"What thinkest thou, Simon? from whom do the kings of the earth take tribute or custom? from their own sons, or from strangers ?" 26 Peter saith to him, "From strangers." Jesus 27 saith to him, "Then are the sons free. Notwithstanding, lest we should give them offence, go to the lake, and cast a hook, and take up the fish which first cometh up; and when thou hast opened its mouth, thou shalt find a shekel; that take, and give to them for me and thee."

REFLECTIONS UPON CHAPTER XVII. J. How highly favoured were the three disciples, to whom or Lord manifested something of his glory. He had appeared to them as a man; and his real dignity seems as yet not to have been known. This change of his appearance, the splendour of his countenance, the glory which invested him, the personal attendance of Moses and Elijah, and the voice of the father, formed such a scene, as could not fail to raise their thoughts, and inspire them with the most ardent love and profound admiration. Let us contemplate this glory of our Lord; and obey the divine command, 'by hearing him.'

6

2. Delightful was this scene indeed, but it was transient. While Peter was expressing the feelings of his heart, saying, Master, it is good to be here,' and desiring to dwell in such a pleasing state, the glory departed. What are our highest, and most delightful religious enjoyments in this world, but an earnest, a foretaste of what is provided for us in another? O, it is good to be there; and to see for ever, the unchanging glory of God our Saviour.

Self-denial taught.

child, he is the greatest in the kingdom of heaven. And whosoever shall receive one like 5 this little child in my name, receiveth me. But whosoever shall cause one of these little 6 ones who believe in me to offend, it were better for him that an upper-milstone were hung about his neck, and he drowned in the depth of the

sea.

"Alas for the world because of occasions of 7 offending! for it must needs be that occasions of offending come; but alas for that man by whom the occasion of offending cometh! Wherefore if thy hand or thy foot cause thee to 8 offend, cut them off, and cast them from thee: it is better for thee to enter into life lame or maimed, than, having two hands or two feet, to be cast into everlasting fire. And if thine 9 eye cause thee to offend, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, than, having two eyes, to be cast into hell-fire.

"Take heed that ye despise not one of these 10 little ones; for I say to you, That their angels in

3. It is proper for us to inquire into the sense of the prophets; and when we do this with an upright intention, we cannot fail to receive satisfaction. So the disciples made inquiry, and were taught, that Malachi prophesied of John, who came in the power and spirit of Elijah. He came to reform a profligate race, and to announce a coming Saviour.

4. We see the operation of unbelief, both in our Lord's disciples and in others who followed him; so that they could not effect the cure of the lunatic. Jesus seems grieved at their unbelief; but with a word effects a complete cure. Now he foretels his own death and resurrec. tion; and prepares his disciples for those events which would soon occur. Still they do not appear to have understood the scriptures, how that it was necessary that he should suffer, and die, for the redemption of men. We can now see that it was for this end he was born; and in his death, were involved the glory of the father, and the salvation of the world. Let us ever rejoice in a crucified, risen, ascended, and gloriously reigning Saviour.

27. A shekel. This might have been dropped into the sea or lake, and the fish have accidentally swallowed it. But this shows our Lord's perfect knowledge and power; knowledge penetrating into the bowels of this fish, and power in bringing it to Peter's hook, though he was at a distance.

CHAP. XVIII. 1. Who is the greatest. From what follows, it is plain that they inquired which of them should be the greatest. Wakefield has paraphrased, but given the sense. "Now the disciples came up to Jesus at the very time when they were disputing which' would be the greatest, &c." Whether Peter or the two sons of Zebedee raised this dispute, is uncertain; but it is evident some one had.

heaven always behold the face of my Father who 12 is in heaven. What think ye? If a man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine on the mountains, and go and seek that which is gone 13 astray? And if so be that he find it, verily I say to you, he rejoiceth more for that sheep, than for the ninety and nine which went not astray. 14 Even so it is not the will of your Father who is in heaven, that one of these little ones should 11 be lost. For the Son of man is come to save that which was lost."

15.

t

"Moreover, if thy brother shall sin against thee, go tell him his fault when thou and he are alone: if he shall hear thee, thou hast gained 16 thy brother. But if he will not hear thee, then take with thee one or two more, that by the mouth of two or three witnesses every word may 17 be established. And if he shall neglect to hear them, tell it to the congregation; but if he neglect to hear the congregation, let him be to thee 18 as a heathen and a publican. Verily I say to you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose 19 on earth shall be loosed in heaven. Again I say to you, That if two of you shall agree on earth

8. Cause thee to offend. Or to sin. This is unquestionably the sense; and in some other instances the same mode of rendering should be adopted. Wakefield renders, by leading thee to sin.'

