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EXPOSITORY THOUGHTS
ON THE GOSPELS.
u;^l
FOR B'AMILY ANDV$^KIVATE tJSE
^
WITH THE TEXT COMPLETE,
BY THE REV. J. C. RYLE, B.A.,
CHBIST OHCBCH, OXFOBO,
RECTOR OF IIELMINGHAM, SUFFOLK ;
AUTHOR OF "living OR DEAD," " WIIKAT OK CHAFF," " 8TAETLINO QUESTIONS,"
"rich OB POOR," "priest, PURITAN, AND PBEACHBB," Bid
ST. MATTHEW.
I
NEW YORK:
ROBERT CARTER & BROTHERS,
5 3 BROADWAY,
1860,
>^
si^'
8TEBE0TTPED BT S. B. TB0H80X, PRINTED BY
THOMAS B. SMITH, BIITDER, E.0.JE;ETKI1TS
8S A 84 Beekman-street. 82 & 84 Beekman-st. 26 Frankfort-Bt.
PREFACE.
In sending forth the first volume of a new expository
work upon the Gospels, I feel it necessary, in order to
prevent misapprehension, to offer some explanation of
the character and design of the work.
The " Expository Thoughts," which are now before
the reader, are not a learned, critical commentary. I
do not profess to expound every verse of the Gospels,
grapple with every difficulty, attempt the solution of
every hard text, and examine every disputed reading or
translation.
The " Expository Thoughts" are not a continuous
and homiletic exposition, containing practical remarks
on every verse, like the commentaries of Brentius and
Gualter.
The plan I have adopted in drawing up the " Expos-
itory Thoughts" is as follows. I have divided the sacred
text into sections or passages, averaging about twelve
verses in each. I have then supplied a continuous
series of short, plain " Expositions" of each of these
IV PREFACE.
passages. In each Exposition I have generally begun
by stating as briefly as possible the main scope and
purpose of the passage under consideration. I have
then selected two, three, or, four prominent points in
the passage, singled them out from the rest, dwelt ex-
clusively on them, and endeavored to enforce them
plainly and vigorously on the reader's attention. The
points selected will be found to be sometimes doctrinal,
and sometimes practical. The only rule in selection has
been to seize on the really leading points of the passage.
In style and composition I frankly avow that I have
studied, as far as possible, to be plain and pointed, and
to choose what an old divine calls " picked and packed"
words. I have striven to place myself in the position
of one who is reading aloud to others, and must arrest
their attention, if he can. I have said to myself in
writing each Exposition, " I am addressing a mixed
Company, and I have but a short time." Keeping this
in view, I have constantly left unsaid many things that
might have been said, and have endeavored to dwell
chiefly on the things needful to salvation. I have de-
liberately passed over many subjects of secondary
importance, in order to say something that might strike
and stick in consciences. I have felt that a few points,
well remembered and fastened down, are better than a
PREFACE. y
quantity of truth lying loosely and thinly scattered over
the mind.
A few foot-notes explaining difficult passages, have
occasionally been added to the exposition. I have
thought it good to add these notes for the information
of readers, who may feel a wish to know what can be
said about the ^'deep things" of Scripture, and may
have no commentary of their own. If the reading
public should ever demand another edition of the work,
the number of these foot-notes will probably be much
increased.
I cannot, of course, expect that the opinions ex-
pressed in these expositions, whether about doctrine,
practice, or prophecy, will be satisfactory and acceptable
to every one. I can only say, I have spoken out freely,
and kept back nothing that seemed to me true. I have
set down nothing but what I conscientiously believe to
be the real meaning of the inspired writer, and the mind
of the Spirit. I have always held that truth is most
likely to be reached, when men on all sides conceal
nothing, but tell out all their minds. Eight or wrong,
I have endeavored to tell out my own mind. It is my
firm conviction, that I have said nothing in these ex-
positions which is not in perfect harmony with the
thirty-nine articles of my own church, and does not
VI PREFACE.
agree in the main with all the Protestant confessions of
faith. The words of an old divine will explain the kind
of theology, to which lever desire to conform; — '^I
know no true religion but Christianity ; no true Chris-
tianity but the doctrine of Christ ; of His divine person,
(Col. i. 15.) of His divine office, (1 Tim. ii. 5.) of His
divine righteousness, (Jer. xxiii. 6.) and of His divine
Spirit, which all that are His receive. (Rom. viii. 9.) I
know no true ministers of Christ but such as make it
their business, in their calling, to commend Jesus Christ,
in His saving fulness of grace and glory, to the faith
and love of men. I know no true Christian, but one
united to Christ by faith, and abiding in Him by faith
and love, to the glorifying of the name of Jesus Christ,
in the beauties of gospel holiness. Ministers and Chris-
tians of this spirit, have for many years been my
brethren and companions, and I hope ever shall be,
whithersoever the hand of the Lord may lead me." —
Traill's Preface to Throne of Grace.
I am deeply sensible of the many imperfections and
defects of the volume which is now sent forth. No one
perhaps will see them more clearly than I do myself.
At the same time, I think it only fair to say, that no
exposition in this volume has been composed without
deliberate reflection, and laborious examination of other
PREFACE. Vll
men's opinions. There are very few passages handled
in these expositions, concerning which I have not at
least looked at the views of the following writers : —
Chrysostom, Augustine, Theophylact, Euthymius, Cal-
vin, Brentius, Bucer, Musculus, Gualter, Beza, BuUinger,
Pellican, Calovius, Cocceius, Baxter, Poole, Hammond,
Lightfoot, Hall, Du Veil, Whitby, Piscator, Paraeuse,
Ferus, Jansenius, Leigh, Ness, Mayer, Trapp, Henry,
Gill. Doddridge, Biirkitt, Quesnel, Bengel, Scott, A.
Clarke, Pearce, Adams, Watson, Olshausen, Alford,
Barnes, Stier. I can say, that I have spent hours,
days, and weeks in examining the opinions of these
writers, and that when I differ from them, it is not be-
cause I do not know their views.
Commentaries and Expositions of Scripture are so
numerous in the present day, that I feel it necessary to
say something as to the class of readers whom I have
specially had in view in putting forth these Expository
Thoughts.
In the first place, I indulge the hope, that the wprk
may be found suitable for use at family prayers. The
supply of works adapted for this purpose has never yet
been equal to the demand.
In the next place, I cannot help hoping that the work
may prove an aid to those who visit the sick and the poor.
VIU PREFACE.
The number of persons who visit hospitals, sick-roome,
and cottages, with an earnest desire to do spiritual
good, is now very great. There is reason to believe
that proper books for reading on such occasions are
much wanted.
Last, but not least, I trust that the work may not be
found unprofitable for 'private reading^ as a companion to
the Gospels. There are not a few whose callings and
engagements make it impossible for them to read large
commentaries and expositions of God's Word. I have
thought that such may find it helpful to their memories
to have a few leading points set before their minds, in
connection with what they read.
I now send forth the volume with an earnest prayer,
that it may tend to the promotion of pure and undefiled
religion, help to extend the knowledge of Christ, and
be a humble instrument in aid of the glorious work of
converting and edifying immortal souls.
J. 0. RYLE.
Helmingham Rectory,
December, 1856.
TABLE OF CONTENTS.
Matthew. PAOB
r. 1— IT, The genealogy of Christ. ... 1
18 — 25. The incarnation and name of Christ. . . 5
II. 1 — 12. The wise men from the East . ... 9
1 3 — 2 3. The flight into Egypt, — and subsequent abode
at Nazareth 13
III. 1—12. The ministry of John the Baptist . . . It
13— n. The baptism of Christ 21
IV. 1—11. Tlie temptation 24
12 — 25. The beginning of Christ's ministry, and the
calling of the first disciples .... 2*7
V. 1—12. The beatitudes ...... 31
13 — 20. The character of true Christians, and the con-
nection between the teaching of Clirist and
the Old Testament 35
21 — 37. Spirituality of the law proved by three ex-
amples 39
38 — i8. The Christian law of love set forth. . . 43
VX 1 — 8. Ostentation in almsgiving and prayer for-
bidden 46
9 — 1 5. The Lord's prayer, and the duty of forgiving
one another . . . . . .49
16 — 24. The right manner of fasting, — treasure in
heaven, — ^the single eye .... 55
25 — 34. Over- carefulness about this world forbidden . 58
VII. 1 — 11, Censoriousness forbidden, — prayer encouraged 61
12 — 20, The rule of duty towards others, — the two
gates, — warning against false prophets . 65
21 — 29. Uselessness of profession without practice, —
the two builders 69
VIII. 1 — 15. Miraculous healing of a leprosy, a palsy, and
a fever .... , . 72
A
TABLE OF CONTENTS.
VIII.
16— 2*7.
28—34
IX.
1—13.
14—26.
27—37.
X.
1—15.
16—23.
24—33.
34—42.
XL
1—15.
16—24.
25—30.
xn.
1—13.
14—21.
22—37.
38—50.
»
XTTI.
1—23.
24—43.
44—50.
51—58.
XIV.
1—12.
13— 2L
22—36.
PAG»
Christ's wisdom in dealing with professors^ —
the storm on the lake calmed . . .76
The devil cast out of a man in the country of
the Gergesenes .80
A palsied man healed, — the calling of Mat-
thew the publican 83
New wine and new bottlcf?, — the ruler's
daughter raised to life 86
Two blind men healed, — Christ's compassion
on the multitude, — the duty of disciples . 90
The sending forth of the first Christian
preachers 94
Instructions to the first Christian preachers . 98
Warnings to the first Christian preachers . 101
Cheering words to the first Christian preachers 105
Christ's testimony about John the Baptist . 108
Unreasonableness of unbelievers exposed, —
danger of not using the light . . . 112
Greatness of Christ, — ^fulness of Gospel invi-
tations 115
The true doctrine of the Sabbath cleared
from Jewish error 121
Wickedness of the Pharisees, — encouraging
description of Christ's character . . .124
Blasphemy of Christ's enemies, — sins against
■knowledge, — idle words . . . .128
Power of unbelief, — danger of imperfect and
incomplete reformation, — Christ's love to
His disciples 134
Parable of the sower 140
Parable of the wheat and tares . . . 145
Parables of the treasure, the pearl, and the net 150
Christ's treatment in His own country, —
danger of unbelief 154
Martyrdom of John the Baptist . . .158
Miracle of the loaves and fishes . . .161
Christ walking on the sea . . . .166
TABLE OF CONTENTS.
Matthew
X.V.
1—9.
10—20.
21—28.
29—39.
XVI.
1—12.
13-20.
21—23.
24—28.
XVIL
1—13.
14—21.
22— 2*J.
XYIII. • 1—14.
PAGE
XIX.
XXI.
XXII
15—20.
21—35.
1—15.
16—22.
23—30.
1—16.
17—23.
24—28.
29—34.
1—11.
12—22.
23—32.
33—46.
1—14.
^ 5—22.
Hypocrisy of Scribes and Pharisees, — danger
of traditions
False teachers, — ^the heart the source of sin .
The Canaanitish mother ....
Christ's miracles of healing ....
Enmity of the Scribes and Pharisees, —
Christ's warning against them .
Peter's noble confession
Peter rebuked
Necessity of self-denial, — value of the soul
The Transfiguration
The young man possessed with a devil healed
The fish and the tribute money
Necessity of conversion and humility, — reality
of hell
Rule for settling differences among Christians,
— nature of Church discipline
Parable of the unforgiving servant .
Christ's judgment about divorces, — Christ's
tenderness to little children
The rich young man
Danger of riches, — encouragement to forsake
all for Christ
Parable of the laborers in the vineyard .
Christ's announcement of His coming death,
— mixture of ignorance and faith in true
disciples 250
True standard of greatness among Christiana . 255
Healing of two blind men . .
Christ's public entry into Jerusalem
Christ casting the buyers and sellers out of
the temple, — the barren fig-tree .
Christ's reply to the Pharisees demanding His
authority, — the two sons ....
Parable of the wicked husbandmen
Parable of the great supper ....
The Pharisees' q^uestion about paying tribute
170
175
179
183
187
192
198
201
204
210
214
218
224
228
232
237
241
245
259
262
267
271
275
279
283
Xll
TABLE OF CONTENTS.
Matthew
XXII. 23—33.
34—46.
XXIII. 1—12.
13—33.
34—39.
XXiy. 1—14.
15—28.
29—35.
36—51.
XXV.
XXVI.
1—13.
14—30.
31—46.
1—13.
14—25.
26—35.
36—46.
47—56.
57—68.
69—75.
XXVII. 1—10.
11—26.
27—44.
45—46.
47—66.
XXVIII. 1—11.
12—20.
PAGE
The Sadducees' question about the resurrection 288
The Lawyer's question about the great com-
mandment, — Christ's question to His ene-
mies 2D2
Christ's warning against the teaching of the
Scribes and Pharisees .... 296
Eight charges against the Scribes and Phari-
sees 300
Christ's last pubUc words to the Jews . .306
Prophecy on the mount of Olives, — about the
destruction of Jerusalem, — Christ's second
coming, and the end of the world . .311
Prophecy continued, about miseries to come
at the first and second sieges of Jerusalem . 316
Second advent of Christ described . . .321
Time just before second advent described, and
watchfulness enjoined 325
Parable of the ten virgins .... 330
Parable of the talents 335
Last judgment 340
The woman who anointed our Lord's head . 345
The false apostle, amd his besetting sin . , 349
The Lord's supper and the first communicants 354
The agony in the garden . . . .361
The false apostle's kiss, — the voluntary sub-
mission of Chri.st 366
Christ before the Jewish council . . . 370
Peter's denial of his Master .... 374
The end of Judas Iscariot . . . .378
Christ condemned before Pilate . . . 384
Christ's sufferings in the hands of the soldiers,
and crucifixion 388
Christ's death, and signs accompanying it . 393
Christ's burial, and vain precautions of His
enemies to prevent Ills resurrection . . 398
Christ's resurrection 402
Christ's parting charge to His disciples - . 407
EXPOSITORY THOUGHTS
ON THE GOSPELS.
MATTHEW I. 1— ir.
1 The book of the generation of
Jesus Christ, the son of David, the
son of Abraham.
2 Abraliaui begat Isaac ; and Isaac
begat Jacob ; and Jacob begat Judas
and his brethren ;
3 And Judas begat Phares and Zara
of Thumar ; and Phares begat Esrom ;
and Esrom begat Aram ;
4 And Aram begat Aminadab ; and
Aminadab begat Naasson ; and Naas-
Bon begat Sahnou ;
5 Arid Salmon begat Booz of Ea-
chab ; and Booz begat Obed of Euth ;
and Obed begat Jesse ;
6 And Jesse begat David the king ;
and David the kiug begat Solomon of
her that had been the wife of Urias ;
7 And Solomon begat Eoboam ; and
Eoboam begat Abia ; and Abia begat
Asa;
And Asa begat Josaphat; and
l)at begat Joram ; and Joram
begat Ozias ;
9 And Ozias begat Joatham; and
Joatham begat Achaz; and Achaz be-
gat Ezekias ;
10 And Ezekias begat Manasses;
and Manasses begat Amon , and Amon
begat Josias ;
11 And Josias begat Jeehouias and
his brethren, about the time they
were carried away to Babylon :
12 And after tiiey were brought to
Babylon, Jechonias begat SaUithiel;
and'Salathiel begat Zorobabel ;
13 And Zorobiibel begat Abiud ; and
Abiud begat Eliakim ; and Eliakim
begat Azor ;
14 And Azor begat Sadoc; and Sadoo
begat Achim ; and Achim begat Eliud :
15 And Eliud begat Elea/ar; and
Eleazar begat Matthau ; and Matthan
begat Jacob ;
16 And Jacob begat Joseph the
husband of Mary, of'whom was born
Jesus, who is culled Christ.
17 So all the generations, from
Abraham to David, are fourteen gen-
erations ; and from David, until the
carrying away into Babylon, are four-
teen generations ; and trom the carry-
ing away into Babylon unto Chi'ist,
are fourteen generations.
These verses begin the New Testament. Let us always
read them with serious and solemn feelings. The book
before us contains not the word of men, but of God.
Every verse in it was written by inspiration of the Holy
Ghost.
2 EXPOSITORY THOUGHTS.
Let us thank God daily for giving us the Scriptures.
The poorest Englishman who understands his Bible,
knows more about religion than the wisest philosophers
of Greece and Eome.
Let us remember our deep responsibility. We shall
all be judged at the last day according to our light. To
whomsoever much is given, of them much will be required.
Let us read our Bibles reverently and diligently, with
an honest determination to believe and practise all we
find in them. It is no light matter how we use this
"book. Eternal life or death depends on the spirit in
which it is used.
Above all let us humbly pray for the teaching of the
Holy Spirit. He alone can apply truth to our hearts,
and make us profit by what we read.
The New Testament begins with the life, death, and
resurrection of our Lord Jesus Christ. No part of the
Bible is so important as this, and no part is so fall and
complete. Four distinct Gospels tell us the story of
Christ's doing and dying. Four times over we read the
precious account of His works and words. How thankful
we ought to be for this ! To know Christ is life eternal.
To believe in Christ is to have peace with God. To
follow Christ is to be a true Christian. To be with
Christ will be heaven itself. We can never hear too
much about Jesus Christ.
The Gospel of St. Matthew begins with a long list of
names. Sixteen verses are taken up with tracing a
pedigree from Abraham to David, and from David to the
family in which Jesus was born. Let no one think that
these verses are useless. Nothing is useless in creatioa
MATTHEW, CHAP. I. 6
The least mosses, and the smallest insects, serve some good
end. Nothing is useless in the Bible. Every word of it
is inspired. The chapters and verses which seem at first
sight unprofitable, are all given for some good purpose,
Look again at these sixteen verses, and you will see in
them useful and instructive lessons.
Learn from this list of names, that God alivays keeps
His loord. He had promised, that in Abraham's seed
all the nations of the earth should be blessed. He had
promised to raise up a Saviour of the family of David.
(Gen. xii. 3 ; Isaiah xi. 1.) These sixteen verses prove,
that Jesus was the son of David and the son of Abra-
ham, and that God's promise was fulfilled. — Thoughtless
and ungodly people should remember this lesson, and be
afraid. Whatever they may think, God will keep His
word. If they repent not, they will surely perish. — True
Christians should remember this lesson, and take comfort.
Their Father in heaven will be true to all His eno^age-
ments. He has said, that He will save all believers in
Christ. If He has said it. He will certainly do it. " He
is not a man that He should lie." " He abideth faith-
ful : He can not deny Himself" (2 Tim. ii. 13.)
Learn next from this list of names the sinfulness and
corruption of hmyian nature. Observe how many godly
parents in this catalogue had wicked and ungodly sons.
The names of Roboam, and Joram, and Amon, and Jecho-
nias, should teachus humbling lessons. They had all pious
fathers. But they were all wicked men. Grace does not
run in families. It needs something more than good
examples and good advice to make us children of God.
They that are born again are not born of blood, nor of
4 EXPOSITORY THOUGHTS.
the will of the flesh, nor of the will of man, but of God.
(John i. 13.) Praying parents should pray night and
day, that their children may be born of the Spirit.
Learn lastly from this list of names, hoio great is the
mercy and compassion of our Lord Jesus Christ. Think
how defiled and unclean our nature is ; and then think
what a condescension it was in Him to be bora of a
woman, and " made in the likeness of men." Some of the
names we read in this catalogue remind us of shameful
and sad histories. Some of the names are those of per-
sons never mentioned elsewhere in the Bible. But at the
end of all comes the name of the Lord Jesus Christ.
Though He is the eternal God, He humbled Himself to
become man, in order to provide salvation for sinners.
" Though he was rich, yet lor our sakes he became poor.''
"We should always read this catalogue with thankful
feehngs. We see here that no one who partakes of
human nature can be beyond the reach of Christ's
sympathy and compassion. Our sins may have been as
black and great as those of any w^hom St. Matthew
names. But they can not shut us out of heaven, if we
repent and believe the gospel. If Jesus was not ashamed
to be born of a woman, whose pedigree contained such
names as those we have read to-day, we need not think
that He will be ashamed to call us brethren, and 1o give
us eternal life.
&
MATTHEW I. 18—25.
18 Now the birth of Jesus Christ
was on this wise. When as his mother
Mary was espoused to Joseph, before
they pame together, she was found
with child of the Holy Ghost.
19 Then Joseph her husband, being
a just man, and not willing to make
her a public example, was minded to
put her away privily.
20 But while he thought on these
things, behold, the angel of the Lord
appeared unto him in a dream, saying,
Joseph, thou son of David, fear not
to take unlo thee Mary thy wife : for
that which is conceived in her is of
the Holy Ghost.
21 And she shall bring forth a sou,
and thou shalt call his name JESUS :
for he shall save his people from their
sins.
22 Now- all this was done, that it
might be fulfilled which was spoken
of the Lord by the prophet, say-
ing,
23 Behold, a virgin shall be with
child, and shall bring forth a son, and
they shall call his name Emmanuel,
which being interpreted is, God with
us.
24 Then Joseph being raised from
sleep, did as the angel of the Lord
had bidden him, and took unto him
his wife ;
25 And knew her not till she had
brought forth her firstborn son : and
he called his name JESUS,
These verses begin by telling us two great truths. They
tell US how the Lord Jesus Christ took our nature upon
Him, and became man. They tell us also that His birth
was miraculous. His mother Mary was a virgin.
These are very mysterious subjects. They are depths,
which we have no line to fathom. They are truths, which
we have not mind enough to comprehend. Let us not
attempt to explain things which are above our feeble
reason. Let us be content to believe with reverence, and
not speculate about matters which we cannot understand.
Enough for us to know, that with Him who made the
world nothing is impossible. Let us rest in the words
of the Apostles' Creed : "Jesus Christ was conceived
by the Holy Ghost, and born of the Virgin Mary."
Let us observe the conduct of Joseph described in these
verses. It is a beautiful example of godly wisdom, and
tender consideration for others. He saw the " appear-
ance of evil" in her who was his espoused wife. But he
djid nothing rashly. He waited patiently to have the
his 7
ii?;
6 EXPOSITORY THOUGHTS.
line of duty made clear. In all probability he laid the
matter before God in prayer. '^ He that belie veth shall
not make haste." (Isaiah xxviii. 16.)
The patience of Joseph was graciously rewarded. He
received a direct message from God upon the subject of
his anxiety, and was at once relieved from all his fears
How good it is to wait upon God ! Who ever cast his ,
cares upon God in hearty prayer, and found him fail
" In all thy ways acknowledge Him, and He shall direct
thy paths." (Prov. iii. 6.)
Let us observe the tioo names given to our Lord in these
verses. One is Jesus : the other Emmanuel. One de-
scribes His office ; the other His nature. Both are
deeply interesting.
The name Jesus means " Saviour." It is the same
name as Joshua in the Old Testament. It is given to
our Lord because " He saves His people from their sins."
This is His special office. He saves them from the guilt
of sin, by washing them in His own atoning blood. He
saves them from the dominion of sin, by putting in their
hearts the sanctifying Spirit. He saves them from the
presence of sin, when He takes them out of this world to
rest with Him. He will save them from all the conse-
quences of sin, when He shall give them a glorious body
at the last day. Blessed and holy are Christ's people !
From sorrow, cross, and conflict they are not saved. But
they are saved from sin for evermore. They are cleansed
from guilt by Christ's blood. They are made meet for
heaven by Christ's Spirit. This is salvation. He who
cleaves to sin is not yet saved.
Jesus is a very encouraging name to heavy-laden sinners.
MATTHEW, CHAP. I. 7
He who is King of kings and Lord of lords might law-
fully have taken some more high-sounding title. But
He does not do so. The rulers of this world have often
called themselves Great, Conquerors, Bold, Magnificent,
and the like. The Son of God is content to call Himself
Saviour. The souls which desire salvation may draw
nigh to the Father with boldness, and have access with
• confidence through Christ. It is His office and His de-
light to show mercy. " God sent not His Son into the
world to condemn the world, but that the world through
Him might be saved.'' (John iii. 17.)
Jesus is a name, ivhich is peculiarly sweet and preciousto
believers. It has often done them good, when the favour
of kings and princes would have been heard of with un-
concern. It has given them what money cannot buy,
even inward peace. It has eased their wearied consciences,
and given rest to their heavy hearts. The Song of Solo-
mon speaks the experience of many, when it says, " thy
name is as ointment poured forth.'' (Cant. i. 3.) Happy
is that person, who trusts not merely in vague notions
of God's mercy and goodness, but in " Jesus."
The other name in these verses is scarcely less interest-
ing than that just referred to. It is the name which is
given to our Lord from his nature, as " God , manifest
in the flesh." He is called Emmanuel, " God with us."
Let us take care that we have clear views of our Lord
Jesus Christ's nature and person. It is a point of the
deepest importance. We should settle it firmly in our
minds, that our Saviour is perfect man as ^vell as perfect
God, and perfect God as well as perfect man. If we once
lose sight of this great foundation truth, we may run into
8 EXPOSITORY THOUGHTS.
fearful heresies. The name Emmanuel takes in the
whole mystery. Jesus is " God with us." He had a
nature like our own in all things, sin only excepted.
But though Jesus was "with us" in human flesh and
blood, He was at the same time very God.
We shall often find, as we read the Gospels, that
our Saviour could be weary, and hungry, and thirsty, —
could weep, and groan, and feel pain like one of our-
selves. In all this we see " the man" Christ Jesus. We
see the nature He took on Him, when He was born of'
the Virgin Mary.
But we shall also find in the same Gospels that our
Saviour knew men's hearts and thoughts, — that He had
power over devils, — that He could work the mightiest
of miracles with a word, — that He was ministered to by
angels, — that He allowed a disciple to call Him "my
God," — and that he said, " Before Abraham was I am/'
and "I and my Father are one." In all this we see
" the eternal God." We see Him " who is over all, God
blessed for ever. Amen." (Rom. ix. 5.)
Would you have a strong foundation for your faitU
and hope ? Then keep in constant view your Saviour's
divinity. He in whose blood you are taught to trust is
the Almighty God. All power is His in heaven and
earth. None can pluck you out of His hand. If you
are a true believer in Jesus, let not your heart be
troubled or afraid.
Would you have sweet comfort in sufiering and'
trial ? Then keep in constant view your Saviour's )
humanity. He is the man Christ Jesus, who lay on, the /
bosom of the Virgin Mary, as a little infant, and knows '
MATTHEW, CHAP. II.
9
■ the heart of a man. He can be touched with the feeling
of your infirmities. He has Himself experienced Satan's
temptations. He has endured hunger. He has shed
tears. He has felt pain. Trust Him at all times with
all your sorrows. He will not despise you. Pour out
all your heart before Him in prayer, and keep nothing
back. He can sympathize with His people.
Let these thoughts sink down into our minds. Let us
bless God for the encouraging truths which the first chapter
of the New Testament contains. It tells us of One who
" saves His people from their sins." But this is not all.
It tells us that this Saviour is "" Emmanuel/' God Him-
self, and yet God with us, — God manifest in human flesh
like our own. This is glad tidings. This is indeed good
news. Let us feed on these truths in our hearts by faith
with thanksgiving.
MATTHEW 11. 1—12.
1 Now when Jesus was born in
Bethlehem of Judsea in the days of
Herod the king, behold, there came
•wise men from the east to Jerusalem,
2 Saying, Where is he that is born
King of the Jews ? for we have seen
his star in the east, and are come to
worship him.
3 When Herod the king had heard
these tilings^ he was troubled, and all
Jerusalem with him.
4 And when he had gathered all
the Chief Priests and Scribes of the
people together, he demanded of them
where Cli'rist should be born.
5 And they said unto him. In
Bethlehem of Judaea ; for thus it is
written b) '^.he prophet,
6 And th 1 Bethlehem, in the land
of Juda, art »,< t the least among the
princes of Juda : for out of thee shall
come a Governor, that shall rule my
people Israel.
7 Then Herod, when he had privily
called the wise men, enquired of them
diligently what time the star ap-
peared.
8 And he sent them to Bethlehem,
and said. Go and search diligently for
the young child ; and when ye have
found him, bring me word again, that
I may come and worship him also.
9 When they had heard the king,
they departed ; and lo, the star, which
they saw in the east, went before
them, till it came and stood over
where the young child was.
10 When they saw the star, they
rejoiced with exceeding great joy.
11 And when they were come into
the house, they saw the young child
with Mary his mother, and fell down
and worshipped him ; and when they
had opened their treasures, they pre-
sented unto him gifts ; gold, and
ft-ankinceuse, and myrrh.
12 And being warned of God in a
dream that they should not return to
Herod, they departed into their ovm
country another way.
10 EXPOSITORY THOUGHTS.
It is not known who these wise men were. Their names
and dwelling-place are alike kept back from us. We are
only told that they came " from the East/' Whether they
were Chaldeans or Arabians we cannot say. W^hether
they learned to expect Christ from the ten tribes who
went into captivity, or from the prophecies of Daniel, we
do not know. It matters little who they were. The
poiat which concerns us most is the rich instruction
which their history conveys.
These verses show us, that there may be true servants
of God in places ivhere ive should not expect to find them.
The Lord Jesus has many " hidden ones" like these wise
men. Their history on earth maybe as little known
as that of Melchizedek, and Jethro, and Job. But their
names are in the book of life, and they will be found
with Christ in the day of His appearing. It is well to
remember this. We must not look round the earth and
say hastily, " all is barren." The grace of God is not
tied to places and families. The Holy Ghost can lead
souls to Christ without the help of many outward means.
Men may be born in dark places of the earth, like these
wise men, and yet like them be made " wise unto salva-
tion." There are some travelling to heaven at this mo-
ment, of whom the church and the world know nothing.
They flourish in secret places like the lily among thorns,
and " waste their sweetness on the desert air." But
Christ loves them, and they love Christ.
