The m'an had faith. Mark ix. 24. The father came, as a father should do, weeping, and praying that his faith might be increased, so as to make it proper that Jesus should interpose in his behalf, and save his child.
Help my unbelief (Mark ix. 24). This was an expression of humility. If my faith is defective, supply what is lacking. Help me to overcome my unbelief Let not the defect of my faith be in the way of this blessing.
18. And Jesus rebuked the devil. The word rebuke has the combined force of reproving and commanding. He reproved him for having afflicted the child, and he commanded him to come out of him. Mark (Lx. 25) has recorded the words which he used — words implying reproof and command: " Thou dumb and deaf spirit, I charge thee come out of him, and enter no more into him." And the spirit cried, and with a mighty convulsion came out, leaving him apparently dead. Jesus lifted him up by the hand (Mark), ar.d gave him to his father (Luke.)
19. Then came the disciples, &c. This inquiry was made in some house to which they retired near the place where the miracle was performed. (Mark) Jesus told them, in reply that i was because of their unbelief
Jesus apart, and said, Why could not we cast him out ■?
20 And Jesus said unto them, Because of your unbelief: " for verily I say unto you, if ' je have faith as a grain of mustard-seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove; and nothing shall be impossible unto you.
that they had not been able to cast him out. They were appalled by the difficulty of the case, and the obstinacy of tbe disease. Their faith would not have made it more easy for God to work this miracle, but such was his will; such the way in which he worked miracles, that he required faith in those '^'ho were the instruments.
20. As a grain of mustard seed. See Note, Matt xiii. 31, 32. The mustard seed was the smallest of all seeds. It has been supposed by some, therefore, that he meant to say, if ye have the smallest or feeblest faith that is genuine, ye can do all things. The mustard seed produced the largest of all herbs. It has been supposed by others, therefore, to mean, if you have increasing, expanding, enlarged faith, growing and strengthening from small beginnings, you can perform the most difficult undertaking. There is a principle of vitality in the grain of seed stretching forward to great results, which illustrates the nature of faith. Your faith should be like that. This is probably the true meaning. IT Ye shall say unto this mounlaiji, &c. Probably he pointed to a mountain near, to assure them if they had such faith, they might accomplish the most difficult undertakings — things ihat at first would appear impossible.
21. Hovjbeit, this kind, &.C. This iind means this kind of devils; this species of possession. Where they nave had long possession; where they produce such painful, and fixed, and alarming eflfects, they can be expelled only in connexion with prayer and fasting. IT Goeth Jtot out, but ht/ prayer t7id fasting. That is, in order to work miracles of this kind, to cast out devils in cases so obstinate and dreadful as this, faith of the highest kind is neces-
21 Howbeit this kind goeth not out, hut by prayer and fasting.
22 And "^ while they abode in Galilee, Jesus'said unto them, The Son of man shall be betrayed into the hands of men;
23 And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.
sary. That faith is produced and kept vigorous only by much prayer, and by such abstinence from food as fits the mind for the highest exercises of rehgioa, and leaves it free to hold communion with God.
22, 23. See also Mark ix. 30—33. Luke L\. 43 — 45. And while they abode in Galilee. Gahlee, the northern part of Palestine. See Note, Matt. ii. 22. ■f The Son of man shall be betrayed, &c. To betray, means to deliver up in a treacherous manner. This was done by Judas Iscariot, called for that the traitor. Matt. xxvi. 14—16, 47— 50. A traitor, or betrayer, is one who makes use of confidence reposed in him for the purpose of delivering him up who puts that confidence in him to the hands of enemies.
23. And they shall kill him — and he shall be raised agai7i. See Matt. xii. 40. Mark and Luke add, that they understood not that saying, and it was hid from them, and they were afraid to ask him. The reasons of tiiis may have been, 1st. They were strongly attached to him, and were exceedingly sorry (Matthew) at any intimation that he was soon to leave them. They learned with great slowness and reluctance, therefore, that he was to be treated in this manner. 2d. They were not v>illing to believe it. They knew he was the Messiah. But they sup posed that he was to be a distinguished prince, and was to restore the kingdom to Israel. Acts i. 6. But to be be trayed into the hands of his enemies, and be put to death, appeared to them to be frustrating all these expectations. 3d. Though what he said was plain enough, yet they did not understand it — they could not see how he could be the Messiah, and yec be put to death in
1114 And when they were come fo Capernaum, they that received * tribute-mone?/ came to Peter, and said, Doth not your master pay tribute 1
25 Hesaith, Yes. And when he was come.into the house, Jesus prevented him, saying, What thinkest thou, Simon 1 of whom do the kings of the earth take custom or tribute 1 of their own children, or of strangers?
24 — 27. And when they were come to Capernaum. See Note, Matt. iv. 13. IT They that received tribute. In tne original this is, they who received the tteo drachma. The drachm was a Grecian coin, worth about twelve and a half cents of our money. This tribxUe, consisting of those two drachms, was not paid to the Roman government, but to the Jewish collectors for the use of the temple service. It was permitted in the law of Moses (see Ex. xxx. 11 — 16), that in numbering the people, half a shekel should be received of each man for the services of religion. This was in addition to the tithes paid by the whole nation, and seems to have been considered as a voluntary offering. It was devoted to the purchase of animals for the daily sacrifice; wood, flour, salt, incense, &c., for the use of the temple. Two drachms were about equal to half a shekel. IT Doth not your master pay tribute? This tribute was voluntary; and they therefore asked him whether he was in the habit of paying taxes for the support of the temple. Peter replied, that it was his custom to pay all the usual taxes of the nation.
25. Jesus prevented him. That is, Jesus commenced speaking before Peter, or spoke before reter Uad told him what lie had said. This implies that '.hough not present with Peter when he gave tlie answer, yet Jesus was acquainted with what he had said. ^ Prevent. To go before, or precede. It did not mean, as it now does with us, 'o hinder, or obstruct. See the same use of the word in Ps. lix. 10; Ixxix. 8; 17*
26 Peter saith unto him. Of strangers. Jesus saith unto him, Then are the children free.
27 Notwithstanding, lest we should offend " them, go thou to the sea, and cast a hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find " a piece of money; that take, and give unto them, for me and thee.
Ixxxviii. 13; 1 Thess. iv. 15; Ps. cxix. 148. IT Of whom do the kings of the earth, &-C. That is, earthly kings. IT Their own children. Their sons; the members of the family. If Or of strangers? The word strangers does not mean foreigners, but those who were not their own sons, or members of their family. Peter replied that tribute was collected of those out of their own family. Jesus answered, then are the children, or sons of the kings free; i. e. taxes are not required of them. The meaning of this may be thus expressed: ' Kings do not tax their own sons. This tribute money is taken up for the temple service; i. e., the service of 7/17/ Father. I, therefore, being the So7iof God, for whom this is taken up, cannot be lawfully required to pay this tribute.'
27. Notwithstanding, lest lue should offend them. That is, lest they should think that we despise the temple and its service, and thus provoke needless opposition, though we are not under obligation to pay it, yet it is best to pay it to them. If Go to the sea. This was at Capernaum, on the shore ot the sea of Tiberias. If Thou shalt find a piece of money. In the original, thou shalt find a slater, a Roman silver coin of the value of four drachms, or one shekel, and of course sufficient to pay the tribute for two, himself and Peter. In whatever way this is regarded, it is proof that Jesus was possessed of divine attributes. If he knew that the first fish that came up would have such a coin in his mouth, it was proof of omniscieTice. If he created the com tor the occasion, and placed it there, then il was proof of divino power. The for mer is the most probable supposition. It IS by no means absurd that ajisk should have swallowed a silver coin. Many of them bite eagerly at any thing bright, and would not hesitate, therefore, at swallowing a piece of money.
1st. Secret prayer should be practised alone, or apart from others. Ver. 1. Christ often went into deserts, and on mountains, that he might be by himself This should be done: 1. To avoid the appearance of ostentation. 8. Pride is easily excited, when we know that others hear us pray. Every one should have some place — some closet — to which he may retire daily, with the assurance that none sees him but God. See Notes on ch. vi. 6.
2d. In such seasons, we shall meet God. Ver. 2. It was in such a season that the divine favor was peculiarly shown to Christ. Then the transfigura- 'ion took place — the brightest manifestation of his glory that ever occurred on earth. So the clearest and most precious manifestations of the love and glory of God will be made to us in prayer.
3d. We see the great glory of Christ. Ver. 2. No such favor had been granted to any prophet before him. We see the regard in which he was held by Moses and Elias — among the greatest of the prophets. We see the honor vyhich God put on him, exalting him far above them both. Ver. 5. The glory of heaven encompasses the Lord Jesus, and all its redeemed pay him reverence. In him the divine nature shines illustriously; and of him and to him the divinity speaks in glory, as the only begotten Son of God.
4th. It is right to have particular affection for some Christians more than others, at the same time that we should love them all. Christ loved all his disciples; but he admitted some to peculiar friendship and favors. Ver. 1. Some Christians may be more congenial to us in feeling, age, and education, than others; and it is proper, and may be greatly to our advantage, to admit them among our peculiar friends.
5th. The death of Jesus is an object of great interest to the redeemed. Moses and Elias talked of it. Luke jc. 31. Angels also desire to look into.his great subject. 1 Pet. i. 12. By that death, all the redeemed are saved; and in that death the angels see the most signal display of the justice and love of God.
6th. Christians should delight to be where God has manifested his glory. The feeling of Peter was natural. Ver. 4. His love of the glorious presence of Christ and the redeemed was right. He erred only in the manner of manifesting that love. We should always love the house of prayer — the sanctuary— and the place where Christ has manifested himself as peculiarly glorious and precious to our souls, or as peculiarly our Friend and Deliverer.
7th. We need not be afraid of the most awful displays of deity, if Christ be with us. Ver. 7. Were we alone, we should fear. None could see God and live; for he is a consuming fire, ligb. xii. 29. But with Jesus for oui friend we may go confidently down to death; we may meet him at his awful bar; we may dwell in the full splen dors of his presence to all eternity.
8th. Saints at death are taken to happiness, and live now in glory. Ver. 3. Moses and Elias were not created anew, but came as they were. They came from heaven and returned thither. The spirits of all men live, therefore in happiness or wo after the body i? dead.
9th. It is not unreasonable to sup pose that saints may have some know ledge of what is done here on earth. Moses and Elias appear to have beer, acquainted with the fact that Jesus wa? about to die at Jerusalem.
