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 (v. 1-6). II.
Concerning offences in general (v. 7), particularly offences given, 1. By us to
ourselves (v. 8, 9). 2. By us to others, (v. 10-14). 3. By others to us; which
are of two sorts, (1.) Scandalous sins, which are to be reproved (v. 15-20).
(2.) Personal wrongs, which are to be forgiven (v. 21-35). 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.
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,
among themselves (for they were ashamed to ask him, Mk. 9:34), Who
is the greatest in the kingdom of heaven?
They mean not, who
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. 20:19, 20; Lu. 22:22, 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
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,
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
say it, Except ye be converted, and become as little
children, ye shall not enter into the kingdom of heaven.
[1.] What it is that he requires and insists upon.
"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
Note, Converting grace makes us like little children, not
foolish as children (1 Co. 14:20), nor fickle (Eph. 4:14), nor playful (ch.
11:16); but, as children,
we must desire the sincere milk of the word
(1 Pt. 2:2); as children, we must be careful for nothing, but leave it to our
heavenly Father to care for us (ch. 6:31); we must, as children, be harmless and
inoffensive, and void of malice (1 Co. 14:20), governable, and under command
(Gal. 4:2); 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.
12:16), 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. 131:1, 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
Heb. 4:1. 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
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
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
must be like the holy child Jesus;
so he is called, even after
his ascension, Acts 4:27.
(2.) He shows the honour and advancement that attend humility
(v. 4), thus furnishing a direct but surprising answer to their question. He
that humbles himself as a little child, though he may fear that hereby he will
render himself contemptible, as men of timid minds, who thereby throw themselves
out of the way of preferment, yet the same is greatest in the kingdom of
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
(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.
are done to such, Christ takes as done to himself. Whoso entertains a meek and
humble Christian, keeps him in countenance, will not let him lose by his
modesty, takes him into his love and friendship, and society and care, and
studies to do him a kindness; and doth this in Christ's name, for his sake,
because he bears the image of Christ, serves Christ, and because Christ has
received him; this shall be accepted and recompensed as an acceptable piece of
respect to Christ. Observe, Though it be but one such little child that is
received in Christ's name, it shall be accepted. Note, The tender regard
Christ has to his church extends itself to every particular member, even the
meanest; not only to the whole family, but to every child of the family; the
less they are in themselves, to whom we show kindness, the more there is of good
will in it to Christ; the less it is for their sakes, the more it is for his;
and he takes it accordingly. If Christ were personally among us, we think we
should never do enough to welcome him; the poor, the poor in spirit, we have
always with us,
and they are his receivers. See ch. 25:35-40.
[2.] They will be afraid that every body will abuse them; the
basest men delight to trample upon the humble; Vexat censura columbasCensure
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.
The crime supposed; offending one of
these little ones that believe in Christ.
Their believing in Christ, though
they be little ones, unites them to him, and interests him in their cause, so
that, as they partake of the benefit of his sufferings, he also partakes in the
wrong of theirs. Even the little ones that believe have the same privileges with
the great ones, for they have all obtained like precious faith. There are those
that offend these little ones, by drawing them to sin (1 Co. 8:10, 11), grieving
and vexing their righteous souls, discouraging them, taking occasion from their
mildness to make a prey of them in their persons, families, goods, or good name.
Thus the best men have often met with the worst treatment in this world.
The punishment of this crime; intimated in that
word, Better for him that he were drowned in the depth of the sea.
sin is so heinous, and the ruin proportionably so great, that he had better
undergo the sorest punishments inflicted on the worst of malefactors, which can
only kill the body. Note, 1. Hell is worse than the depth of the sea; for it is
a bottomless pit, and it is a burning lake. The depth of the sea is only
killing, but hell is tormenting. We meet with one that had comfort in the depth
of the sea, it was Jonah (ch. 2:2, 4, 9); but never any had the least grain or
glimpse of comfort in hell, nor will have to eternity. 2. The irresistible
irrevocable doom of the great Judge will sink sooner and surer, and bind faster,
than a mill-stone hanged about the neck.
It fixes a great gulf, which can
never be broken through, Lu. 16:26. Offending Christ's little ones, though by
omission, is assigned as the reason of that dreadful sentence, Go ye cursed,
which will at last be the doom of proud persecutors.