These verses teach us, that it is not always those who
\ave most religious privileges , who giveChrist most honor.
We might have thought that the Scribes and Pharisees
would have been the first to hasten to Bethlehem, on the
u
slightest rumor that the Saviour was born. But it was
not so. A few unknown strangers from a distant land
were the first, except the shepherds mentioned by St.
Luke, to rejoice at His birth. '^ He came unto his own,
and his own received him not." What a mournful pic-
ture this is of human nature ! Hov/ often the same kind
of thing may be seen among ourselves ! How often the
very persons who live nearest to the means of grace are
those who neglect them most ! There is only too much
truth in the old proverb, " The nearer the church the
further from God." Familiarity with sacred things has
an awful tendency to make men despise them. There
are many, who from residence and convenience ought to
be first and foremost in the worship of God, and yet are
always last. There are many, who might well be ex-
pected to be last, who are always first.
These verses teach us, that there may he hnoioledge of
Scripture in the head, lohile there is no grace in the heart,
Mark how king Herod sends to inquire of the priests and
elders " where Christ should be born." Mark what a
ready answer they return him, and what an acquaintance
with the letter of Scripture they show. But they never
went to Bethlehem to seek for the coming Saviour.
They would not believe in Him, when He ministered
among them. Their heads were better than their
hearts. — Let us all beware of resting satisfied with head-
knowledge. It is an excellent thing, when rightly used.
But a man may have much of it, and yet perish ever-
lastingly. What is the state of our hearts ? This is the
great question. A little grace is better than many gifts.
Gifts alone save no one. But grace leads on to glory.
12 EXPOSITORY THOUGHTS.
The conduct of the wise men described in this chapter
is a splendid example of spiritual diligence. What trouble
it must have cost them to travel from their homes to the
house where Jesus was born ! How many weary miles
they must have journeyed ! The fatigues of an Eastern
traveller are far greater than we in England can at all
understand. The time that such a journey would occupy
must necessarily have been very great. The dangers to
be encountered were neither few nor small. But none of
these things moved them. They had set their hearts on
seeing Him "that was born King of the Jews ;" and they
never rested till they sawHim. They prove to us the truth
of the old saying, " Where there is a will there is a way."
It would be well for all professing Christians if they
were more ready to follow the wise men's example.
Where is our self-denial ? What pains do we take about
our souls ? What diligence do we show about following
Christ ? What does our religion cost us ? These are
serious questions. They deserve serious consideration.
Last, but not least, the conduct of the wise men is a
striking example of faith. They believed in Christ when
they had never seen Him ; — but that was not all. They
believed in Him when the Scribes and Pharisees were
unbelieving ; — but that again was not all. They believed
in Him when they saw Him a little infant on Mary's
knee, and worshipped Him as a king. This was the
crowning point of their faith. — They saw no miracles to
convince them. They heard no teaching to persuade
them. They beheld no signs of divinity and greatnesi
to overawe them. They saw nothing but a new-born
infant, helpless and weak, and needing a mother's care
MATTHEW, CHAP. H.
m
like any one of ourselves. And yet when they saw that
infant, they believed that they saw the divine Saviour of
the world. " They fell down and worshipped Him.''
"We read of no greater faith than this in the whole
volume of the Bible. It is a faith that deserves to be
jolaced side by side with that of the penitent thief The
thief saw one dying the death of a malefactor, and yet
prayed to Him, and " called Him Lord." The wise men
saw a new-born babe on the lap of a poor woman, and
yet worshipped Him and confessed that He was Christ.
Blessed indeed are those that can believe in this fashion !
- This is the kind of faith, let us remember, that God
delights to honor. We see the proof of that at this
very day. Wherever the Bible is read the conduct of
these wise men is known, and 'told as a memorial of
them. Let us walk in the steps of their faith. Let us
not be ashamed to believe in Jesus and confess Him,
though all around us remain careless and unbelieving.
Have we not a thousand-fold more evidence than the wise
men had, to make us believe that Jesus is the Christ ?
Beyond doubt we have. Yet where is our faith ?
^•.
MATTHEW 11. 13—23.
"18 And when they were departed,
behold, the angel of the Lord appeai-
eth to Joseph in a dream, saying,
Arise, and take the young child and
his mother, and floe' into Egypt, and
be thou there until I bring thee word :
for Herod will seek the young child
to destroy him.
14 When he arose, he took the
young child and his mother by night,
and departed into Egypt :
15 And was there until the death
of Herod : that it might be fulfilled
which was spoken of the Lord by the
prophet, saying. Out of Egypt have I
called my son.
16 Then Herod, when he saw that
he was mocked of the wise men, waa
exceeding wroth, and sent forth, and
slew all the children that were in
Bethlehem, and in all the coasts
thereof, from two years old and under,
according to the time which he had
dilisjently enquired of the wise men.
17 Then waa fulfilled that which
was spoken by Jeremy the prophet,
saying,
18 In Kama was there a voice heard.
14
EXPOSITORY THOUGHTS.
lamentation, and weeping, and great
mourning, Eacbel weeping for her
children, and would not be comforted,
because thev are not.
19 But when Herod was dead, be-
hold, an angel of the Lord appeareth
in a dream to Joseph in Egypt,
20 Saying, Arise, and take the
young child and his mother, and go
mto the land of Israel : for they are
dead which sought the young child's
life.
21 And he arose, and took the
young child and his mother, and
came into the laud of Israel.
22 But when he heard that Arche-
laus did reign in Judsea in the room
of his father Herod, he was afraid to
go thither : notwithstanding, being
warned of God in a dream, he turned
aside into the parts of Galilee :
23 And he came and dwelt in a
city called Nazareth: that it might
be fulfilled which was spoken by the
prophets, He shall be called a Naza-
Observe in this passage, how true it is that the rulers
of this world are seldom friendly to the cause of God,
The Lord Jesus comes down from heaven to save sin-
ners, and at once we are told that Herod the king " seeks
to destroy him."
Greatness and riches are a perilous possession for the
soul. They know not what they seek who seek to have
them. They lead men into many temptations. They
are likely to fill the heart with pride, and to chain the
affections down to things below. " Not many mighty,
not many noble are called.'' " How hardly shall a rich
man enter the kingdom of God."
Do you envy the rich and great ? Does your heart
say, '^Oh ! that I had their place, and rank, and sub-
stance ?" Beware of giving way to the feeling. The
very wealth which you admire may be gradually sinking
its possessor down into hell. A little more money might
be your ruin. Like Herod you might run into every
excess of wickedness and cruelty. " Take heed, and
beware of covetousness." " Be content with such thino:s
as you have."
Do you think that Christ's cause depends on the power
and patronage of princes ? You are mistaken. They
16
have seldom done much for the advancement of true
religion. They have far more frequently been the ene-
mies of the truth. "Put not your trust in princes."
Those who are like Herod are many. Those who are
like Josiah and Edward the Sixth of England are few.
Observe how the Lord Jesus loas " a man o/sorroios''
even from His infancy. Trouble awaits Him as soon
as He enters into the w^orld. His life is in danger from
Herod's hatred. His mother and Joseph are obliged
to take Him away by night, and " flee into Egypt." It
was only a type and figure of all His experience upon
earth. The waves of humiliation began to beat over
Him, even when He was a sucking child.
The Lord Jesus is just the Saviour that the suffering
and sorrowful need. He knows well what we mean,
when we tell Him in prayer of our troubles. He can
sympathize with us, when we cry to Him under cruel
persecution. Let us keep nothing back from Him. Let
us make Him our bosom friend. Let us pour out our
hearts before Him. He has had great experience of
affliction.
Observe how deatJi can remove the kings of this world
Wee other men. The rulers of millions have no power to
retain life, when the hour of their departure comes. The
murderer of helpless infants must himself die. Joseph
and Mary hear the tidings that " Herod is dead ;'* and
at once they return in safety to their own land.
True Christians should never be greatly moved by the
persecution of man. Their enemies may be strong, and
they may be weak ; but still they ought not to be afraid.
They should rememberthat " the triumphing of the wicked
\^ EXPOSITORY THOUGHTS.
is but short." What has become of the Pharaohs and
Neros and Diocletians, who at one time fiercely perse-
cuted the people of God? Where is the enmity of Charles
the Ninth of France, and Bloody Mary of England ?
They did i.heir utmost to cast the truth down to the
ground. But the truth rose again from the earth, and
still lives ; and they are dead, and mouldering in the
grave. Let not the heart of any believer fail. Death is a
mighty leveller, and can take any mountain out of the
way of Christ's church. " The Lord liveth" for ever. His
enemies are only men. The truth shall always prevail.
Observe, in the last place, lohat a lesson of humility is
taught us by the divelling place of the Son of God, when
He was on earth. He dwelt with His mother and
Joseph " in a city called Nazareth."
Nazareth was a small town in Galilee. It was an
obscure, retired place, not so much as once mentioned in
the Old Testament. Hebron, and Shiloh, and Gibeon,
and Bethel, were far more important places. But the
Lord Jesus passed by them all, and chose Nazareth.
This was humility.
In Nazareth the Lord Jesus lived thirty years. It was
there He grew up from infancy to childhood, and from
childhood to boyhood, and from boyhood to youth, and
from youth to man's estate. We know little of the
manner in which those thirty years were spent. That
He was " subject to Mary and Joseph," we are expressly
told. That He worked in the carpenter's shop witli
Joseph, is highly probable. We only know, that almost
five sixths of the time that the Saviour of the world was
on earth was passed among the poor of this world, and
MATTHEW, CHAP. III.
17
passed in complete retirement. Truly this was hu-
mility.
Let us learn wisdom from our Saviour's example. We
are far too ready to '^ seek great things" in this world.
Let us seek them not. To have a place, and a title, and
a position in society, is not nearly so important as people
think. It is a great sin to be covetous, and worldly, and
proud, and carnal-minded. But it is no sin to be poor.
It matters not so much where we live, as what we are in
the sight of God. Where are we going when we die ?
Shall we live for ever iu heaven ? These are the main
things to which we should attend.
Above all, let us daily strive to copy our Saviour's
humility. Pride is the oldest and commonest of sins.
Humility is the rarest and most beautiful of graces. For
humility let us labor. For humility let us pray. Our
knowledge may be scanty. Our faith may be weak.
Our strength may be small. But if we are disciples of
Him who " dwelt at Nazareth," let us at any rate be
humble.
MA.TTHEW III. 1—12.
1 In those days came John the
Baptist, preaching in the wilderness
of Judaea,
2 And saying, Eepent ye : for the
kingdom of lieaven is at hand.
SFor this is h-e that was spoken of
by the prophet Esaias, saying, The
voice of one crying in the wilderness.
Prepare ye the way of the Lord, make
his paths straight.
4 And the same John had his rai-
ment of camel's hair, and a leathern
girdle about his loins; and his meat
was locusts and wild honey.
5 Then went out to him Jerusalem,
and all Judoea, and all the region
round about Jordan,
6 And were baptized of him in
Jordan, confessing their sins.
7 But when he saw many of the
Pharisees and Sadducees come to his
baptism, he said unto them, O gene-
ration of vipers, who hath warned you
to flee from the wrath to come ?
8 Bring forth therefore fruits meet
for repentance :
9 And think not to say within your-
selves, We have Abraham t^ owr
18
EXPOSITORY THOUGHTS.
father : for I say unto you, that God
is able of these stones to raise up
children unto Abraham.
10 And now also the ax is laid unto
the root of the trees : therefore every
tree which bringeth not forth good
fruit is hewn down, and cast into the
fire.
11 I indeed baptize you with water
unto repentance : but he that cometh
after me is mightier than I, whosa
shoes I am not worthy to bear: he
shall baptize you with the Holy
Ghost, and with fire :
12 Whose fan is in his hand, and
he will throughly purge his floor, and
gather his wheat into the garner; but
he will burn up the chaff with un-
quenchable fire.
These verses describe the ministry of John the Baptist,
the forerunner of our Lord Jesus Christ. It is a ministry
that deserves close attention. Few preachers ever pro-
duced such effects. " There went out to him Jerusalem,
and all Juda9a, and all the region round about Jordan."
None ever received such praise from the great Head of
the Church. Jesus calls him " a burning and a shining
light.'' The great Bishop of souls Himself declares, that
"among them that are born of v>romen there hath not
arisen a greater than John the Baptist." Let us then
study the leading features of his ministry.
John the Baptist spoke plainly about sin. He taught
the absolute necessity of "repentance/' before any one
can be saved. He preached that repentance must be
proved by its " fruits." He warned men not to rest on
outward privileges, or outward union with the church.
This is just the teaching that we all need. We are
naturally dead, and blind, and asleep in spiritual things.
We are ready to content ourselves with a mere formal
religion, and to flatter ourselves, that if we go to church
we shall be saved. We need to be told, that except we
" repent and are converted" we shall all perish.
John the Baptist spoke plainly about our Lord Jesua
Christ. He taught people that one far " mightier than
MAfTHEW, CHAP. Ut. 10
himself" was coming among them. He was nothing
more than a servant : the Coming One was the King.
He himself could only " baptize with water :" the Com-
ing One could '' baptize with the Holy Ghost/' take
away sins, and would one day judge the world.
Tliis again is the very teaching that human nature
requires. We need to be sent direct to Christ. We are
all ready to stop short of this. We want to rest in our
union with the church, regular use of the sacraments,
and diligent attendance on an established ministry. We
ought to be told the absolute necessity of union with
Christ Himself by faith. He is the appointed fountain
of mercy, grace, life, and peace. We must each have
personal dealings with Him about our souls. What do
we know of the Lord Je^us ? What have we got from
Him ? These are the questions on which our salvation
hinges.
John the Baptist spoke plainly about the Holy Ghost.
He preached that there was such a thing as the baptism
of the Holy Ghost. He taught that it was the special
office of the Lord Jesus to give it to men.
This again is a teaching which we greatly require.
We need to be told that forgiveness of sin is not the
only thing necessary to salvation. There is another thing
yet ; and that is the baptizing of our hearts by the Holy
Ghost. There must not only be the work of Christ for
us, but the work of the Holy Ghost in us. There must
not only be a title to heaven by the blood of Christ, but
a preparedness for heaven wrought in us by the Spirit of
Christ. Let us never rest till we know something by
experience of the baptism of the Spirit. The baptism of
20 EXPOSITORY THOUGHTS.
water is a great privilege. But let us see to it that we
have also the baptism of the Holy Grhost.
John the Baptist spoke plainly about the awful
danger of the impenitent and unbelieving. He told
his hearers that there was a " wrath to come." He
preached of an " unquenchable fire/' in which the chaff
would one day be burned.
Thi^ again is a teaching which is deeply important. .
We need to be straitly warned, that it is no light matter.,
whether we repent or not. We need to be reminded, that
there is a hell as well as a heaven, and an everlasting
punishment for the wicked, as well as everlasting life for
the godly. We are fearfully apt to forget this. We talk
of the love and mercy of God, and we do not remember
sufficiently His justness and holiness. Let us be very
careful on this point. It is no real kindness to keep back
the terrors of the Lord. It is good for us all to be
taught that it is possible to be lost for ever, and that all
unconverted people are hanging over the brink of the pit.
In the last place, John the Baptist spoke plainly
about the safety of true believers. He taught, that
there was "a garner" for all who are Christ's wheat,
and that they would be gathered together there in the
day of his appearing.
This again is a teaching which human nature greatly
requires. The best of believers need much encourage-
ment. They are yet in the body. They live in a wicked
world. They are often tempted by the devil. They
ought to be often reminded, that Jesus will never leave
them nor forsake them. He will guide them safely
through this life, and at length give them eternal glory.
MATTHEW, CHAP. Ill, 21
They shall be hid in the day of wrath. They shall be
safe a'3 Noah in the ark.
Let these things sink down deeply into our hearts.
We live in a day of much false teaching. Let us never
forget the leading features of a faithful ministry. Happy
would it have been for the Church of Ohilst^ if all its
ministers had been more like John the Baptist !
MATTHEW III. 13— ir.
18 Then cometh Jesus from Galilee
to Jordan unto John, to be baptized
of him.
14 But John forbad him, saying, I
have need to be baptized of thee, aud
com est thou to me ?
15 And Jesus answering said unto
him, Suffer it to le so now : for thus
it becometh us to fulfil all righteous-
ness. Then he suffered him.
16 And Jesus, when he was baptized,
went up straightway out of the water :
and, lo, the heavens were opened unto
him, and be saw the Spirit of God
descending like a dove, and lighting
upon him :
17 And lo, a. voice from heaven,
Baying, This is my beloved Son, ja
whom I am well pleased.
You have here the account of our Lord Jesus Christ's
baptism. This was His first step, when He entered on
His ministry. When the Jewish priests took up their
office at the age of thirty, they were washed with vs^ater.
When our great High Priest begins the great work He
came into the world to accomplish, He is publicly baptized.
Let us learn from these verses to regard the sacrament
of baptism with reverence. An ordinance of which the
Lord Jesus Himself partook, is not to be lightly es-
teemed. An ordinance to which the great Head of the
Church submitted, ought to be ever honorable in the
eyes of professing Christians.
There are few subjects in religion on which greater
mistakes have arisen than baptism. There are few which
require so much fencing and guarding. Let us arm oui
minds with two general cautions.
Zii EXPOSITORY THOUOHTS.
L^t us beware on the one hand, that ive do not attach
a superstitious importance to the water of baptism. We
must not expect that water to act as a charm. We must
not suppose that all baptized persons as a matter of course
receive the grace of God, in the moment that they are
baptized. To say that all who come to baptism obtain
like and equal benefit, — and that it matters not a jot
whether they come with faith and prayer, or in utter
carelessness, — to say such things appears to contradict
the plainest lessons of Scripture.
Let us beware on the other hand, that ive do not dis-
honor the sacrament of baptism. It is dishonored when
it is thrust out of sight, and never publicly noticed in the
congregation. A sacrament ordained by Christ Himself
ought not to be treated in this way. The admission of
every new member into the ranks of the visible church,
whether young or grown up, is an event which ought to
excite a lively interest in a Christian assembly. It is an
event that ought to call forth the fervent prayers of all
praying people. The more deeply we are convinced that
baptism and grace are not inseparably tied together, the
more we ought to feel bound to join in prayer for a
blessing, whenever any one is baptized.
The baptism of our Lord Jesus Christ was attended
by circumstances of peculiar solemnity. Such a bap-
tism never will be again, so long as the world stands.
We are told of the presence of all three persons of
the blessed Trinity. God the Son, manifest in the flesh,
is baptized. God the Spirit descends like a dove, and
lights upon Him. God the Father speaks from heaven
with a voice. In a word we have the manifested presence
2S
of Father, Son, and Holy Ghost. Surely we may regard
this as a public announcement, that the work of Christ
was the result of the eternal counsels of all the Three.
It was the whole Trinity, which at the beginning of
creation said, " let us make man/' It was the whole
Trinity again, which at the beginning of the Gospel
seemed to say, " let us save man/'
We are told of '• a voice from heaven" at our Lord's
baptism.
This was a circumstance of singular solemnity. We
read of no voice from, heaven before this, except at the
givin«: of the law on Sinai. Both occasions were of
peculiar importance. It therefore seemed good to our
Father in heaven to mark both with peculiar honor.
At the introduction both of the law and Gospel, He
Himself speaks.
How striking and deeply instructive are the Father's
words ! " This is my beloved Son, in whom I am well
pleased." He declares, in these words, that Jesus is the
divine Saviour sealed and appointed from all eternity to
carry out the work of redemption. He proclaims, that
He accepts Him as the Mediator between God and man.
He seems to publish to the world, that He is satisfied
with Him as the propitiation, the substitute, the ransom-
payer for the lost family of Adam, and the Head of a
redeemed people. In Him He sees His holy "law mag-
nified and made honorable." Through Him He can " be
just, and yet the justifier of the ungodly." (Rom. lii. 26.)
May we ponder these words well ! They are full of
rich food for thought. They are full of peace, joy, com-
fort and consolation, for all who have fled for refuge to
w
EXPOSITORY THOUGHTS.
the Lord Jesus Christ, and committed their souls to Him
for salvation. Such may rejoice in the thought, that
-though in themselves sinful, yet in God's sight they are
counted righteous. The Father regards them as members
of His beloved Son. He sees in them no spot, and for
His son's sake is " well pleased." (Ephes. i. 6.)
MATTHEW IV. 1—11.
1 Then Jesus was led up of the
spiint into the wilderness to be tempted
of the devil.
2 And when he had fasted forty
days and forty nights, he was after-
ward an hnngred.
3 And when the tempter came to
him, he said, If thou be the Son of
God, command that these stones be
made bread.
4 But he answered and said. It is
written, Man shall not live by bread
alone, but by every word that pro-
ceedeth out of the mouth of God.
5 Then the devil taketh him up
into the holy city, and setteth him on
A pinnacle of the temple,
6 And saith unto him, If thou be
the Son of God, cast thyself down : for
it is written. He shall give his angels
chai'ge concerning thee : and in their 1
hands they shall bear thee up, lest at
any time thou dash thy foot against a
stone.
7 Jesus said unto him, It is writ-
ten again, Tliou shalt not tempt the
Lord thy God.
8 Again, the devil taketh him up
into an exceeding high mountain, and
sheweth him all the kingdoms of the
world, and the glory of them ;
9 And saith unto him. All these
things will I give thee, if thou wilt
full down and worship me.
10 Then saith Jesus unto him, Get
thee hence, Satan : for it is written,
Thou shalt worship the Lord thy God,
and him only slmlt thcu serve.
11 Then the devil leaveth him, and,
behold, angels came and minibtered
unto him.
The jfirst event in our Lord's ministry which St. Matthew
records after His baptism, is His temptation. This is a
deep and mysterious subject. There is much in the
history of it which we cannot explain. But there lie on
the face of the history plain practical lessons, to which
we shall do well to take heed.
Let us learn in the first place, ivhat a real and mighty
enemy we have in the devil. He is not afraid to assault
even the Lord Jesus Himself. Three times overlie attacks
God's own Son. Our Saviour was " tempted of the devil."
It was the devil who brought sin into the world at the
2S
beginning. This is he, who vexed Job, deceived David, and
gave Peter a heavy fall. This is he, whom the Bible calls
a ^^ murderer," a " liar," and a " roaring lion." This is he,
whose enmity to our souls never slumbers and never sleeps.
This is he, who for nearly 6000 years has been working at
one work, to ruin men and women, and draw them to hell.
This is he, whose cunning and subtlety pass man's un-
derstanding, and who often appears " an angel of light."
Let us all watch and pray daily against his devices.
There is no enemy worse than an enemy who is never
seen and never dies, who is near to us wherever we live,
and goes with us wherever we go. Not least let us
beware of that levity and jesting about the devil, which
is so unhappily common. Let us remember every day,
that if we would be saved, we must not only crucify the
flesh, and overcome the world, but also " resist the devil."
Let us learn in the next place, that we rmist not count
temptation a strange thing, '' The disciple is not greater
than his master, nor the servant than his lord." If Satan
came to Christ, he will also come to Christians.
It would be well for all believers, if they would remem-
ber this. They are too apt to forget it. They often find
evil thoughts arising within their minds, which they can
truly say they hate. Doubts, questions, and sinful ima-
ginings are suggested to them, against which their
whole inward man revolts. But let not these things
destroy their peace, and rob them of their comforts. Let
them remember there is a devil, and not be surprised to
find him near them. To be tempted is in itself no sin.
It is the yielding to the temptation, and giving it a place
in our hearts, which we must fear.
2
26 EXPOSITORY THOUGHTS.
Let us learn in the next place, that the chief weapon
we ought to use in resisting Satan is the Bible. Three
times the great enemy oiFered temptations to our Lord.
Three times his offer was refused, with a text of Scrip-
ture as the reason, " it is written/'
Here is one among many reasons, why we ought to be
diligent readers of our Bibles. The Word is the sword of
the Spirit. We shall never fight a good fight, if we do not
use it as our principal weapon. — The Word is the lamp
for our feet. We shall never keep the king's highway
to heaven, if we do not journey by its light. — It may well
be feared, that there is not enough Bible-reading amongst
us. It is not sufficient to bave the Book. We must
actually read it, and pray over it ourselves. It will do us
no good, if it only lies still in our houses. "We must be
actually familiar with its contents, and have its texts
stored in our memories and minds. Knowledge of the
Bible never comes by intuition. I-t can only be got by
hard, regular, daily, attentive, wakeful reading. Do we
grudge the time and trouble this will cost us ? If we
do, we are not yet fit for the kingdom of God.
Let us learn in the last place, what a sympathizing
Saviour the Lord Jesus Christ is. " In that he himself
hath suff'ered being tempted, he is able to succor them
that are tempted." (Heb. ii. 18.)
The sympathy of Jesus is a truth w^hich ought to be
peculiarly dear to all believers. They will find in it a
mine of strong consolation. They should never forget,
that they have a mighty Friend in heaven, who feels for
them in all their temptations, and can enter into all their
spiritual anxieties. Are they ever tempted by Satan to
MATTHEW, CHAP. IV.
27
distrust God's care and goodness ? So was Jesus. — Are
they ever tempted to presume on God's mercy, and run
into danger without warrant ? So also was Jesus. — Are
they ever tempted to commit some one great private sin
for the sake of some great seeming advantage ? So also
was Jesus. — Are they ever tempted to listen to some mis-
application of Scripture, as an excuse for doing wrong ?
So also was Jesus. — He is just the Saviour that a
tempted people require. Let them flee to Him for help,
and spread before Him all their troubles. They will find
His ear ever ready to hear, and His heart ever ready to
feel. He can understand their sorrows.
May we all know the value of a sympathizing Saviour
by experience ! There is nothing to be compared to it in
this cold and deceitful world. Those who seek their
happiness in this life only, and despise the religion of the
Bible, have no idea what true comfort they are missing.
MATTHEW IV. 12—25.
12 Now when Jesus had heard that i
John was cast into prison, he departed
into Gahlee ;
13 And leaving Nazareth, he came
and dwelt in Capernaum, which is
upon the sea coast, in the borders of
Zabulon and Nephthalim :
14 That it might be falfllled which
was spoken by Esaias the prophet,
Baying,
15 The land of Zabulon, and the
laud of Nephthalim hy the way of
the sea, beyond Jordan, Galileo of
the Gentiles ;
16 The people which sat in darkness
saw great light ; and to them which
sat in the region and shadow of death
light is sprung up.
17 From that time Jesus began to
preach, and to say, Eepent : for the
kingdom of heaven is at hand.
18 And Jesus, walking by the sea
of Galilee, saw two brethren, Simon
called Peter, and Andrew his brother,
castin,^ a net into the sea ; for they
were iisher.s.
19 And he saith unto them, Follow
me, and I wiU make you tishers of
men.
20 And they straightway left tJieir
nets, and followed hun.
21 And going on from thence, he
saw other two brethren, James the
son of Zebedee, and John his brother,
in a ship with Zebedee their father,
mending their nets ; and he called
them.
22 And they immediately left the
ship and their father, and followed
him.
23 And Jesus went about all Gali-
lee, teaching in their synagogues, and
preaching the Gospel of the kingdom,
and healing all manner of gicknesa
28
EXPOSITORY THOUGHTS.
and all mauuer of disease among the
people.
24 And his fame went throughout
all Syria ; and they brought unto him
all sick people that were taken witli
divers di^ea8es and torments, and
those which were possessed with
devils, and those which were lunatic,
and those that had the palsy ; and he
healed them.
25 And there followed him great
multitudes of people from Galilee,
and//w;i Decapolis, and from Jeru-
salem, and from Judsea, and from,
beyond Jordan.
We have in these verses the beginning of our Lord's
ministry among men. He enters on His labors among
a dark and ignorant people. He chooses men to be His
companions and disciples. He confirms His ministry
by miracles, which rouse the attention of '' all Syria/'
and draw multitudes to hear Him.
Let us notice the, way in which our Lord commenced
His mighty work. " He began to preach."
There is no office so honorable as that of the preacher.
There is no work so important to the souls of men. It is
an office which the Son of God was not ashamed to take
up. It is an office to which He appointed His twelve
apostles. It is an office to which St. Paul in his old age
specially directs Timothy's attention. He charges him
with almost his last breath to " preach the word." It is
the means which God has always been pleased to use
above any other, for the conversion and edification of
souls. The brightest days of the Church have been those
when preaching has been honored. The darkest days
of the Church have been those when it has been lightly
esteemed. Let us honor the sacraments and public
prayers of the Church, and reverently use them. But
lot us beware that we do not place them above j^reaching.
Let us notice the first doctrine which the Lord Jesus
proclaimed to the world. He began to say " repent."
The necessity of repentance is one of the great founda-
MATTHEW, CHAP. IV. W
tions, which lie at the very bottom of Christianity. It
needs to be pressed on all mankind without exception. —
High or low, rich or poor, all have sinned and are guilty
before God ; and all must repent and be converted, if
they would be saved. And true repentance is no light
matter. It is a thorough change of heart about sin, a
change showing itself in godly sorrow and humiliation, —
in heartfelt confession before the throne of grace, — in a
complete breaking off from sinful habits, and an abiding
hatred of all sin. Such repentance is the inseparable
companion of saving faith in Christ. Let us prize the
doctrine highly. It is of the highest importance. No
Christian teaching can be called sound, which does not
constantly bring forward " repentance toward God and
faith toward our Lord Jesus Christ." (Acts xx. 21.)
Let us notice tJie class of men whom the Lo7'd Jesus
chose to be His disciples. They were of the poorest and
humblest rank in life. Peter, and Andrew, and James,
and John, were all ^'fishermen."
The rehgion of our Lord Jesus Christ was not intended
for the rich and learned alone. It was intended for all
the world, — and the majority of all the world will always
be the poor. Poverty and ignorance of books excluded
thousands from the notice of the boastful philosophers
of the heathen world. They exclude no one from the
highest place in the service of Christ. Is a man humble ?
