Verse For Today

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Mt 18:21 Then Peter came to Him and said, Lord, how often shall my brother sin against me and I forgive him? Until seven times?

Mt 18:22 Jesus said to him, I do not say to you, Until seven times; but, Until seventy times seven.

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Here St. Peter puts a question to our Saviour, how often Christians should forgive offences to their brethren professing repentance: Christ answers that there should be no end of our mutually forgiving one another, but we are to multiply our pardon as our brother manifests his repentance.  Not that we are hereby obliged to take the frequent offender into our bosom, and to make him our intimate; but to lay aside all malice, and all thoughts and desires of revenge, and to stand ready to do him any office of love and friendship.
 
Learn, 1. That to fall often into the same offence against our brother, is a great aggravation of sin, so the multiplication of forgiveness is a great demonstration of a God-like temper in us.  He that multiplies sin, doth like Satan, sin abundantly; and he that multiplies pardon, doth, like God, pardon abundantly.

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Mt 18:23 Therefore the kingdom of Heaven has been compared to a certain king who desired to make an accounting with his servants.

Mt 18:24 And when he had begun to count, one was brought to him who owed him ten thousand talents.

Mt 18:25 But as he had nothing to pay, his lord commanded that he, and his wife and children, and all that he had, be sold, and payment be made.

Mt 18:26 Then the servant fell down and worshiped him, saying, Lord, have patience with me and I will pay you all.

Mt 18:27 Then the lord of that servant was moved with compassion and released him and forgave him the debt.

Mt 18:28 But the same servant went out and found one of his fellow servants who owed him a hundred denarii. And he laid hands on him and took him by the throat, saying, Pay me what you owe.

Mt 18:29 And his fellow servant fell down at his feet and begged him, saying, Have patience with me and I will pay you all.

Mt 18:30 And he would not, but went and cast him into prison until he should pay the debt.

Mt 18:31 So when his fellow servants saw what was done, they were very sorry. And they came and told their lord all that was done.

Mt 18:32 Then his lord, after he had called him, said to him, O wicked servant, I forgave you all that debt because you begged me.

Mt 18:33 Should you not also have pitied your fellow servant, even as I had pity on you?

Mt 18:34 And his lord was angry, and delivered him to the tormentors until he should pay all that was due to him.

Mt 18:35 So likewise shall My heavenly Father do also to you, unless each one of you from your hearts forgive his brother their trespasses.

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Our blessed Saviour, to enforce the foregoing doctrine of mutual forgiveness, propounds a parable; the main scope of which is to shew, that unless we do actually forgive and pass by injuries done to us, we cut ourselves off from all interest in God's pardoning mercy, and must expect no forgiveness at the hands of God.
 
From the whole, Note, 1. That as we all stand in need of forgiveness from God, so likewise of forgiveness from one another.
 
2. That we all stand bound by the laws of our holy religion, to forbear and forgive one another.
 
3. That Almighty God has made the forgiving one another, the certain and necessary condition of his forgiving us.
 
4. That such as are inexorable towards their brethren, shall find God Almighty hard to be intreated towards themselves.  We may expect the same rigour and severity from God, which we shew to men.
 
5. That the freeness of God's love in forgiving us, ought to be both an argument to excite us to forgive one another, and also a rule to direct us in the manner of forgiving each other.
 
Doth God forgive us when he has power in his hand to punish us?  So must we when we have ability and opportunity for revenge.  Doth God forgive universally all persons?  So must we all provocations.  Doth he forgive us freely and willingly, heartily and sincerely?  So must we; we must be as forward in forgiving, as they in provoking.
 
Learn from the whole, The equity of unlimited forgiveness of our brother, because our God and Saviour forgives us more numerous and heinous sins than our brother is capable of committing against us. Let all unmerciful and unchristian creditors remember this text, who cast poor men into prison for debt, who have nothing to pay; surely he who bids us lend,  looking for nothing again, will not allow us to imprison where nothing can be hoped for.
 
It is to be feared, such will find but little mercy hereafter, who have shewed no mercy here; for it at the great day such shall be condemned as did not visit Christians in prison, what will their condemnation be, who cast them into prison?

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Mt 19:1 And it happened, when Jesus had finished these sayings, that He departed from Galilee and came into the borders of Judea beyond Jordan.

Mt 19:2 And great crowds followed Him. And He healed them there.

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The country of the Jews was divided into three provinces; namely, Galilee, Samaria, and Judea.
 
