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

2 And Jesus called a little child unto him, and set him in the midst of them.

3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.

[in Christ's kingdom.

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.

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 Woe unto the world because of offences! for it must needs be that offences come; but woe to that man

4 Whosoever therefore shall hum- by whom the offence cometh!

EXPOSITION-Chap. XVII. Continued.

that they doubted the divine mission of their Master, or his power to support them; but as Peter began to sink when looking around upon the boisterous waves; so, it is probable, that the appalling spectacle which this poor lad exhibited, so affected their nerves as to shake their faith; and a wavering faith can never work miracles.

It is added (ver. 21)," Howbeit this kind goeth not out, but by prayer and fasting." Here arise two questions. 1. Are there different kinds of demons? The text implies as much; and in all probability there may be as great a variety in spiritual as in material beings. Indeed, of this we shall find evident intimations. (See Col. i. 16; 1 Pet. iii. 22.) 2. What is meant by some (particularly by this kind) not going out, but by prayer and fasting? This is reasonably supposed to allude to express acts of devotion, which their master had prescribed, and they had neglected. But how one thing can be more difficult than another to the power of God (and it is certainly by his power alone that these miracles were wrought), is to us, we confess, inexplicable, and we can find no assistance from commentators.

Jesus remained some time in Galilee after this event, and while he continued there, took another opportunity seriously to impress upon them the important truth, that he must be slain, and afterwards arise from the dead; a doctrine which, of all others, they were most reluctant to receive. With us, indeed, the fact admits of no question, that Christ" both died and rose again:" but we are still negligent and forgetful of the great truths connected with these events. How little faith do we act on his atonement ! How little sympathy do we feel in his extreme sufferings!

But this chapter concludes with an incident of a very different kind from the preceding. Josephus informs us, that every Jew used to pay half a shekel (or about fourteen pence of our money) annually for the support of the temple worship, and this is thought to be the tribute here required. As the Son of God, he might have claimed exemption from paying tribute in his Father's house; but, as he has taught us in his sermon on the mount, in many cases rather to suffer wrong than to resist (chap. v. 46); so hath he thus set us the example, by working a miracle rather than give any unnecessary offence. This tribute seems here demanded, both for Jesus and for Peter; the former as head of the family, and the latter as householder, or master of the house in which Jesus now resided with him. The miracle does not necessarily suppose the creation of a piece of silver coin; it will equally display his omniscience in directing Peter to draw up a fish which had accidentally swallowed such a coin. Bp. Hall thus beautifully improves this incident, in a devotional address: "How should this encourage our dependance upon that omnipotent hand of thine (O Lord!), which hath heaven, earth, sea, at thy disposing! Still thou art the same for thy members which thou wert for thyself, the Head. Rather than offence shall be given to the world, by a seeming neglect of thy dear children, thou wilt cause the very fowls of heaven to bring then meat, and the fish of the sea to bring them money. O let us look up ever to thee, by the eye of our faith, and not be wanting in our dependance upon thee, who canst not be wanting in thy provi dence over us."

NOTES.

CHAP. XVIII. Ver. 7. It must needs be that offences come.-Yes! where there is sin, there must

needs be sorrow; and while men's minds remain un humbled, offences will continually arise.

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8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire.

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

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

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

12 How think ye? If a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?

13 And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. 14 Even so it is not the will of your

CHAP. XVIII.

[social prayer.

Father which is in heaven, that one of these little ones should perish.

15 Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.

16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.

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

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

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

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

EXPOSITION.

(0) Ver. 1-20. Lessons on humility, on offences, and on prayer.-From the narrative here brought before us, it should seem that the peculiar attention which our Lord showed to his three favoured disciples, Peter, James, and John, was in some measure abused by them; and that our Lord's

Ver. 8. If thy hand or thy foot offend. Expos. Matt. v. 30.

words to Peter, in particular, were from the beginning misconstrued, as giving a degree of pre-eminence which never was intended. It must have been such a claim as this, that first occasioned a dispute by the way, as noticed by the evangelist Mark, which of them should be the greatest; and probably afterwards, when they sat down,

NOTES.