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
(1.) That they were certain things; It must needs be, that
When we are sure there is danger, we should be the better
armed. Not that Christ's word necessitates any man to offend, but it is a
prediction upon a view of the causes; considering the subtlety and malice of
Satan, the weakness and depravity of men's hearts, and the foolishness that is
found there, it is morally impossible but that there should be offences; and God
has determined to permit them for wise and holy ends, that both they which
are perfect, and they which are not, may be made manifest.
See 1 Co. 11:19;
Dan. 11:35. Being told, before, that there will be seducers, tempters,
persecutors, and many bad examples, let us stand upon our guard, ch. 24:24; Acts
(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,
[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 (Ex. 21:33, 21:34-22:6), that he who opened the pit, and
kindled the fire, was accountable for all the damage that ensued. The
antichristian generation, by whom came the great offence, will fall under this
woe, for their delusion of sinners (2 Th. 2:11, 12), and their persecutions of
saints (Rev. 17:1, 2, 6), for the righteous God will reckon with those who ruin
the eternal interests of precious souls, and the temporal interests of precious
saints; for precious in the sight of the Lord is
the blood of souls and the
blood of saints;
and men will be reckoned with, not only for their doings,
but for the fruit of their doings, the mischief done by them.
II. In particular, Christ here speaks of offences given,
1. By us to ourselves, which is expressed by our hand or foot
offending us; in such a case, it must be cut off,
v. 8, 9. This Christ
had said before (ch. 5:29, 30), where it especially refers to
seventh-commandment sins; here it is taken more generally. Note, Those hard
sayings of Christ, which are displeasing to flesh and blood, need to be repeated
to us again and again, and all little enough. Now observe,
(1.) What it is that is here enjoined. We must part with an eye,
or a hand,
or a foot,
that is, that, whatever it is, which is dear
to us, when it proves unavoidably an occasion of sin to us. Note, [1.] Many
prevailing temptations to sin arise from within ourselves; our own eyes and
hands offend us; if there were never a devil to tempt us, we should be drawn
away of our own lust: nay, those things which in themselves are good, and may be
used as instruments of good, even those, through the corruptions of our hearts,
prove snares to us, incline us to sin, and hinder us in duty. [2.] In such a
case, we must, as far as lawfully we may, part with that which we cannot keep
without being entangled in sin by it. First,
It is certain, the inward
lust must be mortified, though it be dear to us as an eye, or a hand. The
flesh, with its affections and lusts, must be mortified,
Gal. 5:24. 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,
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 Pharoah's court, for fear of being entangled in the
sinful pleasures of it, there was a right hand cut off. We must think nothing
too dear to part with, for the keeping of a good conscience.
(2.) Upon what inducement this is required; It is better for
thee to enter into life maimed, than, having two hands, to be cast into hell.
The argument is taken from the future state, from heaven and hell; thence are
fetched the most cogent dissuasives from sin. The argument is the same with that
of the apostle, Rom. 8:13. [1.] If we live after the flesh, we shall die;
having two eyes, no breaches made upon the body of sin, inbred corruption like
Adonijah never displeased, we shall be cast into hell-fire.
[2.] If we
through the Spirit mortify the deeds of the body, we shall live;
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
(Dan. 7:12), and the deadly wound given it, that shall not be
1. Concerning offences given by us to others, especially Christ's
little ones, which we are here charged to take heed of, pursuant to what he had
said, v. 6. Observe,
(1.) The caution itself; Take heed that ye despise not one of
these little ones.
This is spoken to the disciples. As Christ will be
displeased with enemies of his church, if they wrong any of the members of it,
even the least, so he will be displeased with the great ones of the church, if
they despise the little ones of it. "You that are striving who shall be
greatest, take heed lest in this contest you despise the little ones." We
may understand it literally of little children; of them Christ was speaking, v.
2, 4. The infant seed of the faithful belong to the family of Christ, and are
not to be despised. Or, figuratively; true but weak believers are these little
ones, who in their outward condition, or the frame of their spirits, are like
little children, the lambs of Christ's flock.