10th. The scriptures will be fulfilled. The fulfilment may take place when we little know it; or in events that we should not suppose were intended for a fulfilment. Ver. 12.
11th. Erroneous teachers will endeavor to draw us away from the truth. Mark ix. 14. They will do it by art, and caution, and the appearance of calm inquiry. We should always be on our guard against any teachers appearing io call in question what Chnst has plainly taught us.
12th. Mark ix. 15. Christ, in his word, and by his spirit, is a safe teacher. When men are suggesting jilausible doubts about doctrine, or attempting to unsettle our minds by cavils and inquiry, we should Isave them, and ap' ply by prayer, ana "by searching the Bible, to Christ, ths great Prophet,
T ° the same time came the disciples unto Jesus, saying, who is the way, the truth, and the life.
13th. Parents should be earnest for ti.e welfare of their children. Ver. 15. [t is right for them to pray to God in times ot sickness, lliat he would heal (hem. Miracles are not to be expected; but God only can bless the ineans which parents use for their sick and afflicted children.
14th. Parents may do much by faith and prayer for their children. Here the iaith of the parent was the means of saving the life of the cliild. Ver. 14 — 18. So the faith of parents — a faith producing diligent instruction; a holy example, and much prayer, may be the means of saving their souls. God will not indeed save them o?i account of the faith of the parent; but the holy life of a father and mother may be the means of training up their children for heaven.
15th. It is proper to pray to Jesus to increase our faith. Mark ix. 24. We may be sensible of our unbelief; may feel that we deserve condemnation, and that we deserve no favor that is usually bestowed on faith; but we may come to him, and implore of him an increase of faith, and thus obtain the object of our desires.
16ih. Our unbelief hinders our doing much that we might do. Ver. 20. We shrink from great ditficulties, we fail in great duties, because we do not p\it confidence in God, who is able to help us. The proper way to live a life of religion and peace, is to do just what God requires of us, depending on his grace to aid us.
17th. We see the proper way of increasing our faith. Ver. 21. It is by much prayer and self-denial, and fasting. Faith is a plant that never grows in an uncultivated soil, and is never luxuriant, unless it is often exposed to the beams of the Sun of righteousness.
ISih. It is right to weep and mourn over the death of Jesus. Ver. 23. It was a cruel death. And we should mourn that our best Friend passed through such suHerings. Yet we should rather mourn that our sins were the ■jause ot such bitter sorrows; and that
Who is the greatest in the kingdom of heaven ]
but for our sins, and the sins of the rest of mankind, he might have been always happy.
" 'Twas you, my sins, my cruel sins, His chief Idiinentois were. Each of uiy Climes became a nail, And unbelief the spear.
19th. At the same time, we should rejoice that God made his death the source of the richest blessings that ever descended on mankind. He rose and brought life and immortaUly to light.
20th. We should comply with all the requirements of the laws of the land, if not contrary to the law of God. It is important that governments should be supported. Ver. 25. See also Rom. xiii. 1 — 7.
21st. We should also be willing to contribute our just proportion to the support of the institutions of religion. The tribute which Jesus paid here by a miracle was for the support of religion in the temple. Ver. 24 — 27. Jesus understood of how much value are the institutions of religion to the welfare of man. He worked a miracle, therefore, to make a. voluntary offering to support religion. Religion promotes the purity, peace, intelligence, and order of the community, and every man is therefore under obligation to do his part towards its support. If any man doubts this, he has only to go to the places where there is no religion — among scoffers, and thieves, and adulterers, and prostitutes, and pickpockets, and drunkards. No money is ever lost that goes in any way to suppress these vices.
1—6. See also Mark ix. 33—41, Luke ix. 46 — 50. Who is the greatest ill the kingdom of heaven? By the kingdom of heaven they meant the kingdom which they supposed he was about to set up — his kingdom as the Messiah. They asked the question because they supposed, in accordance with the com
2 And Jesus called a little child unto him, and set him in the midst of them,
3 And said. Verily I say unto you, except ye be converted," and become as little children, * ye shall not enter into the kingdom of heaven.
mon expectation of the Jews, that he was about to set up a temporal kingdom of great splendor; and they wished to know who should have the principal offices and posts of honor and profit. -This was among them a frequent subject of inquiry and controversy. Mark (ix. 34) informs us that they had had a dispute on this subject in the way. Jesus, he says, inquired of them what tliey had been disputing about. Luke lix. 47) says that Jesus perceived the thought of their heart: — an act implying omniscience, for none can search the heart but God. Jer. xvii. 10. The disciples, conscious that the subject of their dispute was known, requested Jesus to decide it. Pvlatt. xviii. 1. They were at first silen' through shame (Mark), but perceiving that the subject oi their dispute was known, they came, as Matthew states, and referred the matter to him for his opinion.
2, 3. Except ye he converted. The word "converted," means changed, or turned. It means to change or turn from one habit of life, or set of opinions, to another. James v. 19. Luke xxii. 32. See also Matt. vii. 6; xvi. 23, Luke vii. 9, &c., where the same word is used in the original. It is sometimes referred to that great change called the new birth, or regeneration (Ps. li. 13. Isa. Ix. 5. Acts iii. 19), but not always. It is a general word, meaning any change. The vforA regeneration Aenoles a particular change — the passing from death to life. The phrase, " except ye be converted," does not imply of necessity that they were not Christians before, or had not been born again. It means that their opinions and feelings about the kingdom of the Messiah must be changed. They had supposed that he was to be a temporal prince. They expected he would reign as other kings did. They supposed he would have his great officers of state, as other monftrchs liad. And they were ambitiously
4 Whosoever therefore shall hum ble himself* as this little child, the same is greatest in the kingdom of heaven.
5 And whoso shall receive one such little '' child in my name, receiveth me.
inquiring who should hold the highesi offices. Jesus told them they were wrong in their views and expectations. No such things would take place. From these notions they must be turned, changed, or converted, or they could have no part in his kingdom. These ideas did not fit at all the natitre of his kingdom. IT And become as little children. Children are, to a great extent, destitute of ambition, pride, and haughtiness. They are characteristically humble and teachable. By requiring his disciples to be like them, he did not in tend to express any opinion about the native moral character of children, but simply that iVj these respects they should become like them. They should lay aside their ambitious views, and pride, and be willing to occupy their proper station— a very lowly one. Mark says (ix 35) that Jesus, before he placed the httle child in the midst of them, told them thai " if any man desire to be first, the same shall be last of all, and servant of all." That is, he shall be the most distinguished Christian who is the most humble, and who is willing to be esteemed hast, and last of all. To esteem ourseh js as God esteems us, is humility. And it cannot be degrading to think c f our selves as we are. But pride, or an at tempt to be thought of more importance than we are, is foohsh, wicked, and degrading.
4. The greatest, «&c. Thai is, shall be the most eminent Christ ',un: shalf have most of the true spirit of religion.
5. And whoso shall receive one such little child. That is, whoso shall receive and love one with a spirit hke this child — one who is humbie, meek, unambitious, or a real Christian. ^ In my name. As a ibllower of me; or be cause he is attached to me. Whoso receives one possessed of my spirit, and who, because he lias that spirit, love* him, loves me also. The word " receive" means to approve, love, orlreal
6 But whoso shall offend " one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.
7 VVoe unto the world because of offences! for * it must needs be that offences come; but ' woo to that man by whom the offence Cometh!
with kindness; to aid in the time of need. See Matt. xxv. 35 — 40.
Mark (Lx. 38) and Luke (Lx. 49) add a conversation that took place on this occasion, that has been omitted by Matthew. John told iiim that they had seen one castins; out devils in his name, and they forbade Iiim, because he followed not with them. Jesus rephed that he should not have been forbidden, for there was no one who could work a miracle in his name that could lightly speak evil of him. That is, though he did not attend them, though he had not joined himself to their society, yet he could not really be opposed to him. Indeed they should have remembered, that the power to work a miracle must always come from the same source, that is, God; and that he that had the ability given him to work a miracle, and that did it in the name of Christ, must be a real friend to him. It is probable from this, that the power of working miracles in the name of Christ was given to many who did not attend on his ministry.
6. Whoso shall offend. That is, cause to fall, or to sin; or who should place any thing in their way to hinder their piety or happiness. Note. Matt. v. 29. IT These liltle ones. That is, Christians, manifesting the spirit of little children. 1 John ii. 1, 12, 18, 28. IT It were better for him that a millstone, &c. Mills anciently were either turned by hand (Note, Matt. xxiv. 41), or by beasts, cliiefly by mules. These were of the larger kind; and the orirrinal words denote that it was this kind that was intended This was one mode of capital punishment praiUised by the Greeks, Syriaiis, Romans, and by some other '■urrouT-ling na^jons. The meaning is,
8 Wherefore, ^ if thy hand or thy foot offend thee, cut them oft, ana cast them from thee: it is better for thee to enter into life halt or maimed, rather than, having two hands or two feet, to be cast into everlasting fire.
9 And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter ' into life with one eye, rather than, hav
it would be better for him to die, before he had committed the sin. To injure, or to cause to sin, the feeblest Christian, will be regarded as a most serious offence, and will be punibhed accord ingly.
7. TVo unto the world because of offences. That is, offences will be the cause of wo, or of suffering. Offences, here, mean things that will produce sin: that will cause tis to sin, or temptations to induce others to sin. Note, Matt. v. 29. If It must needs be, &c. That is, such is the depravity of man, that there will be always some attempting to make others sin; some men of wickedness endeavoring to lead Christians astray, and rejoicing when they have succeedeO in causing them to fall. Such, also, is the strength of our native corruption, and the force of passion, that our besetting si?is will lead us astray. ^ Wo to that man by whom the offence cometh. He who draws others into sin is awfully guilty. No man can be more guilty. No wickedness can be more deeply seated in the heart, than that which attempts to mar the peace, defile the purity, and destroy the souls of others. And yet, in all ages there have been multitudes, who, by persecution, threats, arts, allurements, and persuasion, have endeavored to seduce Christians from the faith, and to lead them into sin.
8, 9. If thy hand, &c. See Notes ]\Iatt. v. 29, 30. The meaning of all these instances is the same. I'emptations to sin, attachments, and employ ments of any kind that cannot be pursued without leading us into sin, be they ever so (/ear to us, must be abandoned, or the soul must be lost. H It is better — to ent ir into life luxlt or maimed — or having a le eye, &c- It is not meant
10 Take heed that ye despise not one of these little ones; for I say unto you, that in heaven their angels * do always behold ' the face of my Father which is in heaven.