See

Ver. 10. Their angels do always behold the face of my father. The highest officers in the Oriental Courts, are described as those who see the king's face; the expression may therefore mean, angels of the higher ranks. Compare Esther i. 14. with Rev. i. 4. But though this text undoubtedly proves the ministry of angels, it by no means proves that any persons have guardian angels to attend them individually. See Heb. i. 14.

Ver. 12. And goeth into the mountains-Campbell, "Will he not leave the ninety and nine upon the mountains, and go in quest of the stray?" So Vulg. and Syriac. Compare Luke xv. 4. So Doddridge.

Ver. 15. Tell him his fault-Doddr. says the Greek word signifies" to convince, as well as to admonish." Not to rail, or to abuse, but to reason calmly, and on Christian principles.

Ver. 17. Tell it unto the church.-The meaning of this term (Ecclesia) has been much contested. There is no doubt but it primarily means, "a con

gregation of faithful men," &c. as defined in the 19th Article of the Church of England; and taken collectively, may include any number of religious societies united under one head, and in one communion, as the Jewish and Christian, the Roman and Greek; the English, Scotch, and American churches; so we speak of the National and Seceding, or Dissenting, churches: but the Editor, having no sectarian object, will avoid comparisons.

Ibid. As an heathen man, &c. Maimonides speaks of private admonitiou; then before witnesses, and if that failed, then they proclaimed an incorrigible person in the synagogue. See Lightfoot's Works, vol. i. p. 241.

Ver. 20. There am I, &c.-The Jews have many sayings very similar to this, as quoted by Lightfoot and others. If two or three sit in judgment, the divine Majesty is with them..... If ten pray together, the divine Majesty is with them; or even two, or three, or one." See Smith's Test, of the Mess. vol. ii. p. 247.

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21 ¶ Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?

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

23 Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.

24 And when he had begun to reckon, one was brought unto him which owed him ten thousand talents.

[of forgiveness.

25 But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.

26 The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.

27 Then the Lord of that servant was moved with compassion, and loosed him, and forgave him the debt.

28 But the same servant went out, and found one of his fellow-servants,

EXPOSITION-Chap. XVIII. Continued.

either to rest or dine. Matthew, or some other of the apostles, complained of the assumption of the three above named, and brought the question before their Master, who was already acquainted with all their differences and debates, and took a happy method effectually to terminate the contest.

On this circumstance, Mr. Preb. Townsend (above quoted) excellently observes"The ambitious dispute of the disciples concerning their precedency in the kingdom of heaven, proves that not even the repeated predictions of our Saviour's sufferings and death, could banish from the minds of his followers their preconceived ideas respecting the Messiah's kingdom. To correct this prevailing error, our Saviour now resorts to a different mode of undeceiving them. He places a little child before them, assuring them that unless they were converted; that is, unless they became as unambitious and as bumble; as mild, as meek, and as regardless of all temporal power and distinctions, as a little child, they could not even be admitted into the kingdom of heaven. Humility is the characteristic virtue of Christianity; and the highest rewards of heaven are promised to the humblest; for he that is least among you all, the same shall be great." (New Test. Arrang. vol. i. p. 302, 303.)

Thus, taking children as the models of his true disciples, our Lord, in very strong language, cautions all his followers against treating with neglect or contempt, either children, literally understood, or disciples of a child-like disposition. As to the former, his precept has been almost as much

neglected as the command for missionary exertions; for what, until within these very few years, has been done for the education, more than for the conversion of the world? Happily, Christians of most denominations seem to be awaking from the slumber of centuries, and bestirring themselves" in these important works.