[1.] We must not despise them, not think meanly of them, as
lambs despised, Job 12:5. We must not make a jest of their infirmities, not look
upon them with contempt, not conduct ourselves scornfully or disdainfully toward
them, as if we cared not what became of them; we must not say, "Though they
be offended, and grieved, and stumble, what is that to us?" Nor should we
make a slight matter of doing that which will entangle and perplex them. This
despising of the little ones is what we are largely cautioned against, Rom.
14:3, 10, 15, 20, 21. We must not impose upon the consciences of others, nor
bring them into subjection to our humours, as they do who say to men's souls, Bow
down, that we may go over.
There is a respect owing to the conscience of
every man who appears to be conscientious.
[2.] We must take heed that we do not despise them; we must be
afraid of the sin, and be very cautious what we say and do, lest we should
through inadvertency give offence to Christ's little ones, lest we put
contempt upon them, without being aware of it. There were those that hated them,
and cast them out, and yet said, Let the Lord be glorified.
And we must
be afraid of the punishment; "Take heed of despising them, for it is at
your peril if you do."
(2.) The reasons to enforce the caution. We must not look upon
these little ones as contemptible, because really they are considerable. Let not
earth despise those whom heaven respects; let 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
That they are the little ones' angels. God's
angels are theirs; for all his is ours, if we be Christ's. 1 Co. 3:22. They
are theirs; for they have a charge concerning them to minister for their good
(Heb. 1:14), 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.
That they always behold the face of the Father
This bespeaks, 1. The angels' continual felicity and honour.
The happiness of heaven consists in the vision of God, seeing him face to face
as he is, beholding his beauty; this the angels have without interruption; when
they are ministering to us on earth, yet even then by contemplation they behold
the face of God, for they are full of eyes within.
Gabriel, when speaking
to Zecharias, yet stands in the presence of God, Rev. 4:8; Lu. 1:19. The
expression intimates, as some think, the special dignity and honour of the
little ones' angels; the prime ministers of state are said to see the king's
(Esth. 1:14), 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
Eze. 1:14. If we would behold the face of God in glory hereafter,
as the angels do (Lu. 20:36), we must behold the face of God now, in readiness
to our duty, as they do, Acts 9:6.
[2.] The gracious design of Christ concerning them (v. 11); For
the Son of man is come to save that which was lost.
This is a reason, First,
Why the little ones' angels have such a charge concerning them, and attend
upon them; it is in pursuance of Christ's design to save them. Note, The
ministration of angels is founded in the mediation of Christ; through him angels
are reconciled to us; and, when they celebrated God's goodwill toward men, to
it they annexed their own. Secondly,
Why they are not to be despised;
because Christ came to save them, to save them that are lost, the little ones
that are lost in their own eyes (Isa. 66:3), 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
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.
14:15; 1 Co. 8:11, 12. Nay, if Christ came into the world to save souls, and his
heart is so much upon that work, he will reckon severely with those that
obstruct and hinder it, by obstructing the progress of those that are setting
their faces heavenward, and so thwart his great design.
[3.] The tender regard which our heavenly Father has to these
little ones, and his concern for their welfare. This is illustrated by a
comparison, v. 12-14. Observe the gradation of the argument; the angels of God
are their servants, the Son of God is their Saviour, and, to complete their
honour, God himself is their Friend. None shall pluck them out of my Father's
Here is, First,
The comparison, v. 12, 13. The owner that
had lost one sheep out of a hundred, does not slight it, but diligently enquires
after it, is greatly pleased when he has found it, and has in that a sensible
and affecting joy, more than in the ninety and nine that wandered not. The fear
he was in of losing that one, and the surprise of finding it, add to the joy.
Now this is applicable, 1. To the state of fallen man in general; he is strayed
like a lost sheep, the angels that stood were as the ninety-nine that never went
astray; wandering man is sought upon the mountains, which Christ, in great
fatigue, traversed in pursuit of him, and he is found; which is a matter of joy.
Greater joy there is in heaven for returning sinners than for remaining angels.
