, till he should pay the whole debt.

Verse 30. And he would not, &c.] 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.-“

Verses 28-30. But the same servant — Thus graciously freed from such an immense debt; went out — From the presence of his master; and found one of his fellow-servants which owed him a hundred pence — A hundred Roman denarii, each in value about seven pence halfpenny sterling, and the whole amounting only to three pounds two shillings and sixpence. And he took him by the throat, saying, Pay me that thou owest — Thus, by demanding this trifling sum in so rough a manner, and that immediately on coming out of the palace where so much lenity and mercy had been shown him in a matter of far greater importance, he manifested a most base, selfish, unfeeling, and cruel disposition. The word epnige, rendered, he took him by the throat, implies that he almost strangled him. And his fellow-servant fell down at his feet — As he had done at his lord’s feet; and besought him, saying, Have patience with me, &c. — Using the very words which he himself had used but just before on the like occasion. And he would not — Having so soon forgot, or not considering, the much greater mercy that had been shown to himself so lately, in the like circumstances, by their common master; but, being insolent and inexorable, and resolved not to wait a moment, he went with him before a magistrate, and cast him into prison — Protesting he should lie there till he should pay the whole debt.

30. Till he should pay the debt — Until with nothing he should pay fifteen millions of dollars — that is, for evermore; for it can scarce be doubted that this is the very implication of our Lord. He puts the amount intentionally large, to show the immensity of our liability to God’s account. He then expresses the duration of the imprisonment by the expressive words until he should pay the debt. It seems difficult to avoid the conclusion that our Lord meant to teach that for the unforgiven man there is no possibility of ever exhausting the penalty of the law.

Verse 31. His fellow-servants saw what was done] An act of this kind is so dishonourable 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.

Verses 31-35. When his fellow-servants saw what was done — When they beheld such inhumanity, in such circumstances, and from such a man; they were very sorry — Exceedingly grieved at such an instance of unexampled cruelty from a man who had himself experienced such mercy; and came and told their lord — Gave their lord the king an exact and faithful account of the whole matter. Then his lord said, O thou wicked servant — Hard-hearted and unmerciful; I forgave thee all that debt — The vast sums due to me; because thou desiredst me — Didst acknowledge the debt, fell down at my feet, and humbly begged me to have patience with thee; shouldest not thou also have had compassion on thy fellow-servant — Who in like manner acknowledged his debt, and promised payment, showing thee, in his supplication, though thine equal, as much respect as thou showedst to me, thy lord and king? And his lord was wroth — Was exceedingly enraged; and delivered him to the tormentors — Not only revoked the grant of remission which he had just before made, as forfeited by so vile a behaviour; but put him in prison, commanding him to be there fettered and scourged; till he should pay all that was due unto him — That is, without any hope of release, for the immense debt which he owed he could never be able to pay. Instead of tormentors, here, Dr. Campbell reads jailers, observing that “the word basanisthv, here used, properly denotes examiner, particularly one who has it in charge to examine by torture. Hence it came to signify jailer, for on such, in those days, was this charge commonly devolved. They were not only allowed, but even commanded, to treat the wretches in their custody with every kind of cruelty, in order to extort payment from them, in case they had concealed any of their effects; or, if they had nothing, to wrest the sum owed from the compassion of their relations and friends, who, to release an unhappy person for whom they had a regard from such extreme misery, might be induced to pay the debt; for the person of the insolvent debtor was absolutely in the power of the creditor, and at his disposal.” But it must be observed that 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. How observable is this whole account; as well as the great inference our Lord draws from it! 1, The debtor was freely and fully forgiven; 2, He wilfully and grievously offended; 3, His pardon was retracted, the whole debt required, and the offender delivered to the tormentors for ever. And shall we still say, that 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.

31. Fellow servants… very sorry — They were sorry, but God was wroth. God’s servants grieve over their fellow’s sins; but vengeance belongeth to God. Even in expulsion from the visible Church, their true feeling is grief and love for the excommunicated; the act being done truly for his salvation. Told unto their Lord — God’s saints are forever laying the sins of men before him in confessory prayer. But God’s own omniscience is forever taking evidence of man’s sins.

Verse 32. His lord, after that he had called him] Alas! how shall he appear! Confounded. What shall he answer? He is speechless!