The arguments used by our Lord are twofold. 1. Every one that is "ignorant and out of the way," should be considered as a lost sheep; his salvation to be sought with as much ardour as if it were a whole flock; and if any one perish, the cause is not to be resolved into the divine will, as has been too often done; but their loss will involve a heavy responsibility on those who neglect to seek them. 2. However contemptuously the world may look on simple children, or on Christ's poor humble disciples, angels of high celestial rank wait on them with pleasure and delight. Yes! ye who teach the first ele ments of language and of religion, angels do not disdain to wait upon your humble pupils.

and

The next subjects treated by our Lord, are those of offences, and the duty of mutual forgiveness. In the sermon on the mount, our Lord has anticipated some things, treated here more at large. Nothing can be farther from the temper and spirit of Christianity than revenge; and Christ ians, so far from being allowed to indulge it, are taught, in all cases of supposed injury, first to seek reconciliation, by every reasonable and practicable means. If, for instance, a Christian brother offend, the

NOTES-Chap.

Ver.22. Until seventy times seven.-See Gen. iv. 24. Ver. 24. Ten thousand talents-if of silver, according to the very moderate estimates of Dr. Arbuthnot and Mr. Horne (which we have followed in the close of our second volume), would amount to 3,421,8751. of our money; but if of gold, to the vast sum of 54,750,0001.

XVIII. Con.

Ver. 25. His lord commanded him to be soid, &c. This was the custom, not only among the Jews, but also among the heathen; in Asia, at Athens, and at Rome. Orient. Cust. No. 1194.

Ver. 28. An hundred pence or, in our money, 31. 2s. 6d. Took-literally, "seized" him.

The parable of]

CHAP. XVIII.

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 sorry, and came and told unto their lord all that was done.

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[the wicked servant.

32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:

33 Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee?

34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.

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

EXPOSITION.

first step is, to procure a private audience, and reason with him calmly on the subject. The next step is, to take a common friend with us, who may mediate and remonstrate with him and should this measure prove equally unavailing, the only remaining process is (if the matter be of sufficient importance), to lay it, at least, before the heads of the church, or Christian society to which he belongs; who, if they fail in recovering him to his duty, may find it necessary to exclude him from their communion, that he may bring no disgrace on their society, or on the Christian name. Their authority in binding or loosing, in such a case, if founded on Scriptural principles, and accompanied with solemn prayer, will then be ratified in heaven; and a person thus excluded, ought no more to be considered as a Christian brother, though still a neighbour, or fellow-man. This, or something very much like it, is said to have been formerly the practice of the Jews, and of the primitive Christian Church; and most denominations of Christians have adopted a similar course, so far as their respective rules of ecclesiastical discipline would allow. Here we find "the power of the keys," as it is called, extended not only to the other apostles, but to all societies of faithful Christians: for prayer, we know, can open and shut heaven, as in the case of Elijah (James v. 13—20); and our Lord here assures us, that when two or three are gathered together, and unite in

any request (with a proper deference to the divine will), it shall be done for them. We cannot, however, avoid thinking, that the promise here made, must have a particular reference to the case pre-supposed; that is, when a church, or society of Christians are met together to consider the conduct of a fallen brother; when they offer their united prayers for divine illumination in the name of Christ; and form their determination under the direction of his word; then is the Saviour" in the midst of them," and whether they bind or loose, whatever they bind ou earth shall be bound in heaven; or whatever they loose or unbind, shall be in like manner ratified on high. We shall only here add, that upon this promise, Dr. Pye Smith founds an arguiment of considerable force in favour of our Lord's divinity; for were he a creature only, how could he be present at various and distant places at one and the same time?" (See Test. of Mess. vol. ii. p. 232.)

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NOTES.

Ver. 34. The tormentors properly, those who examined prisoners by torture, which office was often assigned to jailors. It was also common to lead such prisoners with chains of iron, and heavy yokes of wood, and to visit them with frequent Scourging; the object of their imprisonment was, the infliction of misery, which, from the general character of jailors, was often carried beyond the rigour of the law.