2. To particular believers, who are offended and put out of their way by the
stumbling-blocks that are laid in their way, or the wiles of those who seduce
them out of the way. Now though but one of a hundred should hereby be driven
off, as sheep easily are, yet that one shall be looked after with a great deal
of care, the return of it welcomed with a great deal of pleasure; and therefore
the wrong done to it, no doubt, will be reckoned for with a great deal of
displeasure. If there be joy in heaven for the finding of one of these little
ones, there is wrath in heaven for the offending of them. Note, God is
graciously concerned, not only for his flock in general, but for every lamb, or
sheep, that belongs to it. Though they are many, yet out of those many he can
easily miss one, for he is a great
Shepherd, but not so easily lose it,
for he is a good
Shepherd, and takes a more particular cognizance of his
flock than ever any did; for he calls his own sheep by name,
See a full exposition of this parable, Eze. 34:2, 10, 16, 19.
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
be offended and ensnared, it is no great matter, we need not mind it; but God's
thoughts of love and tenderness are above ours. 3. It is intimated that those
who do any thing by which any of these little ones are brought into danger of
perishing, contradict the will of God, and highly provoke him; and though they
cannot prevail in it, yet they will be reckoned with for it by him, who, in his
saints, as in other things, is jealous of his honour, and will not bear to have
it trampled on. See Isa. 3:15, What mean ye, that ye beat my people?
Observe, Christ called God, v. 19, my Father which is in
he calls him, v. 14, your Father which is in heaven;
intimating that he is not ashamed to call his poor disciples brethren;
for have not he and they one Father? I ascend to my Father and your Father
(Jn. 20:17); therefore ours because his. This intimates likewise the ground of
the safety of his little ones; that God is their Father, and is therefore
inclined to succour them. A father takes care of all his children, but is
particularly tender of the little ones, Gen. 33:13. He is their Father in
heaven, a place of prospect, and therefore he sees all the indignities offered
them; and a place of power, therefore he is able to avenge them. This comforts
offended little ones, that their Witness is in heaven (Job 16:19), their Judge
is there, Ps. 68:5.
Christ, having cautioned his disciples not to give offence,
comes next to direct them what they must do in case of offences given them;
which may be understood either of personal injuries, and then these directions
are intended for the preserving of the peace of the church; or of public
scandals, and then they are intended for the preserving of the purity and beauty
of the church. Let us consider it both ways.
I. Let us apply it to the quarrels that happen, upon any
account, among Christians. If thy brother trespass against thee, by grieving thy
soul (1 Co. 8:12), by affronting thee, or putting contempt or abuse upon thee;
if he blemish thy good name by false reports or tale-bearing; if he encroach on
thy rights, or be any way injurious to thee in thy estate; if he be guilty of
any of those trespasses that are specified, Lev. 6:2, 3; if he transgress the
laws of justice, charity, or relative duties; these are trespasses against us,
and often happen among Christ's disciples, and sometimes, for want of
prudence, are of very mischievous consequence. Now observe what is the rule
prescribed in this case,
1. Go, and tell him his fault between thee and him alone.
Let this be compared with, and explained by, Lev. 19:17, Thou shalt not hate
thy brother in thy heart;
that is, "If thou hast conceived a
displeasure at thy brother for any injury he hath done thee, do not suffer thy
resentments to ripen into a secret malice (like a wound, which is most dangerous
when it bleed inwardly), but give vent to them in a mild and grave admonition,
let them so spend themselves, and they will expire the sooner; do not go and
rail against him behind his back, but thou shalt in any ways reprove him.
If he has indeed done thee a considerable wrong, endeavour to make him sensible
of it, but let the rebuke be private, between thee and him alone; if thou
wouldest convince him, do not expose him, for that will but exasperate him, and
make the reproof look like a revenge." this agrees with Prov. 25:8, 9, "Go
not forth hastily to strive,
but debate thy cause with thy neighbour
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 oculusMany 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,
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 Co. 6), 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
[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,
5:12, 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,
(2.) What is to be done in this case. We have here,
[1.] The rules prescribed, v. 15-17. Proceed in this method:
First, "Go and tell him his fault between thee and him
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
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 theeif
he be wrought upon by the reproof, it is well, thou hast gained thy brother;
thou hast helped to save him from sin and ruin, and it will be thy credit and
comfort," James 5:19, 20. Note, The converting of a soul is the winning of
that soul (Prov. 11:30); 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
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
(Gal. 4:19); and it is after many pains and throes that the child is
"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."
