Chap. XIX. ver. 1.—beyond Jordan;] The country eastward of Jordan, where the tribes of Gad and Reuben were originally settled, now called Perea. See Mark x. 1; John x. 40. Dr. Hales.

Matthew 18:3

3.—Is it lawful for a man] Of the different schools of the rabbies in our Saviour’s time, that of Hillel taught that a man might put away his wife for any cause, because this divorce was permitted “if she found not favour in his eyes,” Deut. xxiv. 1, and this was suitable to the current exposition of these words. On the other hand, the school of Shammai maintained that the wife was only to be put away for adultery, from the words which follow in that text, “because he hath found some uncleanness in her.” The Pharisees seek a resolution of this question, “tempting Him;” that is, trying to induce Him to decide this question, either against the law of Moses, or else, as He must do, against the determination of one of their two famous schools, and thus to render Him offensive to them. Dr. Whitby.

Matthew 18:4

4.—made them male and female,] Gen. i. 27. Made them one male, the other female, and joined them together as man and wife. Ep. Mann.

Matthew 18:6

6.—What therefore God &c.] Since therefore God hath joined them together by so strict a tie, no man can separate or part them, without breaking this primitive law of God. Dr. S. Clarke.

Matthew 18:8

8.—because of the hardness of your hearts] The law in Deut. xxiv. 1, 2, seems to have been a permission only to put away their wives; but with a command annexed to that permission, of giving them in that case a bill of divorcement. Ep. Pearce.

Our Lord replies, that Moses did not command, but only suffered or tolerated divorces, because of the hardness of their hearts, to prevent worse consequences. And he authoritatively decides, that dislike alone was not a sufficient ground; that nothing short of adultery on her part warranted divorce; and that otherwise, if she married again, which was permitted by the law, Deut. xxiv. 2, she and her second husband were both guilty of adultery. Dr. Hales.

Christ receiveth little children. How to attain eternal life.

Anno DOMINI 32. If the case of the man be so with his wife, it is not good to marry.

Matthew 18:10

10. Take heed that ye despise not &c.] Take care that ye do not treat with scorn or contempt such little children as ye now see before you, or those believers in Me who resemble these children in docility, meekness, humility, and indifference to all that the world calls great and honourable; for, however contemptibly ye may think of them, your heavenly Father regards them with a more favourable eye: He even condescends to take them under His protection; He sends even His most favoured angels, those ministers of His that do His pleasure, to guard and watch over these little children, and these humble Christians, who are like them in purity and innocence of mind. Bp. Porteus.

— their angels &c.] One thing is most clearly proved by this text, as it is confirmed by a multitude of others; namely, the doctrine not only of a general, but of a particular providence, which, either by ministering angels, or by the all comprehending and omnipotent eye of God Himself, watches over those true disciples of Christ, who approach most nearly to the humility, the meekness, the innocence, and the simplicity of a child. Bp. Porteus.

10.—[If the case of the man be so &c.] If the case of a man be so with his wife, that he must bear with all her infirmities or imperfections short of adultery, “it is not good to marry,” or it is better to remain single. But our Lord disapproves of their reasoning, from the abuse of the sacred institution, against its use as required both by God and nature. Dr. Hales.

Matthew 18:11

11. For the Son of man &c.] Not only, He adds, are the angels thus employed, but it was the very purpose for which even the Son of God came into the world, to seek and bring back those who had strayed away. Bp. Mann.

11.—cannot receive this saying.] That is, all men cannot live single, and abstain from matrimony. Dr. Whitby.

Matthew 18:12

12.—eunuchs.] This word seems here used to denote the chastity of a single life. Dr. Hammond.

—[for the kingdom of heaven’s sake.] That is, abstained from matrimony that they might be free to embrace Christianity, which at that time exposed all who professed it to various difficulties and dangers, which the cares of a family might have discouraged them from undergoing. Bp. Mann.