Does he feel his sins ? Is he willing to hear Christ's
voice and follow Him ? If this be so, he may be the
poorest of the poor, but he shall be found as high as
any in the kingdom of heaven. Intellect and money
are worth nothing without grace.
30 EXPOSITORY THOUGHTS.
The religion of Christ must have been from heaven,
or it never could have prospered and overspread the earth
as it has done. It is vain for infidels to attempt to
answer this argument. It cannot be answered. A re-
ligion which did not flatter the rich, the great, and the
learned, — a religion which oiFered no license to the carnal
inclinations of man's heart, — a religion whose first teach-
ers were poor fishermen, without wealth, rank, or power, —
such a religion could never have turned the world upside
down, if it had not been of God. Look at the Roman
emperors and the heathen priests with their splendid
temples on the one side ! Look at a few unlearned
working men with the Gospel on the other ! Were there
ever two parties so unequally matched .? Yet the weak
proved strong, and the strong proved weak. Heathenism
fell, and Christianity took its place. Christianity must
be of God.
Let us notice in the last place the general character of
the miracles hy which our Lord confirmed His mission.
Here we are told of them in the mass. Hereafter we
shall read many of them described particularly. And
what is their character ? They were miracles of mercy
and kindness. Our Lord " went about doing good."
These miracles are meant to teach us our Lord's power.
He that could heal sick people with a touch, and cast out
devils with a word, is " able to save to the uttermost all
them that come unto God by Him." He is almighty.
These miracles are meant to be types and emblems of
our Lord's skill as a spiritual physician. He before
whom no bodily disease proved incurable, is mighty to
cure every ailment of our souls. There is no broken
MATTHEW, CHA.P. V.
m
heart that He caanot heal. There is no wound of
conscience that He cannot cure. Fallen, crushed, bruised,
plague-stricken as we all are by sin, Jesus by His blood
and Spirit can make us whole. Only let us go to Him,
These miracles not least are intended to show us Christ's
heart. He is a most compassionate Saviour. He rejected
no one who came to Him. He refused no one, however
loathsome and diseased. He had an ear to hear all, and a
hand to help all, and a heart to feel for all. There is no
kindness like His. His compassions fail not.
May we all remember that Jesus is " the same yester-
day, to-day, and for ever V High in heaven at God's
right hand. He is not in the least altered. He is just as
able to save, just as willing to receive, just as ready to
help, as He was 1800 years ago. Should we have spread
out our wants before Him then ? Let us do the same
now. He can " heal all manner of sickness and all
manner of disease."
MATTHEW V. 1—12.
1 And seeing the multitudes, he
went up into a mountain : and wiien
he was set, his disciplescameunto him :
2 And he opened his mouth, and
taught them, saying,
8 Blessed are the poor in spirit : for
their's is the kingdom of heaven.
4: Blessed are they that mourn : for
they shall be comforted.
5 Blessed are the meek ; for they
shall inherit the earth.
6 Blessed are they which do hunger
and thirst after righteousness : for
they shall be filled.
7 Blessed are the merciful : for they
shall obtain mercy.
8 Blessed are the pure in heart :
for they shall see God.
9 Blessed are the peacemakers : for
thev shall be called the children of
God.
10 Blessed are they which are per-
secuted for righteousness' sake : for
their's is the kingdom of heaver.
11 Blessed are ye, when m.(\' shall
revile you, and persecute ycu, and
shall say all manner of evil against
you falsely, for my sake.
12 Eejoice, and' be exceeding glad :
for great is your reward in heaven ;
for so persecuted they the prophets
which were before you.
The three chapters which begin with these verses deserve
the special attention of all readers of the Bible. They
32 EXPOSITORY THOUGHTS.
contain what is commonly called the " sermon on the
mount."
Every word of the Lord Jesus ought to be most precious
to professing Christians. It is the voice of the chief
Shepherd. It is the charge of the great Bishop and Head
of the Church. It is the Master speaking. It is the
word of Him who " spake as never man spake," and by
whom we shall all be judged at the last day.
Would we know what kind of people Christians ought
to be ? Would we know the character at which Chris-
tians ought to aim ? Would we know the outward walk
and inward habit of mind which become a follower of
Jesus ? Then let us often study the sermon on the mount.
Let us often ponder each sentence, and prove ourselves by
it. Not least let us often consider who they are that are
called blessed at the beginning of the sermon. Those
whom the great High Priest blesses are blessed indeed.
The Lord Jesus calls those blessed, who are poor in
spirit. He means the humble, a nd lowly- minded, and self-
abased. He means those who ai*e deeply convinced of their
own sinfulness in God's sight. These are they who are
not " wise in their own eyes and holy in their own sight."
They are not " rich and increased with goods." They do
not fancy they need nothing. They regard themselves as
"wretched, and miserable, and poor, and blind, and
naked." Blessed are all such ! Humility is the very first
letter in the alphabet of Christianity. We must begin
low, if we would build high.
The Lord Jesus calls those blessed, who mourn. He
means those who sorrow for sin, and grieve daily over their
own short-comings. These are they who trouble them-
as
selves more about sia than about anything on earth.
The remembrance of it is grievous to them. The burden
of it is intolerable. Blessed are all such ! '^ The sacrifices
of God are a broken and contrite spirit." One day they
shall weep no more. " They shall be comforted."
The Lord Jesus calls those blessed, who are meek. He
means those who are of a patient and contented spirit.
They are willing to put up with little honor here below.
They can bear injuries without resentment. They are not
ready to take offence. Like Lazarus in the parable, they
are content to wait for their good things. Blessed are all
such ! They are never losers in the long run. One day
they shall " reign on the earth." (Rev. v. 10.)
The Lord Jesus calls those blessed, who hunger and
thirst after righteousness. He means those who desire
above all things to be entirely conformed to the mind of
God. They long not so much to be rich, or wealthy, or
learned, as to be holy. Blessed are all such ! They shall
have enough one day. They shall ^' awake up after God's
likeness and be satisfied." (Psal. xvii. 15.)
The Lord Jesus calls those blessed, who are mercifuL
He means those who are full of compassion towards others.
They pity all who are suftering either from sin or sorrow,
and are tenderly desirous to make their sufferings less.
They are full of good works, and endeavors to do good.
Blessed are all such ! Both in this life and that to come,
they shall reap a rich reward.
The Lord Jesus calls those blessed, who are piire
in heart. He means those who do not aim merely at out-
ward correctness, but at inward holiness. They are not
satisfied with a mere external show of religion. They
84 EXPOSITORY THOUGHTS.
strive to keep a heart and conscience void of oiFence, and
to serve God with the spirit and the inner man. Blessed
are all such ! The heart is the man. " Man looketh on the
outward appearance, but the Lord looketh on tlie heart."
(1 Sam. xvi. 7.) He that is most spiritual-minded will
have most communion with God.
The Lord Jesus calls those blessed, who are peace-
makers. He means those who use all their influence to
promote peace and charity on earth, in private and in
public, at home and abroad. He means those who strive
to make all men love one another, by teaching that
Gospel which says, " love is the fulfilling of the law.''
Blessed are all such ! They are doing the very work
which the Son of God began, when he came to earth the
first time, and which He vv^ill finish when He returns the
second time.
Lastly, the Lord Jesus calls those blessed, who are per-
semdedfor righteousness sake. He means those who are
laughed at, mocked, despised, and ill-used, because they
endeavor to live as true Christians. Blessed are all
such ! They drink of the same cup which their Master
drank. They are now confessing Him before men, and
He will confess them before His Father and the angels at
the last day. " Great is their reward."
Such are the eight foundation-stones, which the Lord
lays down at the beginning of the sermon on the mount.
Eight great testing truths are placed before us. May we
mark well each one of them, and learn wisdom !
Let us learn how entirely contrary are the principles of
Christ to the principles of the world. It is vain to deny
it. They are almost diametrically opposed. The very
MATTHEW, CHAP. V.
m
characters which the Lord Jesus praises, the world de-
spises. The very pride, and thoughtlessness, and high
tempers, and worldliness, and selfishness, and formality,
and unlovingness, which abound everywhere, the Lord
Jesus condemns.
Let us learn how unhappily different is the teaching of
Christ from the practice of many professing Christians.
Where shall we find men and women among those who
go to churches and chapels, who are striving to live up to
the pattern we have read of to-day ? Alas ! there is
much reason to fear, that many baptized persons are
utterly ignorant of what the New Testament contains.
i Above all let us learn how holy and spiritual-minded
all believers should be. They should never aim at any
standard lower than that of the sermon on the mount.
Christianity is eminently a practical religion. Sound
doctrine is its root and foundation, but holy living should
always be its fruit. And if we would know what holy
living is, let us often bethink ourselves who they are that
Jesus calls " blessed.''
MATTHEW V. 13—20.
13 Ye are the salt of the earth : but
if the salt have lost his savor, where-
with shall it be salted ? it is thenceforth
good for nothing, but to be cast out,
and to be trodden under foot of men.
14 Ye are the light of the world.
A city that is set on an hill cannot
be hid.
15 Neither do men light a candle,
and put it under a bushel, but on a
candlestick ; and it giveth light unto
all that are in the house.
16 Let your light so shine before
men, that they may see your good
works, and glorify your Father which
is in heaven.
17 Think not that I am come to
destroy the law, or the prophets: I
am not come to destroy, but to
fulfil.
18 For verily I say unto you, Till
heaven and earth pass, one jot or one
tittle shall in no wise pass from the
law, till all be fulfilled.
19 Whosoever therefore shall break
one of these least commandments, and
shall teach men so, he shall be called
the least in the kingdom of heaven ;
but v/hosoever shall do and teach
them, the same shall be called great
in the kingdom of heaven.
20 For I say unto you, That except
your righteousness "shall exceed the
righteousness of the Scribes and Pha-
risees, ye shall in no case enter into
the kingdom of heaven.
36 EXPOSITORY THOUGHTS.
In these verses the Lord Jesus treats of two subjects.
One is the character which true Christians must support
and maintain in the world. The other is the relation
between His doctrines and those of the Old Testament.
It is of great importance to have clear views on both these
subjects.
True Christians are to be in the ivorld like salt. Now
salt has a peculiar taste of its own, utterly unlike any-
thing else. When mingled with other substances, it pre-
serves them from corruption. It imparts a portion of its
taste to everything it is mixed with. It is useful so long
as it preserves its savor, but no longer. Are we true
Chiistians ? Then behold here our place and its duties !
True Christians are to be in the world like light. Now
it is the property of light to be utterly distinct from dark-
ness. The least spark in a dark room can be seen at once.
Of all things created light is the most useful. It ferti-
lizes. It guides. It cheers. It was the first thing called
into being. Without it the w^orld would be a gloomy
blank. Are we true Christians ? Then behold again our
position and its responsibilities !
Surely, if words mean anything, we are meant to learn
from these two figures, that there must be something
marked, distinct, and peculiar about our character, if we
are true Christians. It will never do to idle through life,
thinking and living like others, if we mean to be owned
by Christ as His people. Have we grace ? Then it must
be seen. Have we the Spirit ? Then there must be
fruit. Have we any saving religion ? Then there must
be a difference of habits, tastes, and turn of mind,
between us and those who think only of the world. It
MATTHEW, CHAP. V. ^
is perfectly clear that true Cliristianityis something more
than being baptized and going to church. '' Salt" and
" light " evidently imply peculiarityhoth of heart and life,
of faith and practice. We must dare to be singular and
unlike the world, if we mean to be saved.
The relation between our Lord's teaching and that of
the Old Testament, is cleared up by our Lord in one
striking sentence. He says, " Think not that I am come
to destroy the law, or the prophets : I am not come to
destroy, but to fulfil." These are remarkable words.
They were deeply important when spoken, as satisfying
the natural anxiety of the Jews on the point. They will
be deeply important as long as the world stands, as a
testimony that the religion of the Old and New Testament
is one harmonious whole.
The Lord Jesus came to fulfil the predictions of the
prophets, who had long foretold that a Saviour would one
day appear. He came to fulfil the ceremonial laiv, by
becoming the great sacrifice for sin, to which all the
Mosaic offerings had ever pointed. He came to fulfil the
moral law, by yielding to it a perfect obedience, which
we could never have yielded — and by paying the penalty
for our breach of it with His atoning blood, which we
could never have paid. In all these ways He exalted the
law of God, and made its importance more evident even
than it had been before. In a word, " He magnified the
law and made it honorable." (Isaiah xlii. 21.)
. There are deep lessons of wisdom to be learned from
these words of our Lord. Let us consider them well,
and lay them up in our hearts.
Let us beware of despising the Old Testajfient under
38 EXPOSITORY THOUGHTS.
any pretence whatever. Let us never listen to those who
bid us throw it aside as an obsolete, antiquated, useless
book. The religion of the Old Testament is the germ of
Christianity. The Old Testament is the Grospel in the
bud. The New Testament is the Gospel in full flower. —
The Old Testament is the Grospel in the blade. The New
Testament is the Grospel in full ear. — The saints in the
Old Testament saw many things through a glass darkly.
But they all looked by ftiith to the same Saviour, and
were led by the same Spirit as ourselves. These are no
light matters. Much infidelity begins with an ignorant
contempt of the Old Testament.
Let us, for another thing, beware of despising the law
of the Ten Commandments. Let us not suppose for a
moment that it is set aside by the Gospel, or that
Christians have nothing to do with it. The coming of
Christ did not alter the position of the Ten Command-
ments one hair's breadth. If anything, it exalted and
raised their authority. (Rom. iii. 31.) The law of the Ten
Commandments is God's eternal measure of right and
wrong. By it is the knowledge of sin. By it the Spirit
shows men their need of Christ, and drives them to Him.
To it Christ refers His people as their rule and guide
for holy living. In its right place it is just as important
as '^ the glorious Gospel." — It cannot save us. We can-
not be justified by it. But never, never let us despise it.
It is a symptom of an ignorant and unhealthy state of
religion, when the law is lightly esteemed. The true
Christian "delights in the law of God." (Rom. vii. 22.)
In the last place, let us heioare of supposing that the
Gospel has lowered the standard of personal holiness, and
m
that the Christian is not intended to be as strict and
particular about his daily life as the Jew. This is an
immense mistake, but one that is unhappily very common.
So far from this being the case, the sanctification of the
New Testament saint ought to exceed that of him who
has nothing but the Old Testament for his guide. The
more light we have, the more we ought to love God.
The more clearly we see our own complete and full
forgiveness in Christ, the more heartily ought we to work
for His glory. We know what it cost to redeem us far
better than the Old Testament saints did. We have
read what happened in Gethsemane and on Calvary, and
they only saw it dimly and indistinctly as a thing yet to
come. May we never forget our obligations ! The
Christian who is content with a low standard of personal
holiness has got much to learn.
MATTHEW V. 21—37.
21 Ye have heard that it was said
by them of old time, Thou shalt not
kin ; and whosoever shall kill shall
be in dancfer of the judgment :
22 But I say uuto you, That whoso-
evei* is angry with his brother with-
out a cause shall be in danger of the
judgment: and whosoever shall say
to his brother, Eaca, shall be in dan-
ger of the council : but whosoever
shall say, Thou fool, shall be in dan-
ger of hell Are.
23 Therefore if thou bring thy gift
to the altar, and there rememberest
that thy brother hath ought against
thee ;
24 Leave there thy gift before the
altar, and go thy way ; first be recon-
ciled to thy brother, and then come
and offer thy gift.
25 Agree with thine adversary
quickly, whiles thou art in the way
with him ; lest at any time the adver-
sary deliver thee to the judge, and
the judge deliver thee to the officer,
and thou be cast into prison.
26 Verily I say unto thee. Thou
fthalt by no means come out thence,
till thou hast paid the uttermost
farthing.
27 Ye have heard that it was said
by them of old time, Thou shalt not
commit adultery :
28 But I say unto you. That who-
soever looketh on a v/oman to lust
after her, hath committed adultery
with her already in his heart.
29 And if thy right eye oftend thee,
pluck it out, and cast it from thee :
for it is profitable for thee that one of
thy members should perish, and not
that thy whole body should be cast
into hell.
30 And if thy right hand offend
thee, cut it off, and cast it from thee ;
for it is profitable for thee that one of
40 EXPOSITORY THOUGHTS.
thy members should perish, and not
that thy -whole body should be cast
into hell.
31 It hath been said, Wliosoever
shall put away his wif3, let him give
her a writing of divorcement:
32 Bat I say unto yon, Tliut whoso-
shalt not forswear thyself, but shalt
perform unto the Lord thine oaths ;
34 But I say unto yon, Swear not
at all ; neither by heaven ; for it is
God's throne :
35 Nor by the earth ; for it is his
footstool : neither by Jeru^^alem ; for
ever shall put away his wife, saving I it is the city of the great King
for the cause of fornication, causeth
her to commit adaltcry; and whoso-
ever shall marry her that is divorced
committeth adultery.
33 Again, ye have heard that it hath
been said by them of old time, Thou
36 Neither shalt thou swear by thy
head, bec:lu^ie thou canst not make
one hair white or black.
37 But let your communication be,
Yea, yea J Nay, nay: for whatsoever
is more t!,au these "cometh of evil.
These verses deserve the closest attention of all readers
of the Bible. A right understanding of the doctrines
they contain lies at the very root of Christianity. The
Lord Jesiis here explains more fully the meaning of His
words, " I came not to destroy the law, but to fulfil/'
He teaches us that His Gospel magnifies the law, and
exalts its authority. He shows us that the law, as
expounded by Him, w^as a far more spiritual and heart-
searching rule than most of the Jews supposed. And
He proves this by selecting three commandments out of
the ten as examples of what He means.
He expounds the sixth commandment. Many thought
that they kept this part of God's law, so long as they did
not commit actual murder. The Lord Jesus shows, that
its requirements go much further than this. It con-
demns all angry and passionate language, and especially
when used without a cause. Let us mark this well.
We may be perfectly innocent of taking life away, and
yet be guilty of breaking the sixth commandment.
He expounds the seventh commandment. Many sup-
posed that they kept this part of God's law, if they did
not actually commit adultery. The Lord Jesus teaches,
that we may break it in our thoughts, hearts, and imagi-
41
nations, even when our outward conduct is moral and
correct. The God with whom we have to do looks far
beyond actions. With him even a glance of the eye
may be a sin.
He expounds the third commandment. Many fancied
that they kept this part of God's law, so long as they did
not swear falsely, and performed their oaths. The Lord
Jesus forbids all vain and light swearing altogether. All
swearing by created things, even when God's name is not
brought forward ; — all calling upon God to witness, ex-
cepting on the most solemn occasions, is a great sin.
Now all this is very instructive. It ought to raise very
serious reflections in our minds. It calls us loudly to
use great searching of heart. And what does it teach ?
It teaches us the exceeding holiness of God. He is a
most pure and perfect Being, who sees faults and imper-
fections, where man's eyes often see none. He reads our
inward motives. He notes our words and thoughts, as
well as our actions. '•^ He requireth truth in the inward
parts." Oh ! that men would consider this part of
God's character more than they do ! There would be no
room for pride, and self-righteousness, and carelessness,
if they only saw God "as He is."
It teaches us the exceeding ignorance of man in
spiritual things. There are thousands and ten thousands
of professing Christians, it may be feared, who know no
more of the requirements of God's law than the most
ignorant Jews. They know the letter of the ten com-
mandments well enough. They fancy, like the young
ruler, " all these have I kept from my youth up." They
never dream that it is possible to break the sixth and
42 EXPOSITORY THOUGHTS.
seventh commandments, if they do not break them by
outward act or deed. And so they live on satisfied with
themselves, and quite content with their little bit of
religion. Ha]3py indeed are they who really understand
God's law !
It teaches us our exceeding need of the Lord Jesus
Christ's atoning blood to save us. What man or woman
upon earth can ever stand before such a God as this, and
plead '^ not guilty ?" Who is there that has ever grown
to years of discretion, and not broken the commandments
thousands of times ? " There is none righteous, no ! not
one.'" Without a mighty Mediator we should every one
be condemned in the judgment. Ignorance of the real
meaning of the law is one plain reason why so many do
not value the Gospel, and content themselves with a
little formal Christianity. They do not see the strict-
ness and holiness of God's Ten commandments. If they
did, they would never rest till they were safe in Christ.
In the last place, this passage teaches us the exceed-
ing impoHance of avoiding all occasions of sin. If we
really desire to l^e holy, we must " take heed to our ways,
that we offend not in our tongues." — We must be ready to
make up quarrels and disagreements, lest they gradually
lead on to greater evils. " The beginning of strife is like
the letting out of water." — We must labor to crucify our
flesh and mortify our members, to make any sacrifice and
endure any bodily inconvenience rather than sin. — We
must keep our lips as it were with a bridle, and exercise
an hourly strictness over our words. — Let men call us
precise, if they will, for so doing. Let them say, if they
please, that, we are " too particular." We need not be
MATTHEW^ CHAP. V.
48
moved. We are merely doing as our Lord Jesus Christ
bids us, and, if this is the case, we have no cause to be
ashamed.
MATTHEW V. 38—48.
38 Ye have heard that it hath been
said, An eye for an eye, and a tooth
for a tooth :
_ 39 But I say unto you, That ye re-
sist not evil : but whosoever shall
smite thee on thy right cheek, turn to
him the other also.
40 And if any man will sue thee at
the law, and take away thy coat, let
him have thy cloak also.
41 And whosoever shall compel
thee to go a mile, go with him twain.
42 Give to him that asketh thee,
and from him that would borrow of
thee turn not thou away.
43 Ye have heard that it hath been
said, Thou shalt love thy neighbor,
and hate thine enemy.
44 But I say unto you, Love your
enemies, bless them that curse you,
do good to them that hate you, and
pray for them which despitefully use
you, and persecute you ;
45 That ye may be the children of
vour Father which is in heaven : for
he maketh his sun to rise on the evil
and on the good, and sendeth rain on
the just and on the unjust.
46 For if ye love them which love
you, what reward have ye? do not
even the publicans the same ?
47 And if ye salute your brethren
only, what do ye more than others ? do
not even the publicans so ?
48 Be ye therefore perfect, even as
your Father which is in heaven is
perfect.
You have here our Lord Jesus Christ's rules for our con-
duct one towards another. He that would know how He
ought to feel and act towards his fellow men, should
often study these verses. They deserve to be written in
letters of gold. They have extorted praise even from the
enemies of Christianity. Let us mark well what they
contain.
The Lord Jesus forbids everything like an unforgiving
and revengeful spirit. A readiness to resent injuries, —
a quickness in taking offence, — a quarrelsome and con-
tentious disposition, — a keenness in asserting our rights,
— all, all are contrary to the mind of Christ. The
world may see no harm in these habits of mind. But
they do not become the character of the Christian.
Our Master says, " Resist not evil."
4i EXPOSITORY THOUGHTS.
The Lord Jesus enjoins on us a spirit of universal love
and charity. We ought to put away all malice. We
ought to return good for evil, and blessing for cursing.
We ought to "love even our enemies." — Moreover we are
not to love in word only, but in deed. We are to deny
ourselves, and take trouble, in order to be kind and
courteous. If any man " compel thee to go a mile, go
with him twain." We are to put up with much and bear
much, rather than hurt another, or give offence. In all
things we are to be unselfish. Our thought must never
be, " how do others behave to me ?" but " what would
Christ have me to do ?"
A standard of conduct like this may seem, at first sight,
extravagantly high. But we must never content our-
selves with aiming at one lower. We must observe the
two weighty arguments by which our Lord backs up this
part of His instruction. They deserve serious attention.
For one thing, if we do not aim at the spirit and tem-
per which are here recommended, we are not yet children
of God. Our " Father in heaven" is kind to all. He
sends rain on good and on evil alike. He causes " His
sun" to shine on all without distinction. — A son should
be like his father. But where is our likeness to our
Father in heaven, if we cannot show mercy and kind-
ness to everybody ? Where is the evidence that w^e are
new creatures, if we lack charity ? It is altogether
wanting. We must yet be " born again." (John iii. 7.)
For another thing, if we do not aim at the spirit and
temper here recommended, ive are manifestly yet of the
world. Even those who have no religion can " love those
who love them." They can do good and show kindness,
45
when their affection or interest moves them. But a
Christian ought to he influenced hy higher principles than
these. — Do we flinch from the test ? Do we find it im-
possible to do good to our enemies ? If that be the case,
we may be sure we have yet to be converted. As yet we
have not " received the Spirit of God." (1 Cor. ii. 12.)
There is much in all this which calls loudly for solemn
reflection. Ther are few passages of Scripture so calcu-
lated to raise in our minds humbling thoughts. We have
here a lovely picture of the Christian as he ought to be.
We cannot look at it without painful feelings. We must
all allow that it differs widely from the Christian as he is.
Let us cefiry away from it two general lessons.
In the first place, if the spirit of these ten verses
were more continually remembered by true believers, they
would recommend Christianity to the world far more than
they do. We must not allow ourselves to suppose that
the least words in this passage are trifling and of small
moment. They are not so. It is attention to the spirit
of this passage which makes our religion beautiful. It
is the neglect of the things which it contains by which our
religion is deformed. Unfailing courtesy, kindness, tender-
ness, and consideration for others, are some of the greatest
ornaments to the character of the child of God. The world
can understand these things, if it cannot understand
doctrine. There is no religion in rudeness, roughness,
blunt ness, and incivility. The perfection of practical
Christianity consists in attending to the little duties of
holiness as well as to the great.
In the second place, if the spirit of these ten verses
had more dominion and power in the world, how m,uch
m
EXPOSITORY THOUGHTS.
happier the world would he than it is. Who does not
know that quarrel lings, strifes, selfishness, and unkind-,
ness cause half the miseries by which mankind is visited ?
Who can fail to see that nothing would so much tend to
increase happiness as the spread of Christian love, such as
is here recommended by our Lord ? Let us all remember
this. Those who fency that true religion has any ten-
dency to make men unhappy, are greatly mistaken. It is
the absence of it that does this, and not the presence.
True religion has the directly contrary effect. It tends
to promote peace, and charity, and kindness, and good-
will among men. The more men are brought under the
teaching of the Holy Spirit, the more they will love one
another, and the more haj)py they will be.
MATTHEW VI. 1-8.
1 Take heed that ye do not your
ahns before men to be seen of them ;
otherwise ye have no reward of your
Father which is in heaven.
2 Therefore when thou doest tMne
alms, do not sound a trumpet before
thee, as the hypocrites do in the
synagogues and in the streets, that
they may have glory of men. Verily
I say unto you, They have their
reward.
3 But when thou doest alms, let
not tby left hand know what thy
right hand doeth ;
4 That thine alms may be in secret :
and thy Father which seeth in secret
himself shall reward thee openly.
5 And when thou pray est," thou
Bhalt not be as the hypocrites are : for
they love to pray standing in the
synagogues and in the corners of the
sr.reetsi, that they may be seen of men.
Verily I say mito you, They have
their reward.
6 But thou, when thou prayest,
enter into thy closet, and when thou
hast shut thy door, pray to thy Father
wliich is in secret ; and thy Father
which seeth in secret shall reward
thee openly.
7 But when ye pray, use, not vain
repetitious, as the heathen do : for
they think that they shall be heard
for their much speaking.
8 Be not ye therefore like unto
them : for your Father knoweth what
things ye have need of, before ye
ask him.
In this part of the sermon on the mount the Lord Jesus
gives us instruction on two subjects. One is that of
giving alms. The other is that of prayer. Both were
subjects to which the Jews attached great importance.
MATTHEW, CHAP. VI. 4^
Both in themselves deserve the serious attention of all
professing Christians.
Observe that our Lord takes it for granted, that all who
call themselves His disciples loill give alms. He assumes
as a matter of course, that they will think it a solemn
duty to give, according to their means, to relieve the
wants of others. The only point He handles is the man-
ner in which the duty should be done. This is a weighty
lesson. It condemns the selfish stinginess of many in
the matter of giving money. How many are " rich towards
themselves,'' but poor towards God ! How many never
give a larthing to do good to the bodies and souls of men !
And have such persons any right to be called Christians,
in their present state of mind ? It may be well doubted.
A giving Saviour should have giving disciples.
Observe again that our Lord takes it for granted, that
all who call themselves His disciples will pray. He
assumes this also as a matter of course. He only gives
directions as to the best way of praying. This is another
lesson which deserves to be continually remembered. It
teaches plainly that prayerless people are not genuine
Christians. It is not enough to join in the prayers of
the congregation on Sundays, or attend the prayer of a
family on week-days. There must be private prayer also.
Without this we may be outward^ members of Christ's
church, but we are not living members of Christ.
But w^hat are the rules laid down for our guidance
about almsgiving and praying ? They are few and
simple. But they contain much matter for thought.
In giving, everything like ostentation is to be abhorred
and avoided. We are not to give as if we wished every-
iJ EXPOSITORY THOUGHTS.
body to see how liberal and charitable we are, and
desired the praise of our fellow men. We are to shun
everything like display. We are to give quietly, and
make as little noise as possible about our charities. We
are to aim at the spirit of the proverbial saying, "Let
not thy left hand know what thy right hand doeth."
In praying, the princijoal object to he sought, is to he
alone with God. We should endeavor to find some
place where no mortal eye sees us, and where we can
pour out our hearts with the feeling that no one is look-
ing at us but God. — This is a rule which many find it
very difiicult to follow. The poor man and the servant
often find it almost impossible to be really alone. But
it is a rule which we must all make great efforts to obey.
Necessity, in such cases, is often the mother of inven-
tion. When a person has a real will to find some place,
where he can be in secret with his God, he will generally
find a way.
In all our duties, whether giving, or praying, the great
thing to be kept in mind is, that we have to do with
a heart-searching and all-hnowing God. Everything
like formality, afi'ectation, or mere bodily service, is
abominable and worthless in God's sight. He takes no
account of the quantity of money w^e give, or the
quantity of words we use. The one thing at which His
all- seeing eye looks is the nature of our motives, and the
state of our hearts. " Our Father seeth in secret."
