MATTHEW XVIII. 15—20.
15 Moreover if thy brother shall trespass against thee, go and tell him his tault between thee and him alone: 4f he shall hear thee, thou hast gained thy brother.
16 But if he will not hear tliee, tJien take with thee one or two more, that in the mouth of two or three witnesses every word may be established.
17 And if he shall neglect to hear
them, tell it unto the Church: but if he neglect to hear the Church, let him be unto thee as a heathen man and a Publican.
18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.
two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.
20 For where two or three jire gathered together in my name, there am I in the midst of them.
These words of the Lord Jesus contain an expression which has been often misapplied. The command to ^' hear the church," has been so interpreted as to contradict other passages of God's word. It has been falsely applied to the authority of the whole visible church in matters of doctrine, and so been made an excuse for the exercise of much ecclesiastical tyranny. But the abuse of Scripture truths must not tempt us to neglect the use of them. We must not turn away altogether from any text, because some have perverted it, and made it poison.
Let us notice in the first place, hoio admirable are the rules laid down by our Lord, for the healing of differences among brethren.
If we have unhappily received any injury from a fellow-member of Christ's Church, the first step to be taken is to visit him " alone," and tell him his fault. He may have injured us unintentionally, as Abimelech did Abraham. (Gen. xxi. 26.) His conduct may admit of explanation, like that of the tribes of Keuben, Gad, and Manasseh, when they built an altar, as they returned to their own land. (Joshua xxii. 24.) At any rate, this friendly, faithful, straight-forward way of dealing is the most likely course to win a brother, if he is to be won. " A soft tongue breaketh the bone." (Prov. xxv. 15.) Who can tell but he may say at once, " I was wrong" — and make ample reparation?
If however this course of proceeding fails to produce any good effect, a second step is to be taken. We are to
" take with us one or two" companions, and tell our brother of his fault in their presence and hearing. Who can tell but his conscience may be strickenj Avhen he finds his misconduct made known, and he may be ashamed and repent? If not, we shall at all events have the testimony of witnesses, that we did all we could to bring our brother to a right mind, and that he deliberately refused, when appealed to, to make amends.
Finally, if this second course of proceeding prove useless, we are to refer the whole matter to the Christian congregation of which we are members — we are to " tell dt to the church." Who can tell but the heart which has been unmoved by private remonstrances, may be moved by the fear of public exposure? If not, there remains but one view to take of our brother's case — we must sorrowfully regard him as one who has shaken off all Christian principles, and will be guided by no higher motives than " a heathen man and a publican."
The passage is a beautiful instance of the mingled wisdom and tender consideration of our Lord's teaching. What a knowledge it shows of human nature! Nothing does so much harm to the cause of religion as the quarrels of Christians. No stone should be left unturned, no trouble spared, in order to prevent their being dragged before the public. — What a delicate though tfulness it shows for the sensitiveness of poor human nature! Many a scandalous breach would be prevented, if we were more ready to practice the rule of " between thee and him alone." Happy would it be for the Church and the world, if this portion of our Lord's teaching was cmore carefully studied and obeyed. Differences and divisions there will be^ so long as tlie world stands. But bow many of them would be extinguished at once, if the course recommended in these verses was tried.
In the second place, let us observe ivJiat a clear argument we have in these verses for the exercise of discipline in a Christian congregation.
Our Lord commands disagreements between Christians, which cannot be otherwise settled, to be referred to the decision of the church or Christian assembly to which they belong. " Tell it,'' he says, " to the church." It is evident from this, that he intends every congregation of professing Christians to take cognizance of the moral conduct of its members, either by the action of the whole body collectively, or of heads and elders to w^hom its authority may be delegated. It is evident also that He intends every congregation to have the power of excluding disobedient and refractory members from participation in its ordinances. " If he refuse," he says, " to hear the Church, let him be to thee as an heathen man and a publican." He says not a word about temporal punishment, and civil disabilities. Spiritual penalties are the only penalty He permits the Church to inflict, and when rightly inflicted, they are not to be lightly regarded. " Whatsoever ye shall bind on earth shall be bound in heaven." Such appears to be the substance of our Lord's teaching about ecclesiastical discipline.
