Expository Thoughts on the Gospels

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

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

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

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

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

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

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

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

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

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

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

In these verses we have the mind of Christ declared on two subjects of great moment. One is the relation of husband and wife; the other is the light in which we should regard little children in the matter of their souls.

It is difficult to overrate the importance of these two subjects: the well-being of nations and the happiness of society are closely connected with right views upon them. Nations are nothing but a collection of families. The good order of families depends entirely on keeping up the highest standard of respect for the marriage tie, and on the right training of children. We ought to be thankful that, on both these points, the great head of the church pronounced judgment so clearly.

With respect to marriage, our Lord teaches that the union of husband and wife ought never to be broken off, except for the greatest of all causes, namely, actual unfaithfulness.

In these days when our Lord was upon earth divorces were permitted among the Jews for the most trifling and frivolous causes. The practice, though tolerated by Moses to prevent worse evils—such as cruelty or murder—had gradually become an enormous abuse, and no doubt led to much immorality (? Malachi 2:14-16). The remark made by our Lord's disciples shows the deplorably low state of public feeling on the subject. They said, "?If the case of the man be so it is not good to marry?"They meant, of course, "?if a man may not put away his wife for a slight cause at any time, he had better not marry at all.?" Such language from the mouths of apostles sounds strange indeed!

Our Lord brings forward a widely different standard for the guidance of his disciples. He first founds his judgment on the original institution of marriage. He quotes the words used in the beginning of Genesis, where the creation of man and the union of Adam and Eve are described, as a proof that no relationship should be so highly regarded as that of husband and wife. The relation of parent and child may seem very close, but there is one closer still: "?A man will leave his father and mother and be united to his wife?" He then backs up the quotation by his own solemn words, "?What God has joined together, let not man put asunder.?" And finally he brings in the grave charge of breaking the seventh commandment, against marriage contracted after a divorce for light and frivolous causes: "?Whosoever shall put away his wife, except it be for fornication, and shall marry another commiteth adultery.?"

It is clear from the whole tenor of the passage that the relation of marriage ought to be highly reverenced and honoured among Christians. It is a relation which was instituted in paradise, in the time of man's innocency, and is a chosen figure of the mystical union between Christ and his church. It is a relation which nothing but death ought to terminate. It is a relation which is sure to have the greatest influence on those it brings together, for happiness or for misery, for good or for evil. Such a relation should never be entered into unadvisedly, lightly or wantonly, but soberly, discreetly and with due consideration. It is only too true that inconsiderate marriages are one of the most fertile causes of unhappiness, and too often, it may be feared, of sin.

With respect to little children, we find our Lord instructing us in these verses both by word and deed, both by precept and example. "?Little children were brought to him that he should put his hands on them and pray.?" They were evidently tender infants, too young to receive instruction, but not too young to receive benefit by prayer. The disciples seem to have thought them beneath their Master's notice, and rebuked those that brought them. But this drew forth a solemn declaration from the great head of the church: "?Jesus said,?Suffer little children, and forbid them not to come unto me for of such is the kingdom of heaven.?'?"

There is something deeply interesting both in the language and action of our Lord on this occasion. We know the weakness and feebleness, both in mind and body, of a little infant: of all creatures born into the world none is so helpless and dependent. We know who it was who here took such notice of infants, and found time in his busy ministry among grown up men and women to "?put his hands on them and pray.?" It was the eternal Son of God, the great High Priest, the King of kings, by whom all things exist, "?the brightness of the father's glory and the express image of his person.?" (? Hebrews 1:3). What an instructive picture the whole transaction places before our eyes! No wonder that the great majority of the church of Christ have always seen in this passage a strong, though indirect, argument in favor of infant baptism.

Let us learn from these verses that the Lord Jesus cares tenderly for the souls of little children. It is probably that Satan specially hates them: it is certain that Jesus specially loves them. Young as they are, they are not beneath his thoughts and attention. That mighty heart of his has room for the baby in its cradle, as well as for the king on his throne. He regards each infant as possessing within its little body an undying principle that will outlive the pyramids of Egypt, and see sun and moon quenched at the last day. With such a passage as this before us we may surely hope well about the salvation of all who die in infancy. "? Of such is the kingdom of heaven."

Finally, let us draw from these verses encouragement to attempt great things in the religious instruction of children. Let us begin from their very earliest years to deal with them as having souls to be lost or saved, and let us strive to bring them to Christ; let us make them acquainted with the Bible as soon as they can understand anything; let us pray with them, and pray for them, and teach them to pray for themselves. We may rest assured that Jesus looks with pleasure on such endeavors, and is ready to bless them. We may rest assured that such endeavors are not in vain. The seed sown in infancy is often found after many days. Happy is that church whose infant members are cared for as much as the oldest communicants! The blessing of him that was crucified will surely be on that church! He put his hands on little children; he prayed for them.