11 For the Son of man is come so save "* that which was lost.
12 How think ye] If * a man have a hundred sheep, and one of them be gone astray, doth he not
by this, that when the body shall be raised, it will be maimed and disfigured til this manner. It will be perfect. See 1 Cor. XV. 42 — 44. But these things are said for the purpose of carrying out or making complete the figure, or the representation of cutting on the hands, &c. The meaning is, it is better to go to heaven, without enjoying the things that caused us to sin, than to enjoy them here, and then be lost. ^ Halt. Lame. Claimed. With a loss of limbs. IT hilo hell fire. It is implied in all this, that if their beloved sins are not abandoned, the soul must go into everlasting fire. This is conclusive proof that the sufferings of the wicked will be eternal. See Notes on Mark ix. 44, 46, 48.
10. Take heed that ye despise not one of these little ones, &c. That is, one who has become like little children — or, a Christian. Jesus then proceeds to state the reason why we should not despise his feeblest and obscurest follower. I'hat reason is drawn from the care which God exercises over them. The first instance of that care is, that m heave7i their angels do always behold his face. He does not mean, I suppose, to state that every good man has his guardian angel, as many of the Jews believed; but that the angels were, in general, the guards of bis followers, and aided them, and.vatched over them. Heb. i. 14. ^ Do always behold the face of God. This is taken from the practice of earthly courts. To be admitted to the presence of a king; to be permitted to see his face continually; to have free access at all times, was deemed a mark of peculrir favor (1 Kings x. 8, Esther i. 14), and was esteemed a security for his protection. So, says our Saviour, we should wot despise the obscurest Christians, for
leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?
13 And if so be that he find it, verily I say unto you. He rejoiceth more of thnt sheep, than of the ninety and nine which went not astray.
14 Even so, it is not the will of
your Father which is in heaven that one ^ of these little ones should they are ministered to by the highest and noblest of beings; beings who are always enjoying the favor and friendship of God.
11. For the Son of man, &c. This is a second reason why we should not despise Christians, for the Son of man came to seek and save them. He came in search of them when lost; he found them; he saved them. It was the great object of his life; and though obscure and httle in the eye of the world, yet that cannot be worthy of contempt which the Son of God sought by his toils and his death. IT Son of man. See Note, Matt. viii. 19, 20. H Th*t which was lost. Property is lost when it ia consumed, mislaid, &c. — when we have no longer the use of it. Friends are, lost when they die — we enjoy their society no longer. A v/icked and profligate man is said to be lost to virtue and happiness. He is useless to society. So all men are lost. They are wicked, miserable wanderers from God. They are lost to piety, to happiness, and heaven. These Jesus came to save by giving his own life a ransom, and shedding his own blood that they might be recovered and saved.
12—14. To show still farther the reason why we should not despise them, he introduced a parable showing the joy felt when a thing lost is found. Man rejoices over the recovery of one of his flock that had wandered, more than over all that remained. So God rejoices that man is restored, seeks his salvation, and wills ihat not one thus found should perish. If God thus loves and preserves the redeemed, then surely man should not despise them. See this passage farther explained in Luke xv 4—10. •
15 Moreover, i<» thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if '' he shall hear thee, thou hast gained thy brother.
10 But if he will not hear thcc, then take with tliee one or two more, that in the mouth of two or three <= a Le.l9.1T. Lu.17.3. & Ja.5.20. c De.19.15.
15 — -0. ^[orcorcr, if thy brother. The word brother, here, evide;nlly means a fellow-professor of religion. Christians are called brethren because they belong to the same redeemed family — having a common Faliicr, God. and because they are united iu the same feelings, objects, and destiny. If Trespn<is as^ain^l thee. That i.s, injure thee in any \vaj% by words or conduct. The original word means sin against thee. Tiiis may be done by injuring the character, person, or property. H Go and tell him his fault. This was required under the lair. Lev. xix. 17. In the original it is, " go and reprove him." Seek an explanation of his conduct; and if he has done wrong, administer a friendly and brotherly reproof. This is required to be done alone: 1st. That he may have an opportunity of explaining it. In nine cases out of ten, where one supposes lie has been injured, a little friendly conversation would set the matter right, and prevent difficulty. 2d. That he may have opportunity of acknowledging his offence, or making reparation, if he has done wrong. Many would be glad of such an opportunity, and it is our duty to furnish it by calling on them.."^d. That we may admonish them of their error, if they have done an injury to the cau.se of religion. This should not be blazoned abroad. It can do no good. It docs injury. It is what the enemies of relicrion wish. Christ is often wounded in the bouse of his friends; and religion, as well as an injured brother, often suffers by spreading such faults before the world. H Thou liast gained thy brother. To gain means, sometimes, to ■preserve, or to save. 1 Cor. ix. 19. Here it means, thou hast pre'^eived bini, or restored iiira, to be a consistent Christian. Perhaps it may include the idea al.-JO, thou hast reconciled him — thou hast gained him as a Christian brother.
17 And if he shall neglect to hear them, tell it unto the chureli: but if he neglect to hear the church, let •^ him be unto thee as an heathen man and a publican.
is, if he spurns or abuses you, or \vili not be entreated by j"ou, and will not reform. H Take one or ttvo more. The de.«ign of taking them seems to be, 1st. That he might be induced to listen to them. Ver. 17. They sbould be persons of influence or authority; his personal friend.", or those in whom he could put confidence. 2d. That they might be witnesses of his conduct before the church. Ver. 17. The law of Moses required two or three witnesses. Deut. xi.x. 15. 2 Cor. xiii. 1. John viii. 17.
17. Tell it to the church. See Note, Matt. xvi. 18. The church may here mean the whole assembly of believers; or it may mean those who are authorized to try such case.s — the representabives of the church, or those who act for them. In the Jewi.sh synagosrue there was a bench of elders, before whom trials of this kind were brought. It was to be brought to the church, in order that he might be admonished, entreated, and, if possible, reformed. This was, and is always to be, the first business in disciplining an offending brother. ^ If he neglect to hear the church, let him be, <5cc. The Jews gave the name heathen or gentile to all other nations but themselves. With them they had no relisions intercourse or communion. IT Publican. See Note, Matt. V 47. Publicans were men of abandoned character, and the Jews would have no intercoitrsc with them. The meaning of this is, cease to have religious intercourse with him. to acknowledge him as a brother. Regard him as obstinate, self willed, and guilty. It does not mean that we should cease to show kindness to him. and aid him iaaiSiclion or trial; for this is required towards all men. But it means that we.should disown him as a Christian brother, and treat him as we do other men not connected with the church. This sbould not be done till all these steps
18 Verily I say unto you, " Whatsoever ye shall bind on earth, shall be bound in heaven; and whatsoever ye shall loose on earth, shall be loosed in heaven.
two of you shall agree on earth as touching any thing that they shall
ssk, it*" shall be done for them of my Father which is in heaven.
20 For where two or three are gathered together ' in my name, there am I in the midst of them.
21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and 1 forgive "* him 1 till seven times ]
22.lesus saith unto him, I say not unto thee, Until seven times; but. Until seventy times seven.
are taken. This is the only way of kindness. This is the only way to preserve peace and purity in the cluirch.
18. Whatsoever ye shall bind, &-C. See Note, Matt. xvi. 19. These words were spoken to the apostles. He had used the same words to Peter. Ch. xvi. 19. He used them here to signify that they all had the same power; that in ordering the affairs of the churcli he did not intend to give Peter any supremacy, or any exclusive right to regulate it. The meaning of this verse is, whatever you shall do in the discipline of the church shall be approved by God, or bound in heaven. This promise, therefore, cannot be understood as extending to all Christians or ministers; ibr all others but the apostles may err.
19. Again I say unto you, if two of yoti, &c. This is connected with the previous verses. The connexion is this: The obstinate man is to be excluded from the church. Ver. 17. The care of the church — the power of admitting or excluding members — of organizing and estaltlishing it — is committed to you, the apostles. Ver. 18. Yet there is not need of the whole to give validity to the transaction. When two of you agree — or have the same mind, feelings, and opinion, about the arrangement of affairs in the church, or about things desired for its welfare, and shall ask of God, it shall be done for them. See Acts i. 14 — 26, XV. 1—29. The proraise here has respect to the apostles in organizing the church. It cannot, with any propriety, be applied to the ordinary prayers of believers. Other promises arc made to them, and it is true that the prayer of faith will be answered; but that is not the truth taught here.
20. For where two or three, «fec. This is a general assertion, made to support the particular promise made (ver. 19j to his apostles. He affirms that wherever two or three are assembled together in his name, he is in the midst of them, "i In my name. That is, 1st. By 7711/ authority, acting for me in my church. See John x. 25, xvi. 23. 2d. It may mean, for my service, in the place of prayer and praise, assembled in obedience to my command, and with a desire to promote my glory. IT There am I in the lyiidst of them. Nothing could more clearly prove that Jesus must be everywhere present, and of course be God. Every day, perhaps every hour, two or three, or many more, may be assembled in every city or village in the United States, in England, in Greenland, in Africa, in Ceylon, in the Sandwich Islands, in Russia, and in Judea — in almost every part of the world — and in the midst of them all is Jesus the Saviour. Millions thus at the same lime, in every quarter of the globe, worship in his name, and experience the truth of the promise that he i(3 present with them. It is impossible that he should be in all these places, and not be God.
21. Then came Peter, &c. The mention of the duty (ver. 15) oi seeing a brother when he had offended us, implying that it was a duty to forgive him, led Peter to ask how often this was to be done, 'i Forgive hirn? To forgive is to treat as though the offence was not committed — to declare that we will not harbor malice, or treat unkindly, but that the matter shall be buried and forgotten. H Till seven times? The Jews taught that a man was to forgive another three times, but not the fourth Peter more than doubled this, and asked whether forgiveness was to be exercisea to so great an extent. ^ TiU
23 Therefore is the kingdom of neaven likened unto a certain king, which would take " account of his servants.
24 And when he had begun to reckon, one was brought unto him which owed him ten thousand ' talents:
25 But forasmuch as he had not
seventy times seven. The meaning is, that we are not to limit our forgiveness to any fixed number of tunes. See Gen. iv. 24. As often as a brother injures us, ar 1 asks forgiveness, we are to forgive him. It is his duty to ask forgiveness. Luke xvii. 4. If he does this. It is our duty to declare that we forgive him, and to treat him accordingly. If he does not ask us to forgive him, yet we are not at liberty to follow him with revenge and malice, but are still to treat him Idndly, and to do him good. Luke K. 30—37.