Ver. 35. So likewise, &c.-From the circumstance of this servant being first pardoned and afterwards punished, some have inferred that the pardon was conditional, and that ours, therefore, is so; and others, that men, after being freely pardoned, may apostatize, and be lost: but without here entering into these questions, we would only remark, that we should be extremely cautious in forming theological arguments on the circumstances of a parable.

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does not wait for our submission, or entreaty; he sends special messengers to "beseech us to be reconciled to him." (2 Cor. v. 20.) This is not Christ's rule: he does not say, "If thy brother offend thee," and is penitent, and comes to ask pardon, then forgive him, and be reconciled. No; but go and speak privately to him, and try to regain his confidence and good will; and if he listen to thee, "thou hast gained thy brother!" thou hast won an immortal soul! But we must not rest here we must pursue the offender with importunity, and take, if necessary, two or three more brethren, and endeavour, if possible, to convince him of his fault; and even if this fail, the whole society, or congregation, with which he stands connected, must be pressed into the service, to procure a reconciliation, before the object must be abandoned. Such is the law of our Master; but it is an enquiry well deserving our attention-Do we obey it? Peter was no doubt a good man, and much attached to his divine Master. He was willing to forgive, and probably to forget injuries; for he was of a frank and open temper, but perhaps thought he had been trifled with by some of his brethren, whom he had repeatedly forgiven. What! says he, am I to forgive them seven times over? "No!" replies our Lord, "I say not, until seven times, but until seventy times seven!" Now let us attend to this parable of our Saviour: A certain king had an unfaithful servant, who defrauded him of 10,000 talents, which if taken to be of silver only, would be equal to between three and four millions of our money. By the law and custom of nations, he was liable to be sold, with all his family, to make reparation to the state. But he was overwhelmed with misery, and implored mercy; and even promised, if time were given him, to make good the whole. To the latter part of this promise his lord seems to have paid no attention; nor does the Almighty regard the silly promises of sinners to make reparation for their offences. When God forgives, he forgives like a king-like the king in the parable-he forgives the whole.

But what did this servant? Instead of

imitating the conduct of his lord, as those ignorant of the depravity of human nature might expect, he acts just the reverse. Finding a poor tenant (perhaps) who owed him about three pounds of our money, he suddenly and violently arrests him, and casts him into prison. The other servants, struck with the flagrancy of this conduct, inform their royal master, who immedi ately visits upon him all his sins; aud who, in earth or in heaven, can say that he acted unjustly?

But let us hear our Lord's concluding remark, which contains the moral, "the very pith and marrow of the parable." "So likewise shall my heavenly Father do unto you, if ye from your hearts forgive not every one his brother their trespasses." Here almost every word is emphatic. We must, every one " of us, forgive his of fending brother, and forgive him" from our hearts;" otherwise God will not forgive us, but cast us into the prison of hell, with the devil and his angels, who are no less ready to torment than they are to tempt. (chap. xxv. 41.)

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In this parable, it has been remarked, there are three things set in opposition; namely, 1. A sovereign and his servant, or God and man. 2. The enormity of our sins is set in opposition to the petty offences of our brethren against us. And 3. The infinite liberality of providence to men, compared with their cruel conduct toward each other. "And can I (may the Christian say), after such a forcible appeal as this, ungenerously retain anger in my breast against an offending fellow-creature? Can 1, while indulging the hope that God, my heavenly Father, has forgiven me millions of the greatest and most aggravated offences, and will not bring them into judg ment, nor remember them any more for ever; can I indulge an unforgiving or revengeful temper towards my fellow-creature, or fellow-christian? God forbid! Let me not, O Lord, by any subterfuge, deceive myself (herein); may I freely and fully forgive, as thou dost; and not, while I profess to discard revenge, still retain a fretting remembrance of the injury." (Ward's Reflections on the Word of God, p. 69.)

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