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should offend them, go thou to | the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his

1 Rom. xiv. 21; xv. 1-3. 2 Cor. vi. 3.

VI. Christians should delight to be where God has manifested his glory. The feeling of Peter was natural. Ver. 4. His love of the glorious presence of Christ and the redeemed was right. He erred only in the manner of manifesting that love. We should always love the house of prayer-the sanctuary-and the place where Christ has manifested himself as peculiarly glorious and precious to our souls, or as peculiarly our Friend and Deliverer.

VII. We need not be afraid of the most awful displays of deity, if Christ be with us. Ver. 7. Were we alone, we should fear. None could see God and live; for he is a consuming fire. Heb. xii. 29. But with Jesus for our friend we may go confidently down to death; we may meet him at his awful bar; we may dwell in the full splendours of his presence to all eternity.

VIIL Saints at death are taken to happiness, and live now in glory. Ver. 3. Moses and Elias were not created anew, but came as they were. They came from heaven and returned thither. The spirits of all men live, therefore, in happiness or woe after the body is

dead.

IX. It is not unreasonable to suppose that saints may have some knowledge of what is done here on earth. Moses and Elias appear to have been acquainted with the fact that Jesus was about to die at Jerusalem.

X. The scriptures will be fulfilled. The fulfilment may take place when we Ettle know it; or in events that we should not suppose were intended for a fulfilment. Ver. 12.

XI. Erroneous teachers will endeavour to draw us away from the truth. Mark ix. 14. They will do it by art, and cantion, and the appearance of calm inquiry. We should always be on our guard against any teachers appearing to call in question what Christ as plainly taught us.

XlI. Mark ix. 15. Christ, in his word and by his Spirit, is a safe teacher.

mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.

2 A stater, which was half an ounce of silver, or about half a crown value.

When men are suggesting plausible doubts about doctrine, or attempting to unsettle our minds by cavils and inquiry, we should leave them, and apply by prayer, and by searching the Bible, to Christ, the great Prophet, who is the way, the truth, and the life.

XIII. Parents should be earnest for the welfare of their children. Ver. 15. It is right for them to pray to God in times of sickness, that he would heal them. Miracles are not to be expected; but God only can bless the means which parents use for their sick and afflicted children.

XIV. Parents may do much by faith and prayer for their children. Here the faith of the parent was the means of saving the life of the child. Ver. 14-18. So the faith of parents-a faith producing diligent instruction; a holy example, and much prayer, may be the means of saving their souls. God will not indeed save them on account of the faith of the parent; but the holy life of a father and mother may be the means of training up their children for heaven.

XV. It is proper to pray to Jesus to increase our faith. Mark ix. 24. We may be sensible of our unbelief; may feel that we deserve condemnation, and that we deserve no favour that is usually bestowed on faith; but we may come to him, and implore of him an increase of faith, and thus obtain the object of our desires.

XVI. Our unbelief hinders our doing much that we might do. Ver. 20. We shrink from great difficulties, we fail in great duties, because we do not put confidence in God, who is able to help us. The proper way to live a life of religion and peace, is to do just what God requires of us, depending on his grace to aid us.

XVII. We see the proper way of increasing our faith. Ver. 21. It is by much prayer and self-denial, and fasting. Faith is a plant that never grows in an uncultivated soil, and is never luxuriant, unless it is often exposed to the beams of the Sun of righteousness.

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XVIII. It is right to weep and mourn over the death of Jesus. Ver. 23. It was a cruel death. And we should mourn that our best Friend passed through such sufferings. Yet we should rather mourn that our sins were the cause of such bitter sorrows; and that but for our sins, and the sins of the rest of mankind, he might have been always happy.

"'Twas you my sins, my cruel sins,

His chief tormentors were,
Each of my crimes became a nail,
And unbelief the spear.

'Twas you that pulled the vengeance down
Upon his guiltless head.
Break, break, my heart! O burst mine eyes,
And let my sorrows bleed."

