Matthew 18

Wo! - Or, alas! ουαι. It is the opinion of some eminent critics, that this word is ever used by our Lord to express sympathy and concern. Because of offenses - Scandals, stumbling-blocks, persecutions, etc. For it must needs be that offenses come - Αναγκε γαρ εϚιν ελθειν τα σκανδαλα, for the coming of offenses is unavoidable. Such is the wickedness of men, such their obstinacy, that they will not come unto Christ that they may have life, but desperately continue deceiving and being deceived. In such a state of things, offenses, stumbling-blocks, persecutions, etc., are unavoidable. Wo to that man - He who gives the offense, and he who receives it, are both exposed to ruin. Verse 8 If thy hand, etc. - See the notes on Mat 5:29-30 (note). Verse 10 One of these little ones - One of my simple, loving, humble disciples. Their angels - always behold - Our Lord here not only alludes to, but, in my opinion, establishes the notion received by almost all nations, viz. That every person has a guardian angel; and that these have always access to God, to receive orders relative to the management of their charge. See Psa 34:8; Heb 1:14. Always behold the face - Hence, among the Jews, the angels were styled מלכי פנים, malakey panim, angels of the face, and Michael is said to be סר הפנים, sar ha-panim the prince of the face. This is an allusion to the privilege granted by eastern monarchs to their chief favourites; a privilege which others were never permitted to enjoy. The seven princes of Media and Persia, who were the chief favourites and privy-counsellors of Ahasuerus, are said to see the king's face. Est 1:14; see also 2Kgs 25:19, and Jer 51:25. Our Lord's words give us to understand that humble-hearted, child-like disciples, are objects of his peculiar care, and constant attention. The clause, εν ουρανοις, in the heavens, is wanting in several MSS., versions, and fathers. Verse 11 For the Son of man, etc. - This is added as a second reason, why no injury should be done to his followers. "The Son of man has so loved them as to come into the world to lay down his life for them." That which was lost - Απολωλος. In Rev 9:11, Satan is called Απολλυων, Apolluon, the destroyer, or him who lays waste. This name bears a near relation to that state in which our Lord tells us he finds all mankind - lost, desolated, ruined. So it appears that Satan and men have the nearest affinity to each other - as the destroyer and the destroyed - the desolator and the desolated - the loser and the lost. But the Son of man came to save the lost. Glorious news! May every lost soul feel it! This verse is omitted by five MSS., two versions, and three of the fathers; but of its authenticity there can be no doubt, as it is found in the parallel place, Luk 19:10, on which verse there is not a single various reading found in any of the MSS. that have ever been discovered, nor in any of the ancient versions. Verse 12 Doth he not leave the ninety and nine, and goeth into the mountains - So our common translation reads the verse; others, Doth he not leave the ninety and nine Upon The Mountains, and go, etc. This latter reading appears to me to be the best; because, in Luk 15:4, it is said, he leaveth the ninety and nine In The Desert. The allusion, therefore, is to a shepherd feeding his sheep on the mountains, in the desert; not seeking the lost one On the mountains. Leaving the ninety and nine, and seeking the One strayed sheep: - This was a very common form of speech among the Jews, and includes no mystery, though there are some who imagine that our Lord refers to the angels who kept not their first estate, and that they are in number, to men, as Ninety are to One. But it is likely that our Lord in this place only alludes to his constant solicitude to instruct, heal, and save those simple people of the sea coasts, country villages, etc., who were scattered abroad, as sheep without a shepherd, ( Mat 9:36 ), the scribes and Pharisees paying no attention to their present or eternal well-being. This may be also considered as a lesson of instruction and comfort to backsliders. How hardly does Christ give them up! Verse 13 He rejoiceth more - It is justly observed by one, on this verse, that it is natural for a person to express unusual joy at the fortunate accomplishment of an unexpected event. Verse 14 It is not the will of your Father - If any soul be finally lost, it is not because God's will or counsel was against its salvation, or that a proper provision had not been made for it; but that, though light came into the world, it preferred darkness to light, because of its attachment to its evil deeds. Verse 15 If thy brother - Any who is a member of the same religious society, sin against thee, 1. Go and reprove him alone, - it may be in person; if that cannot be so well done, by thy messenger, or in writing, (which in many cases is likely to be the most effectual). Observe, our Lord gives no liberty to omit this, or to exchange it for either of the following steps. If this do not succeed, Verse 16 2. Take with thee one or two more - Men whom he esteems, who may then confirm and enforce what thou sayest; and afterwards, if need require, bear witness of what was spoken. If even this do not succeed, then, and not before, Verse 17 3. Tell it unto the Church - Lay the whole matter before the congregation of Christian believers, in that place of which he is a member, or before the minister and elders, as the representatives of the Church or assembly. If all this avail not, then, Let him be unto thee as a heathen man and a publican - To whom thou art, as a Christian, to owe earnest and persevering good will, and acts of kindness; but have no religious communion with him, till, if he have been convicted, he acknowledge his fault. Whosoever follows this threefold rule will seldom offend others, and never be offended himself. - Rev. J. Wesley. Reproving a brother who had sinned was a positive command under the law. See Lev 19:17. And the Jews have a saying, that one of the causes of the ruin of their nation was, "No man reproved another." On the word Church, see Clarke at Mat 16:28 (note). Verse 18 Whatsoever ye shall bind, etc. - Whatever determinations ye make, in conformity to these directions for your conduct to an offending brother, will be accounted just, and ratified by the Lord. See on Mat 16:19 (note); and, to what is there said, the following observations may be profitably added. Οσα εαν δησητε - και οσα εαν λυσητε. Binding and loosing, in this place, and in Mat 16:19, is generally restrained, by Christian interpreters, to matters of discipline and authority. But it is as plain as the sun, by what occurs in numberless places dispersed throughout the Mishna, and from thence commonly used by the later rabbins when they treat of ritual subjects, that binding signified, and was commonly understood by the Jews at that time to be, a declaration that any thing was unlawful to be done; and loosing signified, on the contrary, a declaration that any thing may be lawfully done. Our Savior spoke to his disciples in a language which they understood, so that they were not in the least at a loss to comprehend his meaning; and its being obsolete to us is no manner of reason why we should conclude that it was obscure to them. The words, bind and loose, are used in both places in a declaratory sense, of things, not of persons. It is ὁ and ὃσα, in the neuter gender, both in chap. 16, and here in this: i.e. Whatsoever thing or things ye shall bind or loose. Consequently, the same commission which was given at first to St. Peter alone, ( Mat 16:19 ), was afterwards enlarged to all the apostles. St. Peter had made a confession that Jesus was the Christ, the Son of God. His confession of the Divinity of our Lord was the first that ever was made by man; to him, therefore, were given the keys of the kingdom of heaven: i.e. God made choice of him among all the apostles, that the Gentiles should first, by his mouth, hear the word of the Gospel, and believe. He first opened the kingdom of heaven to the Gentiles, when he preached to Cornelius. It was open to the Jews all along before; but if we should suppose that it was not, yet to them also did St. Peter open the kingdom of heaven, in his sermon at the great pentecost. Thus, then, St. Peter exercised his two keys: that for the Jews at the great pentecost; and that for the Gentiles, when he admitted Cornelius into the Church. And this was the reward of his first confession, in which he owned Jesus to be the promised Messiah. And what St. Peter loosed, i.e. declared as necessary to be believed and practised by the disciples here, was ratified above. And what he declared unlawful to be believed and practised, (i.e. what he bound), was actually forbidden by God himself. I own myself obliged to Dr. Lightfoot for this interpretation of the true notion of binding and loosing. It is a noble one, and perfectly agrees with the ways of speaking then in use among the Jews. It is observable that these phrases, of binding and loosing, occur no where in the New Testament but in St. Matthew, who is supposed to have written his Gospel first in Hebrew, from whence it was translated into Greek, and then the force and use of the expression will better appear. Dr. Wotton's Miscell. Discourses, vol. i. p. 309, etc., etc. "The phrases to bind and to loose were Jewish, and most frequent in their writers. It belonged only to the teachers among the Jews to bind and to loose. When the Jews set any apart to be a preacher, they used these words, 'Take thou liberty to teach what is Bound and what is Loose.'" Strype's preface to the Posthumous Remains of Dr. Lightfoot, p. 38. Verse 19 Again I say unto you - The word αμην, verily, is added here, in ninety-eight MSS., (many of which are of the greatest antiquity and importance), seven editions, all the Arabic, the Slavonic, and several of the Itala. The taking in or leaving out such a word may appear to some a matter of indifference; but, as I am fully convinced Jesus Christ never spoke a useless or a needless word, my maxim is, to omit not one syllable that I am convinced (from such authority as the above) he has ever used, and to take in nothing that he did not speak. It makes the passage much more emphatic - Again, Verily I say unto you, If two of you shall agree - ΣυμφωνηϚωσιν, symphonize, or harmonize. It is a metaphor taken from a number of musical instruments set to the same key, and playing the same tune: here, it means a perfect agreement of the hearts, desires, wishes, and voices, of two or more persons praying to God. It also intimates that as a number of musical instruments, skilfully played, in a good concert, are pleasing to the ears of men, so a number of persons united together in warm, earnest, cordial prayer, is highly pleasing in the sight and ears of the Lord. Now this conjoint prayer refers, in all probability, to the binding and loosing in the preceding verse; and thus we see what power faithful prayer has with God! It shall be done for them - What an encouragement to pray! even to two, if there be no more disposed to join in this heavenly work. Verse 20 For where two - are gathered together in thy name - There are many sayings among the Jews almost exactly similar to this, such as, Wherever even two persons are sitting in discourse concerning the law, the Divine presence is among them. See much more in Schoettgen. And the following, among the ancient Hindoos, is like unto it: "When Brahma, the Lord of creation, had formed mankind, and at the same time appointed his worship, he spoke and said, 'With this worship pray for increase, and let it be that on which ye shall depend for the accomplishment of all your wishes. With this remember God, that God may remember you. Remember one another, and ye shall obtain supreme happiness. God, being remembered in worship, will grant you the enjoyment of your wishes: he who enjoyeth what hath been given unto him by God, and offereth not a portion unto him, is even as a thief. Know that good works come from Brahma, whose nature is incorruptible; wherefore, the omnipresent Brahma is Present In The Worship." See the Bagvat Geeta, p. 45, 46. In my name - Seems to refer particularly to a public profession of Christ and his Gospel. There am I in the midst - None but God could say these words, to say them with truth, because God alone is every where present, and these words refer to his omnipresence. Wherever - suppose millions of assemblies were collected in the same moment, in different places of the creation, (which is a very possible case), this promise states that Jesus is in each of them. Can any, therefore, say these words, except that God who fills both heaven and earth? But Jesus says these words: ergo - Jesus is God. Let it be observed, that Jesus is not among them to spy out their sins; or to mark down the imperfections of their worship; but to enlighten, strengthen, comfort, and save them. Verse 21 Till seven times? - Though seven was a number of perfection among the Hebrews, and often meant much more than the units in it imply, yet it is evident that Peter uses it here in its plain literal sense, as our Lord's words sufficiently testify. It was a maxim among the Jews never to forgive more than thrice: Peter enlarges this charity more than one half; and our Lord makes even his enlargement septuple, see Mat 18:22. Revenge is natural to man, i.e. man is naturally a vindictive being, and, in consequence, nothing is more difficult to him than forgiveness of injuries. Verse 22 Seventy times seven - There is something very remarkable in these words, especially if collated with Gen 4:24, where the very same words are used - "If any man kill Lamech, he shall be avenged seventy times seven." The just God punishes sin in an exemplary manner. Sinful man, who is exposed to the stroke of Divine justice, should be abundant in forgiveness, especially as the merciful only shall find mercy. See the note on Mat 5:7, and on Mat 6:14, Mat 6:15 (note). The sum seventy times seven makes four hundred and ninety. Now an offense, properly such, is that which is given wantonly, maliciously, and without Any Provocation. It is my opinion, that, let a man search ever so accurately, he will not find that he has received, during the whole course of his life, four hundred and ninety such offenses. If the man who receives the offense has given any cause for it, in that case, the half of the offense, at least, towards his brother, ceases. Verse 23 Therefore is the kingdom - In respect to sin, cruelty, and oppression, God will proceed in the kingdom of heaven (the dispensation of the Gospel) as he did in former times; and every person shall give an account of himself to God. Every sin is a debt contracted with the justice of God; men are all God's own servants; and the day is at hand in which their Master will settle accounts with them, inquire into their work, and pay them their wages. Great Judge! what an awful time must this be, when with multitudes nothing shall be found but sin and insolvency! By servant, in the text, we are to understand, a petty king, or tributary prince; for no hired servant could possibly owe such a sum as is here mentioned. Verse 24 Ten thousand talents - Μυριων ταλαντων, a myriad of talents, the highest number known in Greek arithmetical notation. An immense sum, which, if the silver talent be designed, amounts to 4,500,000 sterling; but if the gold talent be meant which is by far the most likely, then the amount is 67,500,000 sterling, a sum equal to the annual revenue of the British empire! See the note on Exo 25:39. Verse 25 He had not to pay - That is not being able to pay. As there could not be the smallest probability that a servant, wholly dependent on his master, who was now absolutely insolvent, could ever pay a debt he had contracted of more than 67 millions! - so is it impossible for a sinner, infinitely indebted to Divine justice, ever to pay a mite out of the talent. Commanded him to be sold - his wife - children, etc. - Our Lord here alludes to an ancient custom among the Hebrews, of selling a man and his family to make payment of contracted debts. See Exo 22:3; Lev 25:30, Lev 25:47; 2Kgs 4:1. This custom passed from among the Jews to the Greeks and Romans. I have already remarked (see Gen 47:19 ) that in the Burman empire the sale of whole families, to discharge debts, is very common. Verse 26 Fell down and worshipped him - Προσεκυνει αυτω, crouched as a dog before him, with the greatest deference, submission, and anxiety. Have patience with me - Μακροθυμησον επ' εμοι, be long-minded towards me - give me longer space. The means which a sinner should use to be saved, are, 1. Deep humiliation of heart - he fell down. 2. Fervent prayer. 