23. Therefore is the kingdom of heaven likened, &c. This phrase has reference to the church, or to the way in which God will deal with his people. It shall be in my church as it was with a certain king; or God will deal with the members of his church as a certain king did with his servants. See Note, Matt. iii. 2. This parable (see Matt, xiii. 3) is related to show the duty of forgiving others. It is not necessary to suppose that it was a true narrative, but only that it illustrated the truth which he was teaching. At the same time it may be true that such an occurrence really took place. IT Would take account of his servants. To take account means to reckon, to settle up the affairs. Servants here means, probably, petty princes, or, more likely, collectors of the revenue, or taxes. Among the ancients, kings often farmed out, or sold for a certain sum, the taxes of a particular province. Thus, when Judea was subject to Egypt, or Roine, the kings frequently sold to the High Priest the taxes to be raised from Judea, on condition of a much smaller sum being naid to them. This secured to them a tertain sum, but it gave occasion to much oppression in the collection of the taxes. It is probable that some such IS to pay, his lord commanded hiin to be '' sold, and his wife and children, and all that he had, and payment to be made.
26 The servant therefore fell down, and worshipped ^ him, saying. Lord, have patience with me, and I will pay thee all.
27 Then the lord of that servant
24. Ten thousand talents. A talent was a sum of money, or iveigkt of silver or gold, amounting to three thousand shekels. A silver shekel was worth, after the captivity, not far from half a dollar of our money. A talent of silver was worth $1519 23 cts; of gold, $243,098 88 cts. If these were silver talents, as is probable, then the sum owed by the servant was fifteen millions, one hundred and eighty thousand dollars; a sum which proves that he was not a domestic, but some tributary prince. The sum is. used to show that the debt was immensely large, and that our sins are so great that they cannot be estimated or numbered. Compare Job xxii. 5.
2.5. His lord commanded him to be sold, &c. By the laws of the Hebrews, they were permitted to sell debtors, with their wives and children, into servitude for a time sufficient to pay the debt. See 2 Kings iv. 1; Lev. xxv. 39 — 46; Amos viii. 6.
26. The servant fell down and vorshipped him. This does not mean that he paid him religious homage, but that in a humble, and reverent, and earnest manner, he entreated him to have patience with him. He prostrated hinaself before his lord, as is customary in all eastern nations, when subjects are in the presence of theu: king. See Note, Matt. ii. 2.
27. The lord of that servant tms moved tvith compassion, &c. He had pity on him. He saw his distressed condition. He pitied his family. He forgave him the whole debt. This represents the mercy of God to men. They had sinned. They owed to God more than could be paid. They were about to be cast off. But God has mercy ot
was moved with compassion, " and loosed him, and forgave him the debt.
28 But the same servant went out, and fDund one of his felloweervants which owed him an hundred'pence; and he laid hands on him, and took him by the throat, saying. Pay me that thou owest.
29 And his fellow-servant fell down at his feet, and besought him, saying, * Have patience with me, and I will pay thee all.
30 And he would not; but went and cast him into prison, till he should pay the debt.
31 So when his fellow-servants saw what was done, they were very
a Ps.78.38. ' the Roman pentnj is the Sth part of an ounce, which, at 5s. the ounce, is Id.
them, and in connexion with their prayers forgives them. We are not to mterpret the circumstances of a parable too strictly. The verse about selling the wife and children is not to be talcen literally, as if God was about to punisli them for the sins of the father; but it is a circumstance thrown in to keep up the story; to make it consistent; to explain why the servant was so anxious to obtain arfe/ai/ of the time of payment.
28, 29. He found a fellow- servant who owed him a« hundred pence. The penny was a Roman coin, worth about fourteen cents of our money. Consequently, this debt v>'as about fourteen dollars — a very small sum compared witlrwhat had been forgiven to the first servant. Perhaps our Saviour, by this, meant to leach that the ofl'encbs which our fellow-men commit against us are very small and insignificant, compared with our ofiianccs against God. Since God has forgiven us so much, we ought to forgive each other the small oflences which are committed. 1i Took him hy the th-oat. Took him in a violent and rough manner — half choked or throttled Slim. This was the more criminal and base, an he had himself been so kindly treated, and dealt so mildly with, by his toxA. 1i Besought. Entreated, plead with him.
31. So whefi his fellow- servants, &c. This is a mere circumstance thrown in- 'o t)»e story for the sake of keepijig, or
sorry, and came and told unto theii lord all that was done.
32 Then his lord, after that he had called him, said unto him, O thou wicked servant, ' I forgave thee all that debt, because thou desired st me:
33 Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee?
34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him,
35 So'' likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. halfpenny, c.20.2. 6 ver.26. c Lu. 10.02. d Pr.21.13. c.6.12. Ja.2.13.
making a consistent narrative. It cannot be intended to teach that other Christians should go and tell God what a brother had done; for God well knows all the actions of his children, and does not need us, surely, to inform him of what is done. It is abusing the Bible, and departing from the design of parables, to press every circumstance, and to endeavor to extract from it some spiritual meaning. Our Saviour, in this parable, designed most clearly to exhibit only one great truth — the duty of forgiving our brethren, and the great evil of not forgiving a brother when he offends us. The circimistances of the parable are intended only to make the story consistent with itself and thus to impress the general truth more fidly on the mind.
34. Delivered hun to the tormentors. The word tormentors, here, probably means keepers of the prison. Torments were inflicted on criminals, not on debtors. They were inflicted by stretching the limbs, or pinching the flesh, or tak ing out the eyes, or taking off the skin while alive, &c. It is not probable that any thing of this kind is intended, but only thai the servant was punished by imprisonment till the debt should be paid.
35. So likeu-ise, &c. This verse coii ta ns the sum or moral of the parable. When Christ has explained one of his own parables, wc are to receive }^,jv,gi
Bs he has explained il, and not attempt to draw spiriiual instruction from any pans or circumstances which he has not explained. The following seems to be the particulars c^f the general truth which he meant to teach: 1st. That our sins are great. 2d. That God freely forgives them. 3d. That the offences committed against us by our brethren are comparatively small. 4th. That we should, therefore, most freely forgive them. 5th. That if we do not, God will be ju«;tly angry with us, and punisii us. ^ From your hearts. That is, not merely in words, but really and truly to feel and act towards him as if he had not offended us. IT Trespasses. Offences, injuries. Remarks and actions designed to do us wrong.
1st. We see that it is possible to make 1 profession of religion an occasion of imbition. Ver. 1. The apostles at first sought honor, and expected oftice in consequence of following Christ. So thousands have done since. Religion, notwithstanding all the opposition it has met with, redlli/ commands the confilence of mankind. To make a proession of it may be a way of access to 'hat confidence. And thousands, it is.0 be feared, even yet enter the church merely to obtain some worldly benefit. Especially does this danger beset ministers of the gospel. There are few paths to the confidence of mankind so easily trod, as to enter the ministry. Every minister, of course, if at all worthy of his office, has access to the confidence of multhudes, and is never despised but by the worst and lowest of mankind. No way is so easy to step at once to public confidence. Other men toil long to establish influence by personal character. The minister has it by virtue of his office. Those who now enter the ministry are tempted far more in this respect than were the apostles; and how should they search their own hearts, to see that no such abominable motive has induced them to seek that office!
2d. It is consummate wickedness thus to prostrate the most sacred of all offices to the worst of purposes. The apostles, at this time, were ignorant. They expected a kingdom where it would be right to seek distinction. But vve labor under no such ignorance. VVs Ifnoiu that his kingdom is not of this world, and wo to the man that acta as though it were. Deep and awful must be the lot of him who thus seeks the honors of the world, while he is professedly following the meek and lowly Jesus.
3d. Humility is indispensable to religion. Ver. 3. No man, who is not humble, can possibly be a Christian. He must be wiUing to esteem himself as he is, and to have others esteem him so also. This is humility. And humility is lovely. It is not meanness. It is not cowardice. It is not want of just self-esteem. It is a view of ourselves just as we are, and a willingness that God and all creatures should so esteem us. What can be more lovely than such an estimation of oitrselves? And how foolish and wicked is it to be proud; that is, to think more of ourselves, and wish others to think so, than we really deserve! To put on appearances, and to magnify our own importance, and think that the affairs of the universe could not goon without us, and to be indignant when all the world does not bow down to do us homage — this ia hypocrisy, as well as wickedness; and there may be, there fore, hypocrites out of the church, as well as in it.
4tli. Humility is the best evidence of piety. Ver. 4. The most humble man is the most eminent Christian. He is greatest in the kingdom of heaven. The effect of sin is to produce pride. Religion overcomes it by producing a just sense of ourselves, of other men, of angels, and of God. We may therefore measure the advance of piety in our own souls by the increase of humility.
5ih. We see the danger of despising and doing injury to real Christians, and more especially the guilt of attempting to draw them into sin. Ver. 6. God watches over them. He loves them. In the eye of the world they may be of little importance, but not so with God. The most obscure follower of Christ is dear, infinitely dear, to him; and he will take care of him. He that attempts to injure a Christian attempts to injure God; for God has redeemed him, and loves him.
6th. Men will do much to draw others into sin. Ver. 7. In all communities there arc some who seem to live for this. They have often much wealth, or learning, or accomplishment, or address, or professional influence; and they employ it for the sake of seducing tlie unwary, and leading them into ruin. Hence offences come, and many of the young and thoughtless are led astray. But He who has all power has pronounced wo upon them, and judgment will not always linger. No cla:>s of men have a more fearful acr-ou.'it to render to God than they wh o thus lead others into vice and infidehty.
7th. We must forsake our dearest bins. Vs. 8, 9. We must do this, or go to hell-fire. There is no way of avoiding it. We cannot love and cherish those sins, and be saved.
8th. The wicked — they who will 7iot forsake their sins — must certainly go to eternal punishment. Vs. 8, 9. So said the compassionate Saviour. The fair and obvious meaning of his words is, that the sufferings of hell are eternal. And Christ did not use words without meaning. He did not mean to frighten us by bug-bears, or to hold up imaginary fears. If Christ.?peaks of hell, then there is a hell. If he says it is eternal, then it is so. Of this we may be sure, that every wokd which the God of mercy has spoJcen about the ■punishment of the wicked is full of mean-
9th. Christians are protected. Ver. 10. Angels are appointed as their friends and guardians. Those friends are very near to God. They enjoy his favor, and his children shall be safe.