May we all remember these things. Here lies a rock,
on which many are continually making spiritual ship-
wreck. They flatter themselves that afl must be right
with their souls, if they only perform a certain auiouni
of "religious duties." They forget that God does not
regard the quantity, but the quality of our service.
His favor is not to be bought, as many seem to suppose,
by the formal repetition of a number of words, or the
self-righteous payment of a sum of money to a charitable
institution. Where are our hearts ? Are we doing all,
whether we give or pray, " as to the Lord, and not to
men ?" Do we realize the eye of Grod ? Do we simply
and solely desire to please Him, who " seeth in secret,"
and by whom " actions are weighed ?" (1 Sam. ii. 3.)
Are we sincere ? These are the sort of questions, with
which we should daily ply our souls.
MATTHEW VI. 9-15.
9 After this manner therefore pray
ye : Our Father which art in heaven,
Hallowed be thy name.
10 Thy kingdom come. Thy -will
be done in earth, as it is in lieaven.
11 Give us this day our daily bread.
12 And forgive us our debts, as we
forgive our debtors.
13 And lead us not into temptation,
but deliver us from evil : For thine is
the kingdom, and the power, and the
glory, for ever. Amen.
14 For if ye forgive men their
trespasses, your heavenly Father will
also forgive you :
15 But if ye forgive not men their
trespasses, neither will your Father
forgive your trespasses.
These verses are few in number, and soon read, but they
are of immense importance. They contain that wonder-
ful pattern of prayer with which the Lord Jesus has
supplied His people, commonly called "the Lord's
Prayer."
Perhaps no part of Scripture is so well known as this.
Its words are familiar, wherever Christianity is found.
Thousands, and lens of thousands, who never saw a
Bible, or heard the pure Gospel, aie acquainted with
" Our Father," and ^^ Paternoster." Happy would it be
■-*.-T" W
50 EXPOSITORY THOUGHTS.
for the world, if this prayer was as well known in the
spirit, as it is in the letter !
Perhaps no part of Scripture is so full, and so simple
at the same time, as this. It is the first prayer which
we learn to offer up, when we are little children. Here
is its simplicity. — It contains the germ of everything
which the most advanced saint can desire. Here is its
fulness. — The more we ponder every word it contains,
the more we shall feel, " this prayer is of God."
The Lord's prayer consists of ten parts or sentences.
There is one declaration of the Being to whom we pray.
— There are three prayers respecting His name, His
kingdom, and His will. — There are four prayers respect-
ing our daily wants, our sins, our weakness, and our
dangers. — There is one profession of our feeling towards
others. — There is one concluding ascription of praise. —
In aU these parts we are taught to say " we," and " our."
We are to remember others, as well as ourselves. — On
each of these parts a volume might be written . We
must content ourselves at present with taking up sentence
by sentence, and marking out the direction in which each
sedtence points.
The first sentence declares to loJiom toe are to pray :
" Our Father which art in heaven." We are not to ciy
to saints and angels, but to the everlasting Father, the
Father of spirits, the Lord of heaven and earth. We call
Him Father, in th-^ lowTst sense, as our Creator ; as St.
Paul told the Athenians, " in him we live, and move, and
have our being — we are also his offspring." (Acts xvii.
28.) We call Him Father in the highest sense, as the
Father of our Lord Jesus Christ, reconciling us to Him-
51
self, through the death of His Son. (Col. i. 20-22.) We
profess that which the Old Testament saints only saw
dimly, if at all, — we profess to be His children by faith
in Christ, and to have " the Spirit of adoption whereby
we cry, Abba, Father." (Rom. viii. 15.) This, we must
never forget, is the sonship that we must desire, if we
would be saved. Without faith in Christ's blood, and
union with Him, it is vain to talk of trusting in the
Fatherhood of God.
The second sentence is a petitionrespecting God'sname:
" Hallowed be thy name." By the " name" of God we
mean all those attributes under which He is revealed to
us, — His power, wisdom, holiness, justice, mercy, and
truth. By asking that they may be " hallowed," we
mean that they may be made known and glorified. The
glory of God is the first thing that God's children should
desire. It is the object of one of our Lord's own
prayers : " Father, glorify thy name." (John xii. 28.)
It is the purpose for which the world was created.
It is the end for which the saints are called and con-
verted. It is the chief thing we should seek, that
" God in all things may be glorified." (1 Peter iv. 11.)
The third sentence is a petition concerning God's king-
dom : " thy kingdom come." By His kingdom we mean
first, the kingdom of grace which God sets up and main-
tains in the hearts of all living members of Christ, by
His Spirit and word. But we mean chiefly, the kingdom
of glory which shall one day be set up, when Jesus shall
come the second time, and "all men shall know Him
from the least to the greatest." This is the time when
sin, and sorrow, and Satan shall be cast out of the
52 EXrOSITORY THOUGHTS.
world. It is the time when the Jews shall be converted,
and the fulness of the Gentiles shall come in, (Rom. xi.
25,) and a time that is above all things to be desired.
It therefore fills a foremost place in the Lord's prayer.
We ask that which is expressed in the words of the
Burial service, " that it may please thee to hasten thy
kingdom."
The fourth sentence is a petition concerning God's
will: "thy will be done in earth as it is in heaven."
We here pray that God's laws may be obeyed by men as
perfectly, readily, and unceasingly, as they are by angels
in heaven. We ask that those who now obey not His
laws, may be taught to obey them, and that those who
do obey them, may obey them better. Our truest hap-
piness is perfect submission to God's will, and it is the
highest charity to pray that all mankind may know it,
obey it, and submit to it.
The fifth sentence is a petition respecting our own daily
wants: " give us this day our daily bread." We are
here taught to acknowledge our entire dependence on
God, for the supply of our daily necessities. As Israel
required daily manna, so we require daily " bread." We
confess that we are poor, weak, wanting creatures, and
beseech Him who is our Maker to take care of us. We
ask for " bread," as the simplest of our wants, and in
that word we include all that our bodies require.
The sixth sentence is a petition respecting our sins :
" Forgive us our debts." We confess that we are sin-
ners, and need daily grants of pardon and forgiveness.
This is a part of the Lord's prayer which deserves
especially to be remembered. It condemns all self*
MATTHEW, CB-^P. VI. 5'3
righteousness and self-justifying. We are instructed
here to keep up a continual habit of confession at the
throne of grace, and a continual habit of seeking mercy
and remission. Let this never be forgotten. We need
daily to " wash our feet." (John xiii. 10.)
The seventh sentence is a profession respecting our
oivn feelings toivards others : we ask our Father to
" forgive us our debts, as we forgive our debtors." This
is the only profession in the whole prayer, and the only
part on which our Lord comments and dwells, when He
has concluded the prayer. The plain object of it is, to
remind us that we must not expect our prayers for for-
giveness to be heard, if we pray with malice and spite in
our hearts towards others. To pray in such a frame of
mind is mere formality and hypocrisy. It is even worse
than hypocrisy. It is as much as saying, " Do not
forgive me at all." Our prayer is nothing without
•charity. We must not expect to be forgiven, if wo
cannot forgive.
The eighth sentence is a petition respecting our weak-
ness : " lead us not into temptation." It teaches us that
we are liable, at all times, to be led astray, and fall.
It instructs us to confess our infirmity, and beseech God
to hold us up, and not allow us to run into sin. We
ask Him, who orders all things in heaven and earth, to
restrain us from going into that which would injure our
souls, and never to suffer us to be tempted above that
which we are able to bear. (1 Cor. x. 13.)
The ninth sentence is a petition respecting oui^ dan-
gers : ^' deliver us from evil." We are here taught to
ask God to deliver us from the evil that is in the world,
64 EXPOSITORY THOUGHTS.
the evil that is within our own hearts, and not least from
that evil one, the devil. We confess that, so long as we
are in the body, we are constantly seeing, hearing, and
feeling the presence of evil. It is about us, and within
us, and around us on every side. And we entreat Him,
who alone can preserve us, to be continually delivering
us from its power. (John xvii. 15.)
The last sentence is an ascription of loraise : " thine
is the kingdom, the power, and the glory." We declare
in these words our belief, that the kingdoms of this world
are the rightful property of our Father, — that to Him
alone belongs all " power,'' — and that He alone deserves
to receive all " glory." And we conclude by offering to
Him the profession of our hearts, that we give Him all
honor and praise, and rejoice that He is King of kings,
and Lord of lords.
And now let us all examine ourselves, and see whether
we really desire to have the things which we are taught
to ask for in the Lord's Prayer. Thousands, it may be
feared, repeat these words daily as a form, but never
consider what they are saying. They care nothing for
the " glory," the " kingdom," or the " wHl" of God.
They have no sense of dependence, sinfulness, weakness,
or danger. They have no love or charity towards their
enemies. And yet they repeat the Lord's Prayer !
These things ought not to be so. May we resolve that,
by God's help, our hearts shall go together with our lips 1
Happy is he who can really call God his Father through
Jesus Christ his Saviour, and can therefore say a heart-
felt '' Amen" to all that the Lord's Prayer contains.
MATTHEW, CHAP. VI.
65
MATTHEW VI. 16—24.
16 Moreover -when ye fast, be not,
-as the hypocrites, of a sad counte-
nance : for they disfigure their faces,
that they may appear unto men to
fast. Verily I say unto you, They
have their reward.
17 But thou, when thou f^xstest,
anoint thine head, and wash thy iace ;
18 That thou appear not unto men
to fast, but unto thy Father which is
in secret : and thy Father, which seeth
in secret, shall reward tliee openly.
19 Lay not up for yourselves treo.-
'eures upon earth, where moth and
rust dotli corrupt, and where thieves
break through and steal :
20 But lay up for yourselves trea-
sures in heaven, where neither moth
nor rust doth corrupt, and where
thieves do not break through nor
steal :
21 For where your treasure is,
there will your heart be also.
22 The ' light of the body is the
eye : if therefore thine eye be single,
thy whole body shall be full of light.
23 But if tiiine eye be evil, thy
whole body shall be full of darkness.
If therefore the light that is in thee
be darkness, how great is that dark-
ness !
24 No man can serve two masters ;
for either he will hate the one, and
love the other, or else he will hold to
the one, and despise the other. Yo
cannot serve God and mammon.
There are three subjects brought before us in this i)art
of our Lord's sermon on the mount. These three are
fasting, worldliness, and singleness of purpose in religion.
Fasting, or occasional abstinence from food, in order to
bring the body into subjection to the spirit, is a practice
frequently mentioned in the Bible, and generally in con-
nection with prayer, David fasted, when his child was
eick. Daniel fasted, when he sought special light from
God. Paul and Barnabas fasted, when they appointed
elders. Esther fasted, before going in to Ahasuerus. — It
is a subject about which we find no direct command in
the New Testament. It seems to be left to every one's
discretion, whether he will fast or not. — There is great
wisdom in this. Many a poor man never has enough to
eat, and it would be an insult to tell him to fast. Many
a sickly person can hardly be kept well with the closest
attention to diet, and could not fast without bringing on
illness. — It is a matter in which every one must be per-
suaded in his own mind, and not be hasty to condemn
56 EXPOSITORY THOUGHTS.
others, who do not agree with him. — One thing only must
never be forgotten. Those who fast should do it quietly,
secretly, and without ostentation. Let them not " appear
to men" to fast. Let them not fast to man, but to God.
Worldliness is one of the greatest dangers that beset
man's soul. It is no wonder that we find our Lord
speaking strongly about it. It is an insidious, specious,
plausible enemy. It seems so innocent to pay close
attention to our business ! It seems so harmless to seek
our happiness in this world, so long as we keep clear of
open sins ! Yet here is a rock on which many make
shipwreck to all eternity. They " lay up treasure on
earth," and forget to " lay up treasure in heaven." May
we all remember this ! Where are our hearts ? What
do we love best ? Are our chiefest affections on things
in earth, or things in heaven ? Life or death depends
on the answer we can give to these questions. If our
treasure is earthly, our hearts will be earthly also.
" Where your treasure is, there will your heart be."
Singleness of purpose is one great secret of spiritual
prosperity. If our eyes do not see distinctly, we cannot
walk without stumbling and falling. If we attempt to
work for two different masters, we are sure to give satis-
faction to neither. It is just the same with respect to
our souls. We cannot serve Christ and the world at the
same time. It is vain to attempt it. The thing cannot
be done. The ark and Dagon will never stand together.
God must be king over our hearts. His law. His will,
His precepts must receive our first attention. Then,
and not till then, everything in our inward man will fall
into its right place. Unless our hearts are so ordered.
m
everything will be in confusion. " Thy whole body shall
be full of darkness."
Let us learn from our Lord's instruction about fasting,
the great importance of cheerfulness in our religion. Those
words, " anoint thy head, and wash thy face/' are full
of deep meaning. They should teach us to aim at letting
men see, that we find Christianity makes us happy. Never
let us forget that there is no religion in looking melan-
choly and gloomy. Are we dissatisfied with Christ's
wages, and Christ's service ? Surely not I Then let
us not look as if we were.
r Let us learn from our Lord's caution about worldliness
' what immense need we all have to loatch and pray against
an earthly spirit. What are the vast majority of profess-
ing Christians round us doing ? They are " laying up
treasure on earth." There can be no mistake about it.
Their tastes, their ways, their habits tell a fearful tale.
They are not " laying up treasure in heaven." Oh ! let
us all beware that we do not sink into hell by paying
excessive attention to lawful things. Open transgression
of God's law slays its thousands, but worldliness its tens
of thousands.
Let us learn from our Lord's words about the " single
eye," the true secret of the failures, which so many Chris-
tians seem to make in their religion. There are failures
in all quarters. There are thousands in our churches
uncomfortable, ill at ease, and dissatisfied with themselves,
and they hardly know why. The reason is revealed here.
They are trying to keep in with both sides. They are
endeavoring to please God and please man, to serve
Christ and serve the world at the same time. Let us
3*
68
EXPOSITORY THOUGHTS.
not commit this mistake. Let us be decided, thorough-
going, uncompromising followers of Christ. Let our
motto be that of Paul, " One thing I do." (Phil. iii. 13.)
Then we shall be happy Christians. We shall feel the
Bun shining on our faces. Heart, head, and conscience
will all be full of light. Decision is the secret of happi-
ness in religion. Be decided for Christ, and " thy whole
body shall be full of light.''
MATTHEW VI. 25-34.
25 Therefore I say unto you, take
no thought for your life, what ye shall
eat, or what ye shall drink ; nor yet
for your body, what ye shall put on.
Is not the liic more than meat, and
the body than raiment?
26 Behold the fowls of the air : for
they sow not, neither do they reap,
nor gather into barns ; yet your heav-
enly Father feedeth them. Are ye not
much better than they ?
27 Which of you by taking thought
can add one cubit unto his stature i
28 And why take ye thought for
raiment? Consider the lilies of the
field, how they grow; they toil not,
neither do they spin :
29 And yet I say unto you, That
even Solomon in all his glory was not
arrayed like one of these.
80 Wherefore, if God so clothe the
grass of the field, which to day is,
and to morrow is cast into the oven,
shall he not much more clothe you,
ye of little faith?
31 Therefore take no thouglit, say-
ing. What shall we eat? or, What
shall we drink ? or. Wherewithal shall
vve be clothed ?
32 (For after all these things do
the Gentiles seek:) for your heavenlip-
Father knoweth that ye have need of
all these things.
33 But seek ye first the kingdom of
God, and his righteousness ; and all
these things shall be ad Jed unto you.
34 Take therefore no thought for
the morrow: for the ntorrow shall
take thought for the things of itself.
Snfiicient unto the day is the evil
thereof.
These verses are a s triking example of the combined
wisdom and compassion of our Lord Jesus Christ's teach-
ing. He knows the heart of a man. He knows that
we are all ready to turn off warnings against worldliness,
by the argument that we cannot help being anxious
about the things of this life. " Have we not our families
to provide for ? Must not our bodily wants be supplied ?
How ca,n we possibly get through life, if we think first
MATTHEW, CHAP. VI, jj^
of our souls ?" The Lord Jesus foresaw such thoughts,
and furnished an answer.
He forbids us to keep up an anxious spirit about the
things of this world. Four times over He says, ^' take
no thought." About life, — about food, — about clothing,
— about the morrow, ^' take no thought." Be not over-
carefal. Be not over-anxious. Prudent provision for
the future is right. Wearing, corroding, self- tormenting
anxiety is wrong.
He reminds us of tJie providential care that God con-
tinually takes of everything that He has created. Has He
given us " life ?'' Then He will suerly not let us want
anything necessary for its maintenance. Has He given
us a " body ?" Then He will surely not let us die for want
of clothing. He that calls us into being, will doubtless
find meat to feed us.
? , He poin ts ou t the uselessness of over-anxiety. Our life
is entirely in God's hand. All the care in the world will
not make us continue a minute beyond the time which
God has appointed. We shall not die till our work is done.
He sends us to the birds of the air for instruction.
They make no provision for the future. " They sow not,
neither do they reap." — They lay up no stores against
time yet to come. They do not " gather into barns."
They literally live from day to day on what they can pick
up, by using the instinct God has put in them. They
ought to teach us that no man doing his duty in the
station to which God has called him, shall ever be
allowed to come to poverty.
He bids us to observe the flowers of the field. Year after
year they are decked with the gayest colors, without the
60 EXPOSITORY THOUGHTS.
Blightest labor or exertion on their part. " They toil
not, neither do they spin." God, by His almighty power,
clothes them with beauty every season. The same God
is the Father of all believers. Why should they doubt
that He is able to provide them with raiment, as well
as the lilies " of the field .?" He who takes thought for
perishable flowers, will surely not neglect the bodies in
which dwell immortal souls.
He suggests to us, that over-carefulness about the
things of this world is most umoorthy of a Christian,
One great feature of heathenism is living for the present.
Let the heathen, if he will, be anxious. He knows
nothing of a Father in heaven. But let the Christian,
who has clearer light and knowledge, give proof of it
by his faith and contentment. When bereaved of those
whom we love, we are not to "sorrow as those who have
no hope." When tried by anxieties about this life, we
are not to be over-careful, as if we had no God, and no
Christ.
He offers us a gracious promise, iis a remedy against an
anxiqus spirit. He assures us that if we " seek first" and
foremost to have a place in the kingdom of grace and
glory, everything that we really want in this world shall
be given to us. It shall be " added," over and abovo our
heavenly inheritance. " All things shall work together for
good to them that love God." '^ No good thing will He
withhold from them that walk uprightly." (Rom. viii. 28.
Psalm Ixxxiv. 11.)
Last of all. He seals up all His instruction on this
subject, by laying down one of the wisest maxims. " The
morrow shall take thought for the things of itself.
MATTHEW, CHAP. VII.
hi
Sufficient to the day is the evil thereof/' We are not to
carry cares before they come. We are to attend to
to-day's business, and leave to-morrow's anxieties till
to-morrow dawns. We may die before to-morrow. We
know not what may happen on the morrow. This ouly
we may be assured of, that if to-morrow brings a cross,
He who sends it, can and will send grace to bear it.
In all this jjassage there is a treasury of golden lessons.
Let us seek to use them in our daily life. Let us not
only read them, but turn them to practical account. Let
us watch and pray against an anxious and over-careful
spirit. It deeply concerns our happiness. Half our
miseries are caused by fancying things that we think are
coming upon us. Half the things that we expect to come
upon us, never come at all. Where is our faith ?
Where is our confidence in our Saviour's words ? We
may well take shame to ourselves, when we read these
verses, and then look into our hearts. But this we may
be sure of, that David's words are true, " I have been
young, and now am old, yet never saw I the righteous
forsaken, nor his seed begging their bread." (Psalm
xxxvii. 25.)
MATTHEW VII. 1-11.
1 Judge not, that ye be not judged.
2 For -with what judgment ye
judge, yo shall be judged : and with
what measure ye mete, it shall be
measured to you again.
3 And why beholdest thou the mote
that is in thy brother's eye, but con-
siderest not the beam that is in thine
own eye ?
4 Or how wilt thou say to thy bro-
ther, Let me pull out the mote out of
thine eye ; and, behold, a beam is in
thine own eye? "'"■ ^' '
5 Thou hypocrite, first cast out the
beam out of thine own eye ; and then
shalt thou see clearly to cast out the
mote out of thy brotiier's eye.
6 Give not that which is holy unto
the dogs, neither cast ye your pearls
before swine, lest they trample them
under their feet, and "turn again and
rend you.
7 Ask, and it shall be given you ;
seek, and ye shall find ; knock, and it
shall be opened unto ;,'ou :
EXPOSITORY THOUGHTS.
8 For every one that asketli receiv-
eth ; and he that seeketh findeth ;
and to hina that kuocketh it shall be
opened.
9 Or what man is there of you,
whom if his son ask bread, will he
give him a stone ?
10 Or if he ask a fish, will he give
him a serpent ?
11 if ye then, beinf;^ evil, know how
to give good gifts unto your children,
how much more shall your Father
which is in heaven give good things
to them that ask him ?
The first portion of these verses is one of those passages
of Scripture, which we must be careful not to strain
beyond its proper meaning. It is frequently abused and
misapplied, by the enemies of true religion. It is possi-
ble to press the words of the Bible so far that they yield
not medicine, but poison.
Our Lord does not mean that it is wrong, under any
circumstances, to pass an unfavorable judgment on the
conduct and opinions of others. We ought to have
decided opinions. We are to " prove all things." We are
to " try the spirits." — Nor yet does He mean that it is
wrong to reprove the sins and faults of others, until we
are perfect and faultless ourselves. Such an interpreta-
tion would contradict other parts of Scripture. It would
make it impossible to condemn error and false doctrine.
It would debar any one from attempting the office of a
minister or a judge. The earth would be '• given into the
hands of the wicked." (John ix. 24.) Heresy would
flourish. Wrong-doing would abound.
What our Lord means to condemn is a censorious and
fault-finding spirit, A readiness to blame others for
trifling oftences, or matters of indifference — a habit of
passing rash and hasty judgments — a disposition to
magnify the errors and infirmities of our neighbors,
and make the worst of them — this is what our Lord
forbids. It was common among the Pharisees. It has
68
always been common from their day down to the present
time. We must all watch against it. We should
" believe all things," and " hope all things " about others,
and be very slow to find fault. This is Christian charity.
(1 Cor. xiii. 7.)
The second lesson contained in this passage, is the im-
portance of exercising discretion as to the person with
whom lue speak on the subject of religion. Everything is
beautiful in its place and season. Our zeal is to be tem-
pered by a prudent consideration of times, places, and per-
sons. "Eeprove not a scorner," says Solomon, "lest he
hate thee." (Prov. ix. 8.) It is not everybody to whom it
is wise to open our minds on spiritual matters. There
are many, who from violent tempers, or openly profligate
habits, are utterly incapable of valuing the things of the
Gospel. They will even fly into a passion, and run into
greater excesses of sin, if you try to do good to their souls.
To name the name of Christ to such people, is truly to
"cast pearls before swine." It does them not good
but harm. It rouses all their corruption, and makes
them angry. In short, they are like the Jews at Corinth,
(Acts xviii. 6,) or like Nabal, of whom it is written, that
he was " such a son of Belial, that a man could not
speak unto him." (1 Sam. xxv. 17.)
This is a lesson which it is peculiarly difficult to use
in the proper way. The right application of it needs
great wisdom. We are most of us far more likely to err
on the side of over-caution than of over-zeal. We are
generally far more disposed to remember the " time to be
silent," than " the time to speak." It is a lesson, however,
which ought to stir up a spirit of self-inquiry in all our
64 EXPOSITORY THOUGHTS.
hearts. Do we ourselves never check our friends from
giving us good advice, by our moroseness and irritability
of temper ? Have we never obliged others to hold their
peace and say nothing, by our pride and impatient con-
tempt of counsel ? Have we never turned against our
kind advisers, and silenced them by our violence and
passion ? Alas ! we may well fear that we have erred in
this matter.
The last lesson contained in this passage is the duty of
prayer, and the rich encouragements there are to pray.
There is a beautiful connection between this lesson and
that which goes before it. Would we know when to be
" silent/' and when to " speak," — when to bring forward
" holy " things, and produce our " pearls ?" We must
pray. This is a subject to which the Lord Jesus evidently
attaches great importance. The language that He uses
is a plain proof of this. He employs three different
words to express the idea of prayer. " Ask." " Seek."
" Knock." He holds out the broadest, fullest promise to
those who praj^ "Every one that asketh receiveth."
He illustrates God's readiness to hear our prayers, by an
argument drawn from the notorious practice of parents
on earth. " Evil" and selfish as they are by nature, they
do not neglect the wants of their children according to
the flesh. Much more will a God of love and mercy
attend to the cries of those who are His cliildren by
grace.
Let us take special notice of these words of our Lord
about prayer. Few of His sayings, perhaps, are so weU
known and so often repeated as this. The poorest and
most unlearned can tell you, that "if we do not seek we
\
65
shall not find." But what is the good of knowing it, if
we do not use it ? Knowledge, not improved and well
employed, will only increase our condemnation at the
last day.
Do we know anything of this asking, seeking, and
knocking ? Why should we not ? There is nothing so
simple and plain as praying, if a man really has a will to
pray. There is nothing, unhappily, which men are so
slow to do. They will use many of the forms of religion,
attend many ordinances, do many things that are right,
before they will do this. And yet without this no soul
can be saved.
Do we ever really pray ? If not, we shall at last be
without excuse before God, except we repent. We shall
not be condemned for not doing what we could not have
done, or not knowing what we could not have known.
But we shall lind that one main reason why we are lost
is this, that we never asked that we might be saved.
Do we indeed pray .? Then let us pray on, and not
faint. It is not lost labor. It is not useless. It will
bear fruit after many days. That word never yet failed,
" Every one that asketh receiveth.''
MATTHEW VII. 12—20.
12 Therefore all things whatsoever
V ye -would that men should do to you,
do ye even so to them : for this is the
law and the prophets.
13 Eater ye in at the strait gate :
for wide is the gate, and broad is the
way that leadeth to destruction, and
many there be which go in thereat :
14 Because strait is the gate, and
narrow is the way. which leadeth unto
life, and few tliere be that find
it.
15 Beware of false prophets, which
come to you in sheep's clothing, but
inwardly they are ravening wolves.
16 Ye shall know them by their
fruits. Do men gather grapes of
thorns, or figs of thistles ?
m
EXPOSITORY THOUGHTS,
17 Even so every good tree bringeth
forth good fruit; but a corrupt tree
bringeth forth evil fruit.
18 A good tree cannot bring forth
evil fruit, neither can a corrupt tree
bring forth good fruit.
19 Every tree that bringeth not
forth good fruit is hewn down, and
cast into the fire.
20 Wherefore by their fruits ye
shall know them.
In this part of the sermon on the mount our Lord begins
to draw His discourse to a conclusion. The lessons He
here enforces on our notice, are broad, general, and full
of the deepest wisdom. Let us mark them in succession.
He lays down a general principle for our guidance in
all doubtful questions between man and man. We are
" to do to others as we would have others do to us."
We are not to deal with others as others deal with us.
This is mere selfishness and heathenism. We are to
deal with others as we would like others to deal with us.
This is real Christianity.
i This is a golden rule indeed ! It does not merely for-
bid all petty malice and revenge, all cheating and over-
reaching. It does much more. It settles a hundred
difficult points, which in a world like this are continually
arising between man and man. It prevents the neces-
sity of laying down endless little rules for our conduct
in specific cases. It sweeps the whole debateable ground
with one mighty principle. It shows us a balance and
measure, by which every one may see at once what is his
duty. — Is there a thing we would not like our neighbor
to do to us ? Then let us always remember, that this is
the thing we ought not to do to him. Is there a thing
we would like him to do to us ? Then this is the very
thing we ought to do to him. — How many intricate ques-
tions would be decided at once, if this rule were honestly
u^ed !
MATTHEW, CHAP. VIX. 67
In the second place, our Lord gives us a general
caution against the ivay of the many in religion. It is
not enough to think as others think, and do as others
do. It must not satisfy us to follow the fashion, and
swim with the stream of those among whom we live.
He tells us that the way that leads to everlasting life is
" narrow," and " few" travel in it. He tells us that the
way that leads to everlasting destruction is " broad," and
full of travellers. " Many there he that go in thereat."
These are fearful truths ! They ought to raise
great searchings of heart in the minds of all who hear
them. — " Which way am I going ? By what road am
I travelling ?" — In one or other of the two ways here
described, every one of us may be found. May God
give us an honest, self-inquiring spirit, and show us
what we are !
We may well tremble and be afraid, if our religion is
that of the multitude. If we can say no more than this,
that " we go where others go, and worship where others
worship, and hope we shall do as well as others at last,"
we are literally pronouncing our own condemnation.
What is this but being in the " broad way ?" What is
this but being in the road whose end is " destruction ?"
Our religion at present is not saving religion.
We have no reason to be discouraged and cast down,
if the religion we profess is not popular, and few agree
with us. We must remember the words of our Lord
Jesus Christ in this passage : " The gate is strait."
Repentance, and faith in Christ, and holiness of life,
have never been fashionable. The true flock of Christ
has always been small. It must not move us to find that
ek
EXPOSITORY THOUGHl^S.
we are reckoned singular, and peculiar, and bigotted,
and narrow-minded. This is ^' the narrow way." Surely
it is better to enter into life eternal with a few, than to
go to " destruction" with a great company.
In the last place, the Lord Jesus gives us a general
warning against false teachers in the church. We are to
" beware of false prophets." The connection between
this passage and the preceding one is striking. Would
we keep clear of this " broad way ?" We must beware
of false prophets. They will arise. They began in the
days of the apostles. Even then the seeds of error were
sown. They have appeared continually ever since. We
must be prepared for them, and be on our guard.