3. Confidence in the mercy of God - have patience. 4. A firm purpose to devote his soul and body to his Maker - I will pay thee all. A sinner may be said, according to the economy of grace, to pay all, when he brings the sacrifice of the Lord Jesus to the throne of justice, by faith; thus offering an equivalent for the pardon he seeks, and paying all he owes to Divine justice, by presenting the blood of the Lamb. Verse 27 Moved with compassion - Or with tender pity. This is the source of salvation to a lost world, the tender pity, the eternal mercy of God. Verse 28 A hundred pence - Rather denarii. The denarius was a Roman coin, worth about seven-pence halfpenny English. The original word should be retained, as our word penny does not convey the seventh part of the meaning. A hundred denarii would amount to about 3l. 2s. 6d. British, or, if reckoned as some do, at seven-pence three farthings, the sum would be 3l. 4s. 7d. Took him by the throat - Κρατησας αυτον επνιγε. There is no word I am acquainted with, which so fully expresses the meaning of the original, επνιγε, as the Anglo-saxon term throttle: it signified (like the Greek) to half choke a person, by seizing his throat. Verse 29 Fell down at his feet - This clause is wanting in several ancient MSS., versions, and fathers. Several printed editions also have omitted it; Griesbach has left it out of the text. Pay thee all - Παντα, all, is omitted by a multitude of MSS., versions, and fathers. Verse 30 And he would not, etc. - To the unmerciful, God will show no mercy; this is an eternal purpose of the Lord, which never can be changed. God teaches us what to do to a fellow-sinner, by what He does to us. Our fellow-servant's debt to us, and ours to God, are as one hundred denarii to ten thousand talents! When we humble ourselves before him, God freely forgives us all this mighty sum! And shall we exact from our brother recompense for the most trifling faults? Reader, if thou art of this unmerciful, unforgiving cast, read out the chapter. "All the souls that are were forfeit once, And he who might the 'vantage best have took, Found out the remedy. How would you be, If He, who is the top of judgment, should But judge you as you are? O! think on that, And mercy then will breathe within your lips Like man new made Though justice be thy plea, consider this, That, in the course of justice, none of us Should see salvation: we do pray for mercy; And that same prayer doth teach us all to render The deeds of Mercy. - " Verse 31 His fellow-servants saw what was done - An act of this kind is so dishonorable to all the followers of Christ, and to the spirit of his Gospel, that through the respect they owe to their Lord and Master, and through the concern they feel for the prosperity of his cause, they are obliged to plead against it at the throne of God. Verse 32 His lord, after that he had called him - Alas! how shall he appear! Confounded. What shall he answer? He is speechless! Verse 33 Shouldest not thou also have had compassion - Ουκ εδει και σε, Did it not become thee also? What a cutting reproach! It became Me to show mercy, when thou didst earnestly entreat me, because I am Merciful, It became thee also to have shown mercy, because thou wert so deep in debt thyself, and hadst obtained mercy. Verse 34 Delivered him to the tormentors - Not only continued captivity is here intended, but the tortures to be endured in it. If a person was suspected of fraud, as there was reason for in such a case as that mentioned here, he was put to very cruel tortures among the Asiatics, to induce him to confess. In the punishments of China, a great variety of these appear; and probably there is an allusion to such torments in this place. Before, he and all that he had, were only to be sold. Now, as he has increased his debt, so he has increased his punishment; he is delivered to the tormentors, to the horrors of a guilty conscience, and to a fearful looking for of fiery indignation, which shall devour the adversaries. But if this refers to the day of judgment, then the worm that dieth not, and the fire that is not quenched, are the tormentors. Verse 35 So likewise shall my heavenly Father do also unto you - The goodness and indulgence of God towards us is the pattern we should follow in our dealings with others. If we take man for our exemplar we shall err, because our copy is a bad one; and our lives are not likely to be better than the copy we imitate. Follow Christ; be merciful as your Father who is in heaven is merciful. You cannot complain of the fairness of your copy. Reader, hast thou a child, or servant who has offended thee, and humbly asks forgiveness? Hast thou a debtor, or a tenant, who is insolvent, and asks for a little longer time? And hast thou not forgiven that child or servant? Hast thou not given time to that debtor or tenant? How, then, canst thou ever expect to see the face of the just and merciful God? Thy child is banished, or kept at a distance; thy debtor is thrown into prison, or thy tenant sold up: yet the child offered to fall at thy feet; and the debtor or tenant, utterly insolvent, prayed for a little longer time, hoping God would enable him to pay thee all; but to these things thy stony heart and seared conscience paid no regard! O monster of ingratitude! Scandal to human nature, and reproach to God! If thou canst, go hide thyself - even in hell, from the face of the Lord! Their trespasses - These words are properly left out by Greisbach, and other eminent critics, because they are wanting in some of the very best MSS. most of the versions, and in some of the chief of the fathers. The words are evidently an interpolation; the construction of them is utterly improper, and the concord false. In our common method of dealing with insolvent debtors, we in some sort imitate the Asiatic customs: we put them in prison, and all their circumstances there are so many tormentors; the place, the air, the company, the provision, the accommodation, all destructive to comfort, to peace, to health, and to every thing that humanity can devise. If the person be poor, or comparatively poor, is his imprisonment likely to lead him to discharge his debt? His creditor may rest assured that he is now farther from his object than ever: the man had no other way of discharging the debt but by his labor; that is now impossible, through his confinement, and the creditor is put to a certain expense towards his maintenance. How foolish is this policy! And how much do such laws stand in need of revision and amendment! Imprisonment for debt, in such a case as that supposed above, can answer no other end than the gratification of the malice, revenge, or inhumanity of the creditor. Better sell all that he has, and, with his hands and feet untied, let him begin the world afresh. Dr. Dodd very feelingly inquires here, "Whether rigour in exacting temporal debts, in treating without mercy such as are unable to satisfy them - whether this can be allowed to a Christian, who is bound to imitate his God and Father? To a debtor, who can expect forgiveness only on the condition of forgiving others? To a servant, who should obey his Master? - and to a criminal, who is in daily expectation of his Judge and final sentence?" Little did he think, when he wrote this sentence, that himself should be a melancholy proof, not only of human weakness, but of the relentless nature of those laws by which property, or rather money, is guarded. The unfortunate Dr. Dodd was hanged for forgery, in 1777, and the above note was written only seven years before! The unbridled and extravagant appetites of men sometimes require a rigour even beyond the law to suppress them. While, then, we learn lessons of humanity from what is before us, let us also learn lessons of prudence, sobriety, and moderation. The parable of the two debtors is blessedly calculated to give this information. Introduction Jesus leaves Galilee, and comes into the coasts of Judea, and is followed by great multitudes, whom he heals, Mat 19:1, Mat 19:2. The question of the Pharisees concerning divorce answered, and the doctrine of marriage explained, Mat 19:3-9. The inquiry of the disciples on this subject, Mat 19:10. Our Lord's answer, explaining the case of eunuchs, Mat 19:11, Mat 19:12. Little children brought to Christ for his blessing, Mat 19:13-15. The case of the young man who wished to obtain eternal life, Mat 19:16-22. Our Lords reflections on this case, in which he shows the difficulty of a rich man's salvation, Mat 19:23-26. What they shall possess who have left all for Christ's sake and the Gospel. Mat 19:27-29 How many of the first shall be last, and the last first, Mat 19:30. Verse 1 Beyond Jordan - Or, by the side of Jordan. Matthew begins here to give an account of Christ's journey (the only one he mentions) to Jerusalem, a little before the passover, at which he was crucified. See Mar 10:1; Luk 9:51. Jesus came from Galilee (which lay to the north of Judea) into the coasts of Judea; and from thence, in his way to Jerusalem, he went through Jericho, ( Mat 20:17, Mat 20:29 ), which lay at the distance of sixty furlongs, or seven miles and a half from Jordan, to the western side of it. See Joseph. War, book iv. chap. 8. sect. 3. It seems, therefore, most probable, that the course of Christ's journey led him by the side of the river Jordan, not beyond it. That the Greek word περαν, especially with a genitive case as here, has sometimes this signification, see on Joh 6:22 (note); see also Bp. Pearce. Verse 2 Great multitudes followed him - Some to be instructed - some to be healed - some through curiosity - and some to ensnare him. Verse 3 Tempting him - Trying what answer he would give to a question, which, however decided by him, would expose him to censure. Is it lawful - for every cause? - Instead of αιτιαν, fault, cause, reason, three MSS. and the Coptic version read αμαρτιαν, sin or transgression: this was probably the original reading - the first syllable being lost, αρτιαν alone would remain, which a subsequent transcriber would suppose to be a mistake for αιτιαν, and so wrote it; hence this various reading. What made our Lord's situation at present so critical in respect to this question was: At this time there were two famous divinity and philosophical schools among the Jews, that of Shammai, and that of Hillel. On the question of divorce, the school of Shammai maintained, that a man could not legally put away his wife, except for whoredom. The school of Hillel taught that a man might put away his wife for a multitude of other causes, and when she did not find grace in his sight; i.e. when he saw any other woman that pleased him better. See the case of Josephus, mentioned in the note on Mat 5:31 (note), and Calmet's Comment, vol. i. part ii. p. 379. By answering the question, not from Shammai or Hillel, but from Moses, our blessed Lord defeated their malice, and confounded their devices. Verse 4 He which made them at the beginning - When Adam and Eve were the first of human kind. Made them male and female - Merely through the design of matrimonial union, that the earth might be thus peopled. To answer a case of conscience, a man should act as Christ does here; pay no regard to that which the corruption of manners has introduced into Divine ordinances, but go back to the original will, purpose, and institution of God. Christ will never accommodate his morality to the times, nor to the inclinations of men. What was done at the beginning is what God judged most worthy of his glory, most profitable for man, and most suitable to nature. Verse 5 For this cause - Being created for this very purpose; that they might glorify their Maker in a matrimonial connection. A man shall leave (καταλειψαι, wholly give up) both father and mother - the matrimonial union being more intimate and binding than even paternal or filial affection; - and shall be closely united, προσκολληθησεται, shall be firmly cemented to his wife. A beautiful metaphor, which most forcibly intimates that nothing but death can separate them: as a well-glued board will break sooner in the whole wood, than in the glued joint. So also the Hebrew word דבק debak implies. And they twain shall be one flesh? - Not only meaning, that they should be considered as one body, but also as two souls in one body, with a complete union of interests, and an indissoluble partnership of life and fortune, comfort and support, desires and inclinations, joys and sorrows. Farther, it appears to me, that the words in Gen 2:24, לבסר אחד lebasar achad, for one flesh, which our Lord literally translates, mean also, that children, compounded as it were of both, should be the product of the matrimonial connection. Thus, they two (man and woman) shall be for the producing of one flesh, the very same kind of human creature with themselves. See the note on Gen 2:24. Verse 6 What therefore God hath joined together - Συνεζευξεν, yoked together, as oxen in the plough, where each must pull equally, in order to bring it on. Among the ancients, when persons were newly married, they put a yoke upon their necks, or chains upon their arms, to show that they were to be one, closely united, and pulling equally together in all the concerns of life. See Kypke in loco. The finest allegorical representation of the marriage union I have met with, is that antique gem representing the marriage of Cupid and Psyche, in the collection of the duke of Marlborough: it may be seen also among Baron Stoch's gems, and casts or copies of it in various other collections. 1. Both are represented as winged, to show the alacrity with which the husband and wife should help, comfort and support each ether; preventing, as much as possible, the expressing of a wish or want on either side, by fulfilling it before it can be expressed. 2. Both are veiled, to show that modesty is an inseparable attendant on pure matrimonial connections. 3. Hymen or Marriage goes before them with a lighted torch, leading them by a chain, of which each has a hold, to show that they are united together, and are bound to each other, and that they are led to this by the pure flame of love, which at the same instant both enlightens and warms them. 4. This chain is not iron nor brass, (to intimate that the marriage union is a state of thraldom or slavery), but it is a chain of pearls, to show that the union is precious, beautiful, and delightful. 5. They hold a dove, the emblem of conjugal fidelity, which they appear to embrace affectionately, to show that they are faithful to each other, not merely through duty, but by affection, and that this fidelity contributes to the happiness of their lives. 6. A winged Cupid, or Love, is represented as having gone before them, preparing the nuptial feast; to intimate that active affections, warm and cordial love, are to be to them a continual source of comfort and enjoyment; and that this is the entertainment they are to meet with at every step of their affectionate

