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Matthew Henry’s Complete Commentary
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Matthew Henry |
M A T T H E W.
CHAP. XVIII.
The gospels are, in short, a record of what Jesus began both to do and
to teach. In the foregoing chapter, we had an account of his doings, in
this, of his teachings; probably, not all at the same time, in a
continued discourse, but at several times, upon divers occasions, here
put together, as near akin. We have here,
I. Instructions concerning humility,
II. Concerning offences in general
(ver. 7),
particularly offences given,
1. By us to ourselves,
2. By us to others,
3. By others to us; which are of two sorts,
(1.) Scandalous sins, which are to be reproved,
(2.) Personal wrongs, which are to be forgiven,
See how practical Christ’s preaching was; he could have revealed
mysteries, but he pressed plain duties, especially those that are most
displeasing to flesh and blood.
| The Importance of Humility. |
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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,
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 ass 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 as 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
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
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,
(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
[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
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
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,
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.
| Cautions against Offences. |
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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
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
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
and their persecutions of saints
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
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,
[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,
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,
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,
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 not 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.
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,
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,
[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,
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,
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,
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
What mean ye, that ye beat my people?
Ps. lxxvi. 8, 9.
Observe, Christ called God,
my Father which is in heaven; he calls him,
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,
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,
| The Removal of Offences. |
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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
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,
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,
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 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
“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,
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,”
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.”
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,
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,
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,
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,
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,
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,
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,
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.] 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,
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
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
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,
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,
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
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
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,
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, it 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.
| Christian Worshippers Encouraged; The Cruel Creditor. |
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21 Then came Peter to him, and said, Lord, how oft shall my
brother sin against me, and I forgive him? till seven times?
22 Jesus saith unto him, I say not unto thee, Until seven
times: but, Until seventy times seven.
23 Therefore is the kingdom of heaven likened unto a certain
king, which would take account of his servants.
24 And when he had begun to reckon, one was brought unto him,
which owed him ten thousand talents.
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
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
A just man falleth seven times; or to the mention of three
transgressions, and four, which God would no more pass by,
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
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,
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,
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,
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
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,
This represents the sin of those who, though they are not unjust in
demanding that which is not 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 debt or 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,
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
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 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,
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 o 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,
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.
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