19:15. Note, Those should think it high time to repent and reform, who see their
misconduct become a general offence and scandal. Though in such a world as this
it is rare to find one good whom all men speak well of,
yet it is more
rare to find one good whom all men speak ill of.
3. "To be witnesses
of his conduct, in case the matter should afterward be brought before the
church." None should come under the censure of the church as obstinate and
contumacious, till it be very well proved that they are so.
Thirdly, If he neglect to hear them,
and will not be
humbled, then tell it to the church,
v. 17. There are some stubborn
spirits to whom the likeliest means of conviction prove ineffectual; yet such
must not be given over as incurable, but let the matter be made more public, and
further help called in. Note, 1. Private admonitions must always go before
public censures; if gentler methods will do the work, those that are more rough
and severe must not be used, Tit. 3:10. Those that will be reasoned out of their
sins, need not be shamed out of them. Let God's work be done effectually, but
with as little noise as may be; his kingdom comes with power, but not with
observation. But, 2. Where private admonition does not prevail, there public
censure must take place. The church must receive the complaints of the offended,
and rebuke the sins of the offenders, and judge between them, after an impartial
enquiry made into the merits of the cause.
Tell it to the church.
It is a thousand pities that this
appointment of Christ, which was designed to end differences, and remove
offences, should itself be so much a matter of debate, and occasion differences
and offences, through the corruption of men's hearts. What church must be toldis
the great question. The civil magistrate, say some; The Jewish sanhedrim then in
being, say others; but by what follows, v. 18, it is plain that he means a
Christian church, which, though not yet formed, was now in the embryo. "Tell
it to the church,
that particular church in the communion of which the
offender lives; make the matter known to those of that congregation who are by
consent appointed to receive informations of that kind. Tell it to the guides
and governors of the church, the minister or ministers, the elders or deacons,
or (if such the constitution of the society be) tell it to the representatives
or heads of the congregation, or to all the members of it; let them examine the
matter and, if they find the complaint frivolous and groundless, let them rebuke
the complainant; if they find it just, let them rebuke the offender, and call
him to repentance, and this will be likely to put an edge and an efficacy upon
the reproof, because given," 1. "With greater solemnity," and, 2.
"With greater authority." It is an awful thing to receive a reproof
from a church, from a minister, a reprover by office; and therefore it is the
more regarded by such as pay any deference to an institution of Christ and his
Fourthly, "If he neglect to hear the church,
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 Co. 5:2), must be delivered
for if he be cast out of Christ's kingdom, he is looked upon as
belonging to Satan's kingdom; they must not keep company with him, v. 11, 13.
But when by this he is humbled and reclaimed, he must be welcomed into communion
again, and all shall be well.
[2.] Here is a warrant signed for the ratification of all the
church's proceedings according to these rules, v. 18. What was said before to
Peter is here said to all the disciples, and in them to all the faithful
office-bearers in the church, to the world's end. While ministers preach the
word of Christ faithfully, and in their government of the church strictly adhere
to his laws (clave non errantethe key not turning the wrong way),
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
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. 11:8), a spirit of slumber;
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 the great day, Ps. 1:5. Christ will not own those as his, nor
receive them to himself, whom the church has duly delivered to Satan; but, if
through error or envy the censures of the church be unjust, Christ will
graciously find those who are so cast out, Jn. 9:34, 35.
In their sentence of absolution; Whatsoever ye
shall loose on earth shall be loosed in heaven.
Note, 1. No church censures
bind so fast, but that, upon the sinner's repentance and reformation, they may
and must be loosed again. Sufficient is the punishment which has attained its
end, and the offender must then be forgiven and comforted, 2 Co. 2:6. There is
no unpassable gulf fixed but that between hell and heaven. 2. Those who, upon
their repentance, are received by the church into communion again may take the
comfort of their absolution in heaven, if their hearts be upright with God. As
suspension is for the terror of the obstinate, so absolution is for the
encouragement of the penitent. St. Paul speaks in the person of Christ, when he
saith, To whom ye forgive any thing, I forgive also,
2 Co. 2:10.
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
(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.
[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 Chr. 5:13; Acts 4:31.
[2.] In particular, to those requests that are put up to God
about binding and loosing; to which this promise seems more especially to refer.
