obvious meaning of his words is, that the sufferings of hell are eternal. And Christ did not use words without meaning. He did not mean to frighten us by bug-bears, or to hold up imaginary fears. If Christ speaks of hell, then there is a hell. If he says it is eternal, then it is so. Of this we may be sure, that every word which the God of mercy has spoken about the punishment of the wicked is full of meaning. IX. Christians are protected. Ver. 10. Angels are appointed as their friends and guardians. Those friends are very near to God. They enjoy his favour, and his children shall be safe. X. Christians are safe. Ver. 11-14. Jesus came to save them. He left the heavens for this end. God rejoices in their salvation. He secures it at great sacrifices, and none can pluck them out of his hand. After the coming of Jesus to save them, after all that he has done for that, and that only, after the joy of God and angels at their recovery, it is impossible that they should be wrested from him and destroyed. See John x. 27, 28. XI. It is our duty to admonish our brethren when they injure us. Ver. 15. We have no right to speak of the offence to any one else, not even to our best friends, until we have given the offender an opportunity to explain. XII. The way to treat offending brethren is clearly pointed out. Ver. 15, 16, 17. Nor have we a right to take any other course. Infinite Wisdom, the Prince of peace, has declared that this is the way to treat our brethren. No other can be right; and no other, therefore, can be so well adapted to promote the peace of the church. And yet how different from this is the course commonly pursued! How few go honestly to an offending brother, and tell him his fault! Instead of this, every breeze bears the report; it is magnified, mole-hills swell to mountains, and a quarrel of years often succeeds what might have been settled at No robber is so cruel as he who steals away the character of another. Nothing can compensate for the loss of this. Wealth, health, mansions, and equipage, all are trifles compared with this. Especially is this true of a Christian. His reputation gone, he has lost his power of doing good; he has brought dishonour on the cause he most loved; he has once. lost his peace and worlds cannot repay him. "Who steals my purse, steals trash: 'tis something, nothing: 'Twas mine, 'tis his, and has been slave to thousands. But he that filches from me my good name, XIII. We have every encouragement to pray. Ver. 20. We are poor, and sinful, and dying, and none can comfort us but God. At his throne we may find all that we want. We know not which is most wonderful, that God deigns to hear our prayers, or that men are unwilling to use so simple and easy a way of obtaining what they so much need. XIV. We should never be weary of forgiving our brethren. Ver. 22. We should do it cheerfully. We should do it always. We are never better employed than when we are doing good to those who have injured us. Thus doing, we are most like God. XV. There will be a day in which we must give up our account. Ver. 23. It may wait long; but God will reckon with us, and every thing shall be brought into judgment. XVI We are greatly indebted to God, far, far beyond what we are able to pay. Ver. 24. We have sinned, and in no way can we make atonement for past sins. But Jesus the Saviour has made atonement, and paid our debt, and we may be free. XVII. It is right to pray to God when we feel that we have sinned, and are unable to pay the debt. Ver. 26. We have no other way. Poor, and needy, and wretched, we must cast ourselves upon his mercy, or die, die for ever. XVIII. God will have compassion on those who pray. Ver. 27. At his feet in the attitude of prayer, the burdened sinner finds peace. We have no where else to go but to the very Being that we have offended. No being but he can save us from death. XIX. From the kindness of God to us we should learn not to oppress others. Ver. 28. XX. It is our true interest as well as duty to forgive those that offend us. Ver. 34. God will take vengeance; and in due time we must suffer, if we do not forgive others. 1 Mark x. 1. 2 xxii. 16-18, 35. John x. 40. 2 Ch. xvi. 1; XXI. Christians are often great sufferers for harbouring malice. As a punishment, God withdraws the light of his countenance, they walk in darkness, they cannot enjoy religion, their conscience smites them, and they are wretched. No man ever did, or ever can enjoy religion, who did not, from his heart, forgive his brother his trespasses. XXII. One reason why Christians ever walk in darkness is, that there is some such duty neglected. They think they have been injured, and very possibly they may have been. They think they are in the right, and possibly they are so. But, mingled with a consciousness of this is an unforgiving spirit; and they cannot enjoy religion till that is subdued. XXIII. Forgiveness must not be in word merely, but from the heart. Ver. 35. No other can be genuine. No other is like God. CHAPTER XIX. 1-12. See also Mark x. 1-12. 