Verses 31-35. When his fellow-servants saw what was done — When they beheld such inhumanity, in such circumstances, and from such a man; they were very sorry — Exceedingly grieved at such an instance of unexampled cruelty from a man who had himself experienced such mercy; and came and told their lord — Gave their lord the king an exact and faithful account of the whole matter. Then his lord said, O thou wicked servant — Hard-hearted and unmerciful; I forgave thee all that debt — The vast sums due to me; because thou desiredst me — Didst acknowledge the debt, fell down at my feet, and humbly begged me to have patience with thee; shouldest not thou also have had compassion on thy fellow-servant — Who in like manner acknowledged his debt, and promised payment, showing thee, in his supplication, though thine equal, as much respect as thou showedst to me, thy lord and king? And his lord was wroth — Was exceedingly enraged; and delivered him to the tormentors — Not only revoked the grant of remission which he had just before made, as forfeited by so vile a behaviour; but put him in prison, commanding him to be there fettered and scourged; till he should pay all that was due unto him — That is, without any hope of release, for the immense debt which he owed he could never be able to pay. Instead of tormentors, here, Dr. Campbell reads jailers, observing that “the word basanisthv, here used, properly denotes examiner, particularly one who has it in charge to examine by torture. Hence it came to signify jailer, for on such, in those days, was this charge commonly devolved. They were not only allowed, but even commanded, to treat the wretches in their custody with every kind of cruelty, in order to extort payment from them, in case they had concealed any of their effects; or, if they had nothing, to wrest the sum owed from the compassion of their relations and friends, who, to release an unhappy person for whom they had a regard from such extreme misery, might be induced to pay the debt; for the person of the insolvent debtor was absolutely in the power of the creditor, and at his disposal.” But it must be observed that 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. How observable is this whole account; as well as the great inference our Lord draws from it! 1, The debtor was freely and fully forgiven; 2, He wilfully and grievously offended; 3, His pardon was retracted, the whole debt required, and the offender delivered to the tormentors for ever. And shall we still say, that 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.

§ 79. — CONTENTION OF DISCIPLES — PEACE OF THE CHURCH, 1-35. This chapter forms a complete and beautiful discourse on the unity and peace of Christ’s Church, about to be formed. It is to be viewed as a whole, and each of the parts is to be construed in reference to the scope of the whole. The discourse itself, as uttered, must have stood in striking contrast with the ambitious visions and the emulous strife of the apostles, by the occurrence of which it was suggested.

A debate having arisen as to the primacy in the Messiah’s kingdom, our Lord, avoiding all harsh rebuke of their strife, commences his doctrine on the subject by introducing a symbol calculated to soothe their minds to gentler feeling. A child is called; old enough to walk, yet young enough to be taken in a seemly way into his arms. And as the child cheerfully accepts its docile place, and knows no desire of rule or lordship, so must the heirs of the kingdom come down to that temper which is best designated by the term childlike. 1-4.

Passing then from the natural child to the child by grace, our Lord illustrates, in the most solemn language, the awful sin of offending; that is, of causing Christ’s true child to fall and perish. 5-9. The value of such a child is illustrated by the fact that for him angels watch, because Christ died for him, and in his mercy sought for him as for a lost sheep. 10-14. Next the kingdom is a family and the little ones are brethren. Our Lord, therefore, lays down to them the mode of dealing with the trespassing brother; and he assures all such as comply in temper and act with his law on the subject, that the decisions they make in the Church below are ratified in the Church above. 15-18. And this same divine sanction of the acts, so in spirit and in form done by a whole Church, is bestowed upon the action of the smallest plural number; for that smallest number of his true little ones, acting in the true spirit, is blessed with his true presence. He then lays down a law of unlimited forgiveness of all true penitence, which he illustrates by a parable of an unforgiving one. 21-35. This chapter is a perfect programme for a peaceful Church. THE EMBLEM OF HUMILITY, 1-6.

1. At the same time — Literally at that season; namely, at Capernaum, shortly after the miracle of the coin in the fish’s mouth. Saying, Who is the greatest — In regard to the propounding of this question, there is an apparent discrepancy between the evangelists, which we may lay before our readers in full, as an illustrative specimen of the nature of such discrepancies, and the proper modes of dealing with them. MATTHEW.

Came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? And Jesus called a little child.

Mark 9:33 MARK 9:33.

And being in the house, he asked them, What was it that ye disputed among yourselves by the way? But they held their peace: for they had disputed among themselves who should be the greatest. And he sat down, and called the twelve, and saith unto them, etc. And he took a child.

Luke 9:46 LUKE 9:46, 47.

Then there arose a reasoning among them, which of them should be greatest. And Jesus perceiving the thought of their heart took a child.

At first glance we should imagine an irreconcilable difference, and error of detail. But a closer inspection will show that each evangelist gives different stages of the same transaction. Luke tells of the first rising of the dispute, which probably took place on the way, from fishing in the lake, to Capernaum; and then he omits the rest until Jesus placed the child before them.