XIX. At the same time, we should rejoice that God made his death the source of the richest blessings that ever descended on mankind. He rose and brought life and immortality to light. Ver. 23.

XX. We should comply with all the requirements of the laws of the land, if not contrary to the law of God. It is important that governments should be supported. Ver. 25. See also Rom. xiii. 1-7.

XXI. We should also be willing to contribute our just proportion to the support of the institutions of religion. The tribute which Jesus paid here by a miracle was for the support of religion in the temple. Ver. 24-27. Jesus understood of how much value are the institutions of religion to the welfare of man. He worked a miracle, therefore, to make a voluntary offering to support religion. Religion promotes the purity, peace, intelligence, and order of the community, and every man is therefore under obligation to do his part towards its support. If any man doubts this, he has only to go to the places where there is no religion-among offers, and thieves, and adulterers,

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and prostitutes, and pickpockets, and drunkards. No money is ever lost that goes in any way to suppress these vices. CHAPTER XVIII.

1-6. See also Mark ix. 33-41. Luke ix. 46–50. Who is the greatest in the kingdom of heaven? By the kingdom of heaven they meant the kingdom which they supposed Jesus was about to set up, his kingdom as the Messiah. They asked the question because they supposed, in accordance with the common expectation of the Jews, that he was about to set up a temporal kingdom of great splendour; and they wished to know who should have the principal offices and posts of honour and profit. This was a frequent subject of inquiry and controversy among the disciples. Mark, ch. ix. 34, informs us that they had had a dispute on this subject in the way. Jesus, he says, inquired of them what they had been disputing about. Luke, ch. ix. 47, says that Jesus perceived the thought of their heart:-an act implying omniscience, for none can search the heart but God. Jer. xvii. 10. The disciples, conscious that the subject of their dispute was known, requested Jesus to decide it. Matt. xviii. 1. They were at first silent through shame (Mark), but perceiving that the subject of their dispute was known, they came, as Matthew states, and referred the matter to him for his opinion.

2, 3. Except ye be converted. The word converted means changed, or turned. It means to change or turn from one habit of life, or set of opinions, to another. Luke xxii. 32. Jas. v. 19. See also Matt. vii. 6; xvi. 23. Luke vii. 9, &, where the same word is used in the original. It is sometimes referred to that great change called the new birth, or regeneration, Psa. li. 13, Isa. lx. 5, Acts iii. 19, but not always. It is a general

come as little children,1 ye shall not enter into the kingdom of heaven. 4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.

11 Cor. xiv 20. 1 Pet. ii. 2. 2 Luke xiv. 11. Jas. iv. 10.

word, meaning any change. The word regeneration denotes a particular change -the passing from death to life. The phrase, except ye be converted, does not imply of necessity that they were not Christians before, or had not been born again. It means that their opinions and feelings about the kingdom of Messiah must be changed. They had supposed that he was to be a temporal prince. They expected he would reign as other kings did. They supposed he would have his great officers of state, as other monarchs had. And they were ambitiously inquiring who should hold the highest offices. Jesus told them they were wrong in these views and expectations. No such things would take place. From these notions they must be turned, changed, or converted, or they could have no part in his kingdom. Such ideas did not fit at all the nature of his kingdom.¶And become as little children. Children are to a great extent destitute of ambition, pride, and haughtiness. They are characteristically humble and teach able. By requiring his disciples to be like them, he did not intend to express any opinion about the native moral character of children, but simply that in these respects they should become like them. They should lay aside their ambitious views, and pride, and be willing to occupy their proper station-a very lowly one. Mark says, ch. ix. 35, that Jesus, before he placed the little child in the midst of them, told them that "if any man desire to be first, the same shall be last of all, and servant of all." That is, he shall be the most distinguished Christian who is the most humble, and who is willing to be esteemed least, and last of all. To esteem ourselves as God esteems us, is humility. And it cannot be degrading to think of ourselves as we are. But pride, or an attempt to be thought of more importance than we are, is foolish, wicked, and degrading.

