42 And whosoever shall offend 1 one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. 43 And if thy hand offend 3 thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: 44 Where their worm dieth not, and the fire is not quenched. 45 And if thy foot offend thee, Matt. xviii. 6. Luke xvii. i. 2. 2 Deut. xiii. 6. Matt. v. 30. 3 Or, cause thee to of fead; and so ver. 45 and 47. 4 Isa. lxvi. 24. Rev. xiv. 11. 42-50. See Matt. xviii. 7-9. Millstone. See Matt. xviii. 6. 44, 46. Their worm. This figure is clearly taken from Isa. lxvi. 24. In describing the great prosperity of the kingdom of the Messiah, Isaiah says that the people of God shall go forth, and look upon the carcasses of men who have transgressed against God. Their enemies shall be overcome. They shall be slain. The people of God shall triumph. The figure is taken from heaps of the dead slain in battle; and the prophet says that the number shall be so great that their worm-the worm feeding on the deadshall not die, shall live long, as long as there are carcasses to be devoured; and that the fire which was used to burn the bodies of the dead shall continue long to burn, and shall not be extinguished till they are consumed. The figure, therefore, denotes great misery, and certain and terrible destruction. In these verses it is applied to the state beyond the grave, and is intended to denote that the destruction of the wicked will be awful, wide-spread, and eternal. It is not to be supposed that there will be any real worm in hell, perhaps not material fire. Nor can it be told what was particularly intended by the undying worm. There is no authority for applying it, as is often done, to remorse of conscience, any more than to any other of the pains and reflections of hell. It is a mere image of loathsome, dreadful, and eternal sufferings. In what that suffering will consist, it is probably cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched: 46 Where their worm dieth not, and the fire is not quenched. 47 And if thine eye 5 offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: 48 Where their worm dieth not, and the fire 6 is not quenched. 49 For every one shall be salted 5 See ver. 43. Gen. iii. 6. Job xxxi. 1. Psa cxix. 37. Ver. 44, 46. Luke xvi. 24-26. beyond the power of any living mortal to imagine. The word their, in the phrase their worm, is used merely to keep up the image or figure. Dead bodies, putrefying in that valley, would be overrun with worms, while the fire was not confined to them, but spread to other objects, kindled by combustibles through all the valley. It is not meant, therefore, that every particular sufferer has a peculiar worm, or has particular sins that cause remorse of conscience. That is a truth; but it does not appear that it is intended to be taught here. 49. Every one shall be salted with fire. Perhaps no passage in the New Testament has given more perplexity to commentators than this; and it may be impossible now to fix its precise meaning. The common meaning affixed to it has been, that as salt preserves from putrefaction, so fire, applied to the wicked in hell, shall have the property of preserving them in existence, or they shall be preserved amidst the sprinkling of fire, to be continually in their sufferings, a sacrifice to the justice of God. But this meaning is not quite satisfactory. Another opinion has been, that as salt is sprinkled on the victim preparatory to its being devoted to God, see Lev. ii. 13, so should the apostles, by trials, calamities, &c., represented here by fire, be prepared as a sacrifice and offering to God. Probably the passage has not reference at all to future punishment; and the difficulty of interpreting it has arisen from supposing it connected with with fire, and every sacrifice' shall | him again; and, as he was wont, be salted with salt. 50 Salt is good: but if the salt 2 have lost his saltness, wherewith will ye season it? Have 3 salt in yourselves, and have peace one with another. CHAPTER X. The law of marriage, 1-12. Young he taught them again. 2 And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. 3 And he answered and said unto them, What did Moses command you? 4 And they said, Moses 6 sufchildren blessed, 13-16. The rich fered to write a bill of divorceyoung man, 17-27. Sacrifice for Christ rewarded, 28-31. Christ fore-ment, and to put her away. tels his sufferings a third time, 32-34. 5 And Jesus answered and said James and John's ambition, 85–45. unto them, For the hardness of Blind Bartimæus, 46–52. your heart he wrote you this pre AND 5 he arose from thence, cept. and cometh into the coasts of 6 But from the beginning of the Judæa by the farther side of Jor-creation God made them male and dan: and the people resort unto female. 7 For this cause shall a man 2 Matt. v. 13. 4 Psa. xxxiv. 5 Matt. 6 Deut. xxiv. 1. v. 2. Mal. ii. 15. ver. 48, or given as a reason for what is said in that verse, rather than considering it as designed to illustrate the general design of the passage. The main scope of the passage was not to discourse of future punishment. That is brought in incidentally. The chief object of the passage was, 1. To teach them that other men, not with them, might be true Christians. Ver. 38, 39. 2. That they should be disposed to look favourably upon the slightest evidence that they might be. Ver. 41. 3. That they ought to avoid giving offence to such feeble and obscure Christians. Ver. 42. 