10. Their angels. The Jews believed, that each man had his guardian angel; and this passage supports the opinion: See Heb. i. 14. Acts v. 19. and viii. 26, &c.

11. I have transposed this verse, as affording a better connexion. Some manuscripts omit this verse, and Griesbach considers it doubtful. It may have been supplied from Luke xix. 10.

12, 13. He rejoiceth more. It is the nature of joy to spring up and rise high from some extraordinary circumstance, as from the recovery of what he had lost, or from the unexpected communication of some great good.

15. If thy brother, &c. Thy christian brother. Our Lord here teaches those who are despised, how to act.. -Sin against thee. By injustice, personal injury, or calumny.

16. By the mouth. Comp. Deut. xix. 15.

17. Congregation. The term church is now ambiguous, and the scope of the place requires, that the dispute should be referred to the particular assembly, or congregation to which the parties belonged. See Campbell's Note. Newcome's marginal version is congregation.

18. Ye shall bind, &c. Proceeding thus, your decisions shall be ratified in heaven when ye admit to, or cut off an individual from, christian fellowship. What was promised to Peter, Chap. xvi. 19. is here given to every christian community. This Jewish phraseology, binding and loosing, seems to import prohibiting, or permitting, or condemning and absolving. Bishop Pearce would limit what is said to the Apostles; but why tell the matter to the church or congregation, if the persons composing it had no

How often we should forgive.

as touching any thing that they shall ask, it shall be done for them by my Father who is in heaven. For where two or three are gathered 20 together in my name, there am I in the midst of them."

Then came Peter to him, and said, "Master, 21 how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith to 22 him, "I say not to thee, Until seven times; but, Until seventy times seven. In this the heaven- 23 ly kingdom is like to a certain king, who chose to reckon with his servants. And when he had 24 begun to reckon, one was brought to him, who owed him ten thousand talents. But as he had 25 not wherewith to pay, his lord commanded him to be sold, and his wife, and children, and all; that he had, and payment to be made. The 26 servant therefore fell down, and did him homage, saying, 'Lord, have patience with me, and I will pay thee all.' Then the Lord of that ser- 27 vant was moved with compassion, and released him, and so far forgave him the debt. But this 28 servant went out, and found one of his fellowservants, who owed him a hundred denarii; and he laid hold on him, and took him by the throat, saying, 'Pay me what thou owest. And his 29

right to decide? Whatsoever ye shall bind, &c. must refer to every chris. tian community.

19. If two of you. This power shall not only belong to you as a body, but if any two of you, assembled in my name, shall ask any thing in prayer with faith, and according to the will of God, Chap. xxi. 21, 22. and 1 John v. 14. for the confirmation of your decisions, it shall be done for you. See Doddridge, who considers that this refers to a miraculous answer to prayer. 20. In my name. By my authority, and as my disciples.There am I in the midst of them. To suppose our Lord is present, only as Paul was in the church of Corinth, 1 Cor. v. 4. or by the authority he had delegated to his Apostles, is at least not the most obvious or natural sense of the passage. If the promise respect christian assemblies, our Lord engages to be so with them, as to show his regard to their prayers, by every suitable interposition of his divine power, Comp. John xiv. 13, 14; and I cannot but think, this is one proof, that Jesus possessed those attributes which cannot belong to a creature. Comp. Chap. xxviii. 20.

24. Ten thousand talents. A Jewish talent in silver was in our money, £353. 11s. 10d; and ten thousand would amount to above three millions and a half. This seems to be used for many talents, and signifies how much we are indebted to God.

25. His wife and children. This was the established law of antiquity. Comp. 2 Kings iv. and Neh. v. 6.

27. And so far forgave, &c. What follows demands limitation. The master for the present released him, but did not give up his right to the debt due to him. This is all which the servant desired, ver. 26, and all which is represented as done ver. 34.

28. Denarii. A Roman penny, and worth about sevenpence of our money. It was the wages of a day-labourer for a day: Chap. xx. 2. 33

fellow-servant fell down at his feet, and besought him, saying, Have patience with me, 30 and I will pay thee all.' And he would not; but went and cast him into prison, till he should 31 pay the debt. So when his fellow-servants saw what was done, they were much grieved, and came and told their lord all that had been done. 32 Then his lord, after that he had called him, and said to him, Thou wicked servant, I released thee, and so far forgave thee all that debt, be33 cause thou desiredst me: Oughtest not thou also to have had compassion on thy fellow-ser34 vant, even as I had compassion on thee?' And his lord was wroth, and delivered him up to the jailors, till he should pay all that was due to 35 him. Thus shall my heavenly Father also do to you, if from your hearts, ye forgive not every one his brother."