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

MATTHEW CHAPTER 18 Verses 1-6. See also Mk 9:33-41, Lk 9:46-60. Who is the greatest in 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 common expectation of the Jews, that he was about to set up a temporal kingdom of great splendour; and they wished to know who should have the principal offices and posts of honour and profit. This was among them a frequent subject of inquiry and controversy. Mk 9:34 informs us that they had had a dispute on this subject in the way. Jesus, he says, inquired of them what they had been disputing about. Lk 9:47 says, that Jesus perceived the thought of their heart;--an act implying omniscience, for none can search the heart but God, Jer 17:10. The disciples, conscious that the subject of their dispute was known, requested Jesus to decide it, Mt 18:1. They were at first silent through shame, Mk 9:34 but perceiving that the subject of their dispute was known, they came, as Matthew states, and referred the matter to him for his opinion. (u) "At the same" Mk 9:33, Lk 9:46, 22:24

The Importance of Humility. 1 At 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. 4 Whosoever therefore shall humble 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. As there never was a greater pattern of humility, so there never was a greater preacher of it, than Christ; he took all occasions to command it, to commend it, to his disciples and followers. I. The occasion of this discourse concerning humility was an unbecoming contest among the disciples for precedency; they came to him, saying, among themselves (for they were ashamed to ask him, Mark ix. 34 ), Who is the greatest in the kingdom of heaven? They mean not, who by character (then the question had been good, that they might know what graces and duties to excel in), but who by name. They had heard much, and preached much, of the kingdom of heaven, the kingdom of the Messiah, his church in this world; but as yet they were so far from having any clear notion of it, that they dreamt of a temporal kingdom, and the external pomp and power of it. Christ had lately foretold his sufferings, and the glory that should follow, that he should rise again, from whence they expected his kingdom would commence; and now they thought it was time to put in for their places in it; it is good, in such cases, to speak early. Upon other discourses of Christ to that purport, debates of this kind arose ( ch. xx. 19, 20 ; Luke xxii. 22, 24 ); he spoke many words of his sufferings, but only one of his glory; yet they fasten upon that, and overlook the other; and, instead of asking how they might have strength and grace to suffer with him, they ask him, "Who shall be highest in reigning with him." Note, Many love to hear and speak of privileges and glory, who are willing to pass by the thoughts of work and trouble. They look so much at the crown, that they forget the yoke and the cross. So the disciples here did, when they asked, Who is the greatest in the kingdom of heaven? 1. They suppose that all who have a place in that kingdom are great, for it is a kingdom of priests. Note, Those are truly great who are truly good; and they will appear so at last, when Christ shall own them as his, though ever so mean and poor in the world. 2. They suppose that there are degrees in this greatness. All the saints are honourable, but not all alike so; one star differs from another star in glory. All David's officers were not worthies, nor all his worthies of the first three. 3. They suppose it must be some of them, that must be prime ministers of state. To whom should King Jesus delight to do honour, but to them who had left all for him, and were now his companions in patience and tribulation? 4. They strive who it should be, each having some pretence or other to it. Peter was always the chief speaker, and already had the keys given him; he expects to be lord-chancellor, or lord-chamberlain of the household, and so to be the greatest. Judas had the bag, and therefore he expects to be lord-treasurer, which, though now he come last, he hopes, will then denominate him the greatest. Simon and Jude are nearly related to Christ, and they hope to take place of all the great officers of state, as princes of the blood. John is the beloved disciple, the favourite of the Prince, and therefore hopes to be the greatest. Andrew was first called, and why should not he be first preferred? Note, We are very apt to amuse and humour ourselves with foolish fancies of things that will never be. II. The discourse itself, which is a just rebuke to the question, Who shall be greatest? We have abundant reason to think, that if Christ ever intended that Peter and his successors at Rome should be heads of the church, and his chief vicars on earth, having so fair an occasion given him, he would now have let his disciples know it; but so far is he from this, that his answer disallows and condemns the thing itself. Christ will not lodge such an authority or supremacy any where in his church; whoever pretend to it are usurpers; instead of settling any of the disciples in this dignity, he warns them all not to put in for it. Christ here teacheth them to be humble, 1. By a sign ( v. 2 ); He called a little child to him, and set him in the midst of them. Christ often taught by signs or sensible representations (comparisons to the eye), as the prophets of old. Note, Humility is a lesson so hardly learned, that we have need by all ways and means to be taught it. When we look upon a little child, we should be put in mind of the use Christ made of this child. Sensible things must be improved to spiritual purposes. He set him in the midst of them; not that they might play with him, but that they might learn by him. Grown men, and great men, should not disdain the company of little children, or think it below them to take notice of them. They may either speak to them, and give instruction to them; or look upon them, and receive instruction from them. Christ himself, when a child, was in the midst of the doctors, Luke ii. 46 . 2. By a sermon upon this sign; in which he shows them and us, (1.) The necessity of humility, v. 3 . His preface is solemn, and commands both attention and assent; Verily I say unto you, I, the Amen, the faithful Witness, say it, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Here observe, [1.] What it is that he requires and insists upon. First, "You must be converted, you must be of another mind, and in another frame and temper, must have other thoughts, both of yourselves and of the kingdom of heaven, before you be fit for a place in it. The pride, ambition, and affectation of honour and dominion, which appear in you, must be repented of, mortified, and reformed, and you must come to yourselves." Note, Besides the first conversion of a soul from a state of nature to a state of grace, there are after-conversions from particular paths of backsliding, which are equally necessary to salvation. Every step out of the way by sin, must be a step into it again by repentance. When Peter repented of his denying his Master, he was converted. Secondly, You must become as little children. Note, Converting grace makes us like little children, not foolish as children ( 1 Cor. xiv. 20 ), nor fickle ( Eph. iv. 14 ), nor playful ( ch. xi. 16 ); but, as children, we must desire the sincere milk of the word ( 1 Pet. ii. 2 ); as children, we must be careful for nothing, but leave it to our heavenly Father to care for us ( ch. vi. 31 ); we must, as children, be harmless and inoffensive, and void of malice ( 1 Cor. xiv. 20 ), governable, and under command ( Gal. iv. 2 ); and (which is here chiefly intended) we must be humble as little children, who do not take state upon them, nor stand upon the punctilios of honour; the child of a gentleman will play with the child of a beggar ( Rom. xii. 16 ), the child in rags, if it have the breast, is well enough pleased, and envies not the gaiety of the child in silk; little children have no great aims at great places, or projects to raise themselves in the world; they exercise not themselves in things too high for them; and we should in like manner behave, and quiet ourselves, Ps. cxxxi. 1, 2 . As children are little in body and low in stature, so we must be little and low in spirit, and in our thoughts of ourselves. This is a temper which leads to other good dispositions; the age of childhood is the learning age. [2.] What stress he lays upon this; Without this, you shall not enter into the kingdom of heaven. Note, Disciples of Christ have need to be kept in awe by threatenings, that they may fear lest they seem to come short, Heb. iv. 1 . The disciples, when they put that question ( v. 1 ), thought themselves sure of the kingdom of heaven; but Christ awakens them to be jealous of themselves. They were ambitious of being greatest in the kingdom of heaven; Christ tells them, that, except they came to a better temper, they should never come thither. Note, many that set up for great ones in the church, prove not only little, but nothing, and are found to have no part or lot in the matter. Our Lord designs here to show the great danger of pride and ambition; whatever profession men make, if they allow themselves in this sin, they will be rejected both from God's tabernacle and from his holy hill. Pride threw the angels that sinned out of heaven, and will keep us out, if we be not converted from it. They that are lifted up with pride, fall into the condemnation of the devil; to prevent this, we must become as little children, and, in order to do that, must be born again, must put on the new man, must be like the holy child Jesus; so he is called, even after his ascension, Acts iv. 27 . (2.) He shows the honour and advancement that attend humility ( v. 4 ), thus furnishing a direct but surprising answer to their question. He that humbles himself as a little child, though he may fear that hereby he will render himself contemptible, as men of timid minds, who thereby throw themselves out of the way of preferment, yet the same is greatest in the kingdom of heaven. Note, The humblest Christians are the best Christians, and most like to Christ, and highest in his favour; are best disposed for the communications of divine grace, and fittest to serve God in this world, and enjoy him in another. They are great, for God overlooks heaven and earth, to look on such; and certainly those are to be most respected and honoured in the church that are most humble and self-denying; for, though they least seek it, they best deserve it. (3.) The special care Christ takes for those that are humble; he espouses their cause, protects them, interests himself in their concerns, and will see that they are not wronged, without being righted. Those that thus humble themselves will be afraid, [1.] That nobody will receive them; but ( v. 5 ), Whoso shall receive one such little child in my name, receiveth me. Whatever kindnesses are done to such, Christ takes as done to himself. Whoso entertains a meek and humble Christian, keeps him in countenance, will not let him lose by his modesty, takes him into his love and friendship, and society and care, and studies to do him a kindness; and doth this in Christ's name, for his sake, because he bears the image of Christ, serves Christ, and because Christ has received him; this shall be accepted and recompensed as an acceptable piece of respect to Christ. Observe, Though it be but one such little child that is received in Christ's name, it shall be accepted. Note, The tender regard Christ has to his church extends itself to every particular member, even the meanest; not only to the whole family, but to every child of the family; the less they are in themselves, to whom we show kindness, the more there is of good will in it to Christ; the less it is for their sakes, the more it is for his; and he takes it accordingly. If Christ were personally among us, we think we should never do enough to welcome him; the poor, the poor in spirit, we have always with us, and they are his receivers. See ch. xxv. 35-40 . [2.] They will be afraid that every body will abuse them; the basest men delight to trample upon the humble; Vexat censura columbas—Censure pounces on doves. This objection he obviates ( v. 6 ), where he warns all people, as they will answer it at their utmost peril, not to offer any injury to one of Christ's little ones. This word makes a wall of fire about them; he that touches them, touches the apple of God's eye. Observe, First, The crime supposed; offending one of these little ones that believe in Christ. Their believing in Christ, though they be little ones, unites them to him, and interests him in their cause, so that, as they partake of the benefit of his sufferings, he also partakes in the wrong of theirs. Even the little ones that believe have the same privileges with the great ones, for they have all obtained like precious faith. There are those that offend these little ones, by drawing them to sin ( 1 Cor. viii. 10, 11 ), grieving and vexing their righteous souls, discouraging them, taking occasion from their mildness to make a prey of them in their persons, families, goods, or good name. Thus the best men have often met with the worst treatment in this world. Secondly, The punishment of this crime; intimated in that word, Better for him that he were drowned in the depth of the sea. The sin is so heinous, and the ruin proportionably so great, that he had better undergo the sorest punishments inflicted on the worst of malefactors, which can only kill the body. Note, 1. Hell is worse than the depth of the sea; for it is a bottomless pit, and it is a burning lake. The depth of the sea is only killing, but hell is tormenting. We meet with one that had comfort in the depth of the sea, it was Jonah ( ch. ii. 2 , 4 , 9 ); but never any had the least grain or glimpse of comfort in hell, nor will have to eternity. 2. The irresistible irrevocable doom of the great Judge will sink sooner and surer, and bind faster, than a mill-stone hanged about the neck. It fixes a great gulf, which can never be broken through, Luke xvi. 26 . Offending Christ's little ones, though by omission, is assigned as the reason of that dreadful sentence, Go ye cursed, which will at last be the doom of proud persecutors.

And Jesus calling to him a little child - This is supposed to have been the great Ignatius, whom Trajan, the wise, the good Emperor Trajan, condemned to be cast to the wild beasts at Rome! Mark 9:36; Luke 9:47.

Except ye be 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, Jas 5:19, Lk 22:32. See also Mt 7:6, 16:23, Lk 7:9, etc., where the same word is used in the original. It is sometimes referred to that great change called the new birth, or regeneration, Ps 51:13, Isa 9:5; Acts 3:19 but not always. It is a general word, meaning any change. The word regeneration denotes 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 that he would reign as other kings did. They supposed he would have his great officers of state, as other monarchs had. And they were ambitiously inquiring who should hold the highest 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 nature of his kingdom. 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 intend to express any opinion about the native moral character of children, but simply that in 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. Mk 9:35 says that Jesus, before he placed the little child in the midst of them, told them that "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 least, and last of all. To esteem ourselves as God esteems us, is humility. And it cannot be degrading to think of ourselves as we are. But pride, or an attempt to be thought of more importance than we are, is foolish, wicked, and degrading. (v) "ye be converted" Ps 51:10-13, Jn 3:3 (w) "little children" 1Cor 14:20, 1Pet 2:2

Except ye be converted - The first step toward entering into the kingdom of grace, is to become as little children: lowly in heart, knowing yourselves utterly ignorant and helpless, and hanging wholly on your Father who is in heaven, for a supply of all your wants. We may farther assert, (though it is doubtful whether this text implies so much,) except ye be turned from darkness to light, and from the power of Satan to God:, except ye be entirely, inwardly changed, renewed in the image of God, ye cannot enter into the kingdom of glory. Thus must every man be converted in this life, or he can never enter into life eternal. Ye shall in no wise enter - So far from being great in it. Matt 19:14.

The same is greatest, etc. That is, shall be the most eminent Christian; shall have most of the true spirit of religion. (x) "humble himself" Lk 14:11, Jas 4:10

And all who are in this sense little children are unspeakably dear to me. Therefore help them all you can, as if it were myself in person, and see that ye offend them not; that is, that ye turn them not out of the right way, neither hinder them in it. Matt 10:40; Luke 10:16; John 13:20. Mark 9:42; Luke 17:1.

And whoso shall receive one such little child. That is, whoso shall receive and love one with a spirit like this child--one who is humble, meek, unambitious, or a real Christian. In my name. As a follower of me; or, because he is attached to me. Whoso receives one possessed of my spirit, and who, because he has that spirit, loves him, loves me also. The word "receive" means, to approve, love, or treat with kindness; to aid in the time of need. See Mt 25:35-40. Mk 9:38 and Lk 9:49 add a conversation that took place on this occasion, that has been omitted by Matthew. John told him that they had seen one casting out devils in his name, and they forbade him, because he followed not with them. Jesus replied, 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. (z) "shall offend" Mk 9:42, Lk 17:1,2

Whoso shall offend. That is, cause to fall, or to sin; or who should place anything in their way to hinder their piety or happiness; Mt 5:29. These little ones. That is, Christians, manifesting the spirit of little children, 1Jn 2:1,12,18,28. It were better for him that a millstone, etc. Mills anciently were either turned by hand, Mt 24:41 or by beasts, chiefly by mules. These were of the larger kind; and the original words denote that it was this kind that was intended. This was one mode of capital punishment practised by the Greeks, Syrians, Romans, and by some other surrounding nations. The meaning is, 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 punished accordingly. (z) "shall offend" Mk 9:42, Lk 17:1,2

Wo to the world because of offences - That is, unspeakable misery will be in the world through them; for it must needs be that offences come - Such is the nature of things, and such the weakness, folly, and wickedness of mankind, that it cannot be but they will come; but wo to that man - That is, miserable is that man, by whom the offence cometh. Offences are, all things whereby any one is turned out of, or hindered in the way of God.