Matthew 18:13

13.— he rejoiceth more] We are not to infer from this similitude that God sets more value, or looks with more complacency and approbation on one repenting sinner, than on many righteous persons who have uniformly and devoutly served Him. This can never be imagined, nor would it correspond with the illustration. The shepherd does not set a greater value on the lost sheep, than he does on those that are safe: but his joy

13.—[there brought unto him little children.] It appears that these children were not brought to Christ to be healed of any bodily distemper, for then the disciples would not have hindered them, but to obtain from Him some spiritual blessing appertaining to the kingdom of God, and to admit them into the number of His disciples. The rite of Christian baptism was not yet instituted. Dr. Whitby.

—[put his hands on them.] It was usual among the Jews, when they prayed for a blessing on any person, to lay their hands on him. See Gen. xlviii. 14, 15. Bp. Pearce.

Matthew 18:14

14.—[for of such is the kingdom of heaven.] Whatever these words may signify mystically, the literal meaning of them is, that little children may be admitted into the dispensation of the Messiah, and, by consequence, that they may be baptized. Bp. Burnet.

Matthew 18:15

15.— if thy brother shall trespass against thee,] In this passage (ver. 16—17) there are evident allusions to the laws and customs of the Jews, who, for the conviction of any offender, required the testimony of at least two witnesses; and in the case of notorious and obstinate offenders, reproved them publicly before the synagogue. But the obvious meaning in regard to ourselves is, that even against those who have ill-treated and injured us, we should not immediately proceed to extreme severity and rigour: but first try the effects of private and gentle and friendly admonition; if that fail, then call in two or three persons of character and reputation, to add weight and authority to our remonstrances; and if that has no effect, we are then justified in bringing the offender before the proper tribunal, to be censured or punished as he deserves, avoiding all communication with him in future, except what common humanity may require even towards an enemy. Directions these, which are evidently the dictates of that moderation, mildness, and benevolence, which characterize all our Saviour’s precepts, and more particularly distinguish those recorded in this chapter. Bp. Porteus.

Matthew 18:16

16.— in the mouth of &c.] That is, by the testimony of two or three witnesses, every matter in dispute may be determined and settled. Bp. Pearce.

16.—one came and said unto him.] He was a young man, ver. 20, a ruler, (Luke xviii. 18,) and he came running to him. (Mark x. 17.)

—[what good thing shall I do.] This was not an insidious question, or one of mere curiosity, as the questions put to our Lord, especially by the rulers, frequently were; but it appears to have been dictated by a sincere and anxious wish to be instructed in the way to that everlasting life, which he found Jesus held out to his disciples. Bp. Porteus.

Matthew 18:17

17.— the church,] Or society of Christian brethren. Bp. Mann.

— let him be unto thee &c.] Let him be put out of the church, and his company be avoided, as the Jews avoid that of a heathen, and a Roman taxgatherer. Bp. Mann.

17.—[Why callest thou me good?] Why dost thou give Me a title not ascribed to your most renowned rabbies; not due to any mere man; thou oughtest to believe that I am more than human, and that the Di-

vine nature dwelleth in Me, if thou conceivest this title truly to belong to Me, since “there is none good but One, that is, God.” Dr. Whitby. The title that thou hast given Me, if thou desirest it to be understood in its true and full import, implies your belief that I am come from God; for He alone is the author and source of all good. Bp. Mann.

—[but one, that is, God.] But God only: but God pre-eminently, as the fountain of all wisdom, sovereignty, power, immortality, and goodness, which in all other beings, even in the Son Himself, are derived from the Father. Dr. Hales.

—[if thou wilt enter &c.] From these words of our Saviour we especially learn, what manner of works they are, which spring out of true faith, and lead faithful men to everlasting life. The young man, however, not satisfied with this, asked further, which commandments? The Scribes and Pharisees had made so many of their own laws and traditions, to bring men to heaven, besides God’s commandments, that this man was in doubt whether he should come to heaven by those laws and traditions, or by the law of God; and therefore be asked Christ what commandments He meant. To this Christ made a plain answer, rehearsing the commandments, hereby declaring that the laws of God are the very way which leads to everlasting life, and not the traditions and laws of men. So that this is to be taken for a most true lesson taught by Christ’s own mouth, that the works of the moral commandments of God are the very true works of faith which lead to the blessed life to come. Church Homilies.