5 And whoso shall receive one such little 3 child in my name receiveth me.

6 But whoso shall offend one of these little ones which believe in me, it were better for him that 8 Ch. x. 42. 4 Mark ix. 42. Luke xvii. 1, 2.

4. The greatest, &c. That is, shail be the most eminent Christian: shall have most of the true spirit of religion.

5. And whoso shall receive one such little child. That is, whoso shall receive and love one with a spirit like this child; one who is humble, meek, unambitious, or a real Christian. In my name. As a follower of me; or because he is attached to me. Whoso receives one possessed of my spirit, and who, because he has that spirit, loves him, loves me also. The word receive means to approve, love, or treat with kindness; to aid in the time of need. See Matt. xxv. 35--40.

Mark, ch. ix. 38, and Luke, ch. ix. 49, add a conversation that took place on this occasion, that has been omitted by Matthew. John told him that they had seen one casting out devils in his name, and they forbade him, because he followed not with them. Jesus replied that he should not have been forbidden, for there was no one who could work a miracle in his name that could lightly speak evil of him. That is, though he did not attend them, though he had not joined himself to their society, yet he could not really be opposed to him. Indeed, they should have remembered, that the power to work a miracle must always come from the same source, that is, God; and that he that had the ability given him to work a miracle, and that did it in the name of Christ, must be a real friend to him. It is probable from this, that the power of working miracles in the name of Christ was given to many who did not attend on his ministry.

6. Whoso shall offend. That is, cause to fall, or to sin; or who should place anything in their way to hinder their piety or happiness. Note, Matt. v. 29. ¶These little ones. That is, Christians, manifesting the spirit of little children. 1 John ii. 1, 12, 18, 28. It were better for him that a millstone, &c. Mills anciently were either turned by hand, Note, Matt.

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xxiv. 41, or by beasts, chiefly by mules. These were of the larger kind; and the original words denote that it was this kind that was intended. This was one mode of capital punishment practised by the Greeks, Syrians, Romans, and by some other surrounding nations. The meaning is, it would be better for him to die, before he had committed the sin. To injure the feeblest Christian, or to cause him to sin, will be regarded as a most serious offence, and will be punished accordingly.

7. Woe unto the world because of offences. That is, offences will be the cause of woe, or of suffering. Offences, here, mean things that will produce sin: that will cause us to sin, or temptations to induce others to sin. Note, Matt. v. 29. It must needs be, &c. That is, such is the depravity of man, that there will be always some attempting to make others sin; some men of wickedness endeavouring to lead Christians astray, and rejoicing when they have succeeded in causing them to fall. Such, also, is the strength of our native corruption, and the force of passion, that our besetting sins will lead us astray. Woe to that man by whom the offence cometh. He who draws others into sin is awfully guilty. No man can be more guilty. No wickedness can be more deeply seated in the heart, than that which attempts to mar the peace, defile the purity, and destroy the souls of others. And yet, in all ages, there have been multitudes, who, by persecution, threats, arts, allurements, and persuasion, have endeavoured to seduce Christians from the faith, and to lead them into sin.

for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire.

9 And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes 5 to be cast into hell fire.

10 Take heed that ye despise not one of these little ones; for I 4 Heb. iv. 11. 5 Luke ix. 25.

8, 9. If thy hand, &c. See Notes, Matt. v. 29, 30. The meaning of all these instances is the same. Temptations to sin, attachments, and employments of any kind that cannot be pursued without leading us into sin, be they ever so dear to us, must be abandoned, or the soul must be lost. It is better to enter into life halt or maimed-or having one eye, &c. It is not meant by this, that when the body shall be raised, it will be maimed and disfigured in this manner. It will be perfect. See 1 Cor. xv. 42-44. But these things are said for the purpose of carrying out or making complete the figure, or the representation of cutting off the hands, &c. The meaning is, it is better to go to heaven, without enjoying the things that caused us to sin, than to enjoy them here, and then be lost.