Woe unto the world because of offences. That is, offences will be the cause of woe, or of suffering. Offences, here, mean things that will produce sin; that will cause us to sin, or temptations to induce others to sin. Mt 5:29. It must needs be, etc. That is, such is the depravity of man, that there will be always some attempting to make others sin; some men of wickedness endeavouring to lead Christians astray, and rejoicing when they have succeeded in causing them to fall. Such, also, is the strength of our native corruption, and the force of passion, that our besetting sins will lead us astray. Woe to that man by whom the offence cometh. He who draws others into sin is awfully guilty. No man can be more guilty, life 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 endeavoured to seduce Christians from the faith, and to lead them into sin. (a) "for it must" 1Cor 11:19, Jude 1:4 (b) "but woe" Jude 1:11

Cautions against Offences. 7 Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! 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 a 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 Father which is in heaven, that one of these little ones should perish. Our Savior here speaks of offences, or scandals, I. In general, v. 7 . Having mentioned the offending of little ones, he takes occasion to speak more generally of offences. That is an offence, 1. Which occasions guilt, which by enticement or affrightment tends to draw men from that which is good to that which is evil. 2. Which occasions grief, which makes the heart of the righteous sad. Now, concerning offences, Christ here tells them, (1.) That they were certain things; It must needs be, that offences come. When we are sure there is danger, we should be the better armed. Not that Christ's word necessitates any man to offend, but it is a prediction upon a view of the causes; considering the subtlety and malice of Satan, the weakness and depravity of men's hearts, and the foolishness that is found there, it is morally impossible but that there should be offences; and God has determined to permit them for wise and holy ends, that both they which are perfect, and they which are not, may be made manifest. See 1 Cor. xi. 19 ; Dan. xi. 35 . Being told, before, that there will be seducers, tempters, persecutors, and many bad examples, let us stand upon our guard, ch. xxiv. 24 ; Acts xx. 29, 30 . (2.) That they would be woeful things, and the consequence of them fatal. Here is a double woe annexed to offences: [1.] A woe to the careless and unguarded, to whom the offence is given; Woe to the world because of offences. The obstructions and oppositions given to faith and holiness in all places are the bane and plague of mankind, and the ruin of thousands. This present world is an evil world, it is so full of offences, of sins, and snares, and sorrows; a dangerous road we travel, full of stumbling-blocks, precipices, and false guides. Woe to the world. As for those whom God hath chosen and called out of the world, and delivered from it, they are preserved by the power of God from the prejudice of these offences, are helped over all these stones of stumbling. They that love God's law have great peace, and nothing shall offend them, Ps. cxix. 165 . [2.] A woe to the wicked, who wilfully give the offence; But woe to that man by whom the offence comes. Though it must needs be, that the offence will come, that will be no excuse for the offenders. Note, Though God makes the sins of sinners to serve his purposes, that will not secure them from his wrath; and the guilt will be laid at the door of those who give the offence, though they also fall under a woe who take it. Note, They who any way hinder the salvation of others, will find their own condemnation the more intolerable, like Jeroboam, who sinned, and made Israel to sin. This woe is the moral of that judicial law ( Exod. xxi. 33, 34-22.6 ), that he who opened the pit, and kindled the fire, was accountable for all the damage that ensued. The antichristian generation, by whom came the great offence, will fall under this woe, for their delusion of sinners ( 2 Thess. ii. 11, 12 ), and their persecutions of saints ( Rev. xvii. 1, 2 , 6 ), for the righteous God will reckon with those who ruin the eternal interests of precious souls, and the temporal interests of precious saints; for precious in the sight of the Lord is the blood of souls and the blood of saints; and men will be reckoned with, not only for their doings, but for the fruit of their doings, the mischief done by them. II. In particular, Christ here speaks of offences given, 1. By us to ourselves, which is expressed by our hand or foot offending us; in such a case, it must be cut off, v. 8, 9 . This Christ had said before ( ch. v. 29, 30 ), where it especially refers to seventh-commandment sins; here it is taken more generally. Note, Those hard sayings of Christ, which are displeasing to flesh and blood, need to be repeated to us again and again, and all little enough. Now observe, (1.) What it is that is here enjoined. We must part with an eye, or a hand, or a foot, that is, that, whatever it is, which is dear to us, when it proves unavoidably an occasion of sin to us. Note, [1.] Many prevailing temptations to sin arise from within ourselves; our own eyes and hands offend us; if there were never a devil to tempt us, we should be drawn away of our own lust: nay, those things which in themselves are good, and may be used as instruments of good, even those, through the corruptions of our hearts, prove snares to us, incline us to sin, and hinder us in duty. [2.] In such a case, we must, as far as lawfully we may, part with that which we cannot keep without being entangled in sin by it. First, It is certain, the inward lust must be mortified, though it be dear to us as an eye, or a hand. The flesh, with its affections and lusts, must be mortified, Gal. v. 24 . The body of sin must be destroyed; corrupt inclinations and appetites must be checked and crossed; the beloved lust, that has been rolled under the tongue as a sweet morsel, must be abandoned with abhorrence. Secondly, The outward occasions of sin must be avoided, though we thereby put as great a violence upon ourselves as it would be to cut off a hand, or pluck out an eye. When Abraham quitted his native country, for fear of being ensnared in the idolatry of it, and when Moses quitted Pharaoh's court, for fear of being entangled in the sinful pleasures of it, there was a right hand cut off. We must think nothing too dear to part with, for the keeping of a good conscience. (2.) Upon what inducement this is required; It is better for thee to enter into life maimed, than, having two hands, to be cast into hell. The argument is taken from the future state, from heaven and hell; thence are fetched the most cogent dissuasives from sin. The argument is the same with that of the apostle, Rom. viii. 13 . [1.] If we live after the flesh, we shall die; having two eyes, no breaches made upon the body of sin, inbred corruption like Adonijah never displeased, we shall be cast into hell-fire. [2.] If we through the Spirit mortify the deeds of the body, we shall live; that is meant by our entering into life maimed, that is, the body of sin maimed; and it is but maimed at the best, while we are in this world. If the right hand of the old man be cut off, and its right eye be plucked out, its chief policies blasted and powers broken, it is well; but there is still an eye and a hand remaining, with which it will struggle. They that are Christ's have nailed the flesh to the cross, but it is not yet dead; its life is prolonged, but its dominion taken away ( Dan. vii. 12 ), and the deadly wound given it, that shall not be healed. 1. Concerning offences given by us to others, especially Christ's little ones, which we are here charged to take heed of, pursuant to what he had said, v. 6 . Observe, (1.) The caution itself; Take heed that ye despise not one of these little ones. This is spoken to the disciples. As Christ will be displeased with enemies of his church, if they wrong any of the members of it, even the least, so he will be displeased with the great ones of the church, if they despise the little ones of it. "You that are striving who shall be greatest, take heed lest in this contest you despise the little ones." We may understand it literally of little children; of them Christ was speaking, v. 2 , 4 . The infant seed of the faithful belong to the family of Christ, and are not to be despised. Or, figuratively; true but weak believers are these little ones, who in their outward condition, or the frame of their spirits, are like little children, the lambs of Christ's flock. [1.] We must not despise them, not think meanly of them, as lambs despised, Job xii. 5 . We must not make a jest of their infirmities, not look upon them with contempt, not conduct ourselves scornfully or disdainfully toward them, as if we cared not what became of them; we must not say, "Though they be offended, and grieved, and stumble, what is that to us?" Nor should we make a slight matter of doing that which will entangle and perplex them. This despising of the little ones is what we are largely cautioned against, Rom. xiv. 3, 10, 15, 20, 21 . We must not impose upon the consciences of others, nor bring them into subjection to our humours, as they do who say to men's souls, Bow down, that we may go over. There is a respect owing to the conscience of every man who appears to be conscientious. [2.] We must take heed that we do not despise them; we must be afraid of the sin, and be very cautious what we say and do, lest we should through inadvertency give offence to Christ's little ones, lest we put contempt upon them, without being aware of it. There were those that hated them, and cast them out, and yet said, Let the Lord be glorified. And we must be afraid of the punishment; "Take heed of despising them, for it is at your peril if you do." (2.) The reasons to enforce the caution. We must not look upon these little ones as contemptible, because really they are considerable. Let not earth despise those whom heaven respects; let those be looked upon by us with respect, as his favourites. To prove that the little ones which believe in Christ are worthy to be respected, consider, [1.] The ministration of the good angels about them; In heaven their angels always behold the face of my Father. This Christ saith to us, and we may take it upon his word, who came from heaven to let us know what is done there by the world of angels. Two things he lets us know concerning them, First, That they are the little ones' angels. God's angels are theirs; for all his is ours, if we be Christ's. 1 Cor. iii. 22 . They are theirs; for they have a charge concerning them to minister for their good ( Heb. i. 14 ), to pitch their tents about them, and bear them up in their arms. Some have imagined that every particular saint has a guardian angel; but why should we suppose this, when we are sure that every particular saint, when there is occasion, has a guard of angels? This is particularly applied here to the little ones, because they are most despised and most exposed. They have but little that they can call their own, but they can look by faith on the heavenly hosts, and call them theirs. While the great ones of the world have honourable men for their retinue and guards, the little ones of the church are attended with glorious angels; which bespeaks not only their dignity, but the danger those run themselves upon, who despise and abuse them. It is bad being enemies to those who are so guarded; and it is good having God for our God, for then we have his angels for our angels. Secondly, That they always behold the face of the Father in heaven. This bespeaks, 1. The angels' continual felicity and honour. The happiness of heaven consists in the vision of God, seeing him face to face as he is, beholding his beauty; this the angels have without interruption; when they are ministering to us on earth, yet even then by contemplation they behold the face of God, for they are full of eyes within. Gabriel, when speaking to Zecharias, yet stands in the presence of God, Rev. iv. 8 ; Luke i. 19 . The expression intimates, as some think, the special dignity and honour of the little ones' angels; the prime ministers of state are said to see the king's face ( Esth. i. 14 ), as if the strongest angels had the charge of the weakest saints. 2. It bespeaks their continual readiness to minister to the saints. They behold the face of God, expecting to receive orders from him what to do for the good of the saints. As the eyes of the servant are to the hand of his master, ready to go or come upon the least beck, so the eyes of the angels are upon the face of God, waiting for the intimations of his will, which those winged messengers fly swiftly to fulfil; they go and return like a flash of lightning, Ezek. i. 14 . If we would behold the face of God in glory hereafter, as the angels do ( Luke xx. 36 ), we must behold the face of God now, in readiness to our duty, as they do, Acts ix. 6 . [2.] The gracious design of Christ concerning them ( v. 11 ); For the Son of man is come to save that which was lost. This is a reason, First, Why the little ones' angels have such a charge concerning them, and attend upon them; it is in pursuance of Christ's design to save them. Note, The ministration of angels is founded in the mediation of Christ; through him angels are reconciled to us; and, when they celebrated God's goodwill toward men, to it they annexed their own. Secondly, Why they are not to be despised; because Christ came to save them, to save them that are lost, the little ones that are lost in their own eyes ( Isa. lxvi. 3 ), that are at a loss within themselves. Or rather, the children of men. Note, 1. Our souls by nature are lost souls; as a traveller is lost, that is out of his way, as a convicted prisoner is lost. God lost the service of fallen man, lost the honour he should have had from him. 2. Christ's errand into the world was to save that which was lost, to reduce us to our allegiance, restore us to our work, reinstate us in our privileges, and so to put us into the right way that leads to our great end; to save those that are spiritually lost from being eternally so. 3. This is a good reason why the least and weakest believers should not be despised or offended. If Christ put such a value upon them, let us not undervalue them. If he denied himself so much for their salvation, surely we should deny ourselves for their edification and consolation. See this argument urged, Rom. xiv. 15 ; 1 Cor. viii. 11, 12 . Nay, if Christ came into the world to save souls, and his heart is so much upon that work, he will reckon severely with those that obstruct and hinder it, by obstructing the progress of those that are setting their faces heavenward, and so thwart his great design. [3.] The tender regard which our heavenly Father has to these little ones, and his concern for their welfare. This is illustrated by a comparison, v. 12-14 . Observe the gradation of the argument; the angels of God are their servants, the Son of God is their Saviour, and, to complete their honour, God himself is their Friend. None shall pluck them out of my Father's hand, John x. 28 . Here is, First, The comparison, v. 12, 13 . The owner that had lost one sheep out of a hundred, does not slight it, but diligently enquires after it, is greatly pleased when he has found it, and has in that a sensible and affecting joy, more than in the ninety and nine that wandered not. The fear he was in of losing that one, and the surprise of finding it, add to the joy. Now this is applicable, 1. To the state of fallen man in general; he is strayed like a lost sheep, the angels that stood were as the ninety-nine that never went astray; wandering man is sought upon the mountains, which Christ, in great fatigue, traversed in pursuit of him, and he is found; which is a matter of joy. Greater joy there is in heaven for returning sinners than for remaining angels. 2. To particular believers, who are offended and put out of their way by the stumbling-blocks that are laid in their way, or the wiles of those who seduce them out of the way. Now though but one of a hundred should hereby be driven off, as sheep easily are, yet that one shall be looked after with a great deal of care, the return of it welcomed with a great deal of pleasure; and therefore the wrong done to it, no doubt, will be reckoned for with a great deal of displeasure. If there be joy in heaven for the finding of one of these little ones, there is wrath in heaven for the offending of them. Note, God is graciously concerned, not only for his flock in general, but for every lamb, or sheep, that belongs to it. Though they are many, yet out of those many he can easily miss one, for he is a great Shepherd, but not so easily lose it, for he is a good Shepherd, and takes a more particular cognizance of his flock than ever any did; for he calls his own sheep by name, John x. 3 . See a full exposition of this parable, Ezek. xxxiv. 2 , 10 , 16, , 19 . Secondly, The application of this comparison ( v. 14 ); It is not the will of your Father, that one of these little ones should perish. More is implied than is expressed. It is not his will that any should perish, but, 1. It is his will, that these little ones should be saved; it is the will of his design and delight: he has designed it, and set his heart upon it, and he will effect it; it is the will of his precept, that all should do what they can to further it, and nothing to hinder it. 2. This care extends itself to every particular member of the flock, even the meanest. We think if but one or two be offended and ensnared, it is no great matter, we need not mind it; but God's thoughts of love and tenderness are above ours. 3. It is intimated that those who do any thing by which any of these little ones are brought into danger of perishing, contradict the will of God, and highly provoke him; and though they cannot prevail in it, yet they will be reckoned with for it by him, who, in his saints, as in other things, is jealous of his honour, and will not bear to have it trampled on. See Isa. iii. 15 , What mean ye, that ye beat my people? Ps. lxxvi. 8, 9 . Observe, Christ called God, v. 19 , my Father which is in heaven; he calls him, v. 14 , your Father which is in heaven; intimating that he is not ashamed to call his poor disciples brethren; for have not he and they one Father? I ascend to my Father and your Father ( John xx. 17 ); therefore ours because his. This intimates likewise the ground of the safety of his little ones; that God is their Father, and is therefore inclined to succour them. A father takes care of all his children, but is particularly tender of the little ones, Gen. xxxiii. 13 . He is their Father in heaven, a place of prospect, and therefore he sees all the indignities offered them; and a place of power, therefore he is able to avenge them. This comforts offended little ones, that their Witness is in heaven ( Job xvi. 19 ), their Judge is there, Ps. lxviii. 5 .