Mark commences after they had come into the house, when Jesus questioned them, and they were silent; he omits what followed until the Lord called all together and placed the child before them. Matthew tells us what occurred after our Lord questioned them, and they were silent for shame. The disciples on reflecting that our Lord evidently knew their debate, ingenuously come and lay the question before him. Our Lord then procures the child, and furnishes an answer in full, in regard to the discussion for the pre-eminence. Matthew 18:1. From this example the unpracticed reader may easily see how the evangelists supplement each other; and how what at first seems to be irreconcilable difficulty becomes, on farther examination, perfectly consistent proof that fact is the basis of all.

The greatest in the kingdom of heaven — The giving of the keys to Peter had not produced the idea in the apostle’s mind that he was thereby nominated head of their body, or prime minister, vizier, or general in the divine kingdom. Among the disciples it was still an unsettled question which should be primate; it might be one of our Lord’s blood relations; it might be the beloved John, or the senior Peter. Our Lord’s discourse decides that it will be neither.

Verse 33. Shouldest not thou also have had compassion] ouk edei kai se, 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.

Verses 31-35. When his fellow-servants saw what was done — When they beheld such inhumanity, in such circumstances, and from such a man; they were very sorry — Exceedingly grieved at such an instance of unexampled cruelty from a man who had himself experienced such mercy; and came and told their lord — Gave their lord the king an exact and faithful account of the whole matter. Then his lord said, O thou wicked servant — Hard-hearted and unmerciful; I forgave thee all that debt — The vast sums due to me; because thou desiredst me — Didst acknowledge the debt, fell down at my feet, and humbly begged me to have patience with thee; shouldest not thou also have had compassion on thy fellow-servant — Who in like manner acknowledged his debt, and promised payment, showing thee, in his supplication, though thine equal, as much respect as thou showedst to me, thy lord and king? And his lord was wroth — Was exceedingly enraged; and delivered him to the tormentors — Not only revoked the grant of remission which he had just before made, as forfeited by so vile a behaviour; but put him in prison, commanding him to be there fettered and scourged; till he should pay all that was due unto him — That is, without any hope of release, for the immense debt which he owed he could never be able to pay. Instead of tormentors, here, Dr. Campbell reads jailers, observing that “the word basanisthv, here used, properly denotes examiner, particularly one who has it in charge to examine by torture. Hence it came to signify jailer, for on such, in those days, was this charge commonly devolved. They were not only allowed, but even commanded, to treat the wretches in their custody with every kind of cruelty, in order to extort payment from them, in case they had concealed any of their effects; or, if they had nothing, to wrest the sum owed from the compassion of their relations and friends, who, to release an unhappy person for whom they had a regard from such extreme misery, might be induced to pay the debt; for the person of the insolvent debtor was absolutely in the power of the creditor, and at his disposal.” But it must be observed that 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. How observable is this whole account; as well as the great inference our Lord draws from it! 1, The debtor was freely and fully forgiven; 2, He wilfully and grievously offended; 3, His pardon was retracted, the whole debt required, and the offender delivered to the tormentors for ever. And shall we still say, that 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.

§ 79. — CONTENTION OF DISCIPLES — PEACE OF THE CHURCH, 1-35. This chapter forms a complete and beautiful discourse on the unity and peace of Christ’s Church, about to be formed. It is to be viewed as a whole, and each of the parts is to be construed in reference to the scope of the whole. The discourse itself, as uttered, must have stood in striking contrast with the ambitious visions and the emulous strife of the apostles, by the occurrence of which it was suggested.

A debate having arisen as to the primacy in the Messiah’s kingdom, our Lord, avoiding all harsh rebuke of their strife, commences his doctrine on the subject by introducing a symbol calculated to soothe their minds to gentler feeling. A child is called; old enough to walk, yet young enough to be taken in a seemly way into his arms. And as the child cheerfully accepts its docile place, and knows no desire of rule or lordship, so must the heirs of the kingdom come down to that temper which is best designated by the term childlike. 1-4.

Passing then from the natural child to the child by grace, our Lord illustrates, in the most solemn language, the awful sin of offending; that is, of causing Christ’s true child to fall and perish. 5-9. The value of such a child is illustrated by the fact that for him angels watch, because Christ died for him, and in his mercy sought for him as for a lost sheep. 10-14. Next the kingdom is a family and the little ones are brethren. Our Lord, therefore, lays down to them the mode of dealing with the trespassing brother; and he assures all such as comply in temper and act with his law on the subject, that the decisions they make in the Church below are ratified in the Church above. 15-18. And this same divine sanction of the acts, so in spirit and in form done by a whole Church, is bestowed upon the action of the smallest plural number; for that smallest number of his true little ones, acting in the true spirit, is blessed with his true presence. He then lays down a law of unlimited forgiveness of all true penitence, which he illustrates by a parable of an unforgiving one. 21-35. This chapter is a perfect programme for a peaceful Church. THE EMBLEM OF HUMILITY, 1-6.