This is a warning which is much needed. There are
thousands who seem ready to believe anything in religion,
if they hear it from an ordained minister. They forget
that clergymen may err as much as laymen. They are
not infallible. Their teaching must be weighed in the
balance of Holy Scripture. They are to be followed and
believed, so long as their doctrine agrees with the Bible,
but not a minute longer. — We are to try them " by their
fruits." Sound doctrine and holy living are the marks
of true prophets. — Let us remember this. Our minister's
mistakes will not excuse our own. " If the blind lead
the blind, both will fall into the ditch."
What is the best safe-guard against false teaching ?
Beyond all doubt the regular study of the word of God,
with prayer for the teaching of the Holy Spirit. The
Bible was given to be a lamp to our feet and a light to
our path. (Psal. cxix. 105.) The man who reads it aright
wiU never be allowed greatly to err. It is neglect of the
6d
Bible which makes so many a prey to the first false
teacher whom they hear. They would ftiin have us be-
lieve that " they are not learned, and do not pretend to
have decided opinions/' The plain truth is that they
are lazy and idle about reading the Bible, and do not
like the trouble of thinking for themselves. Nothing
supplies false prophets with followers so much as
spiritual sloth under a cloak of humility.
May we all bear in mind our Lord's warning ! The
world, the devil, and the flesh, are not the only dangers
in the way of the Christian. There remains another
yet, and that is the " false prophet," the wolf in sheep's
clothing. Happy is he who prays over his Bible and
knows the difference between truth and error in religion 1
There is a difference, and we are meant to know it, and
use our knowledge.
MATTHEW VII. 21—29.
21 Not every one that saith unto
me, Lord, Lord, shall enter into the
kingdom of heaven ; but he that doeth
the will of my Father which is in
heaven.
22 Many will say to me in that day.
Lord, Lord, have we not prophesied
in thy name ? and in thy name have
cast out devils ? and in thy name done
many wonderful works ?
23 And then will I profess unto
them, I never knew you : depart from
me, ye that work iniquity.
24 Therefore whosoever heareth
these sayings of mine, and doeth
them, I will liken him unto a wise
man, which built his house upon a
rock:
25 And the rain descended, and the
floods came, and the winds blew, and
beat upon that house ; and it fell not :
for it was founded upon a rock.
26 And every one that heareth.
these sayings of mine, and doeth
them not, shall be likened unto a
foolish man, which built his house
upon the sand :
27 And the rain descended, and the
floods came, and the winds blew, and
beat upon that house j and it fell : and
great was the fall of it.
28 And it came to pass, when Jesus
had ended these sayings, the people
were astonished at his doctrine :
29 For he taught them as one hav-
ing authority, and not as the Scribes.
The Lord Jesus winds up the sermon on the mount by
a passage of heart-piercing appUcation. He turns from
#
EXPOSITOKY THOUGHTS.
false prophets to false professors, from unsound teachers
to unsound hearers. Here is a word for all. May we
have grace to apply it to our own hearts !
The first lesson here is the uselessness of a mere outward
profession of Christianity. Not every one that saith
" Lord, Lord," shall enter the kingdom of heaven. Not all
that profess and call themselves Christians shall be saved.
Let us take notice of this. It requires far more than
most people seem to think necessary, to save a soul. We
may be baptized in the name of Christ, and boast con-
fi.dently of our ecclesiastical privileges. We may possess
head-knowledge, and be quite satisfied with our own state.
We may even be preachers, and teachers of others, and do
" many wonderful works" in connection with our church.
But all this time are we practically doing the will of our
Father in heaven ? Do we truly repent, truly believe on
Christ, and live holy and humble lives ? If not, in spite
of all our privileges and profession, we shall miss heaven
at last, and be for ever cast away. We shall hear those
awful words, " I never knew you : depart from me."
The day of judgment will reveal strange things. The
hopes of many, who were thought great Christians while
they lived, will be utterly confounded. The rottenness
of their religion mil be exposed and put to shame before
the whole world. It will then be proved, that to be saved
means something more than " making a profession."
We must make a " practice" of our Christianity as well
as a " profession." Let us often think of that great
day. Let us often "judge ourselves, that we be uot
judged," and condemned by the Lord. Whatever else
we are, let us aim at being real, true, and sincere.
71
The second lesson here is a strildng picture oftioo classes
of Christian hearers. Those who hear and do nothing —
and those who hear and do as well as hear — are both
placed before us, and their histories traced to their
respective ends.
The man who hears Christian teaching, and practices
v/hat he hears, is like " a wise man who builds his house
upon a rock." He does not content himself with listening
to exhortations to repent, believe in Christ, and live a
holy life. He actually repents. He actually believes.
He actually ceases to do evil, learns to do well, abhors
that which is sinful, and cleaves to that which is good.
He is a doer as well as a hearer. (James i. 22.)
And what is the result ? In the time of trial his
religion does not fail him. The floods of sickness, sorrow,
poverty, disappointments, bereavements beat upon him in
vain. His soul stands unmoved. His faith does not give
way. His comforts do not utterly forsake him. His religion
may have cost him trouble in time past. His foundation
may have been obtained with much labor and many tears.
To discover his own interest in Christ may have required
many a day of earnest seeking, and many an hour of
wrestling in prayer. But his labor has not been thrown
away. He now reaps a rich reward. The religion that
can stand trial is the true religion.
The man who hears Christian teaching, and never gets
beyond hearing, is like " a foolish man who builds his
house upon the sand." He satisfies himself with listening
and approving, but he goes no further. He flatters
himself, perhaps, that all is right with his soul, because
he has feelings, and convictions, and desires, of a spiritual
n EXPOSITORY THOUGHTS.
kind. In these he rests. He never really breaks ofl" from
sin, and casts aside the spirit of the world. He never
really lays hold on Christ. He never really takes up the
cross. He is a hearer of truth, but nothing more.
And what is the end of this man's religion ? It breaks
down entirely under the first flood of tribulation. It fails
him completely, like a summer-dried fountain, when his
need is the sorest. It leaves its possessor high and dry,
like a wreck on a sand bank, a scandal to the church, a
by-word to the infi.del, and a misery to himself. Most
true is it that what costs little is worth little ! A religion
which costs us nothing, and consist in nothing but
hearing sermons, will always prove at last to be a useless
thing.
So ends the sermon on the mount. Such a sermon
never was preached before. Such a sermon perhaps has
never been preached since. Let us see that it has a
lasting influence on our own souls. It is addressed to
us as well as to those who first heard it. We are they
who shall have to give account of its heart-searching
lessons. It is no light matter what we think of them.
The word that Jesus has spoken, " the same shall judge
us in the last day." (John xii. 48.)
MATTHEW VIII. 1—15.
1 When he was come down from
the mountain, great multitudes fol-
lowed him.
2 And, behold, there came a leper
and worshipped him, saying, Lord, if
thou wilt, thou canst make me clean,
3 And Jesus put forth Aw hand,
and touched him, saying, I wiU ; be
thou clean. And immediately his
leprosy was cleansed.
4 And Jesus sruth unto him. See
thou tell no man ; but go thy way,
shew thyself to the Priest, and offer
the gift that Moses commanded, for a
testimony unto them.
5 And when Jesus was entered into
Caperuaum, there came unto him a
centurion, beseeching him,
6 And saying, Lord, my servant
MATTHEW, CHAP. VIII.
73
lietli at home sick of the palsy, griev-
ously tormented.
7 And Jesus saith unto Lam, I will
come and heal him.
8 The centurion answered and said,
Lord, I am not worthy that thou
shouldest come under my roof: but
speak the word only, and my servant
shall be healed.
9 For I am a man under authority,
having soldiers under me : and I say
to this rri'dn^ Go, and he goeth ; and
to another. Come, and he cometh ;
and to my servant, Do this, and he
doeth it.
10 When Jesus heard *^, he mar-
velled, and said to them that followed,
Verily 1 say unto you, I have not
found so great faith, no, not in Israel.
11 And I say unto you. That many
shall come from the east and west,
and shall sit down with Abraham,
and Isaac, and Jacob, in the kingdom
of heaven.
12 But the children of the kingdom
shall be cast out into outer darkness :
there shall be weeping and gnashing
of teeth.
13 And Jesus saith unto the centu-
rion. Go thy way ; and as thou hast
believed, so be it done unto thee.
And his servant was healed in the
selfsame hour.
14 And when Jesus was come into
Peter's house, he saw his wife's mother
laid, and sick of a fever.
15 And he touched her hand, and
the fever left her : and she arose, and
ministered unto them .
The eighth chapter of St. Matthew's Gospel is full of our
Lord's miracles. No less than ^"^^ are specially recorded.
There is a beautiful fitness in this. It was fitting that
the greatest sermon ever preached should be immediately
followed by mighty proof, that the preacher was the Son
of God. Those who heard the sermon on the mount
would be obliged to confess, that, as " none spake such
words as this man," so also none did such works.
The verses we have now read contain three great
miracles. A leper is healed with a touch. A palsied
person is made well by a word. A woman sick with a
fever is restored in a moment to health and strength.
On the face of these three miracles, we may read three
striking lessons. Let us examine them, and lay them to
heart.
Let us learn, for one thing, how great is the power of our
Lord Jesus Christ. Leprosy is the most fearful disease by
which man's body can be afflicted. He that has it is like
one dead while he lives. It is a complaint regarded by
4
74 EXPOSITORY THOUGHTS.
physicians as incurable. (2 Kings v. T.) Yet Jesus says,
" be tbou clean, and immediately tlie leprosy was
cleansed." — To heal a person of the palsy without even
seeing him, by only speaking a word, is to do that which
our minds cannot even conceive. Yet Jesus commands,
and at once it is done. — To give a woman, prostrate
with a fever, not merely relief, but strength to do work in
an instant, would baffle the skill of all the physicians on
earth. Yet Jesus " touched" Peter's wife's mother, and
"she arose, and ministered unto them." — These are the
doings of one that is Almighty. There is no escape from
the conclusion. This was " the finger of God." (Exod.
viii. 19.)
Behold here a broad foundation for the faith of a
Christian ! We are told in the Gospel to come to Jesus,
to believe on Jesus, to live the life of faith in Jesus.
We are encouraged to lean on Him, to cast all our care
on Him, to repose all the weight of our souls on Him.
We may do so without fear. He can bear all. He is
a strong rock. He is Almighty. It was a fine saying
of an old saint, "my faith can sleep sound on no other
pillow than Christ's omnipotence." He can give life to
the dead. He can give power to the weak. He can
" increase strength to them that have no might." Let us
trust him, and not be afraid. The world is full of snares.
Our hearts are weak. But with Jesus nothing is im-
possible.
Let us learn, for another thing, the mercifulness and
compassion of our Lord Jesus Christ. The circumstances
of the three cases w^e are now considering were all difiorent.
He heard the leper's pitiful cry, " Lord, if thou wilt,
75
thou canst make me clean." — He was told of the cen-
turion's servant, but He never saw him. — He saw Peter's
wife's mother, " laid and sick of a fever ;" and we are
not told that she spoke a word. — Yet in each case the
heart of the Lord Jesus was one and the same. In each
case He was quick to show mercy, and ready to heal.
Each poor sufferer was tenderly pitied, and each effec-
tually relieved.
Behold here another strong foundation for our faith !
Our great High Priest is very gracious. He can be
" touched with the feeling of our infirmities." He is
never tired of doing us good. He knows that we are a
weak and feeble people, in the midst of a weary and
troublous world. He is as ready to bear with us, and help
us, as He was 1800 years ago. It is as true of Him now as
it was then, "He despiseth not any." (Job xxxvi. 5.) No
heart can feel for us so much as the heart of Christ.
Let us learn, in the last place, luhat a precious thing
is the grace of faith. We know little about the centurion
described in these verses. His name, his nation, his
past history, are all hidden from us. But one thing we
know, and that is, that he believed. " Lord," he says,
" I am not worthy that thou shouldest come under my
roof. Speak the word only, and my servant shall be
healed." He believed, let us remember, when Scribes
and Pharisees were unbelievers. He believed, though a
Gentile born, when Israel was blinded. And our Lord
pronounced upon him the commendation, which has been
read all over the world from that time to this, " I have
not found so great faith, no, not in Israel."
Let us lay firm hold on this lesson. It deserves to be
76 EXPOSITORY THOUGHTS.
remembered. To believe Christ's power and willingness
to help, and to make a practical use of our belief, is a
rare and precious gift. Let us be ever thanlrful if we
have it. To be willing to come to Jesus as helpless, lost
sinners, and commit our souls into His hands is a mighty
privilege. Let us ever bless God if this willingness is
ours, for it is His gift. Such faith is better than all
other gifts and knowledge in the world. Many a poor
converted heathen, who knows nothing but that he is
sick of sin, and trusts in Jesus, shall sit down in heaven,
while many learned English scholars are rejected for
evermore. Blessed indeed are they that believe !
What do we each know of this faith ? This is the
great question. Our learning may be small : but do we
believe ? Our opportunities of giving and working for
Christ's cause may be few : but do we believe ? We
may neither be able to preach, nor write, nor argue for
the Gospel : but do we believe .^ May we never rest till
we can answer this inquiry ! Faith in Christ apj^ears
a small and simple thing to the children of this world.
They see in it nothing great or grand. But faith in
Christ is most precious in God's sight, and like most
precious things, is rare. By it true Christians live. By
it they stand. By it they overcome the world. With-
out this faith no one can be saved.
MATTHEW VIII. 16—26.
16 When the even was come, they
brought unto him many that were
possessed with devils : and he cast
out the spirits with liis word, and
healed all that were sick :
17 That it might be fulfilled which
was spoken by Esaias the prophet,
saying, Himself took our infirmities,
and bare our sicknesses.
18 Now when Jesus saw great
77
multitudes about him, he gave com-
mandment to depart unto the other
Bide.
19 And a certain Scribe came, and
said unto him, Master, I will follow
thee whithersoever thou goest.
20 And Jesus saith unto him. The
foxes have holes, and the birds of the
air Jiave nests ; but the Son of man
hath not where to lay Ms head.
21 And another of'his disciples said
unto him. Lord, suffer me first to go
and bury my father.
22 But Jesus said unto him. Follow
me ; and let the dead bury their dead.
23 And when he was entered into a
ship, his disciples followed him.
24 And, behold, there arose a great
tempest in the sea, insomuch that the
ship was covered with the waves : but
he was asleep.
25 And his disciples came to Mm,
and awoke him, saying, Lord, save
us : we perish.
26 And he saith unto thcra. Why
are ye fearful, ye of little faith ?
Then he arose, and rebuked the winds
and the sea; and there was a great
calm.
27 But the men marvelled, saying.
What manner of man is this, that
even the winds and the sea obey
him!
In the first part of these verses we see a striking example
oiour Lord's tvisdom in dealing with those luhoprofessed
a loillingness to he His disciples. The passage throws so
much light on a subject frequently misunderstood in
these days, that it deserves more than ordinary attention.
A certain scribe offers to follow our Lord whithersoever
He goes. It was a remarka^ble offer, when we consider
the class to which the man belonged, and the time at
which it was made. But the offer receives a remarkable
answer. It is not directly accepted, nor yet flatly re-
jected. Our Lord only makes the solemn reply, " the
foxes have holes, and the birds of the air have nests ;
but the Son of man hath not where to lay his head."
Another follower of our Lord next comes forward, and
asks to be allowed to " bury his father," before going
any further in the path of a disciple. The request
seems, at first sight, a natural and lawful one. But it
draws from our Lord's lips a reply no less solemn than
that already referred to : " Follow me, and let the dead
bury their dead."
There is something deeply impressive in both these
T8 EXPOSITORY THOUGHTS.
sayings. They ought to be well weighed by all i^rofess-
ing Christians. They teach us plainly, that people who
show a desire to come forward and profess themselves
true disciples of Christ, should be warned plainly to
" count the cost," before they begin. — Are they prepared
to endure hardship ? Are ihej ready to carry the cross ?
If not, they are not. yet fit to begin. — They teach us
plainly that there are times when a Christian must
literally give up ^11>, for ^Christ's sake, and when even
such duties as attending to a parent's funeral must be
left to be performed by others. Such duties some will
always be ready to attend to ; and at no time can they
be put in comparison with the greater duty of preaching
the Gospel, and doing Christ's work in the world.
It would be well for the churches of Christ, if these
sayings of our Lord were more remembered than they
are. It may well be feared, that the lesson they contain
is too often overlooked by the ministers of the Grospel,
and that thousands are admitted to full communion,
who are never warned to " count the cost." Nothing,
in fact, has done more harm to Christianity than the
practice of filKng the ranks of Christ's army with every
volunteer who is willing to make a little profession,
and talk fluently of his experience. It has been pain-
fully forgotten that numbers alone do not make strength,
and that there may be a great quantity of mere out-
ward religion, while there is very little real grace.
Let us all remember this. Let us keep back nothing
from young professors and inquirers after Christ. Let
us not enlist them on false pretences. Let us tell them
plainly that there is a crown of glory at the end. But
MATTHEW, CHAP. VIII. 79
let us tell them no less plainly, tliat there is a daily
cross in the way.
In the latter part of these verses we learn, that true
saving faith is often mingled with much weakness and
infirmity. It is a humbling lesson, but a very whole-
some one.
We are told of our Lord and His disciples crossing the
sea of Galilee in a boat. A storm arises, and the boat
is in danger of being filled with water, by the waves
that beat over it. Meanwhile our Lord is asleep. The
frightened disciples awake Him, and cry to Him for help.
He hears their cry and stills the waters with a word, so
that there is " a great calm." At the same time. He
gently reproves the anxiety of His disciples. " Why
are ye fearful, ye of little faith !"
What a vivid picture we have here of the hearts of
thousands of believers ! How many have faith and love
enough to forsake all for Christ's sake, and follow Him
whithersoever He goes, and yet are full of fears in the
hour of trial I How many have grace enough to turn to
Jesus in every trouble, crying, " Lord save us," and yet
not grace enough to lie still, and believe in the darkest
hour that all is well ! Truly believers have reason in-
deed to be " clothed with humility."
Let the prayer " Lord, increase our faith," always form
part of our daily petitions. We never perhaps know the
weakness of our faith, until we are placed in the furnace
of trial and anxiety. Blessed and happy is that person
who finds by experience that his faith can stand the
fire, and that he can say with Job, " though he slay me,
yet will I trust in him." (Job xiii. 15.)
80
EXPOSITORY THOUGHTS.
We have great reason to thank Grod that Jesus, our
great High-priest, is very compassionate and tender-
hearted. He knows our frame. He considers our infir-
mities. He does not cast off His people because of de-
fects. He pities even those whom he reproves. The
prayer even of " little faith" is heard, and gets an answer.
MATTHEW VIII. 28—34.
28 And wlien he was come to the
other side into the country of the
Gergesenes, there met him two pos-
sessed with devils, coming out of the
tombs, exceeding fierce, so that no
man might pass by that way.
29 And, behold, they cried out,
saying, What have we to do with
thee, Jesus, thou Son of God ? art
thou come hither to torment us before
the time ?
30 And there was a good way off
from them an herd of many swine
feeding.
31 So the devils besought him,
saying, If thou cast us out, suffer
us to go away into the herd of
swine.
32 And he said unto them, Go. And
when they were come out, they went
into the herd of swine : and, behold,
the whole herd of swine ran violently
down a steep place into the sea, and
perished in the waters.
33 And they that kept them, fled,
and went their ways into the city,
and told eveiy thing, and what was
befallen to the possessed of the devils.
34 And, behold the whole city
came out to meet Jesus : and when
they saw him they besought flim that
he would depart out of their coasts.
The subject of these seven verses is deep and mysterious
The casting out of a devil is here described with special
fulness. It is one of those passages which throw strong
light on a dark and difficult point.
Let us settle it firmly in our minds, that there is such a
being as the devil. It is an awful truth, and one too much
overlooked. There is an unseen spirit ever near us, of
mighty power, and full of endless malice against our
souls. From the beginning of creation he has labored
to injure man. Until the Lord comes the second time
and binds him, he will never cease to tempt, and prac-
tice mischief. In the days when our Lord was upon
81
earth, it is clear that he had a peculiar power over the
bodies of certain mea and women, as well as over their
souls. Even in our own times there may he more of this
bodily possession than some suppose, though confessedly
in far less degree than when Christ came in the ilesh.
But that the devil is ever near us in spirit, and ever
ready to ply our hearts with temptations, ought never to
be forgotten.
Let us, in the next place, settle it firmly in our minds,
that the 'power of the devil is limited. Mighty as he is,
there is one mightier still. Keenly set as his will is on
doing harm in the world, he can only work by permission.
These very verses show us that the evil spirits know they
can only go to and fro, and ravage the earth, until the
time allowed them by the Lord of lords. " Art thou come
to torment us," they say, " before the time ?" Their very
petition shows us that they could not even hurt one of
the Gergesene swine, unless Jesus the Son of God suf-
fered them. " SuiFer us," they say," to go into thaherdL
of swine."
Let us, in the next place, settle it in our minds, that
our Lord Jesus Christ is man's great deliverer from the
poiver of the devil. He can redeem us not only " from
all iniquity," and " this present evil world," but from the
devil. It was prophecied of old that he should bruise
the serpent's head. He began to bruise that head, when
he was born of the Virgin Mary. He triumphed over that
headv/hen He died upon the cross. He showed His com-
plete dominion over Satan, by " healing all that were op-
pressed of the devil," when He was upon earth. (Acts x.
38.) Our great remedy in all the assaults of the devil,
82 EXPOSITORY THOUGHTS.
is to cry to the Lord Jesus, and to seek His help. He can
break the chains that Satan casts round us, and set us
free. He can cast out every devil that plagues our hearts,
as surely as in the days of old. It would be miserable
indeed to know that there is a devil ever near us, if we
did not also know that Christ was " able to save to the
uttermost, because he ever liveth to make intercession
for us." (Heb. vii. 25.)
Let us not leave this passage without observing the
painful worldliness of the Gergesenes, among whom this
miracle of casting out a devil was wrought. They be-
sought the Lord Jesus to " depart out of their coasts."
They had no heart to fe3l for anything but the loss of
their swine. They cared not that two fellow-creatures,
with immortal souls, were freed from Satan's bondage.
They cared not that there stood among them a greater
than the devil, Jesus the Son of God. They cared for
nothing but that their swine were drowned, and " the hope
of their gains gone." They ignorantly regarded Jesus as
one who stood between them and their profits, and they
only wished to be rid of Him.
There are only too many like these Gergesenes. There
are thousands who care not one jot for Christ, or Satan,
so long as they can make a little more money, and have
a little more of the good things of this world. From
this spirit may we be delivered ! Against this spirit may
we ever watch and pray ! It is very common. It is
awfully infectious. Let us recollect every morning that
we have souls to be saved, and that we shaU one day
die, and after that be judged. Let us beware of loving
the world more than Christ. Let us beware of hindering
MATTHEW, CHAP. IX.
83
the salvation of others, because we fear the increase of
true religion may diminish our gains, or give us trouble.
MATTHEW IX. 1—13.
1 And be entered into a ship, and
passed over, and came into his own
oity.
2 And, behold, they brought to him
a man sick of the palsy, lying on a
bed : and Jesus seeing their faith said
unto the sick of the palsy ; Son, be of
good cheer ; thy sins be forgiven thee.
3 And, behold, cei'tahi of the Scribes
Baid Avithin themselves. This man
blasphemeth.
4 And Jesus knowing their thoughts
said. Wherefore think ye evil in your
hearts ?
5 For whether is easier, to say, 7%i/
sins be forgiven thee ; or to say, Arise,
and walk ?
6 But that ye may know that the
Son of man hath power on earth to
forgive sins, (then saith he to the sick
of the palsy,) Arise, take up thy bed,
and go unto thine house.
7 And he arose, and departed to
his house.
8 But when the multitudes saw it,
they marvelled, and glorified God,
which had given such power unto
men.
9 And as Jesus passed forth from
thence, he saw a man, named Matthew,
sitting at the receipt of custom ; and
he saith unto him. Follow me. And
he arose, and followed him.
10 And it came to pass, as Jesus sat
at meat in the house, behold, many
Publicans and sinners came and sat
down with him and his disciples.
11 And when the Pharisees saw if,
they said unto his disciples. Why
eateth your Master with Publicans
and sinners ?
12 Bat when Jesus heard that, he
said unto them. They that be whole
need not a physician, but they that
are sick.
13 But go ye and learn what that
mear.eth, I will have mercy and not
sacrifice : for 1 am not come to call the
righteous, but sinners to repentance.
Let us notice in the first part of this passage our
Lord's knowledge of men's tJioughts.
There were certain of the scribes, who found fault
with the words which Jesus spoke to a man sick of the
palsy. They said secretly among themselves, " this man
blasphemeth." They probably supposed that no one
knew v/hat was going on in their minds. They had yet
to learn that the Son of Grod could read hearts, and
discern spirits. Their malicious thought was publicly
exposed. They were put to an open shame.
There is an important lesson for us in this. ^^AU
things are naked and opened unto the eyes of Him with
84 EXPOSITORY THOUGHTS.
whom we have to do." (Heb. iv. 13.) Nothing can be
concealed from Christ. What do we think of, in private,
when no man sees us .^ What do we think of, in church,
when we seem so grave and serious ? What are we think-
ing of at this moment, while these words pass under our
eyes ? Jesus knows. Jesus sees. Jesus records. Jesus
will one day call us to give account. It is written that
'^ God shall judge the secrets of men by Jesus Christ
according to my Gospel." (Kom. ii. 16.) Surely we ought
to be very humble when we consider these things. We
ought to thank God daily that the blood of Christ can
cleanse from all sin. We ought often to cry, " Let the
words of my mouth, and the meditation of my heart be
acceptable in thy sight." (Psalm xix. 14.)
Let us notice in the second place, the ivonderful call
of the apostle Mattheio to he Christ's disciple.
We find the man, who afterwards was the first to write
a Gospel, sitting at the receipt of custom. We see him
absorbed in his worldly calling, and possibly thinking
of nothing but money and gain. But suddenly the
Lord Jesus calls on him to follow Him, and become His
disciple. At once Matthew obeys. He " makes haste,
and delays not" to keep Christ's commandment. (Psal.
cxix. 60.) He arises and follows Him.
Let it be a fixed principle in our religion, that with
Christ nothing is impossible. He can take a tax-gatherer,
and make him an apostle. He can change any heart,
and make all things new. Let us never despair of any
one's salvation. Let us pray on, and speak on, and work
on to do good to souls, even to the souls of the worst.
" The voice of the Lord is mighty in operation." (PsaL
MATTHEW. CHAP. IX. 85
xxix. 4.) When He says by the power of the Spirit,
" follow me," He can make the hardest and most
sinful obey.
Let us observe Matthew's decision. He waited for
nothing. He did not tarry for " a convenient season."
(Acts xxiv. 25.) And he reaped in consequence a great
reward. He wrote a book, which is known all over the
earth. He became a blessing to others, as well as blessed
in his own soul. He left a name behind him, which is
better known than the names of princes and kings.
The richest man of the world is soon forgotten when he
dies. But as long as the world stands, millions will
know the name of Matthew the publican.
Let us notice, in the last place, our Lord's precious
declaration about His own mission.
The Pharisees found fault with Him, because He al-
lowed publicans and sinners to be in His company. In
their proud blindness they fancied, that a teacher sent
from heaven ouglit to have no dealings with such people.
They were wholly ignorant of the grand design for v/hich
the Messiah was to come into the world, to be a Saviour,
a Physician, a healer of sin-sick souls. And they drew
from our Lord's lips a rebuke, accompanied by the
blessed words, " I came not to call the righteous, but
sinners to repentance."
Let us make sure that we thoroughly understand the
doctrine that these words contain. The first thing need-
ful, in order to have an interest in Christ, is to feel
deeply our own corruption, and to be willing to come to
Him for deliverance, V/e are not to keep away from
Christ, as many ignorantly do, because we feel bad, and
86
EXPOSITORY THOUGHTS.
wicked, and unworthy. "We are to remember that sin-
ners are those He came into the world to save, and that
if we feel ourselves such, it is well. Happy is he who
really comprehends that one principal qualification for
coming to Christ is a deep sense of sin !
Finally, if by the grace of God we really understand
the glorious truth that sinners are those whom Christ
came to call, let us take heed that we never forget it.
Let us not dream that true Christians can ever attain
such a state of perfection is this world, as not to need
the mediation and intercession of Jesus. Sinners we are
in the day we first come to Christ. Poor needy sinners
we continue to be so long as we live, drawing all the
grace we have every hour out of Christ's fulness. Sin-
ners we shall find ourselves in the hour of our death,
and shall die as much indebted to Christ's blood, as in
the day we first believed.
MATTHEW IX. 14-26.
14 Then came to him the disciples
of John, saying, Why do we and the
Pharisees fast oft, but thy disciples
fiist not ?
15 And Jesus said unto tliem, Can
the children of the bridechamber
mourn, as long as the bridegroom is
•with them ? but tlie days wdl come,
wlien the bridegroom shall be taken
from them, and then shall they fast.
16 No man putteth a piece of new
cloth unto an old garment, for that
which is put in to fill it up taketh
from the garment, and the rent is
made worse.
17 Neither do men put new wine
into old bottles : else the bottles break,
and the wine runneth out, and the
bottles perish : but they put new wine
into new bottles, and both are pre-
served.
18 While he spake these things
unto them, behold, there came a
certain ruler, and worshipped him,
saying, My daugliter is even now
dead : but come and lay thy hand
upon her, and she shall live.
19 And Jesus arose, and followed
him, and so did bis disciples.
20 And, behold, a woman, which
was diseased with an issue of blood
twelve years, came behind Jiim^ and
touched the hem of his garment :
21 For she said within herself. If
I may but touch his garment, I shall
be whole.