If thy hand, foot, eye, cause thee to offend - If the most dear enjoyment, the most beloved and useful person, turn thee out of, or hinder thee in the way Is not this a hard saying? Yes; if thou take counsel with flesh and blood. Matt 5:29; Mark 9:43.

If thy hand, etc. Mt 5:29,30. The meaning of all these instances is the same. Temptations to sin, attachments, and employments of any kind that cannot be pursued without leading us into sin, be they ever so dear to us, must be abandoned, or the soul must be lost. It is better for thee to enter into life halt or maimed-with one eye, etc. It is not meant by this, that when the body shall be raised it will be maimed and disfigured in this manner. It will be perfect. See 1Cor 15:42-44. But these things are said for the purpose of carrying out or making complete the figure, or the representation of cutting off the hands, etc. 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. Maimed. With a loss of limbs. Into 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. Mk 9:44, Mk 9:46, Mk 9:48. (c) "Wherefore if thy hand" Mt 5:29,30, Mk 9:43,45

Mt 18:8 (d) "enter into life" Heb 4:11 (e) "two eyes" Lk 9:25

See that ye despise not one of these little ones - As if they were beneath your notice. Be careful to receive and not to offend, the very weakest believer in Christ: for as inconsiderable as some of these may appear to thee, the very angels of God have a peculiar charge over them: even those of the highest order, who continually appear at the throne of the Most High. To behold the face of God seems to signify the waiting near his throne; and to be an allusion to the office of chief ministers in earthly courts, who daily converse with their princes.

Take heed that ye despise not one of these little ones, etc. 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. That reason is drawn from the care which God exercises over them. The first instance of that care is, that in heaven 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 his followers, and aided them, and watched over them, Heb 1:14. Do always behold the face of my Father, etc. 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 peculiar favour, 1Kgs 10:8, Est 1:14 and was esteemed a security for his protection. So, says our Saviour, we should not despise the obscurest Christians, for they are ministered to by the highest and noblest of beings; beings who are always enjoying the favour and friendship of God. (f) "angels do always" Acts 12:15 (g) "behold" Ps 17:15

Another, and yet a stronger reason for your not despising them is, that I myself came into the world to save them. Luke 19:10.

For the Son of man, etc. 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 little 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. Son of man. Mt 8:19,20. That which was lost. Property is lost when it is consumed, mislaid, etc.--when we have no longer the use of it. Friends are lost when they die--we enjoy their society no longer. A wicked 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. (h) "save that" Mt 1:21, Lk 9:56, 19:10, Jn 3:17, 10:10, 12:47 1Timm 1:15

Luke 15:4.

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 that 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 Lk 15:4-10. (i) "if a man" Lk 15:4

So it is not the will of your Father - Neither doth my Father despise the least of them. Observe the gradation. The angels, the Son, the Father.

Mt 18:12 (k) "one of these" 2Pet 3:9

But how can we avoid giving offence to some? or being offended at others! Especially suppose they are quite in the wrong? Suppose they commit a known sin? Our Lord here teaches us how: he lays down a sure method of avoiding all offences. Whosoever closely observes this threefold rule, will seldom offend others, and never be offended himself. If any do any thing amiss, of which thou art an eye or ear witness, thus saith the Lord, If thy brother - Any who is a member of the same religious community: Sin against thee, Go and reprove him alone - If it may be in person; if that cannot so well be done, by thy messenger; or in writing. Observe, our Lord gives no liberty to omit this; or to exchange it for either of the following steps. If this do not succeed, Take with thee one or two more - Men whom he esteems or loves, who may then confirm and enforce what thou sayest; and afterward, if need require, bear witness of what was spoken. If even this does not succeed, then, and not before, Tell it to the elders of the Church - Lay the whole matter open before those who watch over yours and his soul. If all this avail not, have no farther intercourse with him, only such as thou hast with heathens. Can any thing be plainer? Christ does here as expressly command all Christians who see a brother do evil, to take this way, not another, and to take these steps, in this order, as he does to honour their father and mother. But if so, in what land do the Christians live? If we proceed from the private carriage of man to man, to proceedings of a more public nature, in what Christian nation are Church censures conformed to this rule? Is this the form in which ecclesiastical judgments appear, in the popish, or even the Protestant world? Are these the methods used even by those who boast the most loudly of the authority of Christ to confirm their sentences? Let us earnestly pray, that this dishonour to the Christian name may be wiped away, and that common humanity may not, with such solemn mockery, be destroyed in the name of the Lord! Let him be to thee as the heathen - To whom thou still owest earnest good will, and all the offices of humanity. Luke 17:3.

Moreover if thy brother. The word brother, here, evidently means a fellow-professor of religion. Christians are called brethren because they belong to the same redeemed family--having a common Father, God, and because they are united in the same feelings, objects, and destiny. Trespass against thee. That is, injure thee in any way, by words or conduct. The original word means, sin against thee. This may be done by injuring the character, person, or property. Go and tell him his fault. This was required under the law, Lev 19:17. 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: (1.) That he may have an opportunity of explaining it. In nine cases out of ten, where one supposes he has been injured, a little friendly conversation would set the matter right, and prevent difficulty. (2.) 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. (3.) That we may admonish them of their error, if they have done an injury to the cause of religion. This should not be blazoned abroad. It can do no good. It does injury. It is what the enemies of religion wish. Christ is often wounded in the house of his friends; and religion, as well as an injured brother, often suffers by spreading such faults before the world. Thou hast gained thy brother. To gain means, sometimes, to preserve, or to save, 1Cor 9:19. Here it means, thou hast preserved him, or restored him, to be a consistent Christian. Perhaps it may include the idea also, thou hast reconciled him--thou hast gained him as a Christian brother. (l) "if thy brother" Lev 19:17, Lk 17:3 (m) "if he shall hear thee" Jas 5:20