These verses detail a conversation between our Lord Jesus Christ and a young man who came to him to inquire about the way to eternal life. Like every conversation recorded in the Gospels between our Lord and an individual, it deserves special attention. Salvation is an individual business: every one who wishes to be saved must have private personal dealings with Christ about his own soul.

We see for one thing from the case of this young man that a person may have desires after salvation, and yet not be saved. Here is one who in a day of abounding unbelief comes of his own accord to Christ. He comes not to have a sickness healed; he comes not to plead about a child: he comes about his own soul. He opens the conference with the frank question, "?Good master, what good thing shall I do that I may have eternal life??" Surely we might have thought, "?This is a promising case: this is no prejudiced ruler or Pharisee: this is a hopeful inquirer.?" Yet, by and by, this very young man "?goes away sorrowful,?" and we never read a word to show that he was converted!

We must never forget that good feelings alone in religion are not the grace of God. We may know the truth intellectually; we may often feel pricked in conscience; we may have religious affections awakened within us, have many anxieties about our souls and shed many tears; but all this is not conversion. It is not the genuine saving work of the HolyGhost.

Unhappily this is not all that must be said on this point. Not only are good feelings alone not grace, but they are even positively dangerous if we content ourselves with them, and do not act as well as feel. It is a profound remark of that mighty master on moral questions, Bishop Butler, that passive impressions, often repeated, gradually lose all their power action often repeated produce a habit in man's mind; feelings often indulged in, without leading to corresponding actions, will finally exercise no influence at all.

Let us apply this lesson to our own state. Perhaps we know what it is to feel religious fears, wishes and desires. Let us beware that we do not rest in them. Let us never be satisfied till we have the witness of the Spirit in our hearts that we are actually born again and new creatures; let us never rest till we know that we have really repented, and laid hold on the hope set before us in the Gospel. It is good to feel; but it is far better to be converted.

We see for another thing from this young man's case that an unconverted person is often profoundly ignorant on spiritual subjects. Our Lord refers this inquirer to the eternal standard of right and wrong, the moral law. Seeing that he speaks so boldly about "?doing,?" he tries him by a command well calculated to draw out the real state of his heart: "?If thou wilt enter into life, keep the commandments.?" He even repeats to him the second table of the law; and at once the young man confidently replies, "?All these have I kept from my youth up. What lack I yet??" So utterly ignorant is he of the spirituality of God's statutes that he never doubts that he has perfectly fulfilled them. He seems thoroughly unaware that the commandments apply to the thoughts and words as well as to the deeds, and that if God were to enter into judgment with him, he could "?not answer him one of a thousand?" (? Job 9:3). How dark must his mind have been as to the nature of God's law! How low must his ideas have been as to the holiness which God requires!

It is a melancholy fact that ignorance like that of this young man is only too common in the church of Christ. There are thousands of baptized people who know no more of the leading doctrines of Christianity than the veriest heathen. Tens of thousands fill churches and chapels weekly, who are utterly in the dark as to the full extent of man's sinfulness. They cling obstinately to the old notion that in some sort or other their own doings can save them; and when ministers visit them on their death-beds, they prove as blind as if they had never heard truth at all. So true is it that the "?natural man receiveth not the things of the Spirit of God for they are foolishness to him?" (? 1 Corinthians

We see in the last place from this young man's case that one idol cherished in the heart may ruin a soul forever. Our Lord, who knew what was in man, at last shows his inquirer his besetting sin. The same searching voice which said to the Samaritan woman, "?Go, call thy husband?" (? John 4:16) says to the young man, "?Go, sell that thou hast and give to the poor."? At once the weak point in his character is detected. It turns out that, with all his wishes and desires after eternal life, there was one thing he loved better than his soul, and that was his money. He cannot stand the test. He is weighed in the balance, and found wanting. And the history ends with the melancholy words, "?He went away sorrowful, for he had great posessions.?"

We have in this history one more proof of the truth, "?The love of money is a root of all kinds of evil?" (? 1 Timothy 6:10). We must place this young man in our memories by the side of Judas, Ananias and Sapphira, and learn to beware of covetousness. Alas, it is a rock on which thousands are continually making shipwrecked. There is hardly a minister of the Gospel who could not point to many in his congregation who, humanly speaking, are "?not far from the kingdom of God,?" but they never seem to make progress. They wish, they feel, they mean, they hope, but there they stick fast! And why? Because they are fond of money.

Let us prove our own selves, as we leave the passage. Let us see how it touches our own souls. Are we honest and sincere in our professed desire to be true Christians? Have we cast away all our idols? Is there no secret sin that we are silently clinging to, and refusing to give up? Is there no thing or person that we are privately loving more than Christ and our souls? These are questions that ought to be answered. The true explanation of the unsatisfactory state of many hearers of the Gospel is spiritual idolatry. We need not wonder that St. John says, "?keep yourselves from idols?" (? 1 John 5:21).