10th. Christians are safe. Vs. 11 — 14. Jesus came to save them. He left the heavens for this end. God rejoices in their salvation. He secures it at great sacrifices, and none can pluck them out of his hand. After the coming of Jesus to save them — after all that he has done for that, and that only — after the joy of God and angels at their recovery — it is impossible that they should be wrested from him and destroyed. Sec John x. 27, 28.
11th. It is our duty to admonish our brethren when they injure us. Ver. 15. We have no right to speak of the of- 'ence to any one else, not even to our best friends, until we have given an opportunity to explain.
12th. The way to treat offending brethren is clearly pointed out. Vs. 15, 16, 17. Nor have we a right to take uny other course. Infinite Wisdom — the Prince of peace — has declared thai this is the way to treat our brethren. No other can be right; and no other, therefore, can be so well adapted to promote the peace. of the church. And vet how different from this is the course commonly pursued! How few go honestly to an offending brother, and tell him his fault! Instead of this, every breeze bears the report — it is magnified — mole-hills swell to mountains, and a quarrel of years often succeeds what might have been settled at once. No robber is so cruel as he who steals away the character of another. Nothing can compensate for the loss of this. Wealth, health, mansions, and equipage, all are trifles compared with this. Especially is this true of a Christian. His reputation gone, he has lost his power of doing good; he has brought dishonor on the cause he most loved; he has lost his peace, and worlds cannot repay him.
" Who steals my purse, steals trash: 'lis
thousands. But he that filches from me my good name Robs me of that which not enriches him, And makes me poor indeed."
13th. We have every encouragement to pray. Ver. 20. Vv'^e are poor, and sinful, and dying, and none can comfort us but God. At his throne we may find all that we want. We know not which is most wonderful, that God deigns to hear our prayers, or that men are so unwilling to use so sim.ple and easy a way of obtaining what they so much need.
14th. We should never be weary of forgiving our brethren. Ver. 22. We should do it cheerfully. We should do it always. V/e are never better employed than when we are doing good to those who have injured us. Thus dointr, we are most like God.
15th. There will be a day in which we must give up our account. Ver. 23. It may wait long; but God will reckon with us, and every thing shall be brought into judgment.
16th. We are greatly indebted to God — far, far beyond what we are able to pay. Ver. 24. We have sinned, and in no way can we make atonemen* for past sins. But Jesus the Saviour has made attonement, and paid ou; debt, and we miy be free.
AND it came to pass, that when Jesus had finished these sayings, he" departed from Galilee, and came into the coasts of Judea beyond Jordan:
2 And great multitudes followed him; and he healed them there.
3 The Pharisees also came unto him, tempting him, and saying unto him. Is it lawful for a man to put away his vv ife for every cause 1
17th. It is right to pray to God when we feel that we have sinned, and arc unable to pay the debt. Ver. 26. We have no other way. Poor, and needy, and wretched, we must cast ourselves upon his merc}^ or die — die for ever.
18th. God will have compassion on those who do it. Ver. 27. At h.is feet, in the Ojititude of prayer, the burdened sinner hnds peace. We have nowhere else to go but to the very Being that we have oifended. No being but He can save us from death.
19th. From the kindness of God to us we should learn not to oppress others. Ver. 23.
20th. It is our true iiiterest, as well as duty, to forgive those that offend us. Ver. 34. God will take vengeance; and in due time we must sutler, if we do not forgive others.
21st. Christians are often great sufferers for harboring malice. As a punishment, God withdraws the light of his countenance; they walk in darkness; they cannot enjoy religion; their conscience smites them; and they are wretched. No man ever did, or ever can, enjoy religion, who did not from his heart forgive his brother his trespasses.
22d. One reason why Christians ever walk in darkness is, that there is some such duty neglected. They think they have been injured, and very possibly they may have been. They think they are in the right, and possibly they are so. But mingled with a consciousness of this is an unforgiving spirit; and they cannot enjoy rehgion till that is subdued.
23d. Forgiveness must not be in word merely, but from the heart. Ver. 35. 18*
4 And he answered and said unto them. Have ye not read, that * he which made thpyn at the beginning, made them male and female!
5 And said, For' this cause shall a man leave father and mother, and shall cleave to his wife; and they twain shall be one flesh.
6 Wherefore they are no more twain, but one flesh. What** therefore God hath joined together, let not man put asunder.
1. Coasts of Judea beyond Jordan. Probably our Saviour was then going from Galilee up to Jerusalem, to one of the great feasts of the Jews. Samaria was between Galilee and Jerusalem; and, choosing not to go through it, he crossed the Jordan, and passed down on the east side of it, through Pema, a region of country belonging to Judea, formerly a part of the tribes Reuben, Gad, and Manasseh. See the map IT Coasts of Judea. Regions or parts of Judea. See Note on Matt. ii. 16.
3. The Pharisees came. See Note, Matt. iii. 7. If Tempting him. This means, to get him, if possible, to express an opinion that should involve him in difficulty. There was the more art in this captious question which they proposed, as at that time the people were very much divided on the subject. A part, following the opinions of Hillel, said that a man might divorce his wife for any offence, or any dislike he might have of her. Note, Matt. v. 31. Others, of the school of Shammai, maintained that divorce was unlawful, except in case of adultery. Whatever opinion, therefore, Christ expressed, they e.\- pected that he would involve himself in difficulty with one of their parties.
4, 5, 6. And he answered and said, &c. Instead of referring to the opinions of either party Jesus called theii attention to the origmal design of mar riage, to the authority of Moses — an authority acknov^lcdged by them both. If Have ye not rend. Gen. i. 27: ii
7 Thtv -eay unto him, Why" did Moses t) en command to give a writing or" divorcement, and to put her away J
21, 22. ^ A7id saTd, For this cause, &c. Geii. ii. 24. That is, God at the Deginning made but ofie man and one woman; their posterity should learn that the "riginal intention of marriage was that a man should have but one wife. "iT Shall leave his father aiid mother. This means, shall bind himself more strongly to his wife than he was to his father or mother. The marriage connexion is the most tender and endearing of all human relations; more tender than even that bond which unites us to a parent. IT A7id shall cleave U7ito his wife. The word cleave denotes a union of the firmest kind. It is in the original taketi from gluing, and means so firmly to adhere together that nothing can separate ihcm. ^ Tlieytivain shall be o?ie flesh. That is, they two, or that were two, shall be united as oneone in law, in feeling, in interest, and in affection. They shall no longer have separate interests, but shall act in all things as if they were one — animated by one soul and one wish. The argument of Jesus here is, that since they are so intimately united as to be one, and since in the beginning God made but one woman for one man, it follows that they cannot be separated but by the authority of God. Man may not put away his wife for every cause. What God has joined together man may not put asunder. In this decision he really decided in favor of one of the parties; and it shows that when it was proper, Jesus answered questions, from whatever cause they might have been proposed, and however much difliculiy it might involve him in. Our Lord, in this, also showed consummate wisdom. He answered the question, not frotn Ilillel or Shammai, their teachers, bui from Moses; and thus defeated iln:/i malice.
". Why did Mosrs, &o. To this (hey objected that Moses had allowed such clivorces (Deut. x.xiv. 1); and if he had allowed them, thev inferred that they could not be unlawful. See Note, Matt. V. 31.
cause of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so.
8. He saith unto them, &c. Jesus admits that this was allowed; but still he contends that this was not the original desig7i of marriage. It was only a temporary expedient, growing out of a peculiar state of things, and not designed to be perpetual. It was on account of the hardness of their hearts. Moses found the custom in use. He found a hard-hearted and rebelhous people. In this state of things he did not deem it prudent to forbid a practice so universal: but it might be regulated; and, instead of suffering the husband to divorce his wife?Vt a passio7i, he required him, in order that he might take time to consider the matter, and thus make it probable that divorces would be less frequent, to give her a writing; to sit down deliberately, to look at the matter, and probably also to bring the case before some scribe or learned man, to wriie a divorce in the legal form. Thus doing, there might be an opportunity for the matter to be reconciled, and the man to be persuaded 7iot to di vorce his wife. This, says our Saviour, was a permission growing out of a particular state of things, and designed to remedy a prevailing evil. But at first it was not so. God intended that marriage should be between one man and one woman, and that they were only to be separated by appointment of him who had formed the union. H Hardness of yotir hearts. He speaks here of his hearer; as a part of the nation. The hardness of you Jeivs; as wb-n we say, we fought with England md gained our independence. Thai (< we the American people, thougli ii. was done by our fathers. He doe;, not mean to say, therefore, that this wa'< done on account of the people that he addressed, but of the national hardness of heart — the cruelty of the Jewish people as a people.
9. A7id I say unto you. Emphasis should h" laid here on the word /. This was the opinion of Jesus— tliis he proclaimed to be the law of his king dom — this the command of God ever afterwards. Indulgence had been given
ever " shall put away his wife, except it he for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.
10 His disciples say unto him, If the case of the man he so with hia wife, it is not good to marry.*
11 But he said unto them. All men cannot receive this saying, save ihey to whom it is given.
by the laws of Moses; but that indulgence was to cease, and the marriage relation to he brought hack to its original intention. Only one offence was to make divorce lawful. This is the law of God. And by the same law, all marriages which take place after divorce Nvthere adultery is not the cause of divorce, are adulterous. Legislatures have no right to say that men may put away their wives for any other cause; and ivhere they do, and where (here is marriage afterwards, by the law of God such marriages are adulterous.
10. His disciples say, &c. The disciples were full of Jewish notions. They thought that the privilege of divorcing a wife when there was a quarrelsome disposition, or any thing else that rendered the marriage unhappy, was a great privilege; and that in such cases to be always hound to live with a wife was a great calamity. They said, therefore, thai if such tuas the case — such the condition on which men married— it was belter not to marry.
11. All men cannot receive this saying. The minds of men are not prepared for this. This saying evidently means what the disciples had just said, that it was good for a man not to marry. It might be good in certain circumstances, in times of persecution and trial, or for the sake of laboring in the cause of religion, without the care and burden of a family. It might be good for many to live as some of the apostles did, without marriage, but it was not given to all men. 1 Cor. vii. 1, 7, 9. To be Tiarried, or unmarried, might be lawful according to circumstances. 1 Cor. vii. 26.