4. That everything calculated to give offence, or to dishonour religion, should be removed. Ver. 43. And 5. That everything which would endanger their salvation should be sacrificed; that they should deny themselves and practise all self-denials, in order to obtain eternal life. In this way they would be preserved to eternal life. The word fire here, therefore, denotes selfdenials, sacrifices, trials, in keeping ourselves from the gratification of the flesh. As if he had said: "Look at the sacrifice on the altar. It is an offering to God, about to be presented to him. It is sprinkled with salt, emblematic of purity, of preservation, and of fitting it, therefore, for a sacrifice. So you are devoted to God. You are sacrifices, victims, offerings, to him in his service. To make you acceptable offerings, everything must be done to preserve you from sin, to purify you, and to make you fit offerings. Selfdenials, subduing the lusts, enduring trials, removing offences, are the proper preservatives in the service of God. Doing this, you will be acceptable offerings, and be saved; without this, you will be unfit for his eternal service, and will be lost.' 50. Lost his saltness, &c. See Note, Matt. v. 13. Have salt in yourselves. Have the preserving, purifying principle always; the principles of denying yourselves, of suppressing pride, ambition, contention, &c., and thus you will be an acceptable offering to God. ¶ Have peace. Avoid contention and quarrelling, strug gling for places, honours, and office, and seek each other's welfare, and religion will be honoured and preserved in the world. CHAPTER X. 1-12. See this question about divorce explained on Matt. xix. 1—12. leave his father and mother, and | to another, she committeth adulcleave to his wife; tery. 3 13 And they brought young children to him, that he should touch them and his disciples rebuked those that brought them. was 14 But when Jesus saw it, he much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such 5 is the kingdom of God. 15 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. 6 16 And he took them up in his 8 Matt. xix. 13. Luke xviii. 15. • Eph. iv. 26. 5 Matt. xviii. 10. 1 Cor. xiv. 20. 1 Pet. ii. 2. Rev. xiv. 5. 6 John iii. 3-6. condly, they were doing what they were not commanded to do, interfering in a case where it was evidently improper. 15. Whosoever shall not receive. Whosoever shall not manifest the spirit of a little child. The kingdom of God. The gospel. The new dispensation by the Messiah, or the reign of God through a Mediator. See Notes Matt. iii. 2. As a little child. With the temper and spirit of a child, teachable, mild, humble, and free from prejudice and obstinacy. ¶Shall not enter therein. Shall not be a Christian, shall not be a real member of the family of Christ on earth; though he may be a professor he shall never enter heaven. 12. And if a woman shall put away her husband. It would seem from this, that a woman, among the Jews, had the power of separating herself from her husband; yet this right is not given her by the law of Moses. There is not, however, any positive evidence that females often claimed or exercised this right. Cases had occurred, indeed, in which it had been done. The wife of Herod had¶ rejected her former husband, and married Herod. And though instances of this kind might have been attempted to be defended by the example of Pagans, yet our Saviour was desirous of showing them that it did not free them from the charge of adultery. The apostles were going forth to teach pagan nations, and it was proper for Christ to teach them how to act in such cases, and to show them that they were cases of real adultery. 13-16. See Notes on Matt. xix. 13-15. 13. Should touch them. That is, should lay his hands on them, and pray for them, and bless them. Compare Matt. xix. 13. It was common to lay the hands on the head of a person for whom a blessing was asked. See the case of Jacob, Gen. xlviii. 14. 14. Saw it. Saw the conduct of his disciples. Was much displeased. Because, first, it was a pleasure to him to receive and bless little children; and, se 16. Took them up in his arms. These were small children. Blessed them. Prayed for them, sought a blessing on them, or gave them the assurance of his favour as the Messiah. How happy would it be if all parents thus felt it to be their privilege to present their children to Christ. The question with a parent should be, not whether he ought to present them by prayer, but whether he may do it. And so, too, the question respecting infant baptism is not so much whether a parent ought to devote his children to God in this ordinance, as whether he may do it. It is an inestimable privilege to do it, not a matter of mere stern and arms, put his hands upon them, and | tery, Do not kill, Do not steal, Do blessed them.1 2 17 And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life? 18 And Jesus said unto him, Why callest thou me good? there is none good but one, 3 that is, God. 19 Thou knowest the commandments, Do not commit adul 1 Isa. xl. 11. Luke ii. 28-34. 2 Matt. xix. 16-22. Luke xviii. 18-25. 3 Psa. lxxxvi. 5; cxix. 68. 4 Exod. xx. Rom. xiii. 9. not bear false witness, Defraud not, Honour thy father and mother. 20 And he answered and said unto him, Master, all 5 these have I observed from my youth. 21 Then Jesus beholding him loved him, and said unto him, One 6thing thou lackest go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure 7 in heaven: and come, take up the cross, and follow me. Jesus by prayer and baptism in their first days on earth, they should make it their great aim to be prepared to meet him when he shall come in the clouds of heaven. 