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 Co. 5:4), and it was a punishment inflicted of many, 2 Co. 2:6. In
an affair of such importance, two are better than one, and in the multitude
of counsellors there is safety. Secondly,
It is good to see those who have
the management of church discipline, agreeing in it. Heats and animosities,
among those whose work it is to remove offences, will be the greatest offence of
Prayer must evermore go along with church discipline. Pass
no sentence, which you cannot in faith ask God to confirm. The binding and
loosing spoken of (ch. 16:19) was done by preaching, this by praying. Thus the
whole power of gospel ministers is resolved into the word and prayer, to which
they must wholly give themselves. He doth not say, "If you shall agree to
sentence and decree a thing, it shall be done" (as if ministers were judges
and lords); but, "If you agree to ask it of God, from him you shall obtain
it." Prayer must go along with all our endeavours for the conversion of
sinners; see Jas. 5:16. Fourthly,
The unanimous petitions of the church
of God, for the ratification of their just censures, shall be heard in heaven,
and obtain an answer; "It shall be done,
it shall be bound and
loosed in heaven; God will set his fiat to the appeals and applications you make
to him." If Christ (who here speaks as one having authority) say, "It
shall be done," we may be assured that it is done, though we see not the
effect in the way that we look for it. God doth especially own and accept us,
when we are praying for those that have offended him and us. The Lord turned
the captivity of Job,
not when he prayed for himself, but when he prayed for
his friends who had trespassed against him.
(2.) The presence of Christ in the assemblies of Christians, v.
20. Every believer has the presence of Christ with him; but the promise here
refers to the meetings where two or three are gathered in his name, not only for
discipline, but for religious worship, or any act of Christian communion.
Assemblies of Christians for holy purposes are hereby appointed, directed, and
[1.] They are hereby appointed; the church of Christ in the
world exists most visibly in religious assemblies; it is the will of Christ that
these should be set up, and kept up, for the honour of God, the edification of
men, and the preserving of a face of religion upon the world. When God intends
special answers to prayer, he calls for a solemn assembly, Joel 2:15, 16. If
there be no liberty and opportunity for large and numerous assemblies, yet then
it is the will of God that two or three should gather together, to show their
good-will to the great congregation. Note, When we cannot do what we would in
religion, we must do as we can, and God will accept us.
[2.] They are hereby directed to gather together in Christ's
name. In the exercise of church discipline, they must come together in the
name of Christ,
1 Co. 5:4. That name gives to what they do an authority on
earth, and an acceptableness in heaven. In meeting or worship, we must have an
eye to Christ; must come together by virtue of his warrant and appointment, in
token of our relation to him, professing faith in him, and in communion with all
that in every place call upon him. When we come together, to worship God in a
dependence upon the Spirit and grace of Christ as Mediator for assistance, and
upon his merit and righteousness as Mediator for acceptance, having an actual
regard to him as our Way to the Father, and our Advocate with the Father, then
we are met together in his name.
[3.] They are hereby encouraged with an assurance of the
presence of Christ; There am I in the midst of them.
By his common
presence he is in all places, as God; but this is a promise of his special
presence. Where his saints are, his sanctuary is, and there he will dwell; it is
his rest (Ps. 132:14), it is his walk (Rev. 2:1); 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
as if he came first, is ready before them, they shall find him
there; he repeated this promise at parting (ch. 28:20), Lo, I am with you
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, Ex. 40:34; 2 Chr. 5:14.
Though but two or three are met together, Christ is among them;
this is an encouragement to the meeting of a few, when it is either, First,
of choice. Besides the secret worship performed by particular persons, and the
public services of the whole congregation, there may be occasion sometimes for
two or three to come together, either for mutual assistance in conference or
joint assistance in prayer, not in contempt of public worship, but in
concurrence with it; there Christ will be present. Or, Secondly,
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.
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?
suffice to do it seven times?
1. He takes it for granted that he must forgive; Christ had
before taught his disciples this lesson (ch. 6:14, 14), 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
2. He thinks it is a great matter to forgive till seven times;
he means not seven times a day,
as Christ said (Lu. 17:4), but seven
times in his life; supposing that if a man had any way abused him seven times,
though he were ever so desirous to be reconciled, he might then abandon his
society, and have no more to do with him. Perhaps Peter had an eye to Prov.