12. Jesus proceeds to state that there were some who were able to receive that saymg, and to rf oiam in an unmarried
12 For there are some eunuchq, which were so born from their mothers' womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's 'sake. He that is able to receive it, let him receive it.
13 Then were there brought unto him little children, that he should
state. Some were so born; some made such by the cruelty of men; and some who voluntarily abstained from marringe for the kingdom of heaven' s sake-~ that is, that they might devote themselves entirely to the proper business of religion. Perhaps he refers here to the EssENES, a sect of the Jews (see Note, Matt. iii. 7) who held that marriage was unsuitable to their condition, who had no children of their own, but perpetuated their sect by adopting the poor children of others. Eunuchs were employed chiefly in attending on the females, or in the harem. They rose often to distinction, and held important offices in the state. Hence the word sometimes denotes such an officer of state. Acts viii. 27.
13. Then V)ere hroHght little children. See also Mark x. 13 — 16; Luke xviii. 15 — 17. Probably these were brought by some of his followers, who desired not only to devote themselves to Jesus, but all that they had — their children as well as themselves. All the Jews were accustomed to devote their children to God by circumcision. It was natural, therefore, under the new dispensation, that it should be done. Luke says they were infants. They were undoubtedly those who were not old enough to come by choice, but their coming was an act of the parents. If Put his hands on them and pray. It was customary among the Jews, when blessings were sought for others in prayer, to lay the hands on the head of the person prayed for, implying a kind of consecration to God. See Gen. xlviii. 14; Matt. be. 18. They had also much confidence in the prayers of pious men; believing that those blessed by a saint or a prophet would be happy. See Num. xxii. 6; Luke n 28. IT The disciples rebuked them That
put his hands on them, and pray: and the disciples rebuked them.
14 But Jesus said, Suffer " little children, and forbid them not, to come unto me; for of such * is the kingdom of heaven.
Is, reproved them, or told them it was improper. This they did probably, either, 1st. because they thought they were too young; or, 2d. because they thought they would be troublesome to their Master.
14. Jesus said, Suffer little children, &c. Mark adds, he was much displeased at what the disciples said. It was a thing highly gratifying to him, and which he earnestly sought, that children should be brought to him; and a case where it was very improper that they should interfere. IT Of such is the kingdoin of heaven. The kingdom of heaven evidently means, here, the church. Note, Mark iii. 2. In Mark and Luke it is said he immediately added, " Whosoever shall not receive the kingdom oi' God as a Httle child, shall not enter therein." Whosoever shall not be humble, unambitious, and docile, shall not be a true follower of Christ, or a member of his kingdom. Of such as these — that is, of persons with such tempers as these — is the church to be composed. He does not say of those infants, but of such persons as resembled them, or were like them in temper, was the kingdom of heaven made up. It was proper, therefore, that he should pray for them. It was proper that they who possessed such a temper should be brought to him. The disposition itself — the humility, the teachableness, the want of ambition, was an ornament any where, and little children should therefore be brought to him. — It is probable — it is greatly to be hoped — that all infants will be saved. No contrary doctrine IS taught in the sacred scriptures. But it does not appear to be the design of this passage to teach that all infants will be saved. It means simply that they should be suffered to be brought to hiin, as amiable, lovely, and uncorrupted by the world, and having traits of mind resemMing those among real Christians.
15 And he laid his hands on them, and departed thence.
16 And behold, one came, and said unto him. Good Master, what ' good thing shall I do, that I may have eternal life'?
16. One cnm^. This was a young man. Ver. 20. He was a ruler (Luke); probably a ruler in a synagogue, or of the great council of the nation; a place to which he was chosen on account of his unblemished character, and promising talents. He came running ^Mark); evincing great earnestness and anxiety. He fell upon his knees (Mark); not to worship him, but to pay the customary respectful salutation; exhibiting the highest regard for Jesus as an extraoi dinary religious teacher. IT Good Mas ter. The word good here means, doubtless, most excellent; referring not so much to the mokal character of Jesus as to his character as a religious teacher It was probably a title which the Jews were in the habit of applying to their religious teachers. The word Master here means teacher. ^ What good thing shall I do. He had attempted to keep all the commandments. He had been taught by his Jewish teachers that men were to be saved by doing something, or by their works; and he supposes that this was to be the way under every system of religion. He had lived externally a blameless life; but yet he was not at peace: he was anxious, and he came to ascertain what, in the view of Jesus, was to be done, that his righteousness might be complete. To have eternal life means to be saved. The happiness o( heaven is called life, in opposition to the pains of hell, called death, or an eternal dying. Rev. ii. 2; xx. 14. The one is real life, answering the purposes of livi ig — livnig to the honor of God, and in eternal happiness; the other is a failure of the great ends of" existence— prolonged, eternal suffering — of which temporal death is but the feebla imago.
17 And he said unto him. Why eallest thou me jTood? there is none good but one, that is God: but if thou wilt enter into life, keep the commandments.
18 He saith unto him, Which 1 Jesus said. Thou shalt^do no mur-
17. Why callest thou me good? Why do you give to me a title that belongs only to God? You suppose me to be only a man. Yet you give me an appellation that belongs only to God. It is improper to use titles in this manner. As you Jews use them, they are unmeaning. And though the "title may apply to me, yet you did not intend to use it in the sense in which it is proper, as denoting infinite perfection, or divinity; but you intended to use it as a complimentary or a flattering title, applied to me as if I were a mere man — a title which belongs only to God. The intention, the liahit of using mere titles, and applying as compliment terms belonging only to God, is wrong. Christ did not intend here to disclaim divinity, or to say any thing about his own character; but simply to reprove the intention and habit of the young man — a most severe reproof of a foolish habit of compliment and flattery, and seeking pompous titles. II Keep the commandments. That is, do what God has commanded. He, in the ne.xt verses, informs hin; what he meant by the commandments. Jesus said this, doubtless, to try him, and to convince him that he had by no means kept the commandments; and that in supposing he had, he was altogether deceived. The young man thought he had kept them, and was relying on thein for salvation. It was of great importance, therefore, to convince him that he was, after all, a sinner. Christ did not mean to say that any man would be saved by the works of the law, for the Bible teaches plainly that such will not be the case. Rom. iii. 20, 28; iv. 6. Gal. ii. 16. Eph. ii. 9. 2 Tim. i. 9. At the same time, however, it is true that if a man perfectly complied with the requirements of the law, he would be saved; for there would be no reason why he should be condemned. Jesus, therefore, since he saw he was depending on his works, *)ld him that if he would entc- hfe he
der, Thou shalt not commit adultery, Thou shalt not steal. Thou shalt not bear false witness;
19 Honour thy father and ihy mother; and. Thou '' shalt iove thy neighbour as thyself.
must keep the commandments; if he was depending on them, he must keep them perfectly; and if this was done, he would be saved. The reasons why Christ gave him this direction were, probably: 1st. Because it was his duty to keep them. 2d. Because the young man depe?ided on them, and he ought to understand what was required if he did — that they should be kept perfectly, or that they were not kept at all. 3d. Because he wanted to test him, to show him that he did7iot keep them, and thus to show him his need of a Saviour.
18, 19. In reply to the inquiry of the young man, Jesus directed him to the sixth, seventh, eighth, ninth, and fifth (Ex. x.\. 12 — 16), as containing the substance of the whole — as containing particularly ■what he intended to show him, that he had not kept. See Notes, Matt. V. 21, 27. IT Not steal. To steal is to take the property of another without his knowledge or consent. If Bear false vutness. Give testimony contrary to truth. This may be done in a court of justice, or by private or ptiblic slander. It means to say things of another which are not true. IT Honor thy father, &,c. That is, 1st. Obey them, keep their com mands. Col. iii. 20. Eph. vi. 1, 2, 3 2d. Respect them, show them reverence, 3d. Treat their opinions with regard — not despise them, or ridicule them. 4th. Treat their habits with respect. They may be difl'erent from ours; may be antiquated, and to us strange, odd, or whimsical; but they are the habits of a parent, and they are not to be ridiculed. 5th. Provide for them when sick, weary, old, and infirm. Beai with their weakness, comply with theii wishes, speak to them kindly, and deny ourselves of rest, and sleep, and ease to promote their welfare. — To this he added another — the duty of loving our neighbor. Lev. xix. IS. This Christ declared to be the seco7id great com— mandment of the law. Matt. xxii. 39 A neighbor means, 1st., any person whe
20 The young maii saith unto! 21 Jesus said unto him, If thou him, All these things have 1 kept wilt be perfect, go " and sell that
from my youth up: what lack I yet]
lives near to us. 2d. Any person with whom we havo^jjealings. 3d. A friend or relative. Man. v. 43. 4th. Any person — friend, relative, coimtryman, or foe. Mark xii. 31. 5th. Any person who does us good, or confers a favor on us. Luke.X. 27 — 37. This commandment means evidently, 1st. That we should not injvre our neighbor in his person, property, or character. 2d. That we should not be supremely selfish, and should seek to do him good. 3d. That in a case of debt, difference, or debate, we should do what is right, regarding his interest as much as our own, and not being influenced by a love of self 4th. That we should treat his character, property, &c., as we do our own, according to what is right. 5th. That in order to benerit him we should practise self-denial, or do as we would wish him to do to us. Matt. vii. 12. It does not mean, 1st., that the love of ourselves, accordiiig to tvhat we are, or according to truth, is improper. The happiness of myself is of as much importance as that 01 any other man; and it is as proper that it should be sought. 2d. It does not mean, that I am to neglect my oivn business to take care of my neighbor's. 3[y happiness, salvation, health, and family, are committed peculiarly to myself; and provided I do not interfere with my neighbor's rights, or violate my obligations to him, it is my duty to seek the vvelfare of my own as my first duty. 1 Tim. v. 8, 13. Titus ii. 5. Mark adds to these commandments, "defraud not;" by which h<j meant, doubtless, to express the substance of this, to love our neighbor as ourself. It means, literally, to take away the property of another by violence or by deceiving him; thus showing that he is not loved as we love ourselves.