1. Coasts of Judea beyond Jordan. Probably our Saviour was then going from Galilee up to Jerusalem, to one of the great feasts of the Jews. Samaria was between Galilee and Jerusalem; and choosing not to go through it, he crossed the Jordan, and passed down on the east side of that river, through Peræa, a region of country belonging to Judea, formerly a part of the tribes Reuben, Gad, and Manasseh. See any map of Palestine. ¶ Coasts of Judea. Regions or parts of Judea. See Note on Matt. ii. 16. ing unto him, Is it lawful for a man to put away his wife for every cause? 4 And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female, 5 And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? 6 Wherefore they are no more twain, but one flesh. What 5 there3 Gen. i. 27; v. 2. Mal. ii. 15. 4 Gen. ii. 24. Eph. v. 31. 51 Cor. vii. 10. See Note, 3. The Pharisees came. Matt. iii. 7. Tempting him. This means, to get him, if possible, to express an opinion that should involve him in difficulty. There was the more art in this captious question which they proposed, as at that time the people were very much divided on the subject. A part, following the opinions of Hillel, said that a man might divorce his wife for any offence, or any dislike he might have of her. Note Matt. v. 31. Others of the school of Shammai, maintained that divorce was unlawful, except in case of adultery, Whatever opinion, therefore, Christ expressed, they expected that he would involve himself in difficulty with one of these parties. Have 4-6. And he answered and said, &c. Instead of referring to the opinions of either party, Jesus called their attention to the original design of marriage, to the authority of Moses, an authority acknowledged by them both. ye not read, Gen. i. 27; ii. 21, 22. ¶ And said, For this cause, &e. Gen. ii. 24. That is, God at the beginning made but one man and one woman; their posterity should learn that the original intention of marriage was that a man should have but one wife. ¶ Shall leave his father and mother. This means, shall bind himself more strongly to his wife than he was bound to his father or mother. The marriage connexion is the most tender and endearing of all human relations, more tender than even that bond which unites us to a parent. And shall cleave unto fore God hath joined together, let not man put asunder. 7 They say unto him, Why 1 did Moses then command to give a writing of divorcement, and to put her away? Deut. xxiv. 1. Isa. 1. 1. his wife. The word cleave denotes a union of the firmest kind. It is in the original taken from gluing, and means so firmly to adhere together that nothing can separate them. They twain shall be one flesh. That is, they two, or they that were two, shall be united as one; one in law, in feeling, in interest, and in affection. They shall no longer have separate interests, but shall act in all things as if they were one, animated by one soul and one wish. The argument of Jesus here is, that since they are SO intimately united as to be one, and since in the beginning God made but one woman for one man, it follows that they cannot be separated but by the authority of God. Man may not put away his wife for every cause. What God has joined together man may not put asunder. In this decision he really decided in favour of one of the parties; and it shows that, when it was proper, Jesus answered questions, from whatever cause they might have been proposed, and however much difficulty it might involve him in. Our Lord in this also showed consummate wisdom. He answered the question, not from Hillel or Shammai, their teachers, but from Moses; and thus defeated their malice. 7. Why did Moses, &c. To this they objected that Moses had allowed such divorces, Deut. xxiv. 1; and if he had allowed them, they inferred that they could not be unlawful. See Note, Matt. ▼. 31. 8. He saith unto them, &c. Jesus admits that this was allowed; but still he contends that this was not the original design of marriage. It was only a temporary expedient, growing out of a peculiar state of things, and not designed to be perpetual. It was on account of the hardness of their hearts. Moses found the custom in use. He found a hardhearted and rebellious people. In this state of things he did not deem it prudent 8 He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so. 9 And I say unto you, Whoso 2 Ch. v. 32. Gen. ii. 24. to forbid a practice so universal; but it might be regulated; and, instead of suffering the husband to divorce his wife in a passion, he required him, in order that he might take time to consider the matter, and thus make it probable