It is vain to deny that the whole subject is surrounded with difficulties. On no point has the influence of the world weighed so heavily on the action of Churches. On no point have Churches made so many mistakes — sometimes on the side of sleepy remissness, sometimes on the side of bliad severity. No doubt the power of excommunication has been fearfully abused and perverted, and, as Quesnel says, " we ought to be more afraid of our sins than of all the excommunications in the world." Still it is impossible to deny, with such a passage as this before us, that church discipline is according to the mind of Christ, and when wisely exercised, is calculated to promote a church's health and well-being. It can never be right that all sorts of people, however wicked and ungodly, should be allowed to come to the table of the Lord, no man letting or forbidding. It is the bounden duty of every Christian to use his influence to prevent such a state of things. A perfect communion can never be attained in this world, but purity should be the mark at which we aim. An increasingly high standard of qualification for full church-membership, will always be found one of the best evidences of a prosperous church.
Let us observe, in the last place, what gracious encouragement Christ holds out to those who meet together in His name. He says, '' Where two or three are gathered together in my name, there am I in the midst of them." That saying is a striking proof of our Lord's divinity. God alone can be in more places than one at the same time.
There is comfort in these words for all who love to meet together for religious purposes. At every assembly for public worship, — at every gathering for prayer and praise, — at every missionary meeting, — at every Bible reading, the King of kings is present, — Christ Himself attends. We may be often disheartened by the small number who are present on such occasions, compared to those who meet for worldly ends. We may sometimes find it hard to bear the taunts and ridicule of an illnatured world, which cries like the enemy of old, " What do these feeble people?" (Nehem. iv. 2.) But we have no reason for despondency. We may boldly fall back on these words of Jesus. At all such meetings we have the company of Christ Himself.
There is a solemn rebuke in these words for all who neglect the public worship of God, and never attend meetings for any religious purpose. They turn their backs on the society of the Lord of lords. They miss the opportunity of meeting Christ Himself. It avails nothing to say that the proceedings of religious meetings are marked by weakness and infirmity, or that as much good is got by staying at home as going to church. The words of our Lord should silence such arguments at once. Surely men are not wise when they speak contemptuously of any gathering where Christ is present.
May we all ponder these things. If we have met together with God's people for spiritual purposes in times past, let us persevere, and not be ashamed. If we have hitherto despised such meetings, let us consider our ways, and learn wisdom.
MATTHEW XVIH. 21—35.
21 Then came Peter to him, and said, Lord, how often shall my brother sin against me, and I forgive him? till seven times?
22 Jesus saith unto him, I say not unto thee, Until seven times: hut. Until seventy times seven.
23 Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.
24 And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.
25 But forasmuch as he had not to pav, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.
26 The servant therefore fell down, and worshipped him, saying. Lord,
have patience with me, and I will pay thee all.
27 Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.
28 But the same servant went out, and found one of his follow-servants,
-which owed him an hundred pence: and 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 verv sorry, and came and told unto their lord all that was done.
82 Then his lord, after that he had called him, said unto him, 0 thou wicked servant, I forgave thee all that debt, because thou desiredst me:
S3 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 hia brother their trespasse?!.
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 illtreated, is of great moment to our souls.
In the first place, the Lord Jesus lays it down as a generalrule, tliative ought to forgive othersto the uttermost. Peter put the question, " How oft shall my brother sin against me and I forgive him? till seven times?" He received for 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 offences 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 look over 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 melt down enmity, and change our foes into friends. (Rom. xii. 20.) It was a fine feature in Archbishop Cranmer's charater, that if you did him an injury, he was sure to be your friend.
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, ufter being forgiven himself, refused to forgive a felloweervant 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. And 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 every one his brother their trespasses."
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' offences against us are mere trifles, compared with our offences against Grod. 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 practised as that of forgiveness. It is sad to see howmuchbitterness,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 hlood, 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? Would 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 imderstand a forgiving temper.
Would we grow in gi-ace 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. (Ephes.iv. 30-^32.)
1 And it came to pass, that when Jesus had linished these sayings, he departed from Galilee, and came into the coasts of Judaea beyond Jordan;
2 And great multitudes followed Lim, 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 wife for every cause?
4 And he answered and said unto them, Have ye not read, that he which made them 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.