22 But Jesus turned him about,
and when he saw her, he said,
Daughter, be of good comfort; thy
faith hath made thee whole. And the
woman was made whole from that
hour.
MATTHEW, CHAP, IX.
87
23 And when Jesus came into the
ruler's house, and saw the minstrels
and the people making a noise,
24 He said unto them, Give place :
for the maid is not dead, butsleepeth.
And they laughed him to scorn.
25 But when the people were put
forth, he went in, and took her by
the hand, and the maid arose.
26 And the fame hereof went abroad
into all that land.
Let us mark in this passage, the gracious name by which
the Lord Jesus speaks of Himself. He calls Himself
" the hridegroomP
What the bridegroom is to the bride, the Lord Jesus
is to the souls of all who believe in Him. He loves them
with a deep and everlasting love. He takes them into
union with Himself. They are " one with Christ and
Christ in them." He pays all their debts to Grod. He
supplies all their daily need. He sympathizes with them
in all their troubles. He bears with all their infirmities,
and does not reject them for a few weaknesses. He
regards them as part of Himself. Those that persecute
and injure them are persecuting Him. The glory that
He has received from His Father they will one day
share with Him, and where He is, there shall they be.
Such are the privileges of all true Christians. They are
the Lamb's wife. (Rev. xix. 7.) Such is the portion to
which faith admits us. By it God joins our poor sinful
3ouls to one precious Husband ; and those whom God
thus joins together, shall never be put asunder. Blessed
,^deed are they that believe !
Let us mark, in the next place, wliat a ivise principle the
Lord Jesus lays down for the treatment of young disciples.
There were some who found fault with our Lord's fol-
i jwers, because they did not fast as John the Baptist's
lisciples did. Our Lord defends His disciples with an
^.ygument full of deep wisdom. He shows that there
88 EXPOSITORY THOUGHTS.
would be a want of fitness in their fasting, so long as He,
their Bridegroom, was with them. But He does not
stop there. He goes on to show, by two parables, that
young beginners in the school of Christianity must be
dealt with gently. They must be taught as they are
able to bear. They must not be expected to receive
everything at once. To neglect this rule would be as
unwise as to ^^ put new wine into old bottles," or to put
" a piece of new cloth to an old garment."
There is a mine of deep wisdom in this, which all
would do well to remember, in the spiritual teaching of
those who are young in experience. We must be careful
not to attach an excessive importance to the lesser things
of religion. We must not be in a hurry to require a
minute conformity to one rigid rule in things indifferent,
until the first principles of repentance and faith have
been thoroughly learned. To guide us in this matter,
we have great need to pray for gTace, and Christian
common sense. Tact in dealing with, young disciples is
a rare gift, but a very useful one. To know what to in-
sist upon as absolutely necessary from the first — and
what to reserve, as a lesson to be learned when the
learner has come to more perfect knowledge — is one of
the highest attainments of a teacher of souls.
Let us mark, in the next place, what encouragement
our Lord gives to the humblest faith.
We read in this passage, that a woman sorely afflicted
with disease, came behind our Lord in the crowd, and
" touched the hem" of His garment, in the hope that
by so doing she should be healed. She said not a word
to obttiin help. She made no public confession of faith.
MATTHEW^ CHAP. IX. 89
But she had confidence, that if she could only " touch His
garment," she would be made well. And so it was. There
lay hid in that act of her's a seed of precious faith, which
obtained our Lord's commendation. She was made whole
at once, and returned home in peace. To use the words
of a good old writer, " She came trembling, and went
back triumphing."
Let us store up in our minds this history. It
may perhaps help us mightily in some hour of need.
Our faith may be feeble. Our courage may be small.
Our grasp of the Gospel, and its promises, may be weak
and trembling. But, after all, the grand question is, do
we really trust only in Christ ? Do v^e look to Jesus,
and only to Jesus, for pardon and peace ? If this be so,
it is well. If we may not touch His garment, we can
touch His heart. Such faith saves the soul. Weak faith
is less comfortable than strong faith. Weak faith will
carry us to heaven with far less joy than full assurance.
But weak faith gives an interest in Christ as surely as
strong faith. He that only touches the hem of Christ's
garment shall never perish.
In the last place, let us mark in this passage, our
Lord's almighty power. He restores to life one that was
dead.
How wonderful that sight must have been ! Who
that has ever seen the dead, can forget the stillness, the
silence, the coldness, when the breath has left the body ?
Who can forget the awful feeling, that a mighty change
has taken place, and a mighty gulf been placed between
ourselves and the departed ? But behold ! our Lord goes
to the chamber where the dead lies, and calls the spirit
90
EXPOSITORY THOUGHTS.
back to its earthly tabernacle. The pulse once more
beats. The eyes once more see. The breath once more
comes and goes. The ruler's daughter is once more
alive, and restored to her father and mother. This was
omnipotence indeed ! None could have done this but He
who first created man, and has all power in heaven and
earth.
This is the kind of truth we never can know too Avell.
The more clearly we see Christ's power, the more likely
we are to realize Gospel peace. Our position may be
trying. Our hearts may be weak. The world may be
difficult to journey through. Our faith may seem too
small to carry us home. But let us take courage, when
we think on Jesus, and not be cast down. Greater is He
that is for us, than all they that are against us. Our
Saviour can raise the dead. Our Saviour is almighty.
MATTHEW IX. 27—37.
27 And when Jesus departed thence,
two blind men followed him, crying,
and saying. Thou Son of David, have
mercy on ns.
28 And when he was come into the
house, the blind men came to him:
and Jesus saith unto them. Believe
ye that I am able to do this ? They
said unto him. Yea, Lord.
29 Then touched he their eyes,
Baying, According to your faith be it
unto you.
30 And their eyes were opened ;
and Jesus straitly charged them, say-
ing. See that no man know it.
31 But they, when they were de-
parted, spread abroad his fame in all
that country.
32 As they went out, behold, they
brought to him a dumb man possessed
with a devil.
33 And when the devil was cast
out, the dumb spake ; and the multi-
tudes marvelled, saying, It was never
80 seen in Israel.
34 But the Pharisees said. He
casteth out devils through the prince
of the devils.
35 And Jesus went about all the
cities and villages, teaching in their
synagogues, and preaching the Gospel
of the kingdom, and healing every
sickness and every disease among the
people.
36 But when he saw the multitudes,
he was moved witli compassion on
them, because they fainted, and were
scattered abroad, as sheep having no
shepherd.
37 Then saith he unto his disciples,
The harvest truly is plenteous, but
the laborers are few ;
38 Pray ye therefore the Lord of
the harvest, that he wiU send forth
laborers into his harvest.
91
There are four lessons in this passage, which deserve
close attention. Let us mark them each in succession.
Let us markj in the first place, that strong faith in
Christ may sometimes be found where it might least have
been expected. Who would have thought that two blind
men would have called our Lord the " Son of David ?"
They could not, of course, have seen the miracles that
He did. They could only know Him by common report.
But the eyes of their understanding were enlightened, if
their bodily eyes were dark. They saw the truth which
Scribes and Pharisees could not see. They saw that
Jesus of Nazareth was the Messiah. They believed that
He was able to heal them.
An example like this shows us, that we must never
despair of any one's salvation, merely because he lives in
a position unfavorable to his soul. Grace is stronger
than circumstances. The life of religion does not depend
merely upon outw^ard advantages. The Holy Ghost can
give faith, and keep faith in active exercise without book-
learning, without money, and with scanty means of grace.
Without the Holy Ghost a man may know all mysteries,
and live in the full blaze of the Gospel, and yet be lost.
We shall see many strange sights at the last day. Poor
cottagers will be found to have believed in the Son of
David, while rich men, full of university learning, will
prove to have lived and died like the Pharisees, in
hardened unbelief. Many that are last will be first, and
the first last. (Matt. xx. 16.)
Let us mark, in the next place, that our Lord Jesus
Christ has had great experience of disease and sickness.
He " went about all the cities and villages'' doing good.
92 EXPOSITORY THOUGHTS.
He was an eye-witness of all the ills that flesh is heir to.
He saw ailments of every kind, sort, and description.
He was brought in contact with every form of bodily
suffering. None were too loathsome for Him to attend
to. None were too frightful for Him to cure. He was
a healer of every " sickness and every disease."
There is much comfort to be drawn from this fact.
We are each dwelling in a poor frail body. We never
know what quantity of suffering we may have to watch,
as we sit by the bedside of dear relations and friends.
We never know what racking complaint we ourselves
may have to submit to, before we lie down and die. But
let us arm ourselves betimes with the precious thought
that Jesus is specially fitted to be the sick man's friend.
That great high-priest to whom we must apply for pardon
and peace with Grod, is eminently qualified to sympathize
with an aching body, as well as to heal an ailing con-
science. The eyes of Him who is King of kings used
often to look with pity on the diseased. The world cares
little for the sick, and often keeps aloof from them.
But the Lord Jesus cares specially for the sick. He is
the first to visit them, and say, "I stand at the door
and knock." Happy are they who hear His voice, and
let Him in !
Let us mark, in the next place, our Lord's tender co7i-
cernfoT neglected souls. " He saw multitudes" of people
when He was on earth, scattered about "like sheep having
no shepherd," and He was moved with compassion. He
saw them neglected by those who, for the time, ought to
have been teachers. He saw them ignorant, hopeless,
helpless, dying, and unfit to die. The sight moved Him
93
to deep pity. That loving heart could not see such
things, and not feel.
Now wliat are our feelings when we see such a sight ?
This is the question that should arise in our minds.
There are many such to be seen on every side. There
are millions of idolaters and heathen on earth — millions
of deluded Mahometans — millions of superstitious Ro-
man Catholics. There are thousands of ignorant Protest-
ants near our own doors. Do we feel tenderly concerned
about their souls ? Do we deeply pity their spiritual
destitution ? Do we long to see that destitution relieved ?
These are serious inquiries, and ought to be answered.
It is easy to sneer at missions to the heathen, and those
who work for them. But the man who does not feel
for the souls of all unconverted persons, can surely not
have " the mind of Christ." (1 Cor. ii. 16.)
Let us mark, in the last place, that the7^e is a solemn
duty incumbent on all Christians, who would do good to
the unconverted part of the world. They are to pray for
more men to be raised up to work for the conversion of
souls. It seems as if it was to be a daily part of our
prayers. " Pray ye the Lord of the harvest that he
would send forth laborers into his harvest."
If we know anything of prayer, let us make it a point
of conscience never to forget this solemn charge of our
Lord's. Let us settle it in our minds, that it is one of
the surest ways of doing good, and stemming evil.
Personal working for souls is good. Griving money is
good. But praying is best of all. By prayer we reach
Him without v/hom work and money are alike in vain.
We obtain the aid of the Holy Ghost. — Money can pay
94
EXPOSITORY THOUGHTS.
agents.
Universities can give learning. Congregations
may elect. Bishops may ordain. But the Holy Ghost
alone, can make ministers of the Gospel, and raise up lay
workmen in the spiritual harvest, who need not be
ashamed. Never, never may we forget that if we would
do good to the world, our first duty is to pray !
MATTHEW X. 1—15.
1 And when lie had called tinto
Tiim his twelve disciples, he gave them
power against unclean spirits, to cast
them out, and to heal ail manner of
sickness and all manner of disease.
2 Now the names of the twelve
apostles are these : The first, Simon,
who is called Peter, and Andrew his
brother ; James, tlie son of Zebedee,
and John his brother ;
3 Philip, and Bartholomew; Thom-
as, and Matthew the Publican ; James
the son of Alphasus, and Lebbaius,
whose surname was ThaddsBus :
4 Simon the Caiiaanite, and Judas
Iscariot, who also betrayed him.
5 These twelve Jesus sent forth,
and commanded them, saying. Go not
into the way of the Gentiles, and
into any city of the Samaritans enter
ye not :
6 But go rather to the lost sheep
of the house of Israel.
7 And as ye go, preach, saying,
The hingdom of heaven is at baud.
8 Heal the sick, cleanse the lepers,
raise the dead, cast out devils : freely
ye have received, freely give.
9 Provide neither gold nor silver,
nor brass in your purses-,
10 Nor scrip for your journey, nei-
ther two coats, neither shoes, nor yet
staves : for the workman is worthy of
his meat.
11 And into whatsoever city or
town ye shall enter, enquire who in
it is worthy ; and there abide till ye
go thence.
12 And when ye come into an
house, salute it.
13 And if the house be worthy, let
your peace come upon it : but if it be
j not worthy, let your peace return to
i you.
14 And whosoever shall not receive
you, nor hear your words, when ye
depart out of that house or city,
shake off the dust of your feet.
15 Verily I say unto you. It shall
be more tolerable for the land of
Sodom and Gomorrha in the day of
I judgment, than for that city.
This chapter is one of peculiar solemnity. Here is the
record of the first ordination which ever took place in the
church of Christ. The Lord Jesus chooses and sends
forth the twelve apostles. — Here is an account of the first
charge ever delivered to newly ordained Christian minis-
ters. The Lord Jesus Himself delivers it. — Never was
95
there so important an ordination. Never was there so
solemn a charge !
There are three lessons which stand out prominently
on the face of the first fifteen verses of this chapter.
Let us take them in order.
We are taught, in the first place, that all ministers are
not necessarily good men. We see our Lord choosing a
Judas Iscariot to be one of His apostles. We cannot
doubt that He who knew all hearts, knew well the charac-
ters of the men whom He chose. And He includes in
the list of apostles one who was a traitor !
We shall do well to bear in mind this fact. Orders do
not confer the saving grace of the Holy Ghost. Ordained
men are not necessarily converted. We are not to regard
them as infallible, either in doctrine or in practice. We
are not to make popes or idols of them, and insensibly
put them in Christ's place. We are to regard them as
" men of like passions" with ourselves, liable to the same
infirmities, and daily requiring the same grace. We are
not to think it impossible for them to do very bad things,
or to expect them to be above the reach of harm from
flattery, covetousness, and the world. We are to prove
their teaching by the word of God, and follow them so
far as they follow Christ, but no further. Above all, we
ought to pray for them, that they may be successors
not of Judas Iscariot, but of James and John. It is an
awful thing to be a minister of the Gospel ! Ministers
need many prayers.
We are taught, in the next place, that the great work
<ofa minister of Christ is to do good. He is sent to seek
,^'lost sheep,"— to proclaim glad tidings, — to relieve those
96 EXPOSITORY THOUGHTS.
who are suffering, — to diminish sorrow, — and to increase
joy. His life is meant to be one of " giving," rather than
receiving.
This is a high standard, and a very peculiar one. Let
it be well weighed, and carefully examined. It is plain,
for one thing, that the life of a faithful minister of Christ
cannot be one of ease. He must be ready to spend body
and mind, time and strength, in the work of His calling.
Laziness and frivolity are bad enough in any profession,
but worst of all in that of a watchman for souls. — It is
plain, for another thing, that the position of the ministers
of Christ is not that which ignorant people sometimes
ascribe to them, and which they unhappily sometimes
claim for themselves. They are not so much ordained to
rule as to serve. They are not intended so much to
have dominion over the Church, as to supply its wants,
and wait upon its members. (2 Cor. i. 24.) Happy
would it be for the cause of true religion, if these things
were better understood ! Half the diseases of Chris-
tianity have arisen from mistaken notions about the
minister's office.
We are taught, in the last place, that it is a most
dangerous thing to neglect the offers of the Gospel. It shall
prove " more tolerable for the land of Sodom and Go-
morrha" in the judgment day, than for those who have
heard Christ's truth, and not received it.
This is a doctrine fearfully overlooked, and one that
deserves serious consideration. Men are sadly apt to
forget, that it does not require great open sins to be sinned,
in order to ruin a soul for ever. They have only to go
on hearing without believing, listening without repenting,
going to Church without going to Christ" and by and bye
they will find themselves in hell ! We shall all be judged
according to our light. We shall have to give account
of our use of religious privileges. To hear of the " great
salvation/' and yet neglect it, is one of the worst sins man
can commit. (John xvi. 9.)
What are we doing ourselves w4th the Gospel ? This
is the question which every one who reads this passage
should put to his conscience. Let us assume that we are
decent and respectable in our lives, correct and moral in
all the relations of life, regular in our formal attendance
on the means of grace. It is all well, so far as it goes.
But is this all that can be said of us ? Are we really
receiving the love of the truth ? Is Christ dwelling in
our hearts by faith ? If not, we are in fearful danger.
We are far more guilty than the men of Sodom, who
never heard the Gospel at all. We may awake to find,
that in spite of our regularity, and morality, and correct-
ness, we have lost our souls for all eternity It wiU
not save us to have lived in the full sunshine of Christian
privileges, and to have heard the Gospel faithfully
preached every week. There must be experimental
acquaintance with Christ. There must be personal re-
ception of His truth. There must be vital union with
Him. We must become his servants and disciples.
Without this, the preaching of the Gospel only adds to
our responsibility, increases our guilt, and will at length
sink us more deeply into hell. These are hard sayings.
But the words of Scripture, which we have read, are
plain and unmistakeable. They are all true.
9S: EXPOSITORY THOUGHTS.
MATTHEW X. 16—23.
16 Bebold, I send you forth as
sheep in the midst of wolves : be ye
therefore wise as serpents, and harm-
less as doves.
17 But beware of men: for they
will deliver you up to the councils.
20 For it is not ye that speak, but
the Spirit of your Father which speuk-
eth in you.
21 And the brother shall deliver
up the brother to death, and the father
the child : and the children shall ri^e
and they will scourge you in their j up against their parents, and cause
them to be put to death.
22 And ye shall be hated of all vun
synagogues ;
18 And ye shall be brought before
governors and kings for my sake, for
a testimony against them and the
Gentiles.
19 But when they deliver you up,
take no thought how or what ye shall
speak : for it shall be given you in
that same hoiir what ye shall speak.
for my name's sake : but he that en-
dureth to the end shall be saved.
23 But when they persecute you in
this city, flee ye into another : for
verily I say unto you. Ye shall not
have gone over the cities of Israel,
till the Son of man be come.
The truths contained in these verses should be pondered
by all who try to do good in the world. To the seltish
man, who cares for nothing but his own ease or comfort,
there may seem to be little in them. To the minister of
the Gospel, and to every one who seeks to save souls,
these verses ought to be full of interest. No doubt there
is much in them, which applies specially to the days of
the apostles. But there is much also which applies to all
times.
We see, for one thing, that those who would do good
to souls, must he moderate in their expectatiojis. Tliey
must not think that universal success will attend their
labors. They must reckon on meeting with much oppo-
sition. They must make up their minds to " be hated,"
persecuted, and ill-used, and that too by their nearest
relations. They will often find themselves like " sheep
in the midst of wolves.'*
Let us bear this in mind continually. Whether we
preach, or teach, or visit from house to house, — whether
we write or give counsel, or whatever wc do, let it be a
MATTHEW, CHAP. X. 99
settled principle with us not to expect more than Scrip-
ture and experience warrant. Human nature is far
more wicked and corrupt than we think. The power
of evil is far greater than we suppose. It is vain to
imagine that everybody will see what is good for them,
and believe what we tell them. It is expecting what we
shall not find, and will only end in disappointment.
Happy is that laborer for Christ, who knows these
things at his first starting, and has not to learn them by
bitter experience ! Here lies the secret cause why many
have turned back, who once seemed full of zeal to do good.
They began with extravagant expectations. They did not
count the cost. They fell into the mistake of the great
German Keformer, who confessed he forgot at one time,
that " old Adam was too strong for young Melancthon."
We see, for another thing, that those who icould do
good have need to pray for luisdom, good sense, and a
sound mind. Our Lord tells his disciples to be ^^ wise as
serpents, and harmless as cloves." He tells them that
when they are persecuted in one place, they may law-
fully " flee to another."
There are few of our Lord's instructions which it is
so difficult to use rightly as this. There is a line marked
out for us between two extremes ; but one that it re-
quires great judgment to define. To avoid persecution
by holding our tongues, and keeping our religion entirely
to ourselves, is one extreme. We are not to err in that
direction. — To court persecution, and thrust our religion
upon every one we meet, without regard to place, time,
or circumstances, is another extreme. In this direction
also we are warned not to err any more than in the
100 EXPOSITORY THOUGHTS.
other. — Truly we may say, "who is sufficient for these
things T' We have need to cry to the only wise God for
wisdom.
The extreme into which most men are liable to fall in
the present day, is that of silence, cowardice, and letting
others alone. Our so-called prudence is apt to degene-
rate into a compromising line of conduct, or downright
unfaithfulness. We are only too ready to suppose that it
is of no use trying to do good to certain people. We ex-
cuse ourselves from efforts to benefit their souls, by saying
it would be indiscreet, or inexpedient, or would give need-
less offence, or would even do positive harm. Let us all
watch and be on our guard against this spirit. Laziness
and the devil are often the true explanation of it. To
give way to it is pleasant to flesh and blood, no doubt,
and saves us much trouble. But those who give way to
it often throw away great opportunities of usefulness.
On the other hand, it is impossible to deny that there
is such a thing as a righteous and holy zeal, which is " not
according to knowledge." It is quite possible to create
much needless offence, commit great blunders, and stir up
much opposition, which might have been avoided by a
little prudence, wise management, and exercise of judg-
TQent. Let us all take heed that we are not guilty in
this respect. We may be sure there is such a thing as
Christian wisdom, which is quite distinct from Jesuitical
subtlety, *or carnal policy. This wisdom let us seek.
Our Lord Jesus does not require us to throw aside our
common sense, when we undertake to work for Him.
There wiU be offence enough connected with our religion,
do what we will ; but let us not increase it without cause.
MATTHEW, CHAP. X.
101
Let us strive to " walk circumspectly, not as fools but as
wise." (Ephes. v. 15.)
It is to be feared, that believers in the Lord Jesus do
not sufficiently pray for the spirit of knowledge, judg-
ment, and a sound mind. They are apt to fancy that if
they have grace, they have all they need. They forget
that a gracious heart should pray that it may be full of
wisdom, as well as of the Holy Grhost. (Acts vi. 3.)
Let us all remember this. Great grace and common
sense are perhaps one of the rarest combinations.
That they may go together, the life of David, and the
ministry of the apostle Paul are striking proofs. In this,
however, as in every other respect, our Lord Jesus Christ
Himself is our most perfect example. None were ever
so faithful as He. But none were ever so truly wise.
Let us make Him our pattern, and walk in His steps.
MATTHEW X. 24-33.
24 The disciple is not above Ms
master, nor the servant above his lord.
25 It is enough for the disciple
that he be as his master, and the
servant as Ins lord. If they have
called the master of the house Beelze-
bub, how much more shall they call
them of his household ?
26 Fear them not therefore : for
there is nothing covered, that shall
not be revealed ; and hid, that shall
not be known.
27 What I tell you in darkness that
speak ye in light : and what ye hear
in the ear, that preach ye upon the
housetops.
28 And fear not them which kill
the body, but are not able to kill the
soul : but rather fear him which is
able to destroy both soul and body in
hell.
29 Are not two sparrows sold for a
farthing ? and one of them shall not
fall on the ground without your
Father.
30 But the very hairs of your head
are all numbered.
31 Fear ye not therefore, ye are of
more vahie than many sparrows.
32 Whosoever therefore shall con-
fess me before men, him will I confess
also before my Father which is iu
heaven.
33 But whosoever shall deny me
before men, him will I also deny be-
fore my Father which is in heaven.
To do good to souls in this world is very hard. AH
who try it fiod out this by experience. It needs a large
stock of courage, faith, patience, and perseverance.
EXPOSITORY THOUGHTS.
Satan will fight vigorously to maintain his kingdom.
Human nature is desperately wicked. To do harm is
easy. To do good is hard.
The Lord Jesus knew this well, when He sent forth
His disciples to preach the Gospel for the first time.
He knew what was before them, if they did not. He
took care to supply them with a list of encouragements,
in order to cheer them when they felt cast down. Weary
missionaries abroad, or fainting ministers at home — dis-
heartened teachers of schools, and desponding visitors
of districts, would do well to study often the nine verses
we have just read. Let us mark what they contain.
Those who try to do good to souls onust not expect to
fare better tlian their great Master, " The disciple is
not above his Master, nor the servant above his Lord."
The Lord Jesus was slandered and rejected by those
whom he came to benefit. There was no error in His
teaching. There was no defect in His method of impart-
ing instruction. Yet many hated Him, and " called Him
Beelzebub." Few believed Him, and cared for what He
said. Surely we have no right to be surprised if we,
whose best efforts are mingled with much imperfection,
are treated in the same way as Christ. If we let the
world alone, it will probably let us alone. But if we try
to do it spiritual good, it will hate us as it did our Master.
Those who try to do good must look forward with
patience to the day of judgment. "There is nothing
covered that shall not be revealed, and hid that shall not
be known." They must be content in this present world
to be misunderstood, misrepresented, vilified, slandered,
and abused. They must not cease to work because their
MATTHEW, CHAP. X. 103
motives are mistaken, and their characters fiercely
assailed. They must remember continually that all will
be set right at the last day. The secrets of all hearts
shall then be revealed. " He shall bring forth thy right-
eousness as the light, and thy judgment as the noon-
dsij." (Psal. xxxvii. 6.) The purity of their intentions,
the msdom of their labors, and the rightfulness of their
cause, shall at length be made manifest to all the world.
Let us work on steadily and quietly. Men may not un-
derstand us, and may vehemently oppose us. But the
day of judgment draws nigh. We shall be righted at
last. The Lord, when He comes again, " wiU bring to
light the hidden things of darkness, and will make mani-
fest the counsels of the hearts, and then shall every man
have praise of Grod.'' (1 Cor. iv. 5.)
Those who try to do good must fear God more than
man. Man can hurt the body, but there his enmity
must stop. He can go no further. God "is able to
destroy both soul and body in hell." We may be
threatened with the loss of character, property, and all
that makes life enjoyable, if we go on in the path of re-
ligious duty. We must not heed such threats, when
our course is plain. Like Daniel and the three children,
we must submit to anything rather than displease God,
and wound our consciences. The anger of man may be
hard to bear, but the anger of God is much harder. The
fear of man does indeed bring a snare, but we must
make it give way to the expulsive power of a stronger
principle, even the fear of God. It was a fine saying
of good Colonel Gardiner's, " I fear God, and therefore
there is none else that I need fear."
104 EXPOSITORY THOUGHTS.
Those who try to do good must keep before their
minds the providential care of God over them. Nothing
can happen m this world without His permission. There
is no such thing in reality as chance, accident, or luck.
" The very hairs of their heads are all numbered.'' The
path of duty may sometimes lead them into great danger.
Health and life may seem to be perilled, if they go
forward. Let them take comfort in the thought that all
around them is in God's hand. Their bodies, their
souls, their characters are all in His safe keeping. No
disease can seize them— no hand can hurt them, unless
He allows. They may say boldly to every fearful thing
they meet with, "Thou couldest have no power at all
against me, except it were given thee from above."
In the last place, those who try to do good should con^
tinually remember the day lohen they tvill meet their
Lord to receive their final portion. If they would have
Him own them, and confess them before His Father's
throne, they must not be ashamed to own and " confess
Him" before the men of this world. To do it may cost
us much. It may bring on us laughter, mockery,
persecution, and scorn. But let us not be laughed out
of heaven. Let us recollect the great and dreadful day
of account, and not be afraid to show men that we love
Christ, and want them to know and love Him also.
Let these encouragements be treasured up in the
hearts of all who labor in Christ's cause, whatever their
position may be. The Lord knows their trials, and has
spoken these things for their comfort. He cares for all
His believing people, but for none so much as those who
work for His cause, and try to do good. May we seek to
MATTHEW, CHAP. X.
105
be of that number. Every believer may do something if
he tries. There is always something for every one to do.
May we each have an eye to see it, and a will to do it.
MATTHEW X. 84^-42.
34 Think not that I am come to
send peace on earth : I came not to
Bend peace, but a sword.
35 For I am come to set a man at
variance against his fatlier, and the
daughter against her mother, and the
daughter in law against her mother
in hiw.
36 And a man's foes shall he they
of his own household.
37 He that loveth father or mother
more than me is not worthy of me :
and he that loveth son or daugliter
more than me is not worthy of me.
88 And he thattaketh not his cross,
and followeth after me, is not worthy
of me.
39 He that findeth his life shall
lose it : and he that loseth his life for
my sake shall find it.
40 He that receiveth you receiveth
me, and he tliat receiveth me receiveth
him that sent me.
41 He that receiveth a prophet ia
the name of a prophet shall receive a
prophet's reward ; and he that receiv-
eth a righteous man in the name of
a righteous man shall receive a right-
eous man's reward.
42 And whosoever shall give to
drink unto one of these little ones a
cup of cold ^oater only in the name of
a disciple, verily I say unto you, he
shall in no wise lose his reward.
In these verses the great Head of the Church winds up
His first charge to those whom He sends forth to make
known His Grospel. He declares three great truths,
which form a fitting conclusion to the whole discourse.
In the first place, He bids us remember that His Gos-
pel will not cause peace and agreement wherever it comes.
^'I came not to send peace, but a sword/' The object
of His first coming on earth was not to set up a millen-
nial kingdom in which all would be of one mind, but to
bring in the Gospel, which would lead to strifes and
divisions. We have no right to be surprised, if we see
this continually fulfilled. We are not to think it strange,
if the Gospelrends asunder families, and causes estrange-
ment between the nearest relations. It is sure to do so
in many cases, because of the deep corruption of man's
106 EXPOSITORY THOUGHTS.
heart. So long as one man believes, and another remains
unbelieving — so long as one is resolved to keep his sins,
and another desirous to give them up, the result of the
preaching of the Gospel must needs he division. For
this the Gospel is not to blame, but the heart of man.