24:16. A just man falleth seven times;
or to the mention of three
which God would no more pass by, Amos 2:1.
Note, There is a proneness in our corrupt nature to stint ourselves in that
which is good, and to be afraid of doing too much in religion, particularly of
forgiving too much, though we have so much forgiven us.
II. Christ's direct answer to Peter's question; I say not
unto thee, Until seven times
(he never intended to set up any such bounds),
but, Until seventy times seven;
a certain number for an indefinite one,
but a great one. Note, It does not look well for us to keep count of the
offences done against us by our brethren. There is something of ill-nature in
scoring up the injuries we forgive, as if we would allow ourselves to be
revenged when the measure is full. God keeps an account (Deu. 32:34), because he
is the Judge, and vengeance is his; but we must not, lest we be found stepping
into his throne. It is necessary to the preservation of peace, both within and
without, to pass by injuries, without reckoning how often; to forgive, and
forget. God multiplies his pardons, and so should we, Ps. 77:38, 40. It
intimates that we should make it our constant practice to forgive injuries, and
should accustom ourselves to it till it becomes habitual.
III. A further discourse of our Saviour's, by way of parable,
to show the necessity of forgiving the injuries that are done to us. Parables
are of use, not only for the pressing of Christian duties; for they make and
leave an impression. The parable is a comment upon the fifth petition of the
Lord's prayer, Forgive us our trespasses, as we forgive them that trespass
Those, and those only, may expect to be forgiven of God, who
forgive their brethren. The parable represents the kingdom of heaven,
that is, the church, and the administration of the gospel dispensation in it.
The church is God's family, it is his court; there he dwells, there he rules.
God is our master; his servants we are, at least in profession and obligation.
In general, the parable intimates how much provocation God has from his family
on earth, and how untoward his servants are.
There are three things in the parable.
1. The master's wonderful clemency to his servant who was
indebted to him; he forgave him ten thousand talents, out of pure compassion to
him, v. 23-27. Where observe,
(1.) Every sin we commit is a debt to God; not like a debt to an
equal, contracted by buying or borrowing, but to a superior; like a debt to a
prince when a recognizance is forfeited, or a penalty incurred by a breech of
the law or a breach of the peace; like the debt of a servant to his master, by
withholding his service, wasting his lord's goods, breaking his indentures,
and incurring the penalty. We are all debtors; we owe satisfaction, and are
liable to the process of the law.
(2.) There is an account kept of these debts, and we must
shortly be reckoned with for them. This king would take account of his
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. 5:7, 8. The trusts committed to us, as stewards of the grace of God, are
each of them a talent (ch. 25:15), 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. 40:12. Who can
understand the number of his errors, or tell how oft he offends?
(4.) The debt of sin is so great, that we are not able to pay
it; He had not to pay.
Sinners are insolvent debtors; the scripture, which
concludes all under sin,
is a statute of bankruptcy against us all. Silver
and gold would not pay our debt, Ps. 49:6, 7. Sacrifice and offering would not
do it; our good works are but God's work in us, and cannot make satisfaction;
we are without strength, and cannot help ourselves.
(5.) If God should deal with us in strict justice; we should be
condemned as insolvent debtors, and God might exact the debt by glorifying
himself in our utter ruin. Justice demands satisfaction, Currat, lexLet
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
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
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. 6:6. 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.
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. 2:4), 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. 6:7), who go
about to establish their own righteousness,
Rom. 10:3. 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 (Lu.
1:77, 78); He was moved with compassion.
God's reasons of mercy are
fetched from within himself; he has mercy because he will have mercy.
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,
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,
Lu. 1:74. I
am thy servant, for thou hast loosed my bonds.
2. The servant's unreasonable severity toward his
fellow-servant, notwithstanding his lord's clemency toward him, v. 28-30.
This represents the sin of those who, though they are not unjust in demanding
that which is 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 injuriaPush a claim to an extremity, and it becomes a
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 terroremin order to strike terror,
and for the hardness
of men's hearts, yet savours not of a Christian spirit. To sue for
money-debts, when the debtor cannot possibly pay them, and so let him perish in
prison, argues a greater love of money, and a less love of our neighbour, than
we ought to have, Neh. 5:7.
