CHAPTER XVIII. 81. CONTENTION AS TO WHO SHALL BE GREATEST. A Mark 9: 33-50; Luke 9: 46-50. T the same time came the dis ciples 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,1 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 latter nine hundred and the former fifteen hundred years, confirms our instinctive hope and belief in the recognition, not only of our departed friends, but of others whose names and memories are dear to us, in heaven. Unusual hights of religious experience are often vouchsafed to prepare us for unusual trials and sorrows. The three disciples went down from the Mount of Transfiguration, to follow their Master to the cross and the grave. II. The true reformer is the true conservative, bringing men back to those immutable principles of righteousness, from which the race have so frequently and so fatally departed. 14-23. Notes in Mark. 25. Too great haste in undertaking what seems to be duty is sometimes as reprehensible as too great dilatoriness. 27. We are to avoid the appearance of evil. A large-hearted conscientiousness will abridge its own liberty, and forbear to assert its rights, if by so doing 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. Io 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. 4 Ch. 10: 42; Luke 9: 48. 51 Cor. 11: 19. 6 Ch. 26: 24. 7 Ps. 34:7; Heb. 1: 14. dishonor is averted from the cause of truth. CHAPTER XVIII. SECTION 81.-This discourse grew out of the dispute which the Twelve had had as to precedence in Christ's kingdom. That dispute took place while they were on their way to Capernaum (Mark 9:34), and before the payment of the tribute money. 1-9. Notes in Mark. 3. Converted; i. e. turned from your worldly and ambitious spirit to the humility of a child. — Not enter; not only shall not be greatest, but shall not even be in that kingdom at all. 6. Little ones; primarily, children; then all who are weak, gentle, or lowly, especially as disciples of Christ. Verses 10-35 are in Matthew only. 10. Despise not; do not treat them with contempt, as inferior in knowledge or condition. - Their angels; who guard II For the Son of man is come to save that which was lost.1 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.2 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.* and minister unto them. Ps. 34:7; 91: II; Heb. 1:14. "The phrase, I say unto you,' as in Luke 15: 7, 10, is an introduction to a revelation of some previously unknown fact in the spiritual world." Alford. Behold the face; implying the highest rank, as those who are always in the divine presence. Compare I Ki. 10:8; 2 Ki. 25: 19; Luke 1: 19. The thought is, You are not to despise those whom the highest angels are appointed to watch over and to serve. II. This is another reason; even Christ himself, the Lord of angels, came to seek and save the lost, among whom are these. 12, 13. Notes Luke 15: 4-6. 14. Your Father; the completion of the climax. Do not despise my little ones, for they have the sympathy and care of angels, of myself, and of the Father. 15. Moreover. It must be remembered that the subject of this discourse is offenses. Thus far Christ has spoken of causing offenses to others; he now considers the other side of the subject, 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.o 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 cr three are Rom. 16: 17. 7 Ch. 16: 19; Jno. 20: 23; Acts 15: 23-31; 2 Cor. 2: 10. 8 Mark 11: 24; Jno. 16: 24; 1 Jno. 5: 14. receiving offenses. What must be our deportment under them?-Thy brother; a fellow-disciple of Christ. Christians are alike sons of God. Hos. I 10; John 1:12; Rom. 8:14; 1 Jno. 3:1. They are therefore mutually brethren. -Tell him; literally, convince him. — Gained; i. e. regained him. Some understand this in the higher sense, Thou hast gained him spiritually; i. e. hast saved his soul. Compare 1 Cor. 9:19; Jas. 5 : 20. 16. Two or three; the offending brother himself being one. The law rcquired the testimony of at least two witnesses to substantiate an accusation. Deut. 19:15. 17. The church; the local body of believers. A heathen man; i. e. as one who is not a brother. Compare I Cor. 5:11; 2 Thess. 3:14, 15. 18. Ye shall bind; your action in the case, taken in accordance with these directions and with the right spirit, shall be approved and confirmed by God, the supreme King and Judge of all men. gathered together in my name, there am I in the midst of them.1 21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? 2 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.3 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 worshiped him, saying, 1 Ch. 28: 20; Jno. 20: 19; 1 Cor. 5: 4. 19. If two of you; not only shall the concurrent testimony of two or three witnesses be accepted as true, but their concurrent requests shall be heard and granted. This is Christ's declaration of the value of agreement among his people, assuming that such perfect accord must proceed from the teachings of God's Spirit, and therefore be in harmony with his will. Like all other promises, however, this is to be taken only with said presumption understood. An agreement not of the Spirit, but of selfseeking and worldliness, will not only not be accepted, but will receive Christ's rebuke. Compare Mark 10:35-40. 20. In my name; as my disciples, to promote my kingdom. There am I; to sanction their assembling, to aid their consultations, and to confirm and bless their proceedings. 21. How oft. The preceding directions imply that the offending brother, if recovered from his error, is to be forgiven. Peter naturally inquires how 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 2 Col. 3: 13. 