In Galilee, were the cities of Nazareth, Chorazin, Bethsaida, and Capernaum; here Christ dwelt and spent a considerable part of his time, preaching to them, and working miracles among them.  But now comes the time in which our holy Lord takes his leave of this province of Galilee, and returned no more to it:  woe to that people, whose unthankfulness for Christ's presence and ministry amongst them, causes him finally to forsake them.  Having left Galilee, our holy Lord passes through Samaria (the Samaritans being prejudiced against him, and refusing to receive him) and comes into the coasts of Judea, where multitudes of people flocked after him.
 
But observe the qualities of his followers, not the great ones of the world, not many mighty, not many noble; but the poor and despised multitude, the sick and weak, the deaf and blind, the diseased and distressed.
 
Thence observe, That none but such as find their need of Christ will seek after him, and come unto him.  None will apply to him for help, till they feel themselves helpless.   Great multitudes of the sick and diseased came unto him, and he healed them all.

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Mt 19:3 And the Pharisees came to Him, tempting Him and saying to Him, Is it lawful for a man to put away his wife for every cause?

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Observe here, 1. That wheresoever our blessed Saviour went, the Pharisees followed him; not out of a sincere intention, but with a design to ensnare him:  and accordingly, they propound a question to him concerning divorce, Whether a man might put away his wife on any occasion, as the manner of the Jews was?  Concluding that they should intrap him in his answer, whatever it was.  If he denied the lawfulness of divorce, then they would charge him with contradicting Moses, who allowed it.  If he affirmed it, then they would condemn him for contradicting his own doctrine, Mt 5:32, for favouring men's lusts, and for complying with the wicked custom of the Jews, who, upon every slight and frivolous occasion, put away their wives from them.
 
Learn thence, 1. That wheresoever our Lord went, as he had disciples and sincere followers, so the devil stirred him up bitter and malicious enemies, who sought to render his person unacceptable, and his doctrine unsuccessful.
 
2. That of all Christ's enemies, none had such a bitter hatred and enmity against his person, ministry, and miracles, as the Pharisees. Men of great knowledge, who rebelled against the light of their own consciences, and the clear convictions of their own mind.
 
3.  That such was the wisdom of our Saviour in all his answers to his enemies, that neither their wit nor malice could lay hold upon anything to insnare him:  but observe the piety and prudence of his answer to the Pharisees in the next words.

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Mt 19:4 And He answered and said to them, Have you not read that He who made them at the beginning "made them male and female",

Mt 19:5 and said, "For this cause a man shall leave father and mother and shall cling to his wife, and the two of them shall be one flesh?"

Mt 19:6 "Therefore they are no longer two, but one flesh. Therefore what God has joined together, let not man separate."

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Observe here, Christ gives no direct answer to the Pharisees insnaring question, but refers them to the first institution of marriage, when God made them one, to the intent that matrimonial love might be both incommunicable and indissoluble.
 
Whence learn, 1. The sacred institution of marriage:  it is an ordinace of God's own appointment, as the ground and foundation of all sacred and civil society.   What God has joined together.
 
Learn, 2. The antiquity of this institution, it was from the beginning: He which made them at the beginning, made them male and female. Marriage is almost as old as the world, as old a nature; there was no sooner one person, but God divided him into two; and no sooner were there two, but he united them into one.
 
Learn hence, 3. The intimacy and nearness of this endeared and endearing relation:  the conjugal knot is tied so close, that the bonds of matrimonial love are stronger than those of nature:  stricter is the tie betwixt husband and wife, than betwixt parent and children, according to God's own institution.  For this cause shall a man leave father and mother, and cleave to his wife.

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Mt 19:7 They said to Him, Why did Moses then command to give a bill of divorce and to put her away?

Mt 19:8 He said to them, Because of your hard-heartedness Moses allowed you to put away your wives; but from the beginning it was not so.

Mt 19:9 And I say to you, Whoever shall put away his wife, except for fornication, and shall marry another, commits adultery; and whoever marries her who is put away commits adultery.

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Observe here, The Pharisees' demand, and our Saviour's reply.  They demand,  Why Moses commanded to put away the wife by a bill of divorce?
 
Where note, The wicked abuse which the Pharisees put upon Moses, as if he had commanded them, whereas he only permitted to put them away. Moses suffered it for the hardness of their hearts; that is, he did not punish it; not allowing it as good, but winking at it as a lesser evil, because the Jews were so barbarously cruel to their wives, as to turn them away upon every disgust.
 
Now our Saviour, in his reply, refers them again to the primitive institution of marriage, bidding them compare the precept and their practice together; for in the beginning it was not so.
 
Learn, That according to the word and will of God, nothing can violate the bonds of marriage and justify a divorce between man and wife, but the defiling of the marriage bed by adultery and uncleanness:  this is the only case in which man and wife may lawfully part.  Whosoever shall put away his wife, except for fornication, committeth adultery.