that divorces would be less frequent, to give her a writing; to sit down deliberately, to look at the matter, and probably also to bring the case before some scribe or learned man, to write a divorce in the legal form. Thus doing, there might be an opportunity for the matter to be reconciled, and the man to be persuaded not to divorce his wife. This, says our Saviour, was a permission growing out of a particular state of things, and designed to remedy a prevailing evil. But at first it was not so. God intended that marriage should be between one man and one woman, and that they were only to be separated by appointment of him who had formed the union. Hardness of your hearts. He speaks here of his hearers as a part of the nation. The hardness of you Jews; as when Americans say, we fought with England, and gained our independence. That is, we the American people, though it was done by their fathers. He does not mean to say, therefore, that this was done on account of the people that he addressed, but of the national hardness of heart, the cruelty of the Jewish people as a people. 9. And I say unto you. Emphasis should be laid here on the word I. This was the opinion of Jesus, this he proclaimed to be the law of his kingdom, this the command of God ever afterwards. Indulgence had been given by the laws of Moses; but that indulgence was to cease, and the marriage relation to be brought back to its original intention. Only one offence was to make divorce lawful. This is the law of God. And by the same law, all marriages which take place after divorce where adultery is not the cause of divorce, are adulterous. ever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery. 10 His disciples say unto him, If the case of the man be so with his wife, it is not good to marry. 11 But he said unto them, All men cannot receive this saying, save they to whom it is given. 1 Luke xvi. 18. 2 Prov. xix. 13; xxi. 9, 19. Legislatures have no right to say that men may put away their wives for any other cause; and where they do, and where there is marriage afterwards, by the law of God such marriages are adulterous. 10. His disciples say, &c. The disciples were full of jewish notions. They thought that the privilege of divorcing a wife when there was a quarrelsome disposition, or any thing else that rendered the marriage unhappy, was a great privilege; and that in such cases to be always bound to live with a wife was a great calamity. They said, therefore, that if such was the case, such the condition on which men married, it was better not to marry. 11. All men cannot receive this saying. The minds of men are not prepared for this. This saying evidently means what the disciples had just said, that it was good for a man not to marry. It might be good in certain circumstances, in times of persecution and trial, or for the sake of labouring in the cause of religion, without the care and burden of a family. It might be good for many to live as some of the apostles did, without marriage, but it was not given to all men. 1 Cor. vii. 1, 7, 9. To be married or unmarried, might be lawful according to circumstances. 1 Cor. vii. 26. 12. Jesus proceeds to state that there were some who were able to receive that saying, and to remain in an unmarried state. Some were so born; some were made such by the cruelty of men; and some voluntarily abstained from marriage for the kingdom of heaven's sake; that is, that they might devote themselves entirely to the proper business of religion. Perhaps he refers here to the Essenes, a sect of 12 For there are some eunuchs, which were so born from their mothers' womb: and there are some eunuchs, which were made eunuchs of men and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's 3 sake. He that is able to receive it, let him receive it. 13¶ Then were there brought unto him little children, that he 3 Isa. Ivi. 3-5. 1 Cor. vii. 32. the Jews, see Note, Matt. iii. 7, who held that marriage was unsuitable to their condition, who had no children of their own, but perpetuated their sect by adopting the poor children of others. Eunuchs were employed chiefly in attending on the females, or in the harem. They rose often to distinction, and held important offices in the state. Hence the word sometimes denotes such an officer of state. viii. 37. Acts 13. Then were brought little children. See also Mark x. 13-16. Luke xviii. 15-17. Probably these were brought by some of his followers, who desired not only to devote themselves to Jesus, but all that they had, their children as well as themselves. All the Jews were accustomed to devote their children to God by circumcision. It was natural, therefore, under the new dispensation, that it should be done. Luke says they were infants. They were undoubtedly those who were not old enough to come by choice, but their coming was an act of the parents. ¶ Put his hands on them and pray. It was customary among the Jews, when blessings were sought for others in prayer, to lay the hands on the head of the person prayed for, implying a kind of consecration to God. See Gen. xlviii. 