1. At the same time — Literally at that season; namely, at Capernaum, shortly after the miracle of the coin in the fish’s mouth. Saying, Who is the greatest — In regard to the propounding of this question, there is an apparent discrepancy between the evangelists, which we may lay before our readers in full, as an illustrative specimen of the nature of such discrepancies, and the proper modes of dealing with them. MATTHEW.

Came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? And Jesus called a little child.

Mark 9:33 MARK 9:33.

And being in the house, he asked them, What was it that ye disputed among yourselves by the way? But they held their peace: for they had disputed among themselves who should be the greatest. And he sat down, and called the twelve, and saith unto them, etc. And he took a child.

Luke 9:46 LUKE 9:46, 47.

Then there arose a reasoning among them, which of them should be greatest. And Jesus perceiving the thought of their heart took a child.

At first glance we should imagine an irreconcilable difference, and error of detail. But a closer inspection will show that each evangelist gives different stages of the same transaction. Luke tells of the first rising of the dispute, which probably took place on the way, from fishing in the lake, to Capernaum; and then he omits the rest until Jesus placed the child before them.

Mark commences after they had come into the house, when Jesus questioned them, and they were silent; he omits what followed until the Lord called all together and placed the child before them. Matthew tells us what occurred after our Lord questioned them, and they were silent for shame. The disciples on reflecting that our Lord evidently knew their debate, ingenuously come and lay the question before him. Our Lord then procures the child, and furnishes an answer in full, in regard to the discussion for the pre-eminence. Matthew 18:1. From this example the unpracticed reader may easily see how the evangelists supplement each other; and how what at first seems to be irreconcilable difficulty becomes, on farther examination, perfectly consistent proof that fact is the basis of all.

The greatest in the kingdom of heaven — The giving of the keys to Peter had not produced the idea in the apostle’s mind that he was thereby nominated head of their body, or prime minister, vizier, or general in the divine kingdom. Among the disciples it was still an unsettled question which should be primate; it might be one of our Lord’s blood relations; it might be the beloved John, or the senior Peter. Our Lord’s discourse decides that it will be neither.

V. 34. 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:

1. The debtor was freely and fully forgiven; 2. He wilfully and grievously offended; 3. 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.

Verse 34. 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.

Verses 31-35. When his fellow-servants saw what was done — When they beheld such inhumanity, in such circumstances, and from such a man; they were very sorry — Exceedingly grieved at such an instance of unexampled cruelty from a man who had himself experienced such mercy; and came and told their lord — Gave their lord the king an exact and faithful account of the whole matter. Then his lord said, O thou wicked servant — Hard-hearted and unmerciful; I forgave thee all that debt — The vast sums due to me; because thou desiredst me — Didst acknowledge the debt, fell down at my feet, and humbly begged me to have patience with thee; shouldest not thou also have had compassion on thy fellow-servant — Who in like manner acknowledged his debt, and promised payment, showing thee, in his supplication, though thine equal, as much respect as thou showedst to me, thy lord and king? And his lord was wroth — Was exceedingly enraged; and delivered him to the tormentors — Not only revoked the grant of remission which he had just before made, as forfeited by so vile a behaviour; but put him in prison, commanding him to be there fettered and scourged; till he should pay all that was due unto him — That is, without any hope of release, for the immense debt which he owed he could never be able to pay. Instead of tormentors, here, Dr. Campbell reads jailers, observing that “the word basanisthv, here used, properly denotes examiner, particularly one who has it in charge to examine by torture. Hence it came to signify jailer, for on such, in those days, was this charge commonly devolved. They were not only allowed, but even commanded, to treat the wretches in their custody with every kind of cruelty, in order to extort payment from them, in case they had concealed any of their effects; or, if they had nothing, to wrest the sum owed from the compassion of their relations and friends, who, to release an unhappy person for whom they had a regard from such extreme misery, might be induced to pay the debt; for the person of the insolvent debtor was absolutely in the power of the creditor, and at his disposal.” But it must be observed that 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. How observable is this whole account; as well as the great inference our Lord draws from it! 1, The debtor was freely and fully forgiven; 2, He wilfully and grievously offended; 3, His pardon was retracted, the whole debt required, and the offender delivered to the tormentors for ever. And shall we still say, that 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.