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Mt 19:10 His disciples said to Him, If this is the case of the man with his wife, it is not good to marry.

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That is, if a man be so strictly tied by marriage, it is best for him not to marry.  A very rash saying of the disciples, discovering both their great carnality, and also the tyranny of a sinful practice, grown up into custom.
 
Learn, 1. That the best of men have their weakness and infirmities: and the flesh takes its turn to speak, as well as the spirit in them. All that the saints say, is not gospel.
 
Learn, 2. How impatient nature is of restraint, and how desirous of sinful liberty, and to be freed from the ties and bonds which the holy and wise laws of God put upon it.

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Mt 19:11 But He said to them, Not all receive this word, except those to whom it is given.

Mt 19:12 For there are some eunuchs who were born so from their mother's womb; and there are eunuchs who were made eunuchs by men; and there are eunuchs who have made themselves eunuchs for the kingdom of Heaven's sake. He who is able to receive it, let him receive it.

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As if our Lord had said, "You my disciples do not consider what you say.  All men without sinning against God cannot abstain from marriage, but those only to whom God had given the gift of continency, and grace of chastity.  Some indeed by nature, or natural impotency are unfit for marriage.  Others wickedly are made unfit by castration; others by religious mortification, bring under their bodies that being free from the incumbrances that attend a marriage state, they may give up themselves the better to the exercises of a holy life."
 
Learn, 1. That Almighty God has given us diverse persons, different tempers, and constitutions:  some can subdue their impure desires and affections without the remedy of marriage, others cannot.
 
2. That continency or ability to live chastely, without the use of marriage, is the special gift of God; not common to all, but bestowed only upon some.  A gift it is, worthy of our fervent prayers, worthy of our best endeavours.
 
3. That a vow of chastity is not in our power; to quench a natural affection requires a supernatural gift.   All have not received it: that is, all men cannot live single, and abstain from matrimony.
 
From whence it follows, That men and women are not by monastical vows to be obliged to live a single life, which some cannot perform without sin.
 
Note farther, When Christ says, that some have made themselves eunuchs for the kingdom of heaven's sake:  the meaning is, That some have abstained from matrimony that they might be more expedite in preaching the gospel, if ministers; or more prompt, fit and ready to regard only the things of the Lord, if private Christians.

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Mt 19:13 Then little children were brought to Him, that He should put His hands on them and pray. And the disciples rebuked them.

Mt 19:14 But Jesus said, Allow the little children to come to Me, and do not forbid them; for of such is the kingdom of Heaven.

Mt 19:15 And He laid His hands on them, and departed from there.

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Observe here, a solemn action performed.  Children are brought to Christ to be blest by him.
 
Where note, 1. The persons brought, children, young children, sucking children, as the word imports:   They brought them in their arms, Lu 18:15 not led them by the hand.
 
2. The persons they are brought unto, Jesus Christ; but for what end? Not to baptize them, but to bless them:  the parents looking upon Christ as a prophet, a great prophet, the great prophet, do bring their infants to him, that they may receive the benefit of his blessings and prayers.
 
Whence, Learn, 1. That infants are subjects capable of benefit by Jesus Christ.
 
2. That it is the best office that parents can perform unto their children to bring them unto Christ, that they may be made partakers of that benefit.
 
3. If infants be capable of benefit by Christ; if capable of his blessing on earth, and presence in heaven; if they be subjects of his kingdom of grace, and heirs of his kingdom of glory; then they may be baptized; for they that are in covenant have a right to the seal of the covenant.
 
If Christ denies not infants the kingdom of heaven, which is the greater, what reason have his ministers to deny them baptism, which is the less?
 
But, say some, Christ did neither baptize them, nor command his disciples so to do!
 
Answer, That is not to be wondered at, if we consider that they had already entered into covenant with God by circumcision and Christian baptism was not yet instituted; John's baptism was the baptism of repentance, of which infants were incapable.

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Mt 19:16 And behold, one came and said to Him, Good Master, what good thing shall I do that I may have eternal life?

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Observe here, A person addressing himself to Christ, and propounding an important question to him; namely, What he should do to gain eternal life?
 
Where, Note, 1. He believes the certainty of a future state.
 
2. He professes his desire of an eternal happiness in that state.
 
And, 3. He declares his readiness to do some good, that he may obtain that happiness.
 
Learn, That the light of nature, or natural religion, directs and teaches men, that good works are necessary to salvation, or that some good things must be done by men that at death expect eternal life.
 
   What good thing shall I do that I may have eternal life?  It is not talking well, and professing well, but doing well, and living well, that entitles us to eternal life.

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Mt 19:17 And He said to him, Why do you call Me good? There is none good but one, that is, God. But if you want to enter into life, keep the commandments.