20. All these, &c. I have made these the rule of my life. I have endeavored to obey them. Is there any thing that I lack — any new commandments to be kept? Do you, the Messiah, teach any new commands, besides those which I have learned from the law, and from the Jewish teachers,
21. If tJiou wilt he perfect. The word perfect means complete in all its partsfinished, having no part wanting. Thup a watch is perfect, or complete, whei it has all its proper wheels, and hands, and casements in order. Job was said to be perfect (Job i. 1); not that he was sinless, for he is afterwards reproved by God himself (Job xxxviii., xxxix., xl. 4): but because his piety was proportioned, and had a completeness of parts. He was a pious father, a pious magistrate, a pious neighbor, a pious chizen. His religion was not confined to one thing, but extended to all. Perfect means, sometimes, xhe filing up nr carrying out, or expressio7i of a principle of action. Thus, 1 John ii. 5: " Whoso keepeth his word, in him verily is the love of God perfected." That is, the keeping of the commandments of God is the proper expression, carryi7ig out, or completio7i, of the love of God. This is its meaning here. Ifthou\\;iIt be perfect, complete, finished — if thou wilt show the proper expression of this keeping of the commandments — go, &c. Make the obedience complete.
Mark says (x. 21), Jesus, beholding him loved him. He was pleased with his amiableness, his correct character, his frankness, and ingenuousness. Jesus, as a man, was capable of all the emotions of most tender friendship. As a man, we may suppose that his disposition was tender and afl^ectionate, mild and calm. Hence he loved with peculiar affection the disciple John, eminently endowed with these quahties. And hence he was pleased v/ith the same traits in this young man. Still, with all this amiableness, there is reason to think he was not a Christian; and that the love of mere amiable qualities was all the affection that was ever bestowea on him by the Saviour.
One thing, adds Mark, thou lackest. There is one thing wanting. You art) not complete. This done, you would show that your obedience lacked no cs sential part, but was complete, finished, proporiioiiate, perfeci. ' Go and set)
22 But when the young man heard that saying, he went away sorrowful: for lie had great possessions.
that thru hast, &c. The young man djclared that he had kept the law. That law required, among other things, that he should love his neighbor as himself. It requirtd alco that he should love the Lord, his God, supremely; that is, more than all other objects. If he had that true love to God and man; if he loved his Maker and fellow creatures more than he did his property, he would be willing to give up his wealth to the service of God and of man. Jesus commanded him to do this therefore, to test his character, and to show him that he had not kept the law as he pretended; and thus to show him that he needed a better righteousness than his own. IT Treasure hi heaven. See Note, Matt. vi. 20. TT Follow me. To follow Jesus, then meant to be a personal attendant on his ministry; to go about with him from place to place, as well as to imitate and obey him. Now it means; 1st. To obey his commandments. 2d. To imitate his example, and to live like him.
22. He had great possessions. He was very rich. He made an idol of them. He loved iheiii more than God. He had not kcfpt the commandments from his youth up, nor had he kept them at all. And rather than do good with his treasures, and seek his salvation by obeying God, this young man chose to turn away from the Saviour, and give over his inquiry about eternal life. He probably returned no more. Alas, how many lovely and amiable young persons follow his example!
23. Shall hardly enter iMo the kingdom of heaven. Shall with difficulty be saved. He has much to struggle with; and it will require the greatest of human efforts to break away from his temptations, and idols, and secure his salvation.
24. It is easier for a camel, &c. This was a proverb in common use among the Jews, and still common among the Arabians. To denote that a thing was impossible, or exceedingly
23 Then said Jesus unto hi:, disciples, Verily I say unto yon, that ' a rich man shall hardly enter into the kingdom of heaven.
24 And again I say unto you, It is easier for a camel to go through
difficult, they said that a camel or an elephant might as soon walk through a needle's eye. In the use of such proverbs, it is not necessary to understand them literally, but only to denote the extreme difficulty of the case. H A camel. A beast of burden, much used in eastern countries. It is about the size of the largest ox, with one or two bunches on his back, with long neck and legs, no horns, and with feet adapted to the hot and dry sand. They are capable of carrying heavy burdens; will travel sometimes faster than the fleetest horse; and are provided with a stomach which they fill with water, by means of which they can five four or five days without drink. They are very mild and tame, and kneel down to receive and unload their burden. They are chiefly used in deserts and hot climates, where other beasts of burden are with diflaculty kept alive. ^ A rich man. This rather means one who loves his riches, and makes an idol of them; or one who supremely desires to be rich. Mark says, " them that trust in riches." While he has this feeling, it is literally impossible that he should be a Christian. For religion is the love of God, rather than the world; the love of Jesus and his cause, more than gold. Still a man may have much property. and not have this feeling. He may have great wealth, and love God more; as a poor man may have little, and love that little more than God. The difficulties in the way of salvation for a rich man arc: 1st. That riches engross the affections. 2d. Men consider wealth as the chief good; and when this is ob taincd, think they have gained all. 3d. They are proud of their wealth, and unwilling to be numbered with the pool and despised followers of Jesus. 4th. Riches engross the time, and fill the mind with cares and anxieties, and leave little for God. 5th. They often produce luxury, dissipation, and vice. 6th. It ia difficult to obtain wealth without sin, • without avarice, and covetousness, and
Ihe eye of a needle, than for a rich man to enter into the kingdom of
25 When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved 7
26 But Jesus beheld them, and Baid unto them, With men this is
27. We Jiave forsaken all. Probably nothing but their fishing nets, smqjl boats, and cottages. But they were their all; their living, their home. And forsaking them, they had as really shown their sincerity, as though they had possessed the gold of Ophir, and dwelt in the palaces of kings. ^ What shall we have therefore! We have done as thou didst command this young man to do. What reward may we expect for it?
28. Verily I say unto you. Jesus in this verse declares the reward which they would have. They were not to look for it now, but in a future period. "i In the regeneration. This word occurs but once elsewhere in the New Testament. Titus iii. 5. It hterally means a new birth, or being born again. Applied to man, it denotes the great change when the heart is renewed, or when the sinner begins to be a Christian. This is its meaning clearly in Titus. But this meaning cannot be applied here. Christ was not born again, and in no proper sense could it be said that they had folloived him in the new hirtli. The word also means any great changes, or restoration of things to a former state, or to a better state. In this sense it is probably used here. It refers to that great revolution; that restoration of order in the universe; that universal 7ie\u birth when the dead shall rise, and all human things shall be changed, and a new order of things shall start up out of the ruins of the old, ivhen the Son of man shall come to judgment. The passage, then, should be read, ' Ye which have followed me, shall, as a reward in the great day of
impossible; but * with God all things are possible.
27 Then * answered Peter, and said unto him, Behold, we have forsaken all '^ and followed thee: what shall we have therefore 1
28 And Jesus said unto them, Verily I say unto you, that ye which
the resurrection of the dead, and of forming the new and eternal order of things — the day of judgment, the regeneration — be signally honored and blessed.' IT When the Son of man shall sit in the throne of his glory. That is, to judge the world. Throne of glory means glorious throne, or a splendid throne. It is not to be taken literally, but is used to denote his character as a king and judge, and to signify the great dignity and majesty which will be displayed by him. See Matt. xxiv. 30; x.xvi. 64. Acts i. 11; xvii. 31. "^ Sit upon twelve thrones. This is figurative. To sit on a throne denotes power and honor; and means here that they should be distinguished above others, and be more highly honored and rewarded. ^Judging the twelve tribes of Israel. Jesus will be the judge of quick and dead. He only is qualified for it; and the Father hath given all judgment to the Son. John v. 22. To judge, denotes rank, authority, power. The ancient jK^fges of Israel were men of distinguished courage, patriotism, honor, and valor. Hence the word conies to denote,?iot so much an actual exercise of the power of passing judgment, as the honor attached to the office. And as earthly kings have those around them dignified with honors and oflnce, counsellors and judges, so Christ says his apostles shall occupy the same relative station in the great day. They shall be honored by htm, and by all, as apostles; as having in the face of persecu ti«,n left all; as having laid the foundaticr.s of his church, and endured all the maddened persecutions of the world. IT The tioelve tribes of Israel. This wjta the number of the ancient tribes. By this name the people of God were denoted. By this name Jesus here denotes his redeemed people. See also James i. 1, where Christians are called the twelve tribes. Here it also means
nave followed me, in tho regeneration, when the Sou of man shal! sit in the throne of his glory, ye " also shall sit upon twelve thrones, judging the twelve tribes of Israel.
not the Jews, not the world, not the wicked, not that the apostles are to pronounce suuiunce on the enemies of God, but the people of God, the redeemed. Among them Jesus says his apostles shall be honored in the day of judgment, as earthly kings place in posts ot office and honor the counsellors and judges of those who have signally served them. Comp. Notes on 1 Cor. vi. 2.
29. Forsaken, houses, &c. In the days of Jesus those who followed him were obliged generally to forsake houses ind home, and to attend liim. In our times it is not often required that we should literally leave them, e.xcept when the life is devoted to him among the heathen, but it is always required that we love them less than we do him; that we give up all that is inconsistent with religion, and be ready to give up all when he demands it. ^ For my name's sake. From attachment to me. Mark adds "and for the gospel's;" that is, from obedience to the requirements of the gospel, and love for the service of the gospel. "S Shall receive ahuyidred fold. Mark says, " a hundred fold now in this time, houses, and brethren, and sisters," &,c. A hundred fold means a hundred times as much. This is not to be understood literally, but that he will give what will he worth a hundred times as much, in the peace, and joy, and rewards of religion. It is also hterally true that no man's temporal interest is injured by the love of God. Mark adds, "■ with persecutions.^' These are not promised as a part of the reward; but amidst their trials and persecutions, they should find reward and peace.
30. This verse should have been connected with the following chapter. The parable there spoken is e.xpressly to illustrate this sentiment. See its meanttig, ch. XX. 16.
ters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundred-fold, and shall inherit everlasting life.
30 Bat'' many that are first shall be last; and the last shall be first.
unnecessarily in the way of the ene mies of religion. Ver. 1. Jesus, to avoid the Samaritans, crossed the Jor dan, and took a more distant route to Jerusalem. If duty calls us in the way of the enemies of religion, we should go. If we can do them good, we should go. If our presence will only provoke them to anger and bitterness, then we should turn aside. Comp. Note on ch. X. 23.
2d. I\Ien will seek every occasion to ensnare Christians. Ver. 3. Questions will be proposed with great art, and with an appearance of sincerity, only for the purpose of leading them into difficulty. Cunning men know well how to propose such questions, and triumph much when they have perplexed believers. This is often the boast of men of some standing, who think they accomplish the great purposes of their existence, if they can confound other men; and think it signal triumph if they can make others as miserable as themselves.