17-31. See this passage illustrated in Matt. xix. 16-30. iron-handed duty, and a parent with right feelings will come to God with his children in every way, and seek his blessing on them in the beginning of their journey of life. Our children are given to us but for a little time. They are in a world of danger, sin, and woe. They are exposed to temptation on every hand. If God be 17. Gone forth. From the place where not their friend, they have no friend that he had been teaching. Into the way. can aid them in the day of adversity, or Into the road or path on his journey. keep them from the snares of the de-Running. Thus showing the intensity stroyer. If he is their friend, they have nothing to fear. The proper expression, then, of parental feeling is to come and offer them early to God. A parent should ask only the privilege of doing it. He should seek God's favour as the best inheritance of his children; and if a parent may devote his offspring to God, if he may daily seek his blessing on them by prayer, it is all that he should ask. With proper feelings he will rush to the throne of grace, and daily seek the protection and guidance of God for his children amidst the temptations and snares of an ungodly world, and implore him to be their guide when the parent shall be laid in the silent grave. So, children who have been devoted to God, who have been the daily objects of a father's prayers and a mother's tears, who have been again and again presented to Jesus in infancy and childhood, are under the most sacred obligations to live to God. They should never forget that a parent sought the favour of God as the chief blessing, and having been offered to 396 with which he desired to know the way of life. Zeal to know the way to be saved is proper, nor is it possible to be too intense if well directed. Nothing else is so important, and nothing demands, therefore, so much effort and haste. 19. Defraud not. Do not take away your neighbour's property by fraud or dishonesty. To cheat or defraud supposes a covetous desire of a neighbour's property, and is usually attended with falsehood or false witness against a neighbour in obtaining it. It is thus a violation of the ninth and tenth commandments, and our Saviour very properly, therefore, condensed the two, and expressed their substance in this, not to defraud. It is, besides, expressly forbidden in Lev. xix. 13, "Thou shalt not defraud thy neighbour." 21. Jesus-loved him. What occurred afterwards showed that the young man did not love the Saviour or was not a true disciple. So that this expression denotes simply, natural affection, or means that Jesus was pleased with his amiableness, 22 And he was sad at that saying, and went away grieved: for he had great possessions. 23 And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! 24 And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! 25 It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. Job xxxi. 24. Psa. lii. 7: lxii. 10. Hab. ii. 9. 1 Tim. vi. 17. Rev. iii. 17. 26 And they were astonished out of measure, saying among themselves, Who then can be saved? 27 And Jesus looking upon them saith, With men it is impossible, but not with God for with God all things are possible. 28 Then Peter began to say unto him, Lo, we have left all, and have followed thee. 29 And Jesus answered and said, Verily I say unto you, there is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, 30 But he shall receive an hundredfold now in this time, houses, 2 Gen. xviii, 14. Job xlii. 2. Jer. xxxii. 17. Luke i. 37. 3 Gen. xii. 1-3. Deut. xxxiii 9-11. Heb. xi. 24-26. sary, therefore, to repeat what he had said. ¶ How hard. With how much difficulty. 26. Out of measure. Very much, or exceedingly. The Greek means no more than this. his morality, and his external regard for the law of God. At the same time, this was entirely consistent with deep sorrow that he would not give his heart to God, and with deep abhorrence of such a love of the world as to blind the mind to the 30. An hundred fold. A hundred times beauty of true religion, and to lead to the as much. ¶ In this time. In this life. rejection of the Messiah, and the destruc- In the time that he forsakes all. ¶ Houses, tion of the soul. One thing thou lack- &c. This cannot be taken literally, as proest. When the young man came to mising a hundred times as many mothers, Jesus, he asked him, "What lack I sisters, &c. It means, evidently, that the yet?" Matt. xix. 20. This question loss shall be a hundred times compensated Mark has omitted, but he has retained or made up; or that, in the possession of the answer. The answer means, there is religion, we have a hundred times the value one thing yet wanting. Though all that of all that we forsake. This consists in you have said should be true, yet, to the pardon of sin, in the favour of God, make the system complete, or to show in peace of conscience, in support in trials that you really are disposed to keep the and in death, and in raising up friends in commands of God, go and sell your pro- the place of those who are left-spiritual perty. See whether you love God more brethren, and sisters, and mothers, &c. than you do your wealth. By doing that And this corresponds to the experience of you will show that your love of God is all who ever became Christians. At the supreme, that your obedience is not same time it is true that godliness is merely external and formal, but sincere profitable for all things, having the pr and real, the thing now lacking, will be mise of the life that is, as well as of that made up. which is to come. The favour of God is the security for every blessing. Obedience to his law secures industry, temperance, chastity, economy, prudence, health, and the confidence of the world-all indispensable to success in life, and all connected, commonly, with success. Though 24. Children. An expression of affection, perhaps also implying a reproof that their slowness of understanding was like children. When they should have seen at once the truth of what he said, they were slow to learn it. It became neces |