The Removal of Offences. 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 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. 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. Christ, having cautioned his disciples not to give offence, comes next to direct them what they must do in case of offences given them; which may be understood either of personal injuries, and then these directions are intended for the preserving of the peace of the church; or of public scandals, and then they are intended for the preserving of the purity and beauty of the church. Let us consider it both ways. I. Let us apply it to the quarrels that happen, upon any account, among Christians. If thy brother trespass against thee, by grieving thy soul ( 1 Cor. viii. 12 ), by affronting thee, or putting contempt or abuse upon thee; if he blemish thy good name by false reports or tale-bearing; if he encroach on thy rights, or be any way injurious to thee in thy estate; if he be guilty of any of those trespasses that are specified, Lev. vi. 2, 3 ; if he transgress the laws of justice, charity, or relative duties; these are trespasses against us, and often happen among Christ's disciples, and sometimes, for want of prudence, are of very mischievous consequence. Now observe what is the rule prescribed in this case, 1. Go, and tell him his fault between thee and him alone. Let this be compared with, and explained by, Lev. xix. 17 , Thou shalt not hate thy brother in thy heart; that is, "If thou hast conceived a displeasure at thy brother for any injury he hath done thee, do not suffer thy resentments to ripen into a secret malice (like a wound, which is most dangerous when it bleed inwardly), but give vent to them in a mild and grave admonition, let them so spend themselves, and they will expire the sooner; do not go and rail against him behind his back, but thou shalt not in any ways reprove him. If he has indeed done thee a considerable wrong, endeavour to make him sensible of it, but let the rebuke be private, between thee and him alone; if thou wouldest convince him, do not expose him, for that will but exasperate him, and make the reproof look like a revenge." this agrees with Prov. xxv. 8, 9 , " Go not forth hastily to strive, but debate thy cause with thy neighbour himself, argue it calmly and amicably; and if he shall hear thee, well and good, thou hast gained thy brother, there is an end of the controversy, and it is a happy end; let no more be said of it, but let the falling out of friends be the renewing of friendship." 2. " If he will not hear thee, if he will not own himself in a fault, nor come to an agreement, yet do not despair, but try what he will say to it, if thou take one or two or more, not only to be witnesses of what passes, but to reason the case further with him; he will be the more likely to hearken to them because they are disinterested; and if reason will rule him, the word of reason in the mouth of two or three witnesses will be better spoken to him" ( Plus vident oculi quam oculus—Many eyes see more than one ), "and more regarded by him, and perhaps it will influence him to acknowledge his error, and to say, I repent. " 3. "If he shall neglect to hear them, and will not refer the matter to their arbitration, then tell it to the church, to the ministers, elders, or other officers, or the most considerable persons in the congregation you belong to, make them the referees to accommodate the matter, and do not presently appeal to the magistrate, or fetch a writ for him." This is fully explained by the apostle ( 1 Cor. vi. ), where he reproves those that went to law before the unjust, and not before the saints ( v. 1 ), and would have the saints to judge those small matters ( v. 2 ) that pertain to this life, v. 3 . If you ask, "Who is the church that must be told?" the apostle directs there ( v. 5 ), Is there not a wise man among you? Those of the church that are presumed to be most capable of determining such matters; and he speaks ironically, when he says ( v. 4 ), " Set them to judge who are least esteemed in the church; those, if there be no better, those, rather than suffer an irreconcileable breach between two church members." This rule was then in a special manner requisite, when the civil government was in the hands of such as were not only aliens, but enemies. 4. "If he will not hear the church, will not stand to their award, but persists in the wrong he has done thee, and proceeds to do thee further wrong, let him be to thee as a heathen man, and a publican; take the benefit of the law against him, but let that always be the last remedy; appeal not to the courts of justice till thou hast first tried all other means to compromise the matter in variance. Or thou mayest, if thou wilt, break off thy friendship and familiarity with him; though thou must by no means study revenge, yet thou mayest choose whether thou wilt have any dealings with him, at least, in such a way as may give him an opportunity of doing the like again. Thou wouldest have healed him, wouldest have preserved his friendship, but he would not, and so has forfeited it." If a man cheat and abuse me once, it is his fault; if twice, it is my own. II. Let us apply it to scandalous sins, which are an offence to the little ones, of bad example to those that are weak and pliable, and of great grief to those that are weak and timorous. Christ, having taught us to indulge the weakness of our brethren, here cautions us not to indulge their wickedness under pretence of that. Christ, designing to erect a church for himself in the world, here took care for the preservation, 1. Of its purity, that it might have an expulsive faculty, a power to cleanse and clear itself, like a fountain of living waters, which is necessary as long as the net of the gospel brings up both good fish and bad. 2. Of its peace and order, that every member may know his place and duty, and the purity of it may be preserved in a regular way and not tumultuously. Now let us see, (1.) What is the case supposed? If thy brother trespass against thee. [1.] "The offender is a brother, one that is in Christian communion, that is baptized, that hears the word, and prays with thee, with whom thou joinest in the worship of God, statedly or occasionally." Note, Church discipline is for church members. Them that are without God judges, 1 Cor. v. 12, 13 . When any trespass is done against us, it is good to remember that the trespasser is a brother, which furnishes us with qualifying consideration. [2.] "The offense is a trespass against thee; if thy brother sin against thee (so the word is), if he do any thing which is offensive to thee as a Christian." Note, A gross sin against God is a trespass against his people, who have a true concern for his honour. Christ and believers have twisted interests; what is done against them Christ takes as done against himself, and what is done against him they cannot but take as done against themselves. The reproaches of them that reproached thee are fallen upon me, Ps. lxix. 9 . (2.) What is to be done in this case. We have here, [1.] The rules prescribed, v. 15-17 . Proceed in this method: First, "Go and tell him his fault between thee and him alone. Do not stay till he comes to thee, but go to him, as the physician visits the patient, and the shepherd goes after the lost sheep." Note, We should think no pains too much to take for the recovering of a sinner to repentance. " Tell him his fault, remind him of what he has done, and of the evil of it, show him his abominations. " Note, People are loth to see their faults, and have need to be told of them. Though the fact is plain, and the fault too, yet they must be put together with application. Great sins often amuse conscience, and for the present stupify and silence it; and there is need of help to awaken it. David's own heart smote him, when he had cut off Saul's skirt, and when he had numbered the people; but (which is very strange) we do not find that it smote him in the matter of Uriah, till Nathan told him, Thou art the man. "Tell him his fault, elenxon auton — argue the case with him " (so the word signifies); "and do it with reason and argument, not with passion." Where the fault is plain and great, the person proper for us to deal with, and we have an opportunity for it, and there is no apparent danger of doing more hurt than good, we must with meekness and faithfulness tell people of what is amiss in them. Christian reproof is an ordinance of Christ for the bringing of sinners to repentance, and must be managed as an ordinance. "Let the reproof be private, between thee and him alone; that it may appear you seek not his reproach, but his repentance." Note, It is a good rule, which should ordinarily be observed among Christians, not to speak of our brethren's faults to others, till we have first spoken of them to themselves, this would make less reproaching and more reproving; that is, less sin committed, and more duty done. It will be likely to work upon an offender, when he sees his reprover concerned not only for his salvation, in telling him his fault, but for his reputation in telling him of it privately. " If he shall hear thee "—that is, "heed thee—if he be wrought upon by the reproof, it is well, thou hast gained thy brother; thou hast helped to save him from sin and ruin, and it will be thy credit and comfort," James v. 19, 20 . Note, The converting of a soul is the winning of that soul ( Prov. xi. 30 ); and we should covet it, and labour after it, as gain to us; and, if the loss of a soul be a great loss, the gain of a soul is sure no small gain. Secondly, If that doth not prevail, then take with thee one or two more, v. 16 . Note, We must not be weary of well-doing, though we see not presently the good success of it. "If he will not hear thee, yet do not give him up as in a desperate case; say not, It will be to no purpose to deal with him any further; but go on in the use of other means; even those that harden their necks must be often reproved, and those that oppose themselves instructed in meekness." In work of this kind we must travail in birth again ( Gal. iv. 19 ); and it is after many pains and throes that the child is born. " Take with thee one or two more; 1. To assist thee; they may speak some pertinent convincing word which thou didst not think of, and may manage the matter with more prudence than thou didst." note, Christians should see their need of help in doing good, and pray in the aid one of another; as in other things, so in giving reproofs, that the duty may be done, and may be done well. 2. "To affect him; he will be the more likely to be humbled for his fault, when he sees it witnessed against by two or three. " Deut. xix. 15 . Note, Those should think it high time to repent and reform, who see their misconduct become a general offence and scandal. Though in such a world as this it is rare to find one good whom all men speak well of, yet it is more rare to find one good whom all men speak ill of. 3. "To be witnesses of his conduct, in case the matter should afterward be brought before the church." None should come under the censure of the church as obstinate and contumacious, till it be very well proved that they are so. Thirdly, If he neglect to hear them, and will not be humbled, then tell it to the church, v. 17 . There are some stubborn spirits to whom the likeliest means of conviction prove ineffectual; yet such must not be given over as incurable, but let the matter be made more public, and further help called in. Note, 1. Private admonitions must always go before public censures; if gentler methods will do the work, those that are more rough and severe must not be used, Tit. iii. 10 . Those that will be reasoned out of their sins, need not be shamed out of them. Let God's work be done effectually, but with as little noise as may be; his kingdom comes with power, but not with observation. But, 2. Where private admonition does not prevail, there public censure must take place. The church must receive the complaints of the offended, and rebuke the sins of the offenders, and judge between them, after an impartial enquiry made into the merits of the cause. Tell it to the church. It is a thousand pities that this appointment of Christ, which was designed to end differences, and remove offences, should itself be so much a matter of debate, and occasion differences and offences, through the corruption of men's hearts. What church must be told—is the great question. The civil magistrate, say some; The Jewish sanhedrim then in being, say others; but by what follows, v. 18 , it is plain that he means a Christian church, which, though not yet formed, was now in the embryo. " Tell it to the church, that particular church in the communion of which the offender lives; make the matter known to those of that congregation who are by consent appointed to receive informations of that kind. Tell it to the guides and governors of the church, the minister or ministers, the elders or deacons, or (if such the constitution of the society be) tell it to the representatives or heads of the congregation, or to all the members of it; let them examine the matter and, if they find the complaint frivolous and groundless, let them rebuke the complainant; if they find it just, let them rebuke the offender, and call him to repentance, and this will be likely to put an edge and an efficacy upon the reproof, because given," 1. "With greater solemnity," and, 2. "With greater authority." It is an awful thing to receive a reproof from a church, from a minister, a reprover by office; and therefore it is the more regarded by such as pay any deference to an institution of Christ and his ambassadors. Fourthly, "If he neglect to hear the church, if he slight the admonition, and will neither be ashamed of his faults, nor amend them, let him be unto thee as a heathen man and publican; let him be cast out of the communion of the church, secluded from special ordinances, degraded from the dignity of a church member, let him be put under disgrace, and let the members of the society be warned to withdraw from him, that he may be ashamed of his sin, and they may not be infected by it, or made chargeable with it." Those who put contempt on the orders and rules of a society, and bring reproach upon it, forfeit the honours and privileges of it, and are justly laid aside till they repent and submit, and reconcile themselves to it again. Christ has appointed this method for the vindicating of the church's honour, the preserving of its purity, and the conviction and reformation of those that are scandalous. But observe, he doth not say, "Let him be to thee as a devil or damned spirit, as one whose case is desperate," but "as a heathen and a publican, as one in a capacity of being restored and received in again. Count him not as an enemy, but admonish him as a brother." The directions given to the church of Corinth concerning the incestuous person, agree with the rules here; he must be taken away from among them ( 1 Cor. v. 2 ), must be delivered to Satan; for if he be cast out of Christ's kingdom, he is looked upon as belonging to Satan's kingdom; they must not keep company with him, v. 11 , 13 . But when by this he is humbled and reclaimed, he must be welcomed into communion again, and all shall be well. [2.] Here is a warrant signed for the ratification of all the church's proceedings according to these rules, v. 18 . What was said before to Peter is here said to all the disciples, and in them to all the faithful office-bearers in the church, to the world's end. While ministers preach the word of Christ faithfully, and in their government of the church strictly adhere to his laws ( clave non errante—the key not turning the wrong way ), they may be assured that he will own them, and stand by them, and will ratify what they say and do, so that it shall be taken as said and done by himself. He will own them, First, In their sentence of suspension; Whatsoever ye shall bind on earth shall be bound in heaven. If the censures of the church duly follow the institution of Christ, his judgments will follow the censures of the church, his spiritual judgments, which are the sorest of all other, such as the rejected Jews fell under ( Rom. xi. 8 ), a spirit of slumber; for Christ will not suffer his own ordinances to be trampled upon, but will say amen to the righteous sentences which the church passes on obstinate offenders. How light soever proud scorners may make of the censures of the church, let them know that they are confirmed in the court of heaven; and it is in vain for them to appeal to that court, for judgment is there already given against them. They that are shut out from the congregation of the righteous now shall not stand in it in the great day, Ps. i. 5 . Christ will not own those as his, nor receive them to himself, whom the church has duly delivered to Satan; but, if through error or envy the censures of the church be unjust, Christ will graciously find those who are so cast out, John ix. 34, 35 . Secondly, In their sentence of absolution; Whatsoever ye shall loose on earth shall be loosed in heaven. Note, 1. No church censures bind so fast, but that, upon the sinner's repentance and reformation, they may and must be loosed again. Sufficient is the punishment which has attained its end, and the offender must then be forgiven and comforted, 2 Cor. ii. 6 . There is no unpassable gulf fixed but that between hell and heaven. 2. Those who, upon their repentance, are received by the church into communion again may take the comfort of their absolution in heaven, if their hearts be upright with God. As suspension is for the terror of the obstinate, so absolution is for the encouragement of the penitent. St. Paul speaks in the person of Christ, when he saith, To whom ye forgive any thing, I forgive also, 2 Cor. ii. 10 . Now it is a great honour which Christ here puts upon the church, that he will condescend not only to take cognizance of their sentences, but to confirm them; and in the following verses we have two things laid down as ground of this. (1.) God's readiness to answer the church's prayers ( v. 19 ); If two of you shall agree harmoniously, touching any thing that they shall ask, it shall be done for them. Apply this, [1.] In general, to all the requests of the faithful praying seed of Jacob; they shall not seek God's face in vain. Many promises we have in scripture of a gracious answer to the prayers of faith, but this gives a particular encouragement to the joint-prayer; "the requests which two of you agree in, much more which many agree in." No law of heaven limits the number of petitioners. Note, Christ has been pleased to put an honour upon, and to allow a special efficacy in, the joint-prayers of the faithful, and the common supplications they make to God. If they join in the same prayer, if they meet by appointment to come together to the throne of grace on some special errand, or, though at a distance, agree in some particular matter of prayer, they shall speed well. Besides the general regard God has to the prayers of the saints, he is particularly pleased with their union and communion in those prayers. See 2 Chron. v. 13 ; Acts iv. 31 . [2.] In particular, to those requests that are put up to God about binding and loosing; to which this promise seems more especially to refer. Observe, First, That the power of church discipline is not here lodged in the hand of a single person, but two, at least, are supposed to be concerned in it. When the incestuous Corinthian was to be cast out, the church was gathered together ( 1 Cor. v. 4 ), and it was a punishment inflicted of many, 2 Cor. ii. 6 . In an affair of such importance, two are better than one, and in the multitude of counsellors there is safety. Secondly, It is good to see those who have the management of church discipline, agreeing in it. Heats and animosities, among those whose work it is to remove offences, will be the greatest offence of all. Thirdly, Prayer must evermore go along with church discipline. Pass no sentence, which you cannot in faith ask God to confirm. The binding and loosing spoken of ( ch. xvi. 19 ) was done by preaching, this by praying. Thus the whole power of gospel ministers is resolved into the word and prayer, to which they must wholly give themselves. He doth not say, "If you shall agree to sentence and decree a thing, it shall be done" (as if ministers were judges and lords); but, "If you agree to ask it of God, from him you shall obtain it." Prayer must go along with all our endeavours for the conversion of sinners; see Jas. v. 16 . Fourthly, The unanimous petitions of the church of God, for the ratification of their just censures, shall be heard in heaven, and obtain an answer; " It shall be done, it shall be bound and loosed in heaven; God will set his fiat to the appeals and applications you make to him." If Christ (who here speaks as one having authority) say, "It shall be done," we may be assured that it is done, though we see not the effect in the way that we look for it. God doth especially own and accept us, when we are praying for those that have offended him and us. The Lord turned the captivity of Job, not when he prayed for himself, but when he prayed for his friends who had trespassed against him. (2.) The presence of Christ in the assemblies of Christians, v. 20 . Every believer has the presence of Christ with him; but the promise here refers to the meetings where two or three are gathered in his name, not only for discipline, but for religious worship, or any act of Christian communion. Assemblies of Christians for holy purposes are hereby appointed, directed, and encouraged. [1.] They are hereby appointed; the church of Christ in the world exists most visibly in religious assemblies; it is the will of Christ that these should be set up, and kept up, for the honour of God, the edification of men, and the preserving of a face of religion upon the world. When God intends special answers to prayer, he calls for a solemn assembly, Joel ii. 15, 16 . If there be no liberty and opportunity for large and numerous assemblies, yet then it is the will of God that two or three should gather together, to show their good-will to the great congregation. Note, When we cannot do what we would in religion, we must do as we can, and God will accept us. [2.] They are hereby directed to gather together in Christ's name. In the exercise of church discipline, they must come together in the name of Christ, 1 Cor. v. 4 . That name gives to what they do an authority on earth, and an acceptableness in heaven. In meeting or worship, we must have an eye to Christ; must come together by virtue of his warrant and appointment, in token of our relation to him, professing faith in him, and in communion with all that in every place call upon him. When we come together, to worship God in a dependence upon the Spirit and grace of Christ as Mediator for assistance, and upon his merit and righteousness as Mediator for acceptance, having an actual regard to him as our Way to the Father, and our Advocate with the Father, then we are met together in his name. [3.] They are hereby encouraged with an assurance of the presence of Christ; There am I in the midst of them. By his common presence he is in all places, as God; but this is a promise of his special presence. Where his saints are, his sanctuary is, and there he will dwell; it is his rest ( Ps. cxxxii. 14 ), it is his walk ( Rev. ii. 1 ); he is in the midst of them, to quicken and strengthen them, to refresh and comfort them, as the sun in the midst of the universe. He is in the midst of them, that is, in their hearts; it is a spiritual presence, the presence of Christ's Spirit with their spirits, that is here intended. There am I, not only I will be there, but I am there; as if he came first, is ready before them, they shall find him there; he repeated this promise at parting ( ch. xxviii. 20 ), Lo, I am with you always. Note, The presence of Christ in the assemblies of Christians is promised, and may in faith be prayed for and depended on; There am I. This is equivalent to the Shechinah, or special presence of God in the tabernacle and temple of old, Exod. xl. 34 ; 2 Chron. v. 14 . Though but two or three are met together, Christ is among them; this is an encouragement to the meeting of a few, when it is either, First, of choice. Besides the secret worship performed by particular persons, and the public services of the whole congregation, there may be occasion sometimes for two or three to come together, either for mutual assistance in conference or joint assistance in prayer, not in contempt of public worship, but in concurrence with it; there Christ will be present. Or, Secondly, By constraint; when there are not more than two or three to come together, or, if there be, they dare not, for fear of the Jews, yet Christ will be in the midst of them, for it is not the multitude, but the faith and sincere devotion, of the worshippers, that invites the presence of Christ; and though there be but two or three, the smallest number that can be, yet, if Christ make one among them, who is the principal one, their meeting is as honourable and comfortable as if they were two or three thousand.

If he will not hear thee, etc. That is, if he spurns or abuses you, or will not be entreated by you, and will not reform. Take one or two more. The design of taking them seems to be, (1.) that he might be induced to listen to them, Mt 18:17. They should be persons of influence or authority; his personal friends, or those in whom he could put confidence. (2.) That they might be witnesses of his conduct before the church, Mt 18:17. The law of Moses required two or three witnesses, De 19:15, 2Cor 13:1, Jn 8:17. (n) "witnesses" De 19:15

Tell it unto the Church. Mt 16:18. The church may here mean the whole assembly of believers; or it may mean those who are authorized to try such cases--the representatives of the church, or those who act for them. In the Jewish synagogue 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, etc. The Jews gave the name heathen or Gentile to all other nations but themselves. With them they had no religious intercourse or communion. Publican. Mt 5:47. Publicans were men of abandoned character, and the Jews would have no intercourse 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 in affliction 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 should not be done till all these steps are taken. This is the only way of kindness. This is the only way to preserve peace and purity in the church. (o) "let him be unto" Rom 16:17, 1Cor 5:3-5, 2Thes 3:6,14

Whatsoever ye shall bind on earth - By excommunication, pronounced in the spirit and power of Christ. Whatsoever ye shall loose - By absolution from that sentence. In the primitive Church, absolution meant no more than a discharge from Church censure. Again I say - And not only your intercession for the penitent, but all your united prayers, shall be heard. How great then is the power of joint prayer! If two of you - Suppose a man and his wife. Matt 16:19.

Whatsoever ye shall bind, Mt 16:19. These words were spoken to the apostles. He had used the same words to Peter, Mt 16:19. He used them here to signify that they all had the same power; that in ordering the affairs of the church 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; for all others but the apostles may err. (p) "whatsoever ye shall bind" Mt 16:19, Jn 20:23, Acts 15:23-31 2Cor 2:10

Again I say unto you, That if two of you, etc. This is connected with the previous verses. The connexion is this: The obstinate man is to be excluded from the church, Mt 18:17. The care of the church--the power of admitting or excluding members--of organizing and establishing it--is committed to you, the apostles, Mt 18:18. 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 1:14-26, 15:1-29. The promise 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 are made to them, and it is true that the prayer of faith will be answered; but that is not the truth taught here. (q) "it shall be done" Mk 11:24, Jn 16:24, 1Jn 5:14

Where two or three are gathered together in my name - That is, to worship me. I am in the midst of them - By my Spirit, to quicken their prayers, guide their counsels, and answer their petitions.