Matthew 18:18

18.— Whatsoever ye shall bind &c.] See notes at chap. xvi. 19. Whatsoever ye shall determine upon earth, proceeding according to these My directions, shall

The parable of the king that took account of his servants. Anno DOMINI 32.

18.—Thou shalt do no murder, &c.] Jesus said first, according to St. Mark, (chap. x. 19,) “Thou knowest the commandments.” It is observable, that, in this enumeration, our Lord does not recite all the ten commandments, but only five of those which compose the second table. But we are not to imagine that He meant to say, that the observation of a few of God’s commands would put the young man in possession of eternal life. His intention unquestionably was, by a very common use of speech, to make a part stand for the whole, and instead of enumerating every individual commandment, to specify a few which might represent the rest. He evidently includes all the moral commandments contained in the law of Moses, for He mentions one, “Thou shalt love thy neighbour as thyself,” which is not among the ten commandments. See Lev. xix. 18. Bp. Porteus.

Matthew 18:19

19.—If two of you &c.] Whatever even two of you shall ask in prayer, for direction and assistance from above, in forming your judicial determinations, it shall be granted you; for (ver. 20.) where only two or three of you are gathered together in My name, and are acting under My authority, and for My glory in any case of great importance, there am I in the midst of you by My Holy Spirit, to guide, direct, and sanction your proceedings. Bp. Porteus.

Matthew 18:22

22.—Until seventy times seven.] Meaning, a number without limitation. See Gen. iv. 24. Bp. Pearce. That is, the duty of forgiving injuries has no limit: however frequently you are injured, if real penitence and contrition follow the offence, a Christian is always bound to forgive. Bp. Porteus.

It has been said, that the disposition sometimes recommended by our Saviour is unattainable. So it may be answered, is all perfection; but should a moralist therefore recommend imperfections? It is, however, one excellency of our Saviour’s rules, that they are either never mistaken, or never so mistaken, as to do harm. Notwithstanding our Lord bade His followers “forgive their enemies seventy times seven times,” the Christian world has hitherto suffered little by too much placability or forbearance. Archdeacon Paley.

Matthew 18:23

23.—Therefore is the kingdom of heaven likened &c.] The sense is, God’s dealing with Christians is like to that of the king with his servants in this parable. Bp. Pearce.

—take account of his servants.] Inquire to what extent each stood indebted to him. Dr. S. Clarke.

Matthew 18:25

25.—and payment to be made.] That is, out of the money for which they were sold. Bp. Pearce. The creditor had this power among the Jews over an insolvent debtor. See 2 Kings iv. 1. Bp. Mann. At this very time, we are informed by travellers, insolvency is one of the causes of slavery in Africa. Bp. Porteus.

Matthew 18:26

26. The servant—fell down, and worshipped him.] The form of lowly submission from the servant to his master, which is here described, is still practised in the East among the Arabs, where inferiours, in paying respectful deference to their superiors, fall down before them, and kiss their feet, their knees, or their garments. Dr. Shaw.

Matthew 18:28

28.—an hundred pence.] A very small sum comparatively.

Matthew 18:34

34.—to the tormentors.] To the jailers or keepers of the prison. Dr. Hammond. The word in the original properly signifies “examiner,” particularly one who had it in charge to examine by torture. Hence it came to signify jailer; for on such, in those days, this charge commonly devolved. Dr. Campbell.

Matthew 18:35

35. So likewise &c.] No man, it is probable, ever heard or read this parable without feeling his indignation rise against the ungrateful and unfeeling servant, who, after having a debt of ten thousand talents remitted to him by his indulgent lord, threw his fellowservant into prison for a debt of a hundred pence. Yet how frequently are we ourselves guilty of this very offence! Who is there among us that has not had ten thousand talents forgiven him by his heavenly Father? let him take together all the offences of his life, all his sins and follies from the first hour of its maturity to the present time, and they may well be compared to

Anno DOMINI 32. Christ answereth the Pharisees concerning divorcement.

Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

CHAP. XIX.