3 Rom. 14: 12. 22. Seventy times seven; perhaps in reference to Gen. 4:24. The expression, of course, stands for an indefinite number; forgive as often as he repents. 24. Ten thousand talents. The silver talent is ordinarily computed to have been worth $1505.621. The debt, therefore, exceeded fifteen millions of dollars, a sum which only some viceroy or other high officer of state could have owed. 25. To be sold; according to the law of Moses. Ex. 22:3; Lev. 25:39; 2 Ki. 4: I. This law, however, permitted the sale to continue only till the year of jubilee. 26. Worshiped; paid him the usual reverence offered to a superior. 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 1 Luke 19: 22; Eph. 4:32. 28. A hundred pence. Gr. denarii; equal to $13.75. Tormentors. 31. Very sorry; literally, they grieved exceedingly. 34. Among the ancient Romans, there were certain legal tortures, as a heavy chain and a system of half-starvation, which the creditor might apply to his debtor, for bringing him to terms." Schaff, note in Lange. 35. So likewise. We are not to press the application too far, and find a parallel for every unimportant circumstance introduced for the purpose of giving completeness to the parable. The meaning is similar to that of ch. 6 : 15, and something more: that God will not only not forgive those who refuse forgiveness to others, but will positively punish them for this, as a new and aggravated offense. From your hearts; the forgiveness must be more than formal, it must be sincere and hearty. 17. There is no warrant for any other than spiritual penalties in the administration of ecclesiastical discipline ; and their object in all cases should be not punishment but reformation. 18. Such discipline, according to the law of Christ, has the divine sanction and confirmation. 19, 20. The promise that Christ will be in the assemblies of his people is their encouragement to united prayer. No other gathering on earth is graced with such a presence, and none should have such attractions for all who truly love him. 22. Implacable resentments are forbidden to all who hope for forgiveness for themselves. 31. The faithful friends and servants of God grieve over the wrongs of the sinful world, and rejoice with holy indignation at the just judgments of heaven upon the wicked. 34. How hopeless the final condition of those who reject the atonement of Christ! Remanded from the jurisdiction of grace, they must abide under the sentence of the law till they have satisfied the last requirements of justice. Let them even now set about meeting the first of those demands, and they will then attain some conception of the irretrievable bankruptcy of the soul in the prison-house of eternity. CHAPTER XIX. SECTION 96.1. He departed; having closed his public ministry in Galilee. Note Luke 9: 51.-Beyond Jordan. Note Luke 13:22. 2 And great multitudes followed him ; and he healed them there. 106. PRECEPTS RESPECTING DIVORCE. Mark 10: 2-12. 3 The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause? 4 And he answered and said unto them, Have ye not read, that he which made them at the beginning, made them male and female,2 5 And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? 6 Wherefore they are no more 1 Ch. 12: 15. 2 Isa. 50: 1; Mal. 2: 15. 3 Gen. 2: 24; Eph. 5: 31. SECTION 106.-3. The time and place in which this discourse was given can be no further specified than that it was among the teachings of our Lord in Peræa, probably after his withdrawal from Jerusalem in consequence of the violence of the Jews. See Chron. Harm.—Every cause. It was a dispute between the rabbinical schools, whether the law of divorce (Deut. 24: 1) permitted a man to put away his wife at his pleasure, or only for adultery. This question was brought to Jesus to entrap him. It should be remembered that Herod Antipas ruled this province, who had divorced his wife, and was living in open adultery with Herodias, so that a decision against such divorces might easily be reported as something disloyal to him. Mark 6:17. 4. Male and female; therefore for each other. 5. And said. These were the words of Adam (Gen. 2 : 24), but evidently dictated to him by his Creator. - For this cause; i. e. because so made. - One flesh; i. e. one man, thus only completing the ideal of the human nature. 6. Wherefore. This is Christ's conclusion. Being so made and so declared by their Creator, they are never again to be separated but by death. God hath made them one; let not man presume to make them two. 8. Hardness of your hearts. Such was the perversity of the Jews, which was strengthened by the grossness of those times and the customs of surrounding nations, that they absolutely would not obey the law as originally given. For the sake, then, of the injured party, and to regulate and limit what the law was powerless altogether to prevent, Moses enacted that when a divorce took place, the reason of the separation should be formally stated in a bill or writing of divorcement. This the rabbins had perverted into an approval of the separation itself. Not so; this was not in accordance with the original design and law of marriage, which forbade the separation at all, except in a single case. 9. I say; I now re-enact the original law. For fornication. That which is so termed in the case of single persons is adultery in those who are married. The act is the same in either case. Her which is put away; i. e. though herself suffering from the wrong, she is not released from the law. Mark adds, "And if a woman put away her husband and be married to another, she committeth adultery." That is, separation but for that one crime is absolutely |