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The person thus addressing himself unto Christ, was either a Pharisee or a disciple of the Pharisees, who did not own Christ to be God, or to come from God; but taught, that eternal life was attainable, by fulfilling of the law in that imperfect sense which the Pharisees gave of it.
 
And accordingly, 1. Christ reproves him for calling him good;  Why callest thou me good?  When thou wilt neither own me to be God, nor to come from God; For there is none good, that is, essentially and originally good, but God only; nor any derivatively good, but he that receives his goodness from God also.
 
From this place the Socinians argue against the divinity of Christ; thus, "He to whom the title of good doth not belong, cannot be God most high.  But by our Lord's words this title belongs not to him, but only to God the Father; therefore God the Father must be God alone."
 
Answer, Christ may be supposed to speak to this young man thus, "Thou givest me a title which was never given to the most renowned rabbis, and which agrees to God alone; now thou oughtest to believe that there is something in me more than human, if thou conceivest that this title of good doth belong to me."
 
Observe, 2. That our Saviour might convince him of the error of the Pharisees, who believed that they might, without the knowledge of him, the true Messias, enter into life by keeping the law of God according to that lax and loose interpretation which they, the Pharisees, had given of it; he bids him, Keep the commandments.
 
Where, Note, Christ calls him off from outward ceremonies, which the Pharisees abounded in, to the practice of moral duties; yet withal lets him understand, that if he expected salvation by the moral law, he must keep it perfectly and exactly, without the least deficiency, which is an impossibility to man in his lapsed state.
 
Learn, 1. That such as seek justification and salvation by the works of the law only, must keep the whole law, or covenant of works, perfectly and exactly.
 
Learn, 2. That the best way to prepare men for Jesus Christ, is to let them see their own impotency to keep and fulfil the covenant of works.

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Mt 19:18 He said to Him, Which? Jesus said, You shall not murder, you shall not commit adultery, you shall not steal, you shall not bear false witness,

Mt 19:19 honor your father and mother, and, you shall love your neighbor as yourself

Mt 19:20 The young man said to Him, I have kept all these things from my youth up; what do I lack yet?

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Observe here, That the duties which our Saviour instances in, are the duties of the second table, which hypocrites are most failing in; but the sincere practice of our duty to our neighbour, is a singular evidence of our love to God.  These duties of the second table the young man says he had kept from his youth, and perhaps might say it truly, according to the Pharisees interpretation, which condemned only the gross, outward act, not the inward lust and motion of the heart.
 
Learn hence, How apt men are to think well of themselves, and have too high an opinion of their own goodness and righteousness before God:  All these have I kept from my youth.

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Mt 19:21 Jesus said to him, If you want to be perfect, go, sell what you have and give to the poor, and you shall have treasure in Heaven. And come, follow Me.

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That is, "Thou hast been all thy days a Pharisee; if now thou wilt be a Christian, thou must maintain a readiness and disposition of mind to part with all that thou hast in this world, at my call and at my command, and follow after me."
 
Learn, That such as enter themselves disciples of Christ, must be ready, at Christ's call, to part with all, for Christ's sake, that they have in this world.
 
2. All that profess themselves to be Christ's disciples, must be his followers; that is, that they must obey his doctrine, and imitate his example, his holiness, his humility, his heavenly-mindedness, his patience, his meekness, his readiness to forgive injuries;  and the same mind must be in us which was in Christ Jesus.

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Mt 19:22 But when the young man heard that saying, he went away sorrowful; for he had great possessions.

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The parting with all for Christ seemed so hard a condition to the young man, that he went away sorrowful from Christ.
 
Whence, Learn, 1. That a man wedded to the world will renounce Christ rather than the world, when both stand in competition.
 
2. That unregenerate and carnal men are exceeding sorrowful, and sadly concerned, that they cannot have heaven upon their own terms, and win it in their own way.   The young man went away sorrowful.

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Mt 19:23 Then Jesus said to His disciples, Truly I say to you that a rich man will with great difficulty enter into the kingdom of Heaven.

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Our blessed Saviour takes occasion, from what had passed, to discourse with his disciples concerning the danger of riches, and the difficulties that attend rich men in their way to salvation.   A rich man shall hardly enter into the kingdom of heaven.
 
Whence note, 1. That rich men do certainly meet with more difficulties in their way to heaven, than other men:  it is difficult to withdraw their affections from riches, to place their supreme love upon God in the midst of their abundance.  It is difficult to depend upon God in a rich condition. The poor committeth himself to God, but the rich man's wealth is his strong tower.  That yet the fault lies not in riches, but in rich men; who, by placing their trust and putting their confidence in riches, do render themselves incapable of the kingdom of God.