7 They say unto_ him, Why did Moses then command to give a writing of divorcement, and to put her away s
8 He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from'^the beginning'it was not so.
9 And I say unto you, Whosoever
Bhall put away his wife, except it be for fornication, and shall marry another, commitfeth adultery: and whopo marrieth her which is put away doth commit adultery.
10 His di:J;cip1es say unto him, If the case of the man be so with his w^f.^, it is net good to marry.
11 But he said unto them. All -men cannot receive thi;^ saying, save tAsy to whom it is given.
12 For there are some eunuchs, which were so born irom their mother^ s 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 put his hands on them, and proy: and the disciples rebuked them.
14 I3ut Jesus said. Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.
15 And he laid his hands on them, and departed thence.
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 maniage tie, and on the right training of children. We ought to be thankful, that on both these points, the great Head of the Church has pronounced judgment so clearly.
With respect to marriage, our Lord teaches, that the union of husband and tvife ought never to be broken off, except for the greatest of all causes, namely, actual unfaithfulness.
In the 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 ii. 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 mamage. 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 relation 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 shall leave father and mother, and cleave to His wife." He then backs up the quotation by His own solemn words, " What God hath 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, committeth adultery."
It is clear, from the whole tenor of the passage, that the relation of marriage ought to be highly reverenced and honored among Christians. It is a relation which was instituted in Paradise, in the time of man's innocency, and is a chosen fiojure of the mvstical union between
Christ and His Church. It is a relation whi(;h nothing but death ought to terminate. It is a relation which is sure to have the greatest influence on those whom it brings together^ for happiness, or for misery, for good, or for evil Such a relation ought never to be taken in hand 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 pary." 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 consist, " the brightness of the Father's glory, and the express image of His person." "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 probable 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 babe in its cradle, as well as for the king on his throne. He regards each one 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 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 Buch 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 aa 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.
16 And, behold, one came and said nnto him, Good Master, what good thing shall I do, that I may have eternal life?
17 And he said unto him. Why callest thou me good? there is none good but one, thai is God: but if thou wilt enter into life, keep the commandments.
18 He said unto him, Whicli? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal. Thou shalt not bear false witness,
19 Honor thy father aud thy mother: and, Thou shalt love thy neighbor a.s thyself.
20 The young man saith unto him, All these things' have I kept from my youth up; what lack I yet?
21 Jesus said unto him. If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come and follow me.
22 But when the young man heard that saying, he went away sorrowful: for he had great possessions.
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 persoii inayhave desires after salvation, and yet not he 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 bye 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 Grod. 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 Holy Ghost.
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 Sisfeel. It is a j)rofound remark of that mighty master on moral questions. Bishop Butler, that passive impressions often repeated, gradually lose all their power. Actions 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 Grod'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 Grod were to enter into judgment with him, he could "not answer Him one of a thousand!" (Job ix. 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 tliem 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 Cor. ii. 14.)
We see in the last place, from this young man's case, that one idol cherished in the heart may ruin a sold for ever. 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, " GrO, call thy husband," (John iv. 16,) says to the young man, *^ Gro, 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 melanclioly words, " He went away sorrowful, for he had great possessions."
We have in this history one more proof of the truth, " The love of money is the root of all evil." (1 Tim. vi. 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 shipwreck. 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 oui own souls. Are we honest and sincere in our professed desire to be true Christians? Have we given up 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. St. John might well say, "Keep yourselves from idols." (1 John v. 21.)
23 Then said Jesus unto his disciples, Verily I say unto yoUj 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 tlie eye of a needle, than "for a rich man to enter into the kingdom of God.
25 When his disciplos heard U^ they were exceedingly amazed, saying, Wlio then can "be saved?
26 But Jesus beheld them, and said unto them, With men this is impossible; but witli God all things are possible.
27 Then answered Peter and said unto him. Behold, we have forsaken
2S And Jesus said unto them, Verily I say unto you. That ye which have followed me in the regeneration, when tlie Son of man shalfsit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.
29 And every one that hath forsaken houses, or brethren, or sisters, 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 But many that are first shall bo last: and the last shall be first.