For where two or three, etc. This is a general assertion, made to support the particular promise made Mt 18:19 to his apostles. He affirms that wherever two or three are assembled together in his name he is in the midst of them. In my name. That is, (1.) by my authority, acting for me in my church. Jn 10:25; 16:23 (2.) 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. There am I in the midst 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 time, in every quarter of the globe, worship in his name, and experience the truth of the promise that he is present with them. It is impossible that he should be in all these places, and not be God. (r) "gathered together" Jn 20:19, 1Cor 5:4

Then came Peter, etc, The mention of the duty Mt 18:15 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. Forgive him? To forgive is to treat as though the offence was not committed--to declare that we will not harbour malice, or treat unkindly, but that the matter shall be buried and forgotten. 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 exercised to so great an extent. Until seventy times seven. The meaning is, that we are not to limit our forgiveness to any fixed number of times. See Gen 4:24. As often as a brother injures us, and asks forgiveness, we are to forgive him. It is his duty to ask forgiveness, Lk 17:4. 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 kindly, and to do him good, Lk 10:30-37. (s) "forgive him" Mk 11:25, Lk 17:4, Col 3:13

Christian Worshippers Encouraged; The Cruel Creditor. 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. 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, which owed him a 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. 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. This part of the discourse concerning offences is certainly to be understood of personal wrongs, which is in our power to forgive. Now observe, I. Peter's question concerning this matter ( v. 21 ); Lord, how oft shall my brother trespass against me, and I forgive him? Will it suffice to do it seven times? 1. He takes it for granted that he must forgive; Christ had before taught his disciples this lesson ( ch. vi. 14, 15 ), and Peter has not forgotten it. He knows that he must not only not bear a grudge against his brother, or meditate revenge, but be as good a friend as ever, and forget the injury. 2. He thinks it is a great matter to forgive till seven times; he means not seven times a day, as Christ said ( Luke xvii. 4 ), but seven times in his life; supposing that if a man had any way abused him seven times, though he were ever so desirous to be reconciled, he might then abandon his society, and have no more to do with him. Perhaps Peter had an eye to Prov. xxiv. 16 . A just man falleth seven times; or to the mention of three transgressions, and four, which God would no more pass by, Amos ii. 1 . Note, There is a proneness in our corrupt nature to stint ourselves in that which is good, and to be afraid of doing too much in religion, particularly of forgiving too much, though we have so much forgiven us. II. Christ's direct answer to Peter's question; I say not unto thee, Until seven times (he never intended to set up any such bounds), but, Until seventy times seven; a certain number for an indefinite one, but a great one. Note, It does not look well for us to keep count of the offences done against us by our brethren. There is something of ill-nature in scoring up the injuries we forgive, as if we would allow ourselves to be revenged when the measure is full. God keeps an account ( Deut. xxxii. 34 ), because he is the Judge, and vengeance is his; but we must not, lest we be found stepping into his throne. It is necessary to the preservation of peace, both within and without, to pass by injuries, without reckoning how often; to forgive, and forget. God multiplies his pardons, and so should we, Ps. lxxvii. 38 , 40 . It intimates that we should make it our constant practice to forgive injuries, and should accustom ourselves to it till it becomes habitual. III. A further discourse of our Saviour's, by way of parable, to show the necessity of forgiving the injuries that are done to us. Parables are of use, not only for the pressing of Christian duties; for they make and leave an impression. The parable is a comment upon the fifth petition of the Lord's prayer, Forgive us our trespasses, as we forgive them that trespass against us. Those, and those only, may expect to be forgiven of God, who forgive their brethren. The parable represents the kingdom of heaven, that is, the church, and the administration of the gospel dispensation in it. The church is God's family, it is his court; there he dwells, there he rules. God is our master; his servants we are, at least in profession and obligation. In general, the parable intimates how much provocation God has from his family on earth, and how untoward his servants are. There are three things in the parable. 1. The master's wonderful clemency to his servant who was indebted to him; he forgave him ten thousand talents, out of pure compassion to him, v. 23-27 . Where observe, (1.) Every sin we commit is a debt to God; not like a debt to an equal, contracted by buying or borrowing, but to a superior; like a debt to a prince when a recognizance is forfeited, or a penalty incurred by a breech of the law or a breach of the peace; like the debt of a servant to his master, by withholding his service, wasting his lord's goods, breaking his indentures, and incurring the penalty. We are all debtors; we owe satisfaction, and are liable to the process of the law. (2.) There is an account kept of these debts, and we must shortly be reckoned with for them. This king would take account of his servants. God now reckons with us by our own consciences; conscience is an auditor for God in the soul, to call us to account, and to account with us. One of the first questions that an awakened Christian asks, is, How much owest thou unto my Lord? And unless it be bribed, it will tell the truth, and not write fifty for a hundred. There is another day of reckoning coming, when these accounts will be called over, and either passed or disallowed, and nothing but the blood of Christ will balance the account. (3.) The debt of sin is a very great debt; and some are more in debt, by reason of sin, than others. When he began to reckon, one of the first defaulters appeared to owe ten thousand talents. There is no evading the enquiries of divine justice; your sin will be sure to find you out. The debt was ten thousand talents, a vast sum, amounting by computation to one million eight hundred and seventy-five thousand pounds sterling; a king's ransom or a kingdom's subsidy, more likely than a servant's debt; see what our sins are, [1.] For the heinousness of their nature; they are talents, the greatest denomination that ever was used in the account of money or weight. Every sin is the load of a talent, a talent of lead, this is wickedness, Zec. v. 7, 8 . The trusts committed to us, as stewards of the grace of God, are each of them a talent ( ch. xxv. 15 ), a talent of gold, and for every one of them buried, much more for every one of them wasted, we are a talent in debt, and this raises the account. [2.] For the vastness of their number; they are ten thousand, a myriad, more than the hairs on our head, Ps. xl. 12 . Who can understand the number of his errors, or tell how oft he offends? Ps. xix. 12 . (4.) The debt of sin is so great, that we are not able to pay it; He had not to pay. Sinners are insolvent debtors; the scripture, which concludes all under sin, is a statute of bankruptcy against us all. Silver and gold would not pay our debt, Ps. xlix. 6, 7 . Sacrifice and offering would not do it; our good works are but God's work in us, and cannot make satisfaction; we are without strength, and cannot help ourselves. (5.) If God should deal with us in strict justice; we should be condemned as insolvent debtors, and God might exact the debt by glorifying himself in our utter ruin. Justice demands satisfaction, Currat, lex—Let the sentence of the law be executed. The servant had contracted this debt by his wastefulness and wilfulness, and therefore might justly be left to lie by it. His lord commanded him to be sold, as a bond-slave into the galleys, sold to grind in the prison-house; his wife and children to be sold, and all that he had, and payment to be made. See here what every sin deserves; this is the wages of sin. [1.] To be sold. Those that sell themselves to work wickedness, must be sold, to make satisfaction. Captives to sin are captives to wrath. He that is sold for a bond-slave is deprived of all his comforts, and has nothing left him but his life, that he may be sensible of his miseries; which is the case of damned sinners. [2.] Thus he would have payment to be made, that is, something done towards it; though it is impossible that the sale of one so worthless should amount to the payment of so great a debt. By the damnation of sinners divine justice will be to eternity in the satisfying, but never satisfied. (6.) Convinced sinners cannot but humble themselves before God, and pray for mercy. The servant, under this charge, and this doom, fell down at the feet of his royal master, and worshipped him; or, as some copies read it, he besought him; his address was very submissive and very importunate; Have patience with me, and I will pay thee all, v. 26 . The servant knew before that he was so much in debt, and yet was under no concern about it, till he was called to an account. Sinners are commonly careless about the pardon of their sins, till they come under the arrests of some awakening word, some startling providence, or approaching death, and then, Wherewith shall I come before the Lord? Mic. vi. 6 . How easily, how quickly, can God bring the proudest sinner to his feet; Ahab to his sackcloth, Manasseh to his prayers, Pharaoh to his confessions, Judas to his restitution, Simon Magus to his supplication, Belshazzar and Felix to their tremblings. The stoutest heart will fail, when God sets the sins in order before it. This servant doth not deny the debt, nor seek evasions, nor go about to abscond. But, [1.] He begs time; Have patience with me. Patience and forbearance are a great favour, but it is folly to think that these alone will save us; reprieves are not pardons. Many are borne with, who are not thereby brought to repentance ( Rom. ii. 4 ), and then their being borne with does them no kindness. [2.] He promises payment; Have patience awhile, and I will pay thee all. Note, It is the folly of many who are under convictions of sin, to imagine that they can make God satisfaction for the wrong they have done him; as those who, like a compounding bankrupt, would discharge the debt, by giving their first-born for their transgressions ( Mic. vi. 7 ), who go about to establish their own righteousness, Rom. x. 3 . He that had nothing to pay with ( v. 25 ) fancied he could pay all. See how close pride sticks, even to awakened sinners; they are convinced, but not humbled. (7.) The God of infinite mercy is very ready, out of pure compassion, to forgive the sins of those that humble themselves before him ( v. 27 ); The lord of that servant, when he might justly have ruined him, mercifully released him; and, since he could not be satisfied by the payment of the debt, he would be glorified by the pardon of it. The servant's prayer was, Have patience with me; the master's grant is a discharge in full. Note, [1.] The pardon of sin is owing to the mercy of God, to his tender mercy ( Luke i. 77, 78 ); He was moved with compassion. God's reasons of mercy are fetched from within himself; he has mercy because he will have mercy. God looked with pity on mankind in general, because miserable, and sent his Son to be a Surety for them; he looks with pity on particular penitents, because sensible of their misery (their hearts broken and contrite), and accepts them in the Beloved. [2.] There is forgiveness with God for the greatest sins, if they be repented of. Though the debt was vastly great, he forgave it all, v. 32 . Though our sins be very numerous and very heinous, yet, upon gospel terms, they may be pardoned. [3.] The forgiving of the debt is the loosing of the debtor; He loosed him. The obligation is cancelled, the judgment vacated; we never walk at liberty till our sins are forgiven. But observe, Though he discharged him from the penalty as a debtor, he did not discharge him from his duty as a servant. The pardon of sin doth not slacken, but strengthen, our obligations to obedience; and we must reckon it a favour that God is pleased to continue such wasteful servants as we have been in such a gainful service as his is, and should therefore deliver us, that we might serve him, Luke i. 74 . I am thy servant, for thou hast loosed my bonds. 2. The servant's unreasonable severity toward his fellow-servant, notwithstanding his lord's clemency toward him, v. 28-30 . This represents the sin of those who, though they are not unjust in demanding that which is their own, yet are rigorous and unmerciful in demanding that which is their own, to the utmost of right, which sometimes proves a real wrong. Summum jus summa injuria—Push a claim to an extremity, and it becomes a wrong. To exact satisfaction for debts of injury, which tends neither to reparation nor to the public good, but purely for revenge, though the law may allow it, in terrorem—in order to strike terror, and for the hardness of men's hearts, yet savours not of a Christian spirit. To sue for money-debts, when the debtor cannot possibly pay them, and so let him perish in prison, argues a greater love of money, and a less love of our neighbour, than we ought to have, Neh. v. 7 . See here, (1.) How small the debt was, how very small, compared with the ten thousand talents which his lord forgave him; He owed him a hundred pence, about three pounds and half a crown of our money. Note, Offences done to men are nothing to those which are committed against God. Dishonours done to a man like ourselves are but as peace, motes, gnats; but dishonours done to God are as talents, beams, camels. Not that therefore we may make light of wronging our neighbour, for that is also a sin against God; but therefore we should make light of our neighbour's wronging us, and not aggravate it, or study revenge. David was unconcerned as the indignities done to him; I, as a deaf man, heard not; but laid much to heart the sins committed against God; for them, rivers of tears ran down his eyes. (2.) How severe the demand was; He laid hands on him, and took him by the throat. Proud and angry men think, if the matter of their demand be just, that will bear them out, though the manner of it be ever so cruel and unmerciful; but it will not hold. What needed all this violence? The debt might have been demanded without taking the debtor by the throat; without sending for a writ, or setting the bailiff upon him. How lordly is this man's carriage, and yet how base and servile is his spirit! If he had been himself going to prison for his debt to his lord, his occasions would have been so pressing, that he might have had some pretence for going to this extremity in requiring his own; but frequently pride and malice prevail more to make men severe than the most urgent necessity would do. (3.) How submissive the debtor was; His fellow servant, though his equal, yet knowing how much he lay at his mercy, fell down at his feet, and humbled himself to him for this trifling debt, as much as he did to his lord for that great debt; for the borrower is servant to the lender, Prov. xxii. 7 . Note, Those who cannot pay their debts ought to be very respectful to their creditors, and not only give them good words, but do them all the good offices they possibly can: they must not be angry at those who claim their own, nor speak ill of them for it, no, not though they do it in a rigorous manner, but in that case leave it to God to plead their cause. The poor man's request is, Have patience with me; he honestly confesses the debt, and puts not his creditor to the charge of proving it, only begs time. Note, Forbearance, though it be no acquittance, is sometimes a piece of needful and laudable charity. As we must not be hard, so we must not be hasty, in our demands, but think how long God bears with us. (4.) How implacable and furious the creditor was ( v. 30 ); He would not have patience with him, would not hearken to his fair promise, but without mercy cast him into prison. How insolently did he trample upon one as good as himself, that submitted to him! How cruelly did he use one that had done him no harm, and though it would be no advantage to himself! In this, as in a glass, unmerciful creditors may see their own faces, who take pleasure in nothing more than to swallow up and destroy ( 2 Sam. xx. 19 ), and glory in having their poor debtors' bones. (5.) How much concerned the rest of the servants were; They were very sorry ( v. 31 ), sorry for the creditor's cruelty, and for the debtor's calamity. Note, The sins and sufferings of our fellow-servants should be a matter of grief and trouble to us. It is sad that any of our brethren should either make themselves beast of prey, by cruelty and barbarity; or be made beasts of slavery, by the inhuman usage of those who have power over them. To see a fellow-servant, either raging like a bear or trampled on like a worm, cannot but occasion great regret to all that have any jealousy for the honour either of their nature or of their religion. See with what eye Solomon looked both upon the tears of the oppressed, and the power of the oppressors, Eccl. iv. 1 . (6.) How notice of it was brought to the master; They came, and told their lord. They durst not reprove their fellow-servant for it, he was so unreasonable and outrageous ( let a bear robbed of her whelps meet a man, rather than such a fool in his folly ); but they went to their lord, and besought him to appear for the oppressed against the oppressor. Note, That which gives us occasion for sorrow, should give us occasion for prayer. Let our complaints both of the wickedness of the wicked and of the afflictions of the afflicted, be brought to God, and left with him. 3. The master's just resentment of the cruelty his servant was guilty of. If the servants took it so ill, much more would the master, whose compassions are infinitely above ours. Now observe here, (1.) How he reproved his servant's cruelty ( v. 32, 33 ); O thou wicked servant. Note, Unmercifulness is wickedness, it is great wickedness. [1.] He upbraids him with the mercy he had found with his master; I forgive thee all that debt. Those that will use God's favours, shall never be upbraided with them, but those that abuse them, may expect it, ch. xi. 20 . Consider, It was all that debt, that great debt. Note, The greatness of sin magnifies the riches of pardoning mercy: we should think how much has been forgiven us, Luke vii. 47 . [2.] He thence shows him the obligation he was under to be merciful to his fellow-servant; Shouldst not thou also have had compassion on thy fellow-servant, even as I had pity on thee? Note, It is justly expected, that such as have received mercy, should show mercy. Dat ille veniam facile, cui venia est opus—He who needs forgiveness, easily bestows it. Senec. Agamemn. He shows him, First, That he should have been more compassionate to the distress of his fellow servant, because he had himself experienced the same distress. What we have had the feeling of ourselves, we can the better have the fellow feeling of with our brethren. The Israelites knew the heart of a stranger, for they were strangers; and this servant should have better known the heart of an arrested debtor, than to have been thus hard upon such a one. Secondly, That he should have been more conformable to the example of his master's tenderness, having himself experienced it, so much to his advantage. Note, The comfortable sense of pardoning mercy tends much to the disposing of our hearts to forgive our brethren. It was in the close of the day of atonement that the jubilee trumpet sounded a release of debts ( Lev. xxv. 9 ); for we must have compassion on our brethren, as God has on us. (2.) How he revoked his pardon and cancelled the acquittance, so that the judgment against him revived ( v. 34 ); He delivered him to the tormentors, till he should pay all that was due unto him. Though the wickedness was very great, his lord laid upon him no other punishment than the payment of his own debt. Note, Those that will not come up to the terms of the gospel need be no more miserable than to be left open to the law, and to let that have its course against them. See how the punishment answers the sin; he that would not forgive shall not be forgiven; He delivered him to the tormentors; the utmost he could do to his fellow servant was but to cast him into prison, but he was himself delivered to the tormentors. Note, The power of God's wrath to ruin us, goes far beyond the utmost extent of any creature's strength and wrath. The reproaches and terrors of his own conscience would be his tormentors, for that is a worm that dies not; devils, the executioners of God's wrath, that are sinners' tempters now, will be their tormentors for ever. He was sent to Bridewell till he should pay all. Note, Our debts to God are never compounded; either all is forgiven or all is exacted; glorified saints in heaven are pardoned all, through Christ's complete satisfaction; damned sinners in hell are paying all, that is, are punished for all. The offence done to God by sin is in point of honour, which cannot be compounded for without such a diminution as the case will by no means admit, and therefore, some way or other, by the sinner or by his surety, it must be satisfied. Lastly, Here is the application of the whole parable, ( v. 35 ); So likewise shall my heavenly Father do also unto you. The title Christ here gives to God was made use of, v. 19 , in a comfortable promise; It shall be done for them of my Father which is in heaven; here it is made use of in a terrible threatening. If God's governing be fatherly, it follows thence, that it is righteous, but it does not therefore follow that it is not rigorous, or that under his government we must not be kept in awe by the fear of the divine wrath. When we pray to God as our Father in heaven, we are taught to ask for the forgiveness of sins, as we forgive our debtors. Observe here, 1. The duty of forgiving; we must from our hearts forgive. Note, We do not forgive our offending brother aright, nor acceptably, if we do not forgive from the heart; for that is it that God looks at. No malice must be harboured there, nor ill will to any person, one or another; no projects of revenge must be hatched there, nor desires of it, as there are in many who outwardly appear peaceable and reconciled. Yet this is not enough; we must from the heart desire and seek the welfare even of those that have offended us. 2. The danger of not forgiving; So shall your heavenly Father do. (1.) This is not intended to teach us that God reverses his pardons to any, but that he denies them to those that are unqualified for them, according to the tenour of the gospel; though having seemed to be humbled, like Ahab, they thought themselves, and others thought them, in a pardoned state, and they made bold with the comfort of it. Intimations enough we have in scripture of the forfeiture of pardons, for caution to the presumptuous; and yet we have security enough of the continuance of them, for comfort to those that are sincere, but timorous; that the one may fear, and the other may hope. Those that do not forgive their brother's trespasses, did never truly repent of their own, nor ever truly believe the gospel; and therefore that which is taken away is only what they seemed to have, Luke viii. 18 . (2.) This is intended to teach us, that they shall have judgment without mercy, that have showed no mercy, Jam. ii. 13 . It is indispensably necessary to pardon and peace, that we not only do justly, but love mercy. It is an essential part of that religion which is pure and undefiled before God and the Father, of that wisdom from above, which is gentle, and easy to be entreated. Look how they will answer it another day, who, though they bear the Christian name, persist in the most rigorous and unmerciful treatment of their brethren, as if the strictest laws of Christ might be dispensed with for the gratifying of their unbridled passions; and so they curse themselves every time they say the Lord's prayer.