14. Matt. ix. 18. They had also much confidence in the prayers of pious men; believing that those blessed by a saint or a prophet would be happy. See Num. xxii. 6. Luke ii. 28. ¶ The disciples rebuked them. That is, reproved them, or told them it was improper. This they did probably, either, 1. Because they thought they were too young; or, 2. Because they thought they would be troublesome to their Master. should put his hands on them, and 15 And he laid his hands on pray and the disciples rebuked them, and departed thence. them. 14 But Jesus said, Suffer 'little children, and forbid them not, to come unto me: for of such 2 is the kingdom of heaven. Mark x. 14. Luke xviii. 16, 17.2 Ch. xviii. 3. 14. Jesus said, Suffer little children, &c. Mark adds, he was much displeased at what the disciples said. It was a thing highly gratifying to him, and which he earnestly sought, that children should be brought to him; and a case where it was very improper that they should interfere. Of such is the kingdom of heaven. The kingdom of heaven evidently means, here, the church. Note, Matt. iii. 2. In Mark and Luke it is said he immediately added, "Whosoever shall not receive the kingdom of God as a little child, shall not enter therein." Whosoever shall not be humble, unambitious, and docile, shall not be a true follower of Christ, or a member of his kingdom. Of such as these, that is, of persons with such tempers as these, is the church to be composed. He does not say of those infants, but of such persons as resembled them, or were like them in temper, was the kingdom of heaven made up. It was proper, therefore, that he should pray for them. It was proper that they who possessed such a temper should be brought to him. The disposition itself, the humility, the teachableness, the want of ambition, was an ornament any where, and little children should therefore be brought to him. It is probable-it is greatly to be hoped-that all infants will be saved. No contrary doctrine is taught in the sacred scriptures. But it does not appear to be the design of this passage to teach that all infants will be saved. It means simply that they should be suffered to be brought to him, as amiable, lovely, and uncorrupted by the world, and having traits of mind resembling those among real Christians. 15. He laid his hands on them. Mark says he blessed them. That is, he pronounced or sought a blessing on them. 16-30. This account in found also in Mark x. 17-31. Luke xviii. 18—30. 16. One came. This was a young man. Ver. 20. He was a ruler (Luke); probably 16 And, behold, one came and said unto him, Good Master, what 3 good thing shall I do, that I may have eternal life? a 17 And he said unto him, Why 3 Mark x. 17. Luke x. 25; xviii. 18. ruler in a synagogue, or of the great council of the nation; a place to which he was chosen on account of his unblemished character and promising talents. He came running (Mark); evincing great earnestness and anxiety. He fell upon his knees (Mark); not to worship him, but to pay the customary respectful salutation; exhibiting the highest regard for Jesus as an extraordinary religious teacher. ¶ Good Master. The word good here means, doubtless, most excellent; referring not so much to the moral character of Jesus as to his character as a religious teacher. It was probably a title which the Jews were in the habit of applying to their religious teachers. The word master here means teacher. What good thing shall I do? He had attempted to keep all the commandments. He had been taught by his jewish teachers that men were to be saved by doing something, or by their works; and he supposed that this was to be the way under every system of religion. He had lived externally a blameless life; but yet he was not at peace: he was anxious, and he came to ascertain what, in the view of Jesus, was to be done, that his righteousness might be complete. To have eternal life means to be saved. The happiness of heaven is called life, in opposition to the pains of hell, called death, or an eternal dying. Rev. ii. 11; xx. 14. The one is real life, answering the purposes of living; living to the honour of God, and in eternal happiness; the other is a failure of the great ends of existence, prolonged, eterna! suffering, of which temporal death is but the feeble image. 17. Why callest thou me good? Why do you give me a title that belongs only to God? You suppose me to be only a man. Yet you give me an appellation that belongs only to God. It is improper to use titles in this manner. As you Jews use them, they are unmeaning. And |