• their trespasses. Griesbach.

REFLECTIONS UPON CHAPTER XVIII. 1. In what an instructive manner did our Lord check the rising ambition of some of his followers. They were dreaming of worldly honour, distinction, and pre-eminence; so little did they yet understand of the nature of his kingdom. How mortifying, yet how necessary to be told that they (must be changed, and become as little children,' unambitious, meek and lowly, before they can even enter into his kingdom, or be accounted his disciples. In his kingdom He is the greatest who is the most humble. Reader, cultivate this temper; and thou wilt enjoy the highest spiritual honours and privileges.

2. What regard does our Lord express for such lowly disciples. They who receive them in his name receive him, and awful judgment awaits such as ensnare them and cause them to offend. In the present state of human nature, alas, how many occasions of offending occur; and what need have we of caution and watchfulness, lest we occasion others to offend, or should ourselves be led to offend. It is better for us to part with what is dear to us as our own hand, foot or eye, if it cause us to offend, that we may enter into life, rather than by indulgence to incur God's displeasure, and be cast into hell-fire. Lord came to seek what was lost, we should imitate him by being always ready to promote each others salvation. If one rejoice who

As our

Concerning divorce.

CHAPTER XIX.

A. D. 33. Christ answereth the Pharisees concerning divorces, he receiveth little children, and instructeth a young man how to attain eternal life; the snare of riches; parable of the labourers,

AND it came to pass, when Jesus had ended 1 these sayings, that he departed from Galilee, and came into the borders of Judea, by the side of the Jordan; And great multitudes followed 2 him; and he healed them there.

Then the Pharisees came near to him, tempting 3 him, and saying, "Is it lawful for a man to put away his wife for every cause?" And he an- 4 swered and said to them, "Have ye not read, that he who made them at the beginning made them a male and a female, And said, For this 5 cause shall a man leave father and mother, and shall cleave to his wife and they two shall be one flesh? Wherefore they are no more two 6

CHAP. XIX.

finds a lost sheep, how should we rejoice in the conversion of a sinner; and how thankful should we be that it is not the will of our father, that one disciple should be lost.

3. The conduct of one disciple to another, ought to be regulated by the tenderest love, and a real regard to the interests of piety, and the honour of the gospel. When a christian brother offends, let him be reproved, but in the spirit of meekness, that he may acknowledge his fault, and thus be won to the love of his duty; but if he be obstinate, try other means to reclaim him. Nothing should be left undone, which is calculated to secure the peace, and promote the piety of a christian society; but if a professing brother persists in his sin, let him become to thee as a heathen or a publican.'

6

4. How hateful does an uncharitable and unforgiving temper appear when viewed as represented in the parable of our Lord. We owe to God ten thousand talents, we early begin to contract this debt, and are daily increasing it. Justly might he command us to be seized, and cast into the prison of hell. How rich his grace in releasing us for a season; and if we truly repent and cultivate the spirit of the gospel, he will forgive and finally save us. Let us ever cherish that kind, forgiving temper which the gospel requires, that so we may share in the forgiving love of our heavenly father.

34. Jailors. They were often employed to administer the torture; for the debtor was absolutely in the power of the creditor.

35. The occasion of the parable, and the inference drawn should ever be kept in view. The measure we mete will be measured to us again.

CHAP. XIX. 1. By the side. For this sense of pay Comp. Chap. ix. 15. John vi. 22. Mark x. 1. and John x. 40.

3. For every cause. Moses indeed permitted a man to dismiss his wife, on account of dislike, and other causes: Comp. Note, Deut. xxiv. 1. 6. and it is certain that in the time of our Lord, the Jews for the most trifling reason dismissed their wives. So Josephus relates that he divorced his wife because

her temper did not please him. Our Lord adverts to the design of God in making but one man and one woman; and by his authority establishes the original intention of marriage. What was permitted to the Jews on account of their perverse dispositions', he disallows; and only concedes to a man the power of putting away his wife for the actual violation of the marriagecovenant. When a man was satisfied in his own conscience of the guilt of his wife according to the law of Moses, though he could not produce those legal proofs of her guilt which might be sufficient to convict her in a court of justice, he might dismiss her by a written deed to this purpose, without assigning any reason; and our Lord seems to allow this right.