There is a deep truth in all this, which is constantly
forgotten and overlooked. Many talk vaguely about
unity, and harmony, and peace in the Church of Christ,
as if they were things that we ought always to expect,
and for the sake of which everything ought to be sacri-
ficed. Such persons would do well to remember the words
of our Lord. No doubt unity and peace are mighty bles-
sings. We ought to seek them, pray for them, and give
up everything in order to obtain them, excepting truth
and a good conscience. But it is an idle dream to sup-
pose that the churches of Christ will enjoy much of unity
and peace before the millennium comes.
In the second place, our Lord tells us that true Chris-
tians must make up their minds to trouble iii this loorld.
Whether we are ministers or hearers, whether we teach
or are taught, it makes little difference. We must carry
" a cross." We must be content to lose even life itself
for Christ's sake. We must submit to the loss of man's
favor, we must endure hardships, we must deny ourselves
in many things, or we shall never reach heaven at last.
So long as the world, the devil, and our own hearts, are
what they are, these things must be so.
We shall find it most useful to remember this lesson
ourselves, and to impress it upon others. Few things do
so much harm in religion as exaggerated expectations.
People look for a degree of worldly comfort in Christ's
107
service which they have no right to expect, and not find-
ing what they look for, are tempted to give up religion
in disgust. Happy is he who thoroughly understands,
that though Christianity holds out a crown in the end, it
brings also a cross in the way.
Iq the last place, our Lord cheers us by saying that
the least service done to those ivho ivorh in His cause is
observed and rewarded of God. He that gives a believer
so little as " a cup of cold water only in the name of a
disciple shall in no wise lose his reward."
There is something very beautiful in this promise. It
teaches us that the eyes of the great Master are ever
upon those who labor for him, and try to do good.
They seem perhaps to work on unnoticed and unregarded.
The proceedings of preachers, and missionaries, and
teachers, and visitors of the poor, may appear very
trifling and insignificant, compared to the movements of
kings and parliaments, of armies and of statesmen. But
they are not insignificant in the eyes of God. He takes
notice who opposes His servants, and who helps them.
He observes who is kind to them, as Lydia was to Paul —
and who throws difficulties in their way, as Diotrephes did
to John. All their daily experience is recorded, as they
labor on in His harvest. All is written down in the
great book of His remembrance, and will be brought to
light at the last day. The chief butler forgat Joseph,
when he was restored to his place. But the Lord Jesus
never forgets any of His people. He will say to many
who little expect it, in the resurrection morning, " I was
an hungered, and ye gave me meat : I was thirsty, and
ye gave me drink." (Matt. xxv. 35.)
108
EXPOSITORY TIIOTTGHTS.
Let US ask ourselves, as we close the chapter, in what
light we regard Christ's work and Christ's cause in the
world ? Are we helpers of it, or hinderers ? Do we
in anywise aid the Lord's " prophets," and " righteous
men ?" Do we assist His " little ones ?" Do we
impede His laborers, or do we cheer them on ? — These
are serious questions. They do well and wisely who give
the " cup of cold water," whenever they have opportunity.
They do better still who work actively in the Lord's
vineyard. May we all strive to leave the world a better
world than it was when we were born ! This is to have
the mind of Christ. This is to find out the value of the
lessons this wonderful chapter contains.
MATTHEW XI. 1—15.
1 And it came to pass, -when Jesus
had made an end of commanding his
twelve disciples, lie departed tlience
to teach and to preach in their cities.
2 Now when John liad heard in the
prison the works of Christ, he sent
two of his disciples,
3 And said unto him, Art thou he
that should come, or do we look for
another ?
4t Jesus answered and said unto
them. Go and shew John again those
things which ye do hear and see :
5 The blind receive their siglit, and
the lame walk, the lepers are cleansed,
and the deaf hear, the dead are raised
up, and the poor have the Gospel
preached to them.
6 And blessed is lie, whosoever
shall not be offended in me.
7 And as they departed, Jesus be-
gan to say unto the multitudes con-
cerning John, What went ye out into
the wilderness to see ? A reed shaken
with the wind ?
8 But what went vou out for to see ?
I A man clothed in soft raiment ? be-
hold, tliey that wear soft clothing are
in kings^'houses.
9 But what went ye out for to see ?
A prophet ? yea, I say unto you, and
more than a prophet.
10 For this is he, of whom it is
written, Behold, I send my messenger
before thy face, which shall prepare
tliy way before thee.
11 Verily I say unto you. Among
them that are born of women there
hatli not risen a greater than John
the Baptist ; notwithstanding he that
is least in the kingdom of heaven is
greater than he.
12 And from the days of John the
Baptise until now the kingdom of
heaven sutfereth violence, and the
violent take it by force.
13 For all the Prophets and the
Law prophesied until John.
14 And if ye wiil receive if, this is
Elias, which was for to come.
15 He that hath ears to hear, let
him hear.
The first thing that demands our attention in this pas-
109
sage, is the message ivJiich John the Baptist sends to our
Lord Jesus Christ. He " sent two of his disciples, and
said unto him, Art thou he that should come, or do we
look for another ?"
This question did not arise from doubt or unbelief on
the part of John. We do that holy man injustice, if we
interpret it in such a way. It was put for the benefit of
his disciples. It was meant to give them an opportunity of
hearing from Christ's own lips, the evidence of His
divine mission. No doubt John the Baptist felt that his
own ministry was -ended. Something within him told
him that he would never come forth from Herod's prison-
house, but would surely die. He remembered the ignorant
jealousies that had already been shown by his disciples
towards the disciples of Christ. He took the most
likely course to dispel those jealousies for ever. He sent
his followers to " hear and see'' for themselves.
The conduct of John the Baptist in this matter
aflfords a striking example to ministers, teachers, and
parents, when they draw near the end of their course.
Their chief concern should be about the souls of those
they are going to leave behind them. Their great desire
should be to persuade them to cleave to Christ. The
death of those who have guided and instructed us on
earth ought always to have this effect. It should make
us lay hold more firmly on Him who dieth no more,
" continueth ever," and " hath an unchangeable priest-
hood." (Heb. vii. 24.)
The second thing that demands our notice in this pas-
sage, is the high testimony lohich our Lord hears to the
character of John the Baptist, No mortal man ever
110 EXPOSITORY THOUGHTS.
received such commendation as Jesus here bestows on
His imprisoned friend. " Among them that are born of
women, there hath not risen a greater than John the
Baptist." In time past John had boldly confessed Jesus
before men, as the Lamb of God. Now Jesus openly
declares John to be more than a prophet.
There were some, no doubt, who were disposed to think
lightly of John Baptist, partly from ignorance of the
nature of his ministry, partly from misunderstanding the
question he had sent to ask. Our Lord Jesus silences
such cavillers by the declaration he here makes. He
tells them not to suppose that John was a timid, vacillating,
unstable man, " a reed shaken by the wind." If they
thought so, they were utterly mistaken. He was a bold,
unflinching witness to the truth. — He tells them not to
suppose that John was at heart a worldly man, fond of
king's courts, and delicate living. If they thought so,
they greatly erred. He was a self-denying preacher of
repentance, who would risk the anger of a king, rather
than not reprove his sins. — In short. He would have
them know that John was " more than a prophet."
He was one to whom Grod had given more honor than
to all the Old Testament prophets. They indeed pro-
phecied of Christ, but died without seeing Him. John
not only prophecied of Him, but saw Him face to face.
— They foretold that the days of the Son of man would
certainly come, and the Messiah appear. John was an
actual eye-witness of those days, and an honored in-
strument in preparing men for them. — To them it was
given to predict that Messiah would be ^' led as a lamb to
the slaughter," and ^' cut off." To John it was given to
Ill
point to Him, and say, '' Behold the Lamb of God which
taketh away the sin of the world/^
There is something very beautiful and comforting to
true Christians in this testimony which our Lord bears
to John. It shows us the tender interest which our
great Head feels in the lives and characters of all His
members. It shows us what honor He is ready to put
on all the work and labor that they go through in His
cause. It is a sweet foretaste of the confession which
He will make of them before the assembled world, when
He presents them faultless at the last day before His
Father's throne.
Do we know what it is to work for Christ ? Have we
ever felt cast down and dispirited, as if we were doing no
good, and no one cared for us ? Are we ever tempted to
feel, when laid aside by sickness, or withdrawn by provi-
dence, ^' I have labored in vain, and spent my strength
for nought ?" Let us meet such thoughts by the recollec-
tion of this passage. Let us remember, there is One who
daily records ail we do for Him, and sees more beauty in
His servants' work than His servants do themselves.
The same tongue which bore testimony to John in prison,
will bear testimony to all his people at the last day. He
will say, " Come, ye blessed of my Father, receive the
kingdom prepared for you from the foundation of the
world." And then shaU. His faithful witnesses discover,
to their wonder and surprise, that there never was a
word spoken on their Master's behalf, which does not
receive a reward.
112
EXPOSITORY THOUGHTS.
MATTHEW XI. 16—24.
16 But wherennto shall I liken this
generation ? It is like unto children
sitting in the markets, and calling
unto their fellows,
17 And saying,We have piped unto
you, and ye liave not danced ; we have
mourned unto you, and ye have not
lamented.
18 For John came neither eating
nor drinking, and they say, He hath
a devil.
19 The Son of man came eating and
drinking, and they say. Behold, a man
gluttonous, and a winebibber, a friend
of Publicans and sinners. But wis-
dom is justified of her children.
20 Then began he to upbraid the
cities wherein most of his mighty
works were done, because they re-
pented not :
21 "VVoe unto thee, Chorazin ! woe
unto thee, Bethsaida! for if the
mighty works, which were done in
you, had been done in Tyre and Si-
don, they would have repented long
ago in sackcloth and ashes.
22 But I say unto you. It shall be
more tolerable for Tyre and Sidon at
the day of judgment, than for you.
23 And thou, Capernaum, which
art exalted unto heaven, shalt be
brought down to hell : for if the
mighty works, which have been done
in thee, had been done in Sodom, it
would have remained until this day.
24 But I say unto you, That* it
shall be more tolerable for the land
of Sodom in the day of judgment,
than for thee.
These sayings of the Lord Jesus were called forth by the
state of the Jewish nation, when He was upon earth.
But they speak loudly to us also, as well as to the Jews.
They throw great light on some parts of the natural
man's character. They teach us the perilous state of
many immortal souls in the present day.
The first part of these verses shows us the unreasonable-
ness of many unconverted men in the things of religion.
The Jews, in our Lord's time, found fault with every
teacher whom God sent among them. First came John
the Baptist preaching repentance — an austere man, a
man who withdrew himself from society, and lived an
ascetic life. Did this satisfy the Jews ? No ! They
found fault and said, " He hath a devil." — Then came
Jesus the Son of God, preaching the Gospel, living as other
men lived, and practising none of John the Baptist's
peculiar austerities. And did this satisfy the Jews ?
No ! They found fault again, and said, " Behold a man
113
gluttonous and a wine-bibber, a friend of publicans and
sinners." In short, they were as perverse and hard to
please as wayward children.
It is a mournful fact, that there are always thousands
of professiag Christians just as unreasonable as these
Jews. They are equally perverse, and equally hard to
please. Whatever we teach and preach, they find fault.
Whatever be our manner of life, they are dissatisfied.
Do we tell them of salvation by grace, and justification
by faith ? At once they cry out against our doctrine as
licentious and antinomiam. Do we tell them of the
holiness which the Gospel requires ? At once they ex-
claim, that we are too strict, and precise, and righteous
overmuch. — Are we cheerful ? They accuse us of levity.
— Are we grave ? They call us gloomy and sour. — Do
we keep aloof from balls, and races, and plays ? They
denounce us as puritanical, exclusive and narrow-minded.
— Do we eat, and drink, and dress like other people, and
attend to our worldly callings and go into society ? They
sneeringly insinuate that they see no difference between
us and those who make no religious profession at all,
and that we are not better than other men. What is
all this but the conduct of the Jews over again ? " We
have piped unto you, and ye have not danced : we have
mourned unto you, and ye have not lamented." He
who spake these words knew the hearts of men.
The plain truth is, that true believers must not expect
unconverted men to be satisfied, either with their faith or
their practice. If they do, they expect what they will
not find. They must make up their minds to hear objec-
tions, cavils, and excuses, however holy their own lives
114 EXPOSITORY THOUGHTS.
may be. Well says Quesnel, " Whatever measures good
men take, they will never escape the censures of the
world. The best way is not to be concerned at them."
After all, what saith the Scripture ? " The carnal mind
is enmity against God." " The natural man receiveth
not the things of the Spirit of God." (Eom. viii. 7. 1
Cor. ii. 14.) This is the explanation of the whole matter.
The second part of these verses shows us the exceeding
wickedness of wilful impenitence. Our Lord declares
that it shall be " more tolerable for Tyre, Sidon, and
Sodom, in the day of judgment," than for those towns
where people had heard His sermons, and seen His
miracles, but not repented.
There is something very solemn in this saying. Let
us look at it well. Let us think for a moment what
dark, idolatrous, immoral, profligate places Tyre and
Sidon must have been. Let us call to mind the unspeak-
able wickedness of Sodom. Let us remember that the
cities named by our Lord, Chorazin, Bethsaida, and
Capernaum, were j)robably no worse than other Jewish
towns, and at all events, were far better than Tyre,
Sidon, and Sodom. And then let us observe, that the
people of Chorazin, Bethsaida, and Capernaum, are to
he in the lowest hell, because they heard the Gospel, and
yet did not repent — because they had great religious
advantages, and did not use them. How awful this
sounds !
Surely these words ought to make the ears of every one
tingle, who hears the Gospel regularly, and yet remains
unconverted. How great is the guilt of such a man
before God ! How great the danger in which he daily
115
stands ? Moral, and decent, and respectable as his life
may be, he is actually more guilty than an idolatrous
Tyrian or Sidonian, or a miserable inhabitant of Sodom.
They had no spiritual light : he has, and neglects it. — •
They heard no Gospel ; he hears, but does not obey
it. — Their hearts might have been softened, if they had
enjoyed his privileges. Tyre and Sidon '^ would have
repented.'' Sodom " would have remained until this
day." His heart under the full blaze of the Gospel re-
mains hard and unmoved. — There is but one painful
conclusion to be drawn. His guilt will be found greater
than their's at the last day. Most true is the remark of
an English bishop, " Among all the aggravations of our
sins, there is none more heinous than the frequent hear-
ing of our duty."
May we all think often about Chorazin, Bethsaida,
and Capernaum ! Let us settle it in our minds that it
will never do to be content with merely hearing and
liking the Gospel. We must go further than this.
We must actually " repent and be converted." We
must actually lay hold on Christ, and become one with
Him. Till then we are in awful danger. It will prove
more tolerable to have lived in Tyre, Sidon, and Sodom,
than to have heard the Gospel in England, and at last
died unconverted.
MATTHEW XI. 25—30.
25 At that time Jesus answered
and said, I thank thee, O Father,
Lord of heaven ai-.d earth, because
thou hast hid these things from the
wise and prudent, -cind hast revealed
them unto babes.
26 Even so. Father : for so it seem-
ed good in thy sight.
27 All things are delivered unto
me of my Father : and no man know-
eth the Son, but the Father ; neither
knoweth any man the Father, save
116 EXPOSITORY THOUGHTS.
the Son, and lie to whomsoever the
Son will reveal Mm.
28 Come unto me, all ye that labor
and are heavy laden, and I will give
you rest.
29 Take my yoke upon you, and
learn of me ; for I am meek and lowly
in heart ; and ye shall find rest unto
your souls.
30 For my yoke is easy, and my
burden is light.
There are few passages in the four Gospels more im-
portant than this. There are few which contain, in so
short a compass, so many precious truths. May Grod
give us an eye to see, and a heart to feel their value !
Let us learn, in the first place, the excellence of a child-
like and teachahle frame of mind. Our Lord says to
His Father, " Thou hast hid these things from the wise
and prudent, and revealed them unto babes."
It is not for us to attempt to explain why some receive
and believe the Gospel, while others do not. The
sovereignty of God in this matter is a deep mystery :
we cannot fathom it. But one thing, at all events,
stands out in Scripture, as a great practical truth to be
had in everlasting remembrance. Those from whom the
Gospel is hidden are generally " the wise in their own
eyes, and prudent in their own sight." Those to whom
the Gospel is revealed are generally humble, simple-
minded, and willing to learn. The words of the Virgin
Mary are continually being fulfilled, " He hath filled the
hungry with good things, and the rich he hath sent
empty away." (Luke i. 53.)
Let us watch against pride in every shape — pride of
intellect, pride of wealth, pride in our own goodness,
pride in our own deserts. Nothing is so likely to keep a
man out of heaven, and prevent him seeing Christ, as
pride. So long as we think we are something we shall
never be saved. Let us pray for and cultivate humility.
IIT
Let us seek to know ourselves aright, and to find out our
place in the sight of a holy Grod. The beginning of the
way to heaven, is to feel that we are in the way to hell,
and to be willing to be taught of the Spirit. One of the
first steps in saving Christianity is to be able to say with
Saul, '^Lord, what wilt thou have me to do ?" (Acts ix. 6.)
There is hardly a sentence of our Lord's so frequently
repeated as this, "He that humbleth himself shall be
exalted." (Luke xviii. 14.)
Let us learn, in the second place, from these verses,
the greatness and majesty of our Lord Jesus Christ.
The language of our Lord on this subject is deep and
wonderful. He says, " All things are delivered unto me
of my Father : and no man knoweth the Son save the
Father, neither knoweth any man the Father save the
Son, and he to whom the Son shall reveal him." ^ We
may truly say, as we read these words, " Such knowledge
is too wonderful for me ; it is high, I cannot attain to it."
We see something of the perfect union which exists be-
tween the first and second Persons of the Trinity. We
see something of the immeasurable superiority of the
Lord Jesus to all who are nothing more than men But
still, when we have said all this, we must confess that
there are heights and depths in this verse, which are be-
yond our feeble comprehension. We can only admire
them in the spirit of little children. But the half of
them, we must feel, remains untold.
Jr Let us, however, draw from these words tlie great
practical truth, that all power and authority, in every-
thing that concerns our soul's interests, is placed in our
Lord Jesus Christ's hands, '^ All things are delivered unto
lis EXPOSITORY THOUGHTS.
him." He bears the keys : to Him we must go for ad-
mission into heaven. He is the door : through Him we
must enter. He is the Shepherd : we must hear His
voice^ and follow Him, if we would not perish in the
wilderness. He is the Physician : we must apply to
Him, if we would be healed of the plague of sin. He is
the bread of life : we must feed on Him, if we would
have our souls satisfied. He is the light : we must walk
after Him, if we would not wander in darkness. He is
the fountain : we must wash in His blood, if we would
be cleansed, and made ready for the great day of account.
Blessed and glorious are these truths ! If we have
Christ, we have all things. (1 Cor. iii. 22.)
Let us learn, in the last j)lace, from this passage, the
h^^eadth aiid fulness of the invitations of Christ's Gospel,
The last three verses of the chapter, which contain
this lesson, are indeed precious. They meet the trembling
sinner who asks, ^' Will Christ reveal His Father's love
to such an one as me ?" with the most gracious encour-
agement. They are verses which deserve to be read with
special attention. For eighteen hundred years they have
been a blessing to the world, and have done good to
myriads of souls. There is not a sentence in them
which does not contain a mine of thought.
Mark who they are that Jesus invites. He does not
address those who feel themselves righteous and worthy.
He addresses " all that labor and are heavy laden." — It is
a wide description. It comprises multitudes in this weary
world. All who feel a load on their heart, of which they
would fain get free, a load of sin or a load of sorrow,
a load of anxiety or a load of remorse,— :all, whosoever
119
they may be, and whatsoever their past lives — all such
are invited to come to Christ.
Mark what a gracious offer Jesus makes. " I will
give you rest. — Ye shall find rest to your souls." How
cheering and comfortable are these words ! Unrest is
one great characteristic of the world. Hurry, vexation,
failure, disappointment, stare us in the face on every
side. But here is hope. There is an ark of refuge for
the weary, as truly as there was for Noah's dove. There
is rest in Christ, rest of conscience, and rest of heart, rest
built on pardon of all sin, rest flowing from peace with
God.
Mark what a simple request Jesus makes to the labor-
ing and heavy-laden ones. " Come unto me : — Take my
yoke upon you, learn of me." He interposes no hard
conditions. He speaks nothing of works to be done first,
and deservingness of His gifts to be established. He only
asks us to come to Him just as we are, with all our sins,
and to submit ourselves like little children to His teaching.
" Go not," He seems to say, " to man for relief. Wait
not for help to arise from any other quarter. Just as you
are, this very day, come to me."
Mark what an encouraging account Jesus gives of
Himself. He says, " I am meek and lowly of heart."
How true that is, the experience of all the saints of God
lias often proved. Mary and Martha at Bethany, Peter
after his fall, the disciples after the resurrection, Thomas
after his cold unbelief, all tasted the " meekness and gen-
tleness of Christ." It is the only place in Scripture where
the " heart " of Christ is actually named. It is a saying
never to be forgotten.
120 EXPOSITORY THOUGHTS.
Mark, lastly, the encouraging account that Jesus gives
of His service. He says, " My yoke is easy, and my
burden is light." No doubt there is a cross to be carried,
if we follow Christ. No doubt there are trials to be en-
dured, and battles to be fought. But the comforts of the
Gospel far outweigh the cross. Compared to the service
of the world and sin, compared to the yoke of Jewish
ceremonies, and the bondage of human superstition,
Christ's service is in the highest sense easy and light.
His yoke is no more a burden than the feathers are to a
bird. His commandments are not grievous. His ways
are ways of pleasantness, and all his paths are peace.
(1 John V. 3. Prov. iii. 17.)
And now comes the solemn inquiry, Have we accepted
this invitation for ourselves ? Have we no sins to be for-
given, no griefs to be removed, no wounds of conscience
to be healed ? If we have, let us hear Christ's voice.
He speaks to us as well as to the Jews. He says, " Come
unto me.'' — Here is the key to true happiness. Here is
the secret of having a light heart. All turns and hinges
on an acceptance of this oifer of Christ.
May we never be satisfied till we know and feel that
we have come to Christ by faith for rest, and do still
come to Him for fresh supplies of grace every day 1 If
we have come to Him already, let us learn to cleave to
Him more closely. If we have never come to Him yet,
let us begin to come to-day. His word shall never be
broken : " Him that cometh unto me, I will in nowise
cast out." (John vi. 37.)
MATTHEW, CHAP. XII.
121
MATTHEW XII. 1—13.
1 At that time Jeans went on tlie
sabbath day through the corn; and
his disciples were an hungered, and
began to pluck the ears of corn, and
to eat.
2 But when the Pharisees saw it,
they said unto him, Behold, thy dis-
ciples do that which is not lawful to
do upon the sabbath day.
3 But he said unto them, Have ye
not read what David did, when he
was an hungered, and they that were
with him*
4 How he entered into the house
of God, and did eat the shewbread,
which was not lawful for him to eat,
neither for them which were with
him, but only for the Priests ?
5 Or have ye not read in the law,
how that on the sabbath days the
Priests in the temple profane the
sabbath, and are blameless ?
6 But I say unto you, That in this
place is one greater than the temple.
7 But if ye had known svhat this
meaneth, I will have mercy, and not
sacrifice, ye would not have condemn-
ed the guiltless.
8 For the Son of man is Lord even
of the sabbath day.
9 And when he was departed
thence, he went into their synagogue ;
10 And, behold, there was a man
which had Ms hand withered. And
they asked him, saying. Is it lawful
to heal on the sabbath days ? that they
might accuse him.
11 And he said unto them, What
man shall there be among you, that
shall have one sheep, and if it fall
into a pit on the sabbath day, will h«
not lay hold on it, and lift it out ?
12 How much then is a man better
than a sheep ? Wherefore it is lawful
to do well on the sabbath days.
13 Then saith he to the man,
Stretch forth thine hand. And he
stretched *^ forth ; and it was restored
whole, like as the other.
The one great subject which stands out prominently in
this passage of Scripture, is the Sabbath day. It is a
subject on which strange opinions prevailed among the
Jews in our Lord's time. The Pharisees had added to
the teaching of Scripture about it, and overlaid the true
character of the day with the traditions of men. — It is a
subject on which divers opinions have often been held in
the Churches of Christ, and wide differences exist among
men at the present time. Let us see what we may learn
about it from our Lord's teaching in these verses.
Let us, in the first place, settle it in our minds as an
established principle, that our Lord Jesus Christ does
not do away with 'the observance of a weekly Sabbath day.
He neither does so here, nor elsewhere in the four Gos-
pels. We often find His opinion expressed about the
Jewish errors on the subject of the Sabbath. But we
6
122 EXPOSITORY THOUGHTS.
do not find a word to teach us that His disciples were
not to keep a Sabbath at all.
It is of much importance to observe this. The mis-
takes that have arisen from a superficial consideration of
our Lord's sayings on the Sabbath question, are neither
few nor small. Thousands have rushed to the hasty con-
clusion, that Christians have nothing to do with the
fourth commandment, and that it is no more binding on us
than the Mosaic law about sacrifices. There is nothing
in the New Testament to justify any such, conclusion.
The plain truth is, that our Lord did not abolish the
law of the weekly Sabbath. He only freed it from incorrect
interpretations, and purified it from man-made additions.
He did not tear out of the decalogue the fourth command-
ment. He only stripped off the miserable traditions with
which the Pharisees had incrusted the day, and by which
they had made it, not a blessing, but a burden. He left
the fourth commandment where he found it, a part of the
eternal law of God, of w^hich no jot or tittle was ever to
pass away. May we never forget this !
Let us, in the second place, settle it in our minds^ that
our Lord Jesus Christ allows all works of real necessiti^
and mercy to he done on the Sabbath day.
This is a principle which is abundantly established in
the passage of Scripture we are now considering. We
find our Lord justifying His disciples for plucking the
ears of corn on a Sabbath. It was an act permitted in
Scripture. (Deut. xxiii. 25.) They " were an hungered/*
and in need of food . Therefore they were not to blame. —
We find Him maintaining the lawfulness of healing a sick
man on the Sabbath day. The man was suffering from
MATTHEW, CHAP. XII. 123
disease and pain. In such a case it was no breach of
God's commandment to afford relief. We ought never
to rest from doing good.
The arguments by which our Lord supports the lawful-
ness of any work of necessity and mercy on the Sabbath,
are striking and unanswerable. He reminds the Phari-
sees, who charged Him and His disciples with breaking
the law, how David and his men, for want of other
food, had eaten the holy shew-bread out of the taber-
nacle. — He reminds them how the priests in the temple
are obliged to do work on the Sabbath, by slaying ani-
mals and offering sacrifices. — He reminds them how even
a sheep would be helped out of a pit on the Sabbath,
rather than allowed to suffer and die, by any one of them-
selves. — Above all. He lays down the great principle,
that no ordinance of God is to be pressed so far as to
make us neglect the plain duties of charity. " I will
have mercy and not sacrifice.'" The first table of the
law is not to be so interpreted as to make us break the
second. The fourth commandment is not to be so ex-
plained, as to make us unkind and unmerciful to our
neighbor. There is deep wisdom in all this. We are re-
minded of the saying, " Never man spake like this man."
In leaving the subject, let us beware that we are never
tempted to take low views of the sanctity of the Chris-
tian Sabbath. Let us take care that we do not make
our gracious Lord's teaching an excuse for Sabbath
profanation. Let us not abuse the liberty which He
has so clearly marked out for us, and pretend that we
do things on the Sabbath from " necessity and mercy,"
which in reality we do for our own selfish gratification.
124
EXPOSITORY THOUGHTS.
There is great reason for warning people on this
point. The mistakes of the Pharisee about the Sabbath
were in one direction. The mistakes of the Christian
are in another. The Pharisee pretended to add to the
holiness of the day. The Christian is too often disposed
to take away from that holiness, and to keep the day in
an idle, profane, irreverent manner. May we all watch
our own conduct on this subject. Saving Christianity is
closely bound up with Sabbath observance. May we
never forget that our great aim should be to '^ keep the
Sabbath holy." Works of necessity may be done. " It is
lawful to do well," and show mercy. But to give the
Sabbath to idleness, pleasure-seeking, or the world, is
utterly unlawful. It is contrary to the example of
Christ, and a sin against a plain commandment of Grod.
MATTHEW XII. 14—21.
14 Then the Pharisees went out,
and held a council against him, how
they might destroy him.
15 But when Jesus knew it, he
withdrew himself from thence : and
great multitudes followed him, and
e healed them all ;
16 And he charged them that they
shouM not make him known :
17 That it might be fulfilled which
waf spoken by Esaias the prophet,
baying,
18 li &b?ldmy servant, whom I have
chosen : my beloved, in whom my soal.
is well pleased : I will put my spirit
upon him, and he shall shew judg-
ment to the Gentiles.
19 He shall not strive, nor cry;
neither shall any man hear his voice
in the streets.
20 A bruised reed shall he not
break, and smoking flax shall he not
quench, till he send forth judgment
unto victory.
21 And in his name shall the Gen-
tiles trust.
The first thing which demands our notice in this pas-
sage, is the desperate wickedness of the human heart,
which it exemplifies. Silenced and defeated by our
Lord's arguments, the Pharisees plunged deeper and
deeper into sin. They " went out and held a council,
against bim how they might destroy him." -
MATTHEW, CHAP. XII. 125
What evil had our Lord done, that He should he so
treated ? None, none at all. No charge could be hrought
against His life : He was holy, harmless, undefiled, and
separate from sinners, — His days were spent in doing
good. No charge could be brought against His teaching :
He had proved it to be agreeable to Scripture and reason,
and no reply had been made to His proofs. But it
mattered little how perfectly He lived or taught. He
was hated.
This is human nature appearing in its true colors.
The unconverted heart hates God, and will show its hatred
whenever it dares, and has a favorable opportunity. It
will persecute God's witnesses. It will dislike all who have
anything of God's mind, and are renewed after His
image. Why were so many of the prophets killed ?