3d. We should not refuse to answer such persons with mildness, v.'hen the Bible has settled the question. Ver. 4 — 6. Jesus answered a captious question, proposed on purpose to ensnare him. We may often do much to confound the enemies of reUgion, and to recommend it, when without passion we hear their inquiries, and dehberately inform them that the question has been settled by God. We had better, however, far better, say nothing in reply, than to answer in anger, or to show that we are irritated. All the object of the enemy is gained, if he can make ut mad.
4th. Men will search and pervert the Bible, for authority to indulge their sins, and to perplex Christians. Ver. 7 No device is more common than to pro duce a passage of scripture, knoxon to be misquoted or perverted, yet plausi ble, for the purpose of perplexing Chria tians. In such cases, the best way is often to say nothing. If iinanswered, men will be ashamed of it; if answered, they gain their point, and are ready for debate and abuse.
5th. We learn from tliis chapter that there is no union so intimate as the marriage connexion. Ver. 6. Nothing is so tender and endearing as this union appointed by God for the welfare of man.
6th. This union should not be entered into shghtly or rashly. It involves all the happiness of this life, and much of that to come. The union demands: 1st. Congeniality of feehng and disposition; 2d, of rank or standing in life; 3d, of temper; 4th, similarity of acquirements; 5th, of age; 6th, of talent; 7th, intimate acquaintance. — It should also be a union on religious feelings and opinions: 1st. Because religion is more important than any thing else. 2d. Because it will give more happiness m tne married life than any thing else. 3d. Because where one only is pious, there is danger that rehgion will be obscured and blighted. 4th. Because no prospect is so painful as that of eternal separation. 5th. Because it is heathenish, brutal, and mad to partake the gifts of God in a family, and offer no thanksgiving; — and inexpressibly \vicked to hve from day to day as if there were no God, ijo heaven, no hell. 6th. Because death is near, and nothing ^\'ill soothe the pangs of parting but the hope of meeting in the resurrection of the just.
7th. No human legislature has a right to declare divorces, except in one single case. Ver. 9. If they do, they are accessaries to the crime that may follow, and presume to legislate where God nas legislated before them.
8th. Those thus divorced, or pretended to be divorced, and marrying again, are, by the declaration of Jesus Christ, living in adultery. Ver. 9. It is no excuse to say that the law of the land divorced them. The law had no such right. If all the legislatures of the world were to say that it was lawful for a man to steal, and commit murder, it would not make it so; and in spite of human permission, God would hold a man answerable for theft and murder. So also of adultery.
9th. The marriage union demands kindness and love. Ver. 6. Husband and wife are one. Love to each other is love to a second self. Hatred, and anger, and quarrels, are against mirselves. And the evils ai\d quarrels ui married life will descend tm ourselves, and be gall and wormwood in our own cup.
10th. Infants may be brought to Je sus to receive his blessing. Vs. 12 — 15, While on earth, Jesus admitted them to his presence, and blessed them with his prayers. If they might be brought then, they may be brought now. Then souls are as precious; their dangers are as great; their salvation is as important. A parent should require the most indu bitable evidence that Jesus will 7iot re ceive his offspring, and will be displeased if the offering is made, to deter him from tills inestimable privilege.
11th. If children may be brought, they should be brought. It is the so lemn duty of a parent to seize upon all possible means of benefiting his children, and of presenting them to God, to implore his blessing. In family prayer, and in the sanctuary, the ordinance oi baptism, the blessing of the Redeemei should be sought early and constantly on their precious and immortal souls.
12th. Earnestness and deep anxiety are proper in seeking salvation. Ver 16. The young man came running; he kneeled. It was not form and ceremony; it was life and reality. Religion is a great subject. Salvation is beyond the power of utterance in importance. Eternity is near; and damnation thunders along the path of the guilty. The sinner must be saved soon, or die foi ever. He cannot be too earnest. He cannot press with too great haste to Jesus. He should come running, and kneeling, and humbled, and lifting the agonizing cry, " What shall I do to be saved?"
13th. He should come young. Ver. 20. He cannot come too youn^. God has the first claim on our affections. He made us; he keeps us; he provides for us; and it is right that we should give our first affections to him. No one svho has become a Christian ever yet felt that he had become one too young No young person that has given his heart to the Redeemer ever yet regretted it. They may give up the gaj world to do it; they may leave the circles of the dance and the song; they may be exposed to contempt and per secution, but no matter. He who becomes a true Christian, no matter of what age or rank blesses God that he was inchncd to do it, and the time never can come when for one moment ne will regret it. Why then will not the young give their hearts to the Saviour, and do that which they know they never can for one moment regret?
14th. If is no dishonor for those who hold offices, and who are men of rank, to inquire on the subject of religion. Luke vviii. IS. Men of rank often suppose that it is only the iveak, and credulous, and ignora?it, that ever feel any anxiety about religion. Never v/as a greater mistake. It has been only profligate, and weak, and ignorant men, that have been thoughtless. Twothirds of all the profound investigations of the world have been on this very subject. The wisest and best of the heathens Iiave devoted their lives to inquire about God, and their own destiny. So in Christian lands. Were Bacon, Newton, Locke, Milton, Hale, and Bcerhaave, men of weak minds? Yet their deepest thoughts and most anxious inquiries were on this very subject. So in our own land. Were Washington, Ames, Henry, Jay, and Rush, men of weak minds? Yet they were profound believers in revelation. And yet young men of rank, and wealth, and learning, often think they show great independence in refusing to think of what occupied the profound attention of these men, and fancy they are great only by refusing to tread in their steps. Never was a greater or more foolish mistake. If any thing demands attention, it is surely the inquiry whether we are to be happy for ever, or wretched; whether there is a God and Saviour; or whether we are " in a forsaken and fatherless world."
15th. It is as important for the rick to seek religion as the poor. They will as certainly die; they as much need religion. Without it, they cannot be happy. Riches will drive away no pain on a death-bed; they will not go with us; they will not save us.
16th. It is of special importance that wealthy young persons should be Christians. They are exposed to many dangers. The world — the gay and flatteruig world — will lead them astray. Fond of fashion, dress, and amusement, they are exposed to a thousand follies, from whi» h nothing but rehgion can secure thei^ Besides, they may do much good: and God will hold theoi answeralile for all the good they might have done with their wealth.
17th. The amiable, the lovely, the moral, need also an interest in Christ. If amiable, we should suppose they would be ready to embrace the Saviour. None was ever so moral, so lovely, so pure, as he. If we really laved amiableness, then we should come to him. We should love him. But alas! how many amiable young persons turn away from him, and refuse to follow him! Can they be really lovers of that which is pure, and lovely? If so, then why turn away from the Lamb of God?
18th. The amiable and the ^ovely need a better righteousness than then own. With all inis, they may make an idol of the world; they may be proud, sensual, selfish, prayerless, and thoughtless about dying. Externally they appear lovely; but O how far is the hear' from God!
19th. Inquirers about religion depend on their own works. Ver. 16. They are not wilhng to trust to Jesus for salvation; and they ask what they shall do. This is always the case. And it is only when they find that they can do nothing — that they are poor, and helpless, and wretched — that they cast themselves on the mercy of God, and find peace.
20th. Comphments and flattering titles are evil. Ver. 17. They ascribe sofnething to others which we know they do not possess. Often beauty ia praised, where we know there is no beauty; accomplishment where there is no accomplishment; talent, where there is no talent. Such praises are falsehood. We know them to be such. We intend to deceive by them; and we know that they will produce pride and vanity. Often they are used for the purpose of destruction. If a man praises us too much, we should look to our purse, or our virtue. We should feel that we are in danger, and the next thing will be a dreadful blow, the heavier for all this flattery. They thai use compliments much, expect them from others; are galled and vexed when they are not obtained, and are in danger when they are.
FOR the kingdom of heaven is like unto a man that is an Householder, "which went out early
17, 18. This is all we have to do. We are not to invent any thing of our own. God has marked out the course, and we must follow it.
22d. We are easily deceived about keeping the law. Ver. 17. We often think we observe it, when it is only the outward form that we have kept. The law is spiritual; and God requires the heart.
23d. Riches are a blessing, if used aright; if not, they are deceitful, dangerous, ruinous. Vs. 23. 24. Thousands have lost their souls by the love of riches. None have ever been saved by them.
24th. It is our duty to forsake all for Christ. Vs. 27—29. Be it httle or much, it is all the same to him. It is the heart that he looks at; and we may as well show our love by giving up a fishing boat and net, as by a palace or a crown. If done in either case, it will De accepted.
25th. Religion has its own rewards. Vs. 28, 29. It gives more than it taSes. It more than compensates for all that we surrender. It gives peace, joy, comfort in trial and in death, and heaven beyond. This is the testimony of all Christians of all denominations; of all that have lived, and of all that do live, that they never knew true peace, till they found it in the gospel. The testimony of so many must be trtie. They have tried the world in all its forms of gaiety, folly, and vice, and they come and say with one voice, here only is true peace. On any other subject they would be beheved. Their testimony here must be true.
26th. Those eminent for usefulness here, will be received to distinguished honors and rewards in heaven. Ver. 28. They that turn many to righteousness shall shine as stars in the firmament for ever. Dan. xii. 3.
1. For the kingdom of heaven, &c. I'he word." for" shows that this chapter shculd have been connected ^with the preceding. The parable v.'as spoken in the morning to hire labourers inte
2 And when he had agreed with the labourers for a penny * a-day, he sent them into his vineyard. b c. 18,28.
expressly to illustrate the sentiment in the last verse of that chapter. The kingdom of heaven means here the church, including perhaps its state here and hereafter. See Note, Matt. iii. 2. It has reference to rewards; and the meaning may be thus expressed: ' Rewards shall be bestowed in my kingdom, or on my followers, in the same manner as they were by a certain' householder, in such a way as that the last shall be equal to the first, and the first last.' ^ A householder. A master »f a family. One at the head of family affairs. ^ His vineyard. No inconsiderable part of Judea was employed in the culture of the grape. Vineyards are often used, therefore, to represent a fertile or well cultivated place; and hence the church, denoting the care and culture that God has bestowed on it. Isa. v. 7. Jer. xii. 10. For the manner of their construction, see Notes on Matt. xxi. 33.