Christ's regard to children.

but one flesh. What there God hath joined 7 together, let not man put asunder." They say They say to him, "Why did Moses then command to give 8 a bill of divorce, and to put her away?" He saith to them, "Moses because of your perverse disposition permitted you to put away your wives; yet from the beginning it was not so. 9 And I say to you, Whosoever shall put away his wife, except for whoredom, and shall marry another, committeth adultery; and whoso marrieth her who is put away committeth adultery." His disciples say to him, "If the condition of a man be so with his wife, it is not good to 11 marry." But he said to them, "All men are not able to receive these words; but they only 12 to whom it is given.. For there are eunuchs, who were so born from their mother's womb; and there are eunuchs, who were made eunuchs by men; and there are eunuchs, who have made themselves eunuchs for the sake of the kingdom of heaven. He that is able to receive these words, let him receive them."

10

8. Perverse disposition. I so render after Campbell, who has proved that the other, though apparently a more literal version, does not give the real sense.

12. Eunuchs. Some do not marry from a regard to religion. They abide single that they may have more leisure to serve God. The term Eunuch is used in a different sense here from the two former instances.

14. Of such is. Parkhurst and Newcome, of such-like. In the former part I follow the construction adopted by the Syriac and Persic translators.

16. Pearce suspects that aya Joy is spurious, as it is not used in the parallel places; and some few manuscripts want it; but the authorities for retaining it, far out-balance these.

17. Why callest thou me good? Two old manuscripts, several versions, and some of the fathers, read ri me Épwräg n. T. a. 'Why askest thou me concerning good? One only is good.' Griesbach admits this into the text. In opposition to this we have, besides the authority of an equal number of manuscripts, versions and fathers, the parallel places in Mark x. and Luke 18. and the strong internal evidence arising from the address of the young man. Had I no external authority, I should consider the text preferable to the various lection. So Campbell, and in this instance, Newcome deserts Griesbach.

XIX.

How riches ensnare men.

to him, "Why callest thou me good? None is good but one, even God; but if thou desirest to enter into that life, keep the commandments." He saith to him, "Which ?" 18 Jesus said, "Thou shalt not commit murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness. Honour thy father and thy mother; and, Thou, 19 shalt love thy neighbour as thyself." The 20 young man saith to him, " All these things I have observed from my youth: what need. I yet?" Jesus said to him, "If thou desire to 21 be perfect, go sell what thou hast, and give it to the poor, and thou shalt have treasure in heaven; and come, follow me." But when the 22 young man heard these words, he went away sorrowful; for he had great possessions.

Then said Jesus to his disciples, "Verily I say 23 to you, That it is difficult for a rich man to enter into the kingdom of heaven.. And again I say 24 to you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." When his disciples 25 heard this, they were exceedingly amazed, saying: "What rich man can then be saved?” But Jesus looked on them, and said to them, 26 "With men this is impossible; but with God all things are possible."

Then answered Peter and said to him, "Be- 27 hold, we have forsaken all, and followed thee; what shall we therefore have?" And Jesus said 28 to them, "Verily I say to you, That ye who

But one, even God. Our translators have rendered, but God only, Mark ii. 7. and this is the sense, though not the idiom; for our Lord meant that none is originally, essentially and supremely good, but God.'

21. If thou desire to be perfect. Such a conduct would have been perfection at that time wheu Christ might have been constantly followed. 24. Easier for a camet, &c. In describing an impossibility, or a strong degree of improbability, the Jewish Rabbies were accustomed to say, 'It will not happen before a camel or elephant has crept through the eye of a needle.' Michaelis.

25. What rich man. This question arose from their expectation of a grand temporal kingdom. The answer of our Lord implies, that notwithstanding the temptations of wealth, God by his spirit could so convince the rich, as to induce them to embrace the gospel, and to trust in him as their Saviour.

28. At the renovation. The common version connects, 'in the regene ration,' or as Campbell has rendered, at the renovation,' with what precedes, contrary to the obvious sense of the passage. The term ayy:riola must here mean, not a change of heart, or conversion, but rather, a change of the stateof the Church, either when God destroyed the old, and established the new

have followed me, at the renovation, when the Son of man shall sit on the throne of his glory, ye also shall sit on twelve thrones, judging the 29 twelve tribes of Israel. And every one that hath left houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for the sake of my name, shall receive a hundred-fold, and shall inherit everlasting life.