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

Therefore - In this respect.

Therefore is the kingdom of heaven likened, etc. 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. Mt 3:2. This parable Mt 13:3 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. 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 Rome, the kings frequently sold to the high priest the taxes to be raised from Judea, on condition of a much smaller sum being paid to them. This secured to them a certain sum, but it gave occasion to much oppression in the collection of the taxes. It is probable that some such persons are intended by the word servants. (t) "take account" Rom 14:12

One was brought who owed him ten thousand talents - According to the usual computation, if these were talents of gold, this would amount to seventy - two millions sterling. If they were talents of silver, it must have been four millions, four hundred thousand pounds. Hereby our Lord intimates the vast number and weight of our offences against God, and our utter incapacity of making him any satisfaction.

Ten thousand talents. A talent was a sum of money, or weight 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 dollars, 23 cents, [or �342 3s. 9d.] of gold, 24,309 dollars, 88 cents, [or �5,475.] If these were silver talents, as is probable, then the sum owed by the servant was 16,180,000 dollars, [or about �8,421,876 sterling]; 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 27:5. (1) "thousand talents" "A talent is 750 ounces of silver, which, at 5s, the oz., is 187l. 10s."

As he had not to pay, his lord commanded him to be sold - Such was the power which creditors anciently had over their insolvent debtors in several countries.

His lord commanded him to be sold, etc. 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 2Kgs 4:1, Lev 25:39-46, Amos 8:6. (u) "be sold" 2Kgs 4:1, Is 1:1

The servant therefore fell down, and worshipped 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 himself before his lord, as is customary in all eastern nations, when subjects are in the presence of their king. Mt 2:2. (1) "worshipped" or, "besought him"

The lord of that servant was moved with compassion, etc. 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 on them, and in conexion with their prayers, forgives them. We are not to interpret the circumstances of a parable too strictly. The verse about selling the wife and children is not to be taken literally, as if God was about to punish them for the sins of their 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 a delay of the time of payment. (v) "loosed him" Ps 78:38

He found one of his fellowservants, which owed him an hundred pence. The Penny was a Roman coin, worth about fourteen cents [seven pence] of our money. Consequently, this debt was about fourteen dollars [three pounds three shillings]-- a very small sum compared with what had been forgiven to the first servant. Perhaps our Saviour, by this, meant to teach that the offences which our fellow-men commit against us are very small and insignificant, compared with our offences against God. Since God has forgiven us so much, we ought to forgive each other the small offences which are committed. Took him by the throat. Took him in a violent and rough manner; half choked, or throttled him. This was the more criminal and base, as he had himself been so kindly treated, and dealt so mildly with, by his Lord. Besought. Entreated, pleaded with him. (2) "Penny" "The Roman penny is the 8th part of an ounce, which at 5s, the ounce, is 7d. half-penny." Mt 20:2 (w) "saying" Mt 18:26

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

So when his fellowservants, etc. This is a mere circumstance thrown into the story for the sake of keeping, or 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 endeavour 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 circumstances of the parable are intended only to make the story consistent with itself, and thus to impress the general truth more fully on the mind.

(x) "wicked servant" Lk 19:22

His lord delivered him to the tormentors - Imprisonment is a much severer punishment in the eastern countries than in ours. State criminals, especially when condemned to it, are not only confined to a very mean and scanty allowance, but are frequently loaded with clogs or heavy yokes, so that they can neither lie nor sit at ease: and by frequent scourgings and sometimes rackings are brought to an untimely end. Till he should pay all that was due to him - That is, without all hope of release, for this he could never do. How observable is this whole account; as well as the great inference our Lord draws from it: The debtor was freely and fully forgiven; He wilfully and grievously offended; His pardon was retracted, the whole debt required, and the offender delivered to the tormentors for ever. And shall we still say, but when we are once freely and fully forgiven, our pardon can never be retracted? Verily, verily, I say unto you, So likewise will my heavenly Father do to you, if ye from your hearts forgive not every one his brother their trespasses.

Delivered him 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 taking out the eyes, or taking off the skin while alive, etc. It is not probable that anything of this kind is intended, but only that the servant was punished by imprisonment till the debt should be paid.

So likewise, etc. This verse contains the sum or moral of the parable. When Christ has explained one of his own parables, we are to receive it just as he has explained it, and not attempt to draw spiritual instruction from any parts or circumstances which he has not explained. The following seems to be the particulars of the general truth which he meant to teach: (1.) That our sins are great. (2.) That God freely forgives them. (3.) That the offences committed against us by our brethren are comparatively small. (4.) That we should, therefore, most freely forgive them. (5.) That if we do not, God will be justly angry with us, and punish 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. Trespasses. Offences, injuries. Remarks and actions designed to do us wrong. (y) "So likewise" Prov 21:13, Mt 6:12, Jas 2:13 REMARKS ON MATTHEW CHAPTER 18 (1.) We see that it is possible to make a profession of religion an occasion of ambition, Mt 18:1. The apostles at first sought honour, and expected office in consequence of following Christ. So thousands have done since. Religion, notwithstanding all the opposition it has met with, really commands the confidence of mankind. To make a profession of it may be a way of access to that confidence; and thousands, it is to 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 multitudes, 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! (2.) 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 we labour under no such ignorance. We know that his kingdom is not of this world, and woe to the man that acts as though it were. Deep and awful must be the lot of him who thus seeks the honours of the world, while he is professedly following the meek and lowly Jesus. (3.) Humility is indispensable to religion, Mt 18:3. No man, who is not humble, can possibly be a Christian. He must be willing 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 ourselves? 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 go on without us, and to be indignant when all the world does not bow down to do us homage-- this is hypocrisy, as well as wickedness; and there may be, therefore, hypocrites out of the church, as well as in it. (4.) Humility is the best evidence of piety, Mt 18:4. 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. (5.) We see the danger of despising and doing injury to real Christians, and more especially the guilt of attempting to draw them into sin, Mt 18:6. 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. (6.) Men will do much to draw others into sin, Mt 18:7. In all communities there are 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 the 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 woe upon them, and judgment will not always linger. No class of men have a more fearful account to render to God than they who thus lead others into vice and infidelity. (7.) We must forsake our dearest sins, Mt 18:8,9. 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. (8.) The wicked--they who will not forsake their sins--must certainly go to eternal punishment, Mt 18:8,9. 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 bugbears, or to hold up imaginary fears. If Christ speaks 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 WORD which the God of mercy has spoken about the punishment of the wicked is Full OF MEANING. (9.) Christians are protected, Mt 18:10. Angels are appointed as their friends and guardians. Those friends are very near to God. They enjoy his favour, and his children shall be safe. (10.) Christians are safe, Mt 18:11-14. 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. See Jn 10:27,28. (11.) It is our duty to admonish our brethren when they injure us, Mt 18:15. We have no right to speak of the offence to any one else, not even to our best friends, until we have given an opportunity to explain. (12.) The way to treat offending brethren is clearly pointed out, Mt 18:15-17. Nor have we a fight to take any other course. Infinite Wisdom--the Prince of Peace --has declared that 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 yet 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 dishonour on the cause he most loved; he has lost his peace, and worlds cannot repay him. 'Who steals my purse, steals trash: 'tis something, nothing: 'Twas mine, 'tis his, and has been slave to thousands. But he that filches from me my good name, Robs me of that which not enriches him, And makes me poor indeed." (13.) We have every encouragement to pray, Mt 18:20. We 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 simple and easy a way of obtaining what they so much need. (14.) We should never be weary of forgiving our brethren, Mt 18:22. We should do it cheerfully. We should do it always. We are never better employed than when we are doing good to those who have injured us. Thus doing, we are most like God. (15.) There will be a day in which we must give up our account, Mt 18:23. It may wait long; but God will reckon with us, and everything shall be brought into judgment. (16.) We are greatly indebted to God--far, far beyond what we are able to pay, Mt 18:24. We have sinned, and in no way can we make atonement for past sins. But Jesus the Saviour has made atonement, and paid our debt, and we may be free. (17.) It is right to pray to God when we feel that we have sinned, and are unable to pay the debt, Mt 18:26. We have no other way. Poor, and needy, and wretched, we must cast ourselves upon his mercy, or die --die for ever. (18.) God will have compassion on those who do it, Mt 18:27. At his feet, in the attitude of prayer, the burdened sinner finds peace. We have nowhere else to go but to the very Being that we have offended. No being but He can save us from death. (19.) From the kindness of God to us we should learn not to oppress others, Mt 18:28. (20.) It is our true interest, as well as duty, to forgive those that offend us, Mt 18:34. God will take vengeance; and in due time we must suffer if we do not forgive others. (21.) Christians are often great sufferers for harbouring 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. (22.) 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 religion till that is subdued. (23.) Forgiveness must not be in word merely, but from the heart, Mt 18:35. No other can be genuine; no other is like God.