34. Tormentors — Not jailers only, but inflicters of chastisements. For criminals in prison were often condemned to scourging. Pay all — See on verse 30. Of course it was impossible for the bankrupt in prison to pay his fifteen million dollars.

The king, it must be observed, imprisons him for the debt which he had at first forgiven. The old forgiven sin of the apostate sinner springs up anew and condemns him. A man is finally punished for all the sins of his life. It helps him not one jot that at one time he was pardoned, but rather aggravates his case.

Verse 34. To the tormentors. — Basanistai may here simply signify the jailers, or keepers of the prison, who, from their harshness, and, indeed, the punishments they were often directed anciently to inflict upon criminals, might have this appellation. It does not, indeed, appear that men were punished by torment simply for debt; but in this case, the man who had conducted himself so unfeelingly toward his fellow servant had incurred the strong displeasure of the king, and was to be regarded as a sort of state prisoner as well as debtor; and such criminals, under the despotisms of the east, were usually treated with great severity.

Verse 35. 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 labour; 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.

ST. MATTHEW

Verses 31-35. When his fellow-servants saw what was done — When they beheld such inhumanity, in such circumstances, and from such a man; they were very sorry — Exceedingly grieved at such an instance of unexampled cruelty from a man who had himself experienced such mercy; and came and told their lord — Gave their lord the king an exact and faithful account of the whole matter. Then his lord said, O thou wicked servant — Hard-hearted and unmerciful; I forgave thee all that debt — The vast sums due to me; because thou desiredst me — Didst acknowledge the debt, fell down at my feet, and humbly begged me to have patience with thee; shouldest not thou also have had compassion on thy fellow-servant — Who in like manner acknowledged his debt, and promised payment, showing thee, in his supplication, though thine equal, as much respect as thou showedst to me, thy lord and king? And his lord was wroth — Was exceedingly enraged; and delivered him to the tormentors — Not only revoked the grant of remission which he had just before made, as forfeited by so vile a behaviour; but put him in prison, commanding him to be there fettered and scourged; till he should pay all that was due unto him — That is, without any hope of release, for the immense debt which he owed he could never be able to pay. Instead of tormentors, here, Dr. Campbell reads jailers, observing that “the word basanisthv, here used, properly denotes examiner, particularly one who has it in charge to examine by torture. Hence it came to signify jailer, for on such, in those days, was this charge commonly devolved. They were not only allowed, but even commanded, to treat the wretches in their custody with every kind of cruelty, in order to extort payment from them, in case they had concealed any of their effects; or, if they had nothing, to wrest the sum owed from the compassion of their relations and friends, who, to release an unhappy person for whom they had a regard from such extreme misery, might be induced to pay the debt; for the person of the insolvent debtor was absolutely in the power of the creditor, and at his disposal.” But it must be observed that 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. How observable is this whole account; as well as the great inference our Lord draws from it! 1, The debtor was freely and fully forgiven; 2, He wilfully and grievously offended; 3, His pardon was retracted, the whole debt required, and the offender delivered to the tormentors for ever. And shall we still say, that 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.

35. So — On the same principle of retribution. If we forgive not others, God will not forgive us. From your hearts — In mercy to ourselves we must turn the resentment out from our inmost hearts, that our own hearts may be abodes of peace and love. To this rule we consent every time we repeat the Lord’s prayer. Surely the law of forgiveness must prevail in the kingdom of love. Judgment without mercy is for him that shows no mercy.

Verse 35. So likewise shall my heavenly Father do also to you, &c. — “With what measure we mete, it shall be measured to us again;” if we stand so rigorously upon our rights in our transactions with our fellow creatures, as to forget the claims of benevolence and mercy, we must ourselves be content to be dealt with by God in the way of exact justice; if we are deaf to the voice of imploring distress, how should we expect God to hear our cry in that day of trouble, which, notwithstanding present prosperity, will come upon us. And if we forgive not every one his brother, and that from the heart, we shall not obtain forgiveness. This is so expressly laid down by Christ, as the rule of the Divine conduct toward us, even under the new covenant of grace, that we shall greatly deceive ourselves if we expect that any indulgence will be shown to our morose and uncharitable tempers. It becomes us, therefore, very carefully to cultivate the opposite dispositions, that, not merely from fear, but from the free and generous spirit of our religion, we may show mercy as we have received mercy, and forgive as we hope to be forgiven. The example of our heavenly Father ought to engage us to this duty; the comfort of our minds in reflecting, especially at the Lord’s table, that we are “in love and charity” with all men; and, finally, our hope of heaven; for this parable plainly teaches that our unforgiving spirit will cancel our own forgiveness with God, and place us under his displeasure, both in time and eternity.