See here, (1.) How small the debt was, how very small, compared
with the ten thousand talents
which his lord forgave him; He owed him
a hundred pence,
about three pounds and half a crown of our money. Note,
Offences done to men are nothing to those which are committed against God.
Dishonours done to a man like ourselves are but as peace, motes, gnats;
but dishonours done to God are as talents, beams, camels.
Not that therefore
we may make light of wronging our neighbour, for that is also a sin against God;
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
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. 22:7. Note, Those who cannot pay their debts ought to be very respectful
to their creditors, and not only give them good words, but do them all the good
offices they possibly can: they must not be angry at those who claim their own,
nor speak ill of them for it, no, not though they do it in a rigorous manner,
but in that case leave it to God to plead their cause. The poor man's request
is, Have patience with me;
he honestly confesses the debt, and puts not
his creditor to the charge of proving it, only begs time. Note, Forbearance,
though it be no acquittance, is sometimes a piece of needful and laudable
charity. As we must not be hard, so we must not be hasty, in our demands, but
think how long God bears with us.
(4.) How implacable and furious the creditor was (v. 30); He
would not have patience with him,
would not hearken to his fair promise, but
without mercy cast him into prison.
How insolently did he trample upon
one as good as himself, that submitted to him! How cruelly did he use one that
had done him no harm, and though it would be no advantage to himself! In this,
as in a glass, unmerciful creditors may see their own faces, who take pleasure
in nothing more than to swallow up and destroy (2 Sa. 20:19), and glory in
having their poor debtors' bones.
(5.) How much concerned the rest of the servants were; They
were very sorry
(v. 31), sorry for the creditor's cruelty, and for the
debtor's calamity. Note, The sins and sufferings of our fellow-servants should
be a matter of grief and trouble to us. It is sad that any of our brethren
should either make themselves beast of prey, by cruelty and barbarity; or be
made beasts of slavery, by the inhuman usage of those who have power over them.
To see a fellow-servant, either raging like a bear or trampled on like a worm,
cannot but occasion great regret to all that have any jealousy for the honour
either of their nature of their religion. See with what eye Solomon looked both
upon the tears of the oppressed,
and the power of the oppressors,
(6.) How notice of it was brought to the master; They came,
and told their lord.
They durst not reprove their fellow-servant for it, he
was so unreasonable and outrageous (let a bear robbed of her whelps meet a
man, rather than such a fool in his folly);
but they went to their lord, and
besought him to appear for the oppressed against the oppressor. Note, That which
gives us occasion for sorrow, should give us occasion for prayer. Let our
complaints both of the wickedness of the wicked and of the afflictions of the
afflicted, be brought to God, and left with him.
3. The master's just resentment of the cruelty his servant was
guilty of. If the servants took it so ill, much more would the master, whose
compassions are infinitely above ours. Now observe here,
(1.) How he reproved his servant's cruelty (v. 32, 33); O
thou wicked servant.
Note, Unmercifulness is wickedness, it is great
wickedness. [1.] He upbraids him with the mercy he had found with his master; I
forgive thee all that debt.
Those that will use God's favours, shall never
be upbraided with them, but those that abuse them, may expect it, ch. 11:20.
Consider, It was all that debt,
that great debt. Note, The greatness of
sin magnifies the riches of pardoning mercy: we should think how much has
been forgiven us,
Lu. 7:47. [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 opusHe who needs forgiveness, easily
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;
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. 25:9); 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.
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
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.
Here is the application of the whole parable, (v.
35); So likewise shall my heavenly Father do also unto you.
Christ here gives to God was made use of, v. 19, in a comfortable promise; It
shall be done for them of my Father which is in heaven;
here it is made use
of in a terrible threatening. If God's governing be fatherly, it follows
thence, that it is righteous, but it does not therefore follow that it is not
rigorous, or that under his government we must not be kept in awe by the fear of
the divine wrath. When we pray to God as our Father in heaven,
taught to ask for the forgiveness of sins, as we forgive our debtors.
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
(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
what they seemed to have,
Lu. 8:18. (2.) This is intended to teach us,
that they shall have judgment without mercy, that have showed no mercy,
Jam. 2:13. It is indispensably necessary to pardon and peace, that we not only do
but love mercy.
It is an essential part of that religion
which is pure and undefiled before God and the Father,
of that wisdom
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