Halt. Lame.. Maimed. With a loss of limbs. ¶ Into hell fire. It is implied in all this, that if their beloved sins are not abandoned, the soul must go into everlasting fire. This is conclusive proof that the sufferings of the wicked will be eternal. See Notes on Mark ix. 44, 46, 48.

10. Take heed that ye despise not one of these little ones, &c. That is, one who has become like little children, or, a Christian. Jesus then proceeds to state the reason why we should not despise his feeblest and obscurest follower. That reason is drawn from the care which God exercises over them. The first instance of that care is, that in heaven their angels do always behold his face. He does not mean, I suppose, to state that every good man has his guardian angel, as many of the Jews believed; but that the angels

astray?

say unto you, That in heaven their | and seeketh that which is gone angels do always behold 2 the face of my Father which is in heaven. 11 For the Son of man is come to save 3 that which was lost.

12 How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains,

1 Acts xii. 15. 2 Psa. xvii. 15. 3 Ch. i. 21. Lake ix. 56; xix. 10. John iii. 17; x. 10; xii. 47. 1 Tim. i. 15. 4 Luke xv. 4-7.

13 And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray.

14 Even so it is not the will of your Father which is in heaven, that one 5 of these little ones should perish.

15 ¶ Moreover if 6 thy brother

52 Pet. iii. 9. 6 Lev. xix. 17. Luke xvii. 3.

introduced a parable showing the joy felt when a thing lost is found. A man rejoices over the recovery of one of his flock that had wandered, more than over all that remained. So God rejoices that man is restored, seeks his salvation, and wills that not one thus found should perish. If God thus loves and preserves the redeemed, then surely man should not despise them. See this passage farther explained in Luke xv. 4-10.

were, in general, the guards of his follow-son why we should not despise them, he ers, and aided them, and watched over them, Heb. i. 14. ¶ Do always behold the face of God. This is taken from the practice of earthly courts. To be admitted to the presence of a king, to be permitted to see his face continually, to have free access at all times, was deemed a mark of peculiar favour, 1 Kin. x. 8 Est. i. 14, and was esteemed a security for his protection. So, says our Saviour, we should not despise the obscurest Christians, for they are ministered to by the highest and noblest of beings, beings who are always enjoying the favour and friendship of God.

15-20. Moreover, if thy brother. The word brother, here, evidently means a fellow professor of religion. Christians are called brethren because they belong to the same redeemed family, having a common Father, God, and because they are united in the same feelings, objects, and destiny. ¶ Trespass against thee. That is, injure thee in any way, by words or conduct. The original word means sin against thee. This may be done by injuring the character, person, or property.

il. For the Son of man, &c. This is a second reason why we should not despise Christians, for the Son of man came to seek and save them. He came in search of them when lost; he found them; he saved them. It was the great object of his life; and though obscure and little in the eye of the world, yet that cannot be worthy of contempt which the Son of God¶ Go and tell him his fault. This was sought by his toils and his death. Son required under the law, Lev. xix. 17. In of man. See Note, Matt. viii. 19, 20. the original it is go and reprove him. That which was lost. Property is lost Seek an explanation of his conduct; and when it is consumed, mislaid, &c.-when if he has done wrong, administer a friendly we have no longer the use of it. Friends and brotherly reproof. This is required are lost when they die-we enjoy their to be done alone:-1. That he may have society no longer. A wicked and profli- an opportunity of explaining it. In nine gate man is said to be lost to virtue and cases out of ten, where one supposes he happiness. He is useless to society. So has been injured, a little friendly converall men are lost. They are wicked, mi-sation would set the matter right, and serable wanderers from God. They are lost to piety, to happiness, and heaven. These Jesus came to save by giving his own life a ransom, and shedding his own blood that they might be recovered and saved.

12-14. To show still further the rea

prevent difficulty. 2. That he may have opportunity of acknowledging his offence, or making reparation if he has done wrong. Many would be glad of such an opportunity, and it is our duty to furnish it by calling on them. 3. That we may admonish them of their error, if they

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