30

CHAPTER XX.

"BUT many that are first shall be last; and 1 the last first. For the kingdom of heaven is like to a householder, who went out early in the morning to hire labourers into his vineyard. 2 And when he had agreed with the labourers for a denarius a day, he sent them into his vineyard. 3 And he went out about the third hour, and saw 4 others standing idle in the market-place; And he said to them, 'Go ye also into the vineyard; and whatsoever is right, I will give you.' 5 And they went. Again he went out about the

REFLECTIONS UPON CHAPTER XIX. 1. From the question of the Pharisees, and the answer of our Lord, we learn that many things were tolerated under the law, only in condescension to the previous habits of the people. The permission for a man to dismiss his wife, arose from the long usage of polygamy; and many other things were then permitted, which are now wholly unlawful. Under that dispensation nothing was perfect.

2. The evil, as well as the moral purposes of marriage, demand, that the right of separation should be limited. If for every trifling difference or cause, a man is to have this power, the result will be general profligacy, and the case of the woman, the most pitiable. Our Lord has specified the only justifiable cause of separation. Let married persons study to render each other happy; and maintain that fidelity to which they are mutually pledged. Let their affections unite

dispensation, or that grand renovation of all things at the resurrection. Both Josephus and Cicero use the term in this sense; and the Syriac supports both the sense given and the construction.

29. A hundred-fold. Blessings of a hundred-fold value even here. Piety often receives here a reward in temporal good.

30. First shall be last. The Jews who are first called into the kingdom of God, shall many of them be last in his favour; and the Gentiles who are called last shall be first.

CHAP. XX. 1. For the kingdom, &c. It is clear from the particle yag and from ver. 16, that the parable is designed to illustrate the assertion of the 30th ver.- -Kingdom of heaven. Campbell here, and Chap. xviii. 23. renders, 'administration of heaven.' The meaning is, The method adopted to engage men to attend to their own salvation, is like to a householder, &c. Thus Jesus first, and his Apostles afterward, went forth to instruct and call men to repentance.

2. A denarius. See Table of money. This was the usual wage of a

who hired servants.

sixth and ninth hour and did in like manner. And about the eleventh hour he went out, and 6 found others standing idle, and saith to them, Why stand ye here all the day idle?' They 7 say to him, Because no one hath hired us.' He saith to them, Go ye also into the vineyard; and whatsoever is right, ye shall receive.' So when the evening was come: the owner of 8 the vineyard, saith to his steward, Call the labourers, and give them their hire; and begin from the last unto the first.' And when they 9 came, who were hired about the eleventh hour, they received every man a denarius. But when 10 the first came, they supposed that they should receive more; and they also received every man a denarius. And when they received it they 11 murmured against the householder, saying, These last have worked but one hour, and 12 thou hast made them equal to us, who have borne the burden and heat of the day.' But he 13 answered one of them, and said, Companion,

3.

in their offspring; and let them seek the blessing of the Saviour, both on themselves, and on their's. What a snare to the soul are riches! By supplying the means of gratifying the appetites, they produce a disrelish for piety and devotion. Though some are outwardly moral, yet accustomed to see the respect paid to wealth, and to the enjoyments which it procures, they trust in their riches as if able to do all things for them; and, as a proof of this, they will rather forsake the Redeemer, than part with their wealth. Well may the scriptures call wealth the deceitful mammon.' Happy they, who, rising superior to this influence of riches, make them subservient to advance religion, and increase their own reward! Let such pray, that God by his spirit may enable them thus to act, as faithful stewards of his bounty, that they may give up their account with pleasure.

labourer for a day; and here denotes the privileges and rewards promised to christians.

3. The third hour, Or nine o'clock in the morning. The Jews began their day at six in the morning, and ended it at six in the evening-Idle. That is, unemployed, without work. Dr. Whitby explains the first call in the morning of the earliest days of our Lord's ministry; that of the third hour of the mission of the Apostles, Chap. x. those of the sixth and ninth, of their preaching after the descent of the spirit, first, to the Jews in Judea, and then to those in other countries; and those called at the eleventh hour, of the calling of the Gentiles.

7.

Whatsoever is right. Doddridge renders, 'reasonable.' I cannot but think that the term employed in our common version admits the same sense; for what is right is also reasonable.

11. They murmured. That this was the case with the Jews on the ad-" mission of the Gentiles into the church, is manifest from a variety of scriptures: Acts xi. 2, 3.; xiii. 45, &c. xvii. 5, 13. Rom. xi. 28.