The first thing that we learn in these verses, is the immense danger which riches bring on the souls of those that loossess them. The Lord Jesus declares, that " A rich man shall hardly enter into the kingdom of heaven.'^ He goes even further. He uses a proverbial saying to strengthen His assertion: " It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.*'
Few of our Lord's sayings sound more startling than this. Few run more counter to the opinions and prejudices of mankind. Few are so little believed. Yet this saying is true, and worthy of all acceptation. Riches, which all desire to obtain, — riches, for which men labor and toil, and become gray before their time, — riches are a most perilous possession. They often inflict great injury on the soul. They lead men into many temptations. They engross men's thoughts and affections. They bind heavy burdens on the heart, and make the way to heaven even more difficult than it naturally is.
Let us beware of the love of money. It is possible to use it well, and do good with it. But for one who makes a right use of money, there are thousands who make a wrong use of it, and do harm both to themselves and others. Let the worldly man, if he will, make an idol of money, and count him happiest who has most of it. But let the Christian, who professes to have ^' treasure in heaven," set his face like a flint against the spirit of the world in this matter. Let him. not worship gold. He is not the best man in Grod's eyes who has most money, but he who has most grace.
Let us pray daily for rich men's souls. They are not to be envied. They are deeply to be pitied. They carry heavy weights in the Christian course. They are of all men the least likely " so to run as to obtain." (1 Cor. ix. 24.) Their prosperity in this world is often their destruction in the world to come. Well may the Litany of the Church of Eogland contain the words, " In all time of our wealth, good Lord, deliver us."
The second thing that we learn in this passage, is the almighty powrr of God's rfvace in the soul. The disciples were amazed, when they heard our Lord's language about rich men. It was language so subversive of all their notions about the advantages of wealth, that they cried out with surprise, " Who then can be saved?" They drew from our Lord a gracious answer, " With men this is impossible: but with God all things are possible/'
The Holy Ghost can incline even the richest of men to seek treasure in heaven. He can dispose even kings to cast their crowns at the feet of Jesus, and count all things but loss for the sake of the kingdom of God. Proof upon proof of this is given to us in the Bible. Abraham was very rich, yet he was the father of the faithful. Moses might have been a prince or king in Egypt, but he forsook all his brilliant prospects for the sake of Him who is invisible. Job was the wealthiest man in the east, yet he was a chosen servant of God. David, Jehoshaphat, Josiah, Hezekiah, were all wealthy monarchs, but they loved God's favor more than their earthly greatness. They all shew us that "nothing is too hard for the Lord," and that faith can grow even in the most unlikely soil.
Let us hold fast this doctrine, and never let it go. No man's place or circumstances shut him out from the kingdom of God. Let us never despair of any one's salvation. No doubt rich people require special grace, and are exposed to special temptations. But the Lord God of Abraham, and Moses, and Job, and David is not changed. He who saved them in spite of their riches, can save others also. When He works, who shall let it? (Isaiah xliii. 13.)
im7nense encouragement the Gospel offers to those loho give up everything for Christ's sake. We are told that Peter asked our Lord what he and the other apostles, who had forsaken their little all for His sake, should receive in return. He obtained a most gracious reply, A full recompence shall be made to all who make sacrifices for Christ's sake: they " shall receive an hundred fold, and shall inherit everlasting life/'
There is something very cheering in this promise. Few in the present day, excepting converts among the heathen, are ever required to forsake homes, relations, and lands, on account of their religion. Yet there are few true Christians, who have not much to go through, in one way or another, if they are really faithful to their Lord. The offence of the cross is not yet ceased. Laughter, ridicule, mockery, and family-persecution, are often the portion of an English believer. The favor of the world is often forfeited, — places and situations are often perilled, by a conscientious adherence to the demands of the Gospel of Christ. All who are exposed to trials of this kind may take comfort in the promise of these verses. Jesus foresaw their need, and intended these words to be their consolation.
We may rest assured that no man shall ever be a real loser by following Christ. The believer may seem to suffer loss for a time, when he first begins the life of a decided Christian. He may be much cast down by the afflictions that are brought upon him on account of his religion. But let him rest assured that he will never find himself a loser in the long run. Christ can raise up friends for us who shall more than compensate for those „\ye Ipse
Christ can open hearts and homes to us, far more warm and hospitable than those that are closed against us. Above all, Christ can give us peace of conscience, inward joy, bright hopes, and happy feelings, which shall far outweigh every pleasant earthly thing that we have cast away for His sake. He has pledged His royal word that it shall be so. None ever found that word fail. Let us trust it, and not be afraid.