Why were the names of the apostles cast out as evil by
the Jews ? Why were the early martyrs slain ? Why
were John Huss, and Jerome of Prague, and Kidley,
and Latimer burned at the stake ? Not for any sins
that they had sinned, — not for any wickedness they
had committed. They all suffered because they were
godly men. And human nature, unconverted, hates
godly men, because it hates God.
It must never surprise true Christians if they meet
with the same treatment that the Lord Jesus met with.
" Marvel not if the world hate you." (1 John iii. 13.) It is
not the utmost consistency, or the closest walk with God,
that will exempt them from the enmity of the natural man.
They need not torture their consciences by fancying that
if they were only more faultless and consistent, every-
body would surely love them. It is all a mistake.
126 EXPOSITORY THOUGHTS.
They should remember, that there was never but one
perlect man on earth, and that He was not loved, but
hated. It is not the infirmities of a believer that the
world dislike, but his goodness. It is not the remains
of the old nature that call forth the world's enmity,
but the exhibition of the new. Let us remember these
things, and be patient. The world hated Christ, and
the world will hate Christians.
The second thing which demands our notice in this
passage, is the encouraging description of our Lord Jesus
Christ's character, which St. Matthew dratv^s from the
prophet Isaiah. "A bruised reed shall he not break, and
smoking flax shall he not quench."
What are we to understand by the bruised reed, and
smoking flax ? The language of the prophet no doubt is
figurative. What is it that these two expressions mean ?
The simplest explanation seems to be, that the Holy
Ghost is here describing persons whose grace is at present
weak, whose repentance is feeble, and whose faith is
smaU. Towards such persons the Lord Jesus Christ will
be very tender and compassionate. Weak as the broken
reed is, it shall not be broken. Small as the spark of
fire may be within the smoking flax, it shall not be
quenched. It is a standing truth in the kingdom of grace,
that weak grace, weak faith, and weak repentance, are
all precious in our Lord's sight. Mighty as He is, " He
despiseth not any." (Job xxxvi. 5.)
The doctrine here laid down is full of comfort and
consolation. There are thousands in evey church of
Christ to whom it ought to speak peace and hope. There
are some in every congregation, that hears the Gospel,
MATTHEW, CHAP. XU. 12T
who are ready to despair of their own salvation, because
their strength seems so small. They are full of fears and
despondency, because their knowledge, and faith, and
hope, and love, appear so dwarfish and diminutive. Let
them drink comfort out of this text. Let them know
that weak faith gives a man as real and true an interest
in Christ as strong faith, though it may not give him the
same joy. There is life in an infant as truly as in a
grown up man. There is fire in a spark as truly as in a
burning flame. The least degree of grace is an ever-
lasting possession. It comes down from heaven. It is
precious in our Lord's eyes. It shall never be over-
thrown.
Does Satan make light of 'the beginnings of repentance
towards God, and faith towards our Lord Jesus Christ ?
No ! indeed ! he does not. He has great wrath, because
he sees his time is short. — Do the angels of God think
lightly of the first signs of penitence and feeling after
God in Christ ? No ! indeed ! ^' there is joy" among
them, when they behold the sight. — Does the Lord Jesus
regard no faith and repentance with interest, unless they
are strong and mighty ? No ! indeed ! As soon as that
bruised reed, Saul of Tarsus, begins to cry to Him,
He sends Ananias to him, saying, " Behold he prayeth."
(Acts ix. 11.) We err greatly if we do not encourage
the very first movements of a soul towards Christ. Let
the ignorant world scoff and mock, if it will. We may
be sure that " bruised reeds" and " smoking flax" are
very precious in our Lord's eyes.
May we all lay these things to heart, and use them in
time of need, both for ourselves and others. It should
128
EXPOSITORY THOUGHTS.
be a standing maxim in our religion, that a spark is
better than utter darkness, and little faith better than
no faith at all. " Who hath despised the day of small
things ?" (Zechar. iv. 10.) It is not despised by Christ.
It ought not to be despised by Christians. i
MATTHEW XII. 22—37.
22 Then was brought unto him one
SOBsessed with a devil, blind, and
umb : and he healed him, insomuch
that the blind and dumb both spake
and saw.
23 And all the people were amazed,
and said, Is not this the Son of
David ?
24 But when the Pharisees heard
U, they said, This fellow doth not
cast out devils, but by Beelzebub the
prince of the devils.
25 And Jesus knew their thoughts,
and said unto them. Every kingdom
divided against itself is brought to
desolation; and every city or house
divided against itself shall not stand ;
26 And if Satan cast out Satan, he
is divided against himself; how shall
then his kingdom stand ?
27 And if I by Beelzebub cast out
devils, by whom do your children cast
them out ? therefore they shall be your
judges.
28 But if I cast out devils by the
Spirit of God, then the kingdom of
God is come unto you.
29 Or else how can one enter into
a strong man's house, and spoil his
goods, except he first bind the strong
man? and then he will spoil his
house.
SO He that is not with me is against
me ; and he that gatliereth not with
me scattereth abroad.
31 Wherefore I say unto you. All
manner of sin and blasphemy shall
be forgiven unto men : but the blas-
phemy against the Holy Ghost shall
not be forgiven unto men.
32 And whosoever speaketh a word
against the Son of man, it shall be
forgiven him : but whosoever speaketh
against the Holy Ghost, it shall not
be forgiven him, neither in this world,
neither in the loorid to come.
33 Either make the tree good, and
his fruit good ; or else make the tree
corrupt, and his fruit corrupt : for the
tree is known by his fruit.
34 O generation of vipers, how can
ye, being evil, speak good things ? for
out of the abundance of the heart the
mouth speaketh.
35 A good man out of the good
treasure of the heart bringeth forth
good things : and an evil man out of
the evil treasure bringeth forth evil
things.
36 But I say unto vou. That every
idle word that men shall speak, they
shall give account thereof in the day
of judgment.
37 For by thy words thou shalt ba
justified, and by thy words thou shalt
be condemned.
This passage of Scripture contains " things hard to be
understood." The sin against the Holy Ghost in particu-
lar has never been fully explained by the most learned
divines. It is not dijfficult to show from Scripture what
129
the sin is not. It is difficult to show clearly what it
is. We must ,not be surprised. The Bible would not
be the book of God, if it had not deep places here and
there, which man has no line to fathom. Let us rather
thank God that there are lessons of wisdom to be
gathered, even out of these verses, which the unlearned
may easily understand.
Let us gather from them, in the first place, that there
is nothing too blasphemous for hardened and prejudiced
men to say against religion. Our Lord casts out a devil ;
and at once the Pharisees declare that He does it " by
the prince of the devils."
This was an absurd charge. Our Lord shows that it
was unreasonable to suppose that the devil would help to
pull down his own kingdom, and " Satan cast out Satan/'
But there is nothing too absurd and unreasonable for
men to say, when they are thoroughly set against religion.
The Pharisees are not the only people who have lost
sight of logic, good sense, and temper, when they have
attacked the Gospel of Christ.
Strange as this charge may sound, it is one that has
often been made against the servants of God. Their
enemies have been obliged to confess that they are doing
a work, and producing an effect on the world. The
results of Christian labor stare them in the face. They
cannot deny them. What then shall they say ? They
say the very thing that the Pharisees said of our Lord,
" It is the devil." The early heretics used language of
this kind about Athanasius. The Eoman Catholics
spread reports of this sort about Martin Luther. Such
things will be said as long as the world stands. , r^ >,-
6*
130 EXPOSITORY THOUGHTS.
We must never be surprised to hear of dreadful
charges being made against the best of men, without
cause. " If they called the Master of the house Beelze-
bub, how much more shall they call them of his house-
hold ?'' — It is an old device. When the Christian's
arguments cannot be answered, and the Christian's works
cannot be denied, the last resource of the wicked is to
try to blacken the Christian's character. If this be
our lot, let us bear it patiently. Having Christ and
a good conscience, we may be content. False charges
will not keep us out of heaven. Our character will be
cleared at the last day.
In the second place, let us gather out of these verses
the impossibility of neutrality in religion. " He that is
not with Christ is against him, and he that gathereth
not with him scattereth abroad."
There are many persons in every age of the Church,
who need to have this lesson pressed upon them. They
endeavor to steer a middle course in religion. They are
not so bad as many sinners, but still they are not saints.
They feel the truth of Christ's Gospel, when it is brought
before them, but are afraid to confess what they feel.
Because they have these feelings, they flatter themselves
they are not so bad as others. And yet they shrink
from the standard of faith and practice which the Lord
Jesus sets up. They are not boldly on Christ's side, and
yet they are not openly against Him. Our Lord warns
all such that they are in a dangerous position. There
are only two parties in religious matters. There are only
two camps. There are only two sides. Are we with
Christ, and working in His cause ? If not, we are against
MATTHEW, CHAP. XII. 131
Him. Are we doing good in the world ? If not, we are
doing harm.
The principle here laid down is one which it concerns
us all to rememher. Let us settle it in our minds, that
we shall never have peace, and do good to others, unless
we are thorough-going and decided in our Christianity.
The way of Gamaliel and Erasmus never yet brought
happiness and usefulness to any one, and never will.
In the third place, let us gather from these verses the
exceeding sinfulness of sins against knowledge.
This is a practical conclusion which appears to flow
naturally from our Lord's words about the blasphemy
against the Holy Ghost. Difficult as these words un-
doubtedly are, they seem fairly to prove that there are
degrees in sin. Offences arising from ignorance of the
true mission of the Son of Man, will not be punished so
heavily as offences committed against the noontide light
of the dispensation of the Holy Ghost. The brighter
the light, the greater the guilt of him \Vho rejects it.
The clearer a man's knowledge of the nature of the
Gospel, the greater his sin, if he wilfully refuses to
repent and believe.
The doctrine here taught is one that does not stand
alone in Scripture. St. Paul says to the Hebrews, " It is
impossible for those who were once enlightened — if they
shall fall away, to renew them again unto repentance."
" If we sin wilfully, after that we have received the
knowledge of the truth, there remaineth no more sacri-
fice for sins, but a fearful looking for of judgment." Heb.
vi. 4 — 7, and x. 26, 27.) It is a doctrine of which we
find mournful proofs in every quarter. The unconverted
132 EXPOSITORY THOUGHTS.
children of godly parents, the unconverted servants of
godly families, and the unconverted members of evangelical
congregations are the hardest people on earth to impress.
They seem past feeling. The same fire which melts the wax,
hardens the clay — It is a doctrine, moreover, which re-
ceives awful confirmation from the histories of some of
those whose last ends were eminently hopeless. Pharaoh,
and Saul, and Ahab, and Judas Iscariot, and Julian,
and Francis Spira, are fearful illustrations of our Lord's
meaning. In each of these cases there was a combination
of clear knowledge and deliberate rejection of Christ.
In each there was light in the head, but hatred of truth
in the heart. And the end of each seems to have been
blackness of darkness for ever.
May God give us a will to use our knowledge, whether
it be little or great ! May we beware of neglecting our
opportunities, and leaving our privileges unimproved !
Have we light ? Then let us live fully up to our light.
Do we know the truth ? Then let us walk in the truth.
This is the best safeguard againt the unpardonable
sin.
In the last place, let us gather from these verses the
immense importance of carefulness about our daily words.
Our Lord tells us, that " for every idle word that men shall
speak, they shall give account in the day of judgment."
And He adds, " By thy words thou shalt be justified, and
by thy words thou shalt be condemned."
There are few of our Lord's sayings which are so
heart-searching as this. There is nothing, perhaps, to
which most men pay less attention than their words.
They go through their daily work, speaking and talking
133
without thought or reflection, and seem to fancy that if
they do what is right, it matters but little what they say.
But is it so ? Are our words so utterly trifling and
unimportant ? We dare not say so, with such a passage
of Scripture as this before our eyes. Our words are the
evidence of the state of our hearts, as surely as the taste
of the water is an evidence of the state of the spring.
'' Out of the abundance of the heart the mouth speak-
eth.'' The lips only utter what the mind conceives.
Our words will form one subject of inquiry at the day of
judgment. We shall have to give account of our sayings,
as well as our doings. Truly these are very solemn con-
siderations. If there were no other text in the Bible,
this passage ought to convince us, that we are all " guilty
before God," and need a righteousness better than our
own, even the righteousness of Christ. (Phil, iii. 9.)
Let us be humble as we read this passage, in the
recollection of time past. How many idle, foolish, vain,
light, frivolous, sinful, and unprofitable things we have
all said ! How many words we have used, which, like
thistle-down, have flown far and wide, and sown mischief
in the hearts of others that will never die ! How often
when we have met our friends, " our conversation,'' to
use an old saint's expression, " has only made work for
repentance." There is deep truth in the remark of
Burkitt, " A profane scoff" or atheistical jest may stick in
the minds of those that hear it, after the tongue that
spake it is dead. A word spoken is physically transient,
but morally permanent." " Death and life," says Solomon,
" are in the power of the tongue." (Pro v. xviii. 21.)
Let us be watchful as we read this passage about words,
134
EXPOSITORY THOUGHTS.
when we look forward to our days yet to come. Let us
resolve, by Grod's grace, to be more careful over our
tongues, and more particular about our use of them. Let
us pray daily that our " Speech may be always with
grace." (Coloss. iv. 6.) Let us say every morning with
holy David, " I will take heed to my ways, that I offend
not in my tongue." Let us cry with him to the Strong
for strength, and say, " Set a watch over my mouth, and
keep the door of my lips." Well indeed might St. James
say, " If any man offend not in word, the same is a
perfect man." (Psal. xxxix. 1, cxli. 3 ; James iii. 2.)
MATTHEW XII. 38—50.
88 Then certain of the Sci*ibes and
of the Pharisees answered, saying,
Master, we would see a sign from
thee.
39 Bat he answered and said unto
them, An evil and adulterous genera-
tion seeketh after a sign ; and there
shall no sign be given to it, but the
sign of the prophet Jonas :
40 For as Jonas was three days and
three nights in the whale's belly : so
shall the Son of man be three days
and three nights in the heart of the
earth.
41 The men of Nineveh shall rise
in judgment with this generation, and
shall condemn it : because they re-
pented at the preaching of Jonas ; and,
behold, a greater than Jonas is here.
42 The queen of the south shall
rise up in the judgment with this
generation, and shall condemn it : for
she came from the uttermost parts of
the earth to hear the wisdom of Solo-
mon: and, behold, a greater than
Solomon is hero.
43 When the unclean spirit is gone
out of a man, he walketh through dry
places, seeking rest, and flndeth none.
44 Then he saith, I will return
into my house from whence I came
out ; and when he is come, he flndeth
it empty, swept, and garnished.
45 Then goeth he, and taketh with
himself seven other spirits more
wicked than himself, and they enter
in and dwell there ; and the last state
of that man is worse than the first.
Even so shall it be also unto this
wicked generation.
46 While yet he talked to the people,
behold, his mother and his brethren
stood without, desiring to speak with
him.
47 Then one said unto him, Behold,
thy mother and thy brethren stana
without, desiring to speak with thee.
48 But he answered and said unto
him that told him. Who is my mother ?
and who are my orethren ?
49 And he stretched forth his hand
toward his disciples, and said, Behold
my mother and my brethren.
50 For whosoever shall do the will
of my Father which is in heaven, the
same is my brother, and sister, and
mother.
The beginning of this passage is one of those places
MATTHEW, CHAP. XII. 135
which strikingly illustrate the truth of Old Testament
History. Our Lord speaks of the queen of the South,
as a realj true person, who had lived and died. He refers
to the story of Jonah, and his miraculous preservation in
the whale's belly, as undeniable matters of fact. Let us
remember this, if we hear men professing to believe the
Writers of the New Testament, and yet sneering at the
things recorded in the Old Testament, as if they were
fables. Such men forget, that in so doing they pour con-
tempt upon Christ Himself The authority of the Old
and New Testament stands or falls together. The same
Spirit inspired men to Tvrite of Solomon and Jonah who
inspired the Evangelists to write of Christ. These are
not unimportant points in this day. Let them be well
fixed in our minds.
The first practical lesson which demands our attention
in these verses, is the amazing poiver of unbelief.
Mark how the Scribes and Pharisees call upon our
Lord to show them more miracles. " Master, we would
see a sign from thee." They pretended that they only
wanted more evidence, in order to be convinced, and
become disciples. They shut their eyes to the many
wonderful works which Jesus had already done. It was
not enough for them that He had healed the sick, and
cleansed the lepers, raised the dead, and cast out devils.
They were not yet persuaded. They yet demanded more
proof They would not see what our Lord plainly
pointed at in His reply, that they had no real will to
believe. There was evidence enough to convince them,
but they had no wish to be convinced.
There are many in the Church of Christ, who are
136 EXPOSITORY THOUGHTS.
exactly in the state of these Scribes and Pharisees. They
flatter themselves that they only require a little more
proof to become decided Christians. They fancy that if
their reason and intellect could only be met with some
additional arguments, they would at once give up all for
Christ's sake, take up the cross, and follow Him. But
in the mean time, they wait. Alas ! for their blindness.
They will not see that there is abundance of evidence on
every side of them. The truth is, that they do not want
to be convinced.
May we all be on our guard against the spirit of un-
belief ! It is a growing evil in these latter days. Want
of simple, childlike faith is an increasing feature of the
times, in every rank of society. The true explanation of a
hundred strange things that startle us in the conduct of
leading men in churches and states, is downright want of
faith. Men who do not believe all that God says in the
Bible, must necessarily take a vacillating and undecided
line on moral and religious questions. " If ye will not
believe, surely ye shall not be established." (Isaiah vii.
9.)
The second practical lesson which meets us in these
verses is the immense danger of a partial and imperfect
religious reformation.
Mark what an awful picture our Lord draws of the
man to whom the unclean spirit returns, after having once
left him. How fearful are those words, "I will return
into my house from whence I came out !" How vivid
that description, " He findeth it empty, swept, and gar-
nished !" How tremendous the conclusion, " he taketh
with him seven other spirits more wicked than himself,—.
MATTHEW, CHAP. XII. 13T
and the last state of that man is worse than the first V
It is a picture most painfully full of meaning. Let us
scan it closely, and learn wisdom.
It is certain that we have in this picture the history of
the Jewish church and nation, at the time of our Lord's
coming. Called as tliey were at first out of Egypt to be
God's peculiar people, they never seem to have wholly
lost the tendency to worship idols. Redeemed as they
afterwards were from the captivity of Babylon, they
never seem to have rendered to Grod a due return for His
goodness. Aroused as they had been by John the Bap-
tist's preaching, their repentance appears to have been
only skin-deep. At the time when our Lord spoke, they
had become, as a nation, harder and more perverse than
ever. The grossness of idol-worship had given place to
the deadness of mere formality. Seven other spirits
worse than the first, had taken possession of them.
Their last state was rapidly becoming worse than the
first. Yet forty years, and their iniquity came to the
full. They madly j)lunged into a war with Rome.
Judaea became a very Babel of confusion. Jerusalem
was taken. The temple was destroyed. The Jews were
scattered over the face of the earth.
Again, it is highly probable that we have in this pic-
ture the history of the xohole body of Christian churches.
Delivered as they were from heathen darkness by the
preaching of the Grospel, they have never really lived
up to their light. Revived as many of them were at
the time of the Protestant Reformation, they have
none of them made a right use of their privileges, or
"gone on to perfection." They have all more or less
138 EXPOSITORY THOUGHTS.
stopped short and settled on their lees. They have all
been too ready to be satisfied with mere external amend-
ments. And now there are painful symptoms in many
quarters that the evil spirit has returned to his house,
and is preparing an outbreak of infidelity, and false
doctrine, such as the churches have never yet seen.
Between unbelief in some quarters, and formal supersti-
tion in others, everything seems ripe for some fearful
manifestation of anti-christ. It may well be feared that
the last state of the professing Christian clmrches will
prove worse than the first . 4 .
Saddest and worst of all, we have in this picture the
history of many an individual's soul. There are men
who seemed at one time of their lives to be under the
influence of strong religious feelings. They reformed
their ways. They laid aside many things that are bad.
They took up many things that are good. But they
stopped there, and went no further, and by and bye gave
up religion altogether. The evil spirit returned to their
hearts, and found them empty, swept, and garnished.
They are now worse than they ever were before. Their
consciences seem seared. Their sense of religious things
appears entirely destroyed. They are like men given
over to a reprobate mind. One would say it was " im-
possible to renew them to repentance." None prove so
hopelessly wicked as those who, after experiencing strong
religious convictions, have gone back again to sin and the
world.
If we love life, let us pray that these lessons may be
deeply impressed on our minds. Let us never be content
with a partial reformation of life, without thorough con-
139
version to Grodj and mortification of the whole body of
sin. It is a good thing to strive to cast sin out of our
hearts. But let us take care that we also receive the
grace of God in its place. Let us make sure that we
not only get rid of the old tenant, the devil, but have
also got dwelling in us the Holy Ghost.
^ The last practical lesson which meets us in these
verses is the tender affection with which the Lord Jesus
regards His true disciples.
Mark how He speaks of every one who does the will
of His Father in heaven. He says, "the same is my
brother, and si«ter, and mother." What gracious words
these are ! Who can conceive the depth of our dear
Lord's love towards His relations according to the flesh ?
It was a pure, unselfish love. It must have been a
mighty love, a love that passes man's understanding.
Yet here we see that all His believing people are counted
as His relations. He loves them, feels for them, cares
for them, as members of His family, bone of His bone,
and flesh of His flesh.
There is a solemn warning here to all who mock and
persecute true Christians on account of their religion.
They consider not what they are doing. They are per-
secuting the near relations of the King of kings. They
will find at the last day that they have mocked those
whom the Judge of all regards as " His brother, and
sister, and mother."
There is rich encouragement here for all believers.
They are far more precious in their Lord's eyes than
they are in their own. Their faith may be feeble, their
repentance weak, their strength small. They may be
140
EXPOSITORY THOUGHTS,
poor and needy in this world. But there is a glorious
" whosoever" in the last verse of this chapter which
ought to cheer them. "Whosoever" believes is a near
relation of Christ. The elder Brother will provide for
him in time and eternity, and never let him be cast
away. There is not one "little sister" in the family
of the redeemed, whom Jesus does not remember.
(Cant. viii. 8.) Joseph provided richly for all his rela-
tions, and Jesus will provide for His.
MATTHEW XIII. 1-
1 The same day went Jesus out of
the house, and sat by the sea side.
2 And great multitudes were gath-
ered together unto him, so that he
went into a ship, and sat; and the
whole multitude stood on the shore.
3 And he spake many things unto
them in parables, saying, Behold, a
sower went forth to sow :
4 And when he sowed, some seeds
fell by the way side, and the fowls
came and devoured them up :
5 Some fell upon stony places,
where they had not much earth : and
forthwith they sprung up, because
they had no deepness of earth ;
6 And when the sun was up, they
were scorched ; and because they had
no root, they withered away.
7 And some fell among thorns ; and
the thorns spruug up, and choked
them :
8 But other fell into good ground,
and brought forth fruit, some an
hundredfold, some sixtyfold, some
thirtyfold.
9 Who hath ears to hear let him
hear.
10 And the disciples came, and said
tinto him. Why speakest taou unto
them in parables ?
11 He answered and said unto
them. Because it is given unto you to
know the mysteries of the kingdom of
heaven, but to them it is not given.
12 For whosoever hath, to him
shall be given, and he shall have more
abundance : but whosoever hath not,
from him shall be taken away even
that he hath.
13 Therefore speak I to them in
parables : because they seeing see not ; ■
and hearing they hear not, neither do
they understand.
14 And in them is fulfilled the
prophecy of Esaias, which saith. By
hearing ye shall hear, and shall not
understand ; and seeing ye shall see,
and shall not perceive :
15 For this people's heart is waxed
gross, and their ears are dull of hear-
ing, and their eyes they have closed ;
lest at any time they should see with
their eyes, and hear with their ears,
and should understand with their
heart, and should be converted, and
I should heal them.
16 But blessed are your eyes, for
they see : and your ears, for they near.
17 For verily I say unto you. That
many prophets and righteous men
have desired to see those things which
ye see, and have not seen them ; and
to hear those things which ye hear,
and have not heard them.
18 Hear ye therefore the parable of
the sower.
19 When any one heareth the word
of the kingdom, and understandeth U
not, then cometh the wicked one^ and
MATTHEW, CHAP. XIII.
141
catcheth away that which was sown
in his lieart. This is he which re-
ceived seed by the way side.
20 But he that received the seed
into stony places, the same is he that
heareth the word, and anon with joy
receiveth it ;
21 Yet hath he not root in himself^
but dureth for a while; for when
tribulation or persecution ariseth be-
cause of the word, by and by he is
offended.
22 He also that received seed among
the thorns is he that heareth the word ;
and the care of this world, and the
deceitfulness of riches, choke the
word, and he becometh unfruitful.
23 But he that received seed into
the good ground is he that heareth.
the word, and understaudeth it ; which
also beareth fruit, and briugetn forth,
some an hundredfold, some sixty,
some thirty.
The chapter which these verses begin is remarkable for
the number of parables which it contains. Seven striking
illustrations of spiritual truth are here drawn by the great
Head of the Church from the book of nature. By so doing
He shows us that religious teaching may draw helps from
everything in creation. Those that would " find out ac-
ceptable words," should not forget this. (Eccles. xii. 10.)
The parable of the sower, which begins this chapter,
is one of those parables which admit of a very wide appli-
cation. It is being continually verified under our own eyes.
Wherever the word of God is preached or expounded,
and people are assembled to hear it, the sayings of our
Lord in this parable are found to be true. It describes
what goes on, as a general rule, in all congregations.
Let us learn, in the first place, from this parable, that
the loorh of the preacher resembles that of the sower.
Like the sower, the preacher must sow good seed, if
he wants to see fruit. He must sow the pure word of
God, and not the traditions of the church, or the doc-
trines of men. Without this his labor will be in vain.
He may go to and fro, and seem to say much, and to
work much in his weekly round of ministerial duty. But
there will be no harvest of souls for heaven, no living
results, and no conversions.
142 EXPOBITORY THOUGHTS.
Like the sower, the preacher must be diligent. He
must spare no pains. He must use every possible means
to make his work prosper. He must patiently " sow be-
side all waters/' and " sow in hope." He must be " in-
stant in season and out of season." He must not be
deterred by difficulties and discouragements. " He that
observeth the wind shall not sow." No doubt his success
does not entirely depend upon his labor and diligence.
But without labor and dihgence success will seldom be
obtained. (Isai. xxxii. 20. 2 Tim. iv. 2. Eccles. xi. 4.)
Like the sower, the preacher cannot give life. He can
scatter the seed committed to his charge, but cannot
command it to grow. He may offer the word of truth
to a people, but he cannot make them receive it and bear
fruit. To give life is God's sovereign prerogative. " It
is the Spirit that quickeneth." God alone can " give
the increase." (John vi. 63. 1 Cor. iii. 7.)
Let these things sink down into our hearts. It is no
light thing to be a real minister of God's Word. To be
an idle, formal workman in the Church is an easy busi-
ness. To be a faithful sower is very hard. Preachers
ought to be specially remembered in our prayers.
In the next place, let us learn from this passage, that
there are various ways of hearing the ivord of God
ivithout henefit.
We may listen to a sermon with a heart like the hard
' ' way side," careless, thoughtless, and unconcerned. Christ
crucified may be affectionately set before us, and we may
hear of His sufferings with utter indifference, as a subject
in which we have no interest. Fast as the words fall on
our ears, the devil may pluck them away, and we may
MATTHEW, CHAP. XIII. 143
go home as if we had not heard a sermon at all. Alas I
there are many such hearers ! It is as true of them as
of the idols of old, " eyes have they, but they see not ;
they have ears, but they hear not."' (Psal. exxxv. 16, 17.)
Truth seems to have no .more effect on their hearts than
water on a stone.
We may listen to a sermon with pleasure, while the
impression produced on us is only temporary and short-
lived. Our hearts, like the " stony ground/' may yield a
plentiful crop of wai*m feelings and good resolutions.
But all this time there may be no deeply-rooted work in
our souls, and the first cold blast of opposition or tempta-
tion may cause our seeming religion to wither away.
Alas ! there are many such hearers ! The mere love of
sermons is no sign of grace. Thousands of baptized
people are like the Jews of Ezekiel's day : " Thou art
unto them as a very lovely song of one that hath a
pleasant voice, and can play well on an instrument : for
they hear thy words, but they do them not." (Ezek.
xxxiii. 32.)
We may listen to a sermon, and approve of every
word it contains, and yet get no good from it, in conse-
quence of the absorbing influence of this world. Our
hearts, like the " thorny ground," may be choked with a
rank crop of cares, pleasures, and worldly plans. We
may really like the Gospel, and wish to obey it, and yet
insensibly give it no chance of bearing fruit, by allowing
other things to fill a place in our affections, and in-
sensibly to fill our whole hearts. Alas ! there are many
such hearers ! They know the truth well. They hope
one day to be decided Christians. But they never come
144 EXPOSITORY THOUGHTS.
to the point of giving up all for Christ's sake. They
never make up their minds to " seek first the kingdom
of God," — and so die in their sins.
These are points that we ought to weigh well. We
should never forget that there are more ways than one ot
hearing the word without profit. It is not enough that
we come to hear. We may come, and be careless. — It is
not enough that we are not careless hearers. Our
impressions may be only temporary, and ready to perish.
— It is not enough that our impressions are not merely
temporary. But they may be continually yielding no
result, in consequence of our obstinate cleaving to the
world. — Truly " the heart is deceitful above all things,
and desperately wicked : who can know it T' (Jerem.
xvii. 9.)
In the last place, let us learn from this parable, that
tliere is only one evidence of hearing the loord rightly.
That evidence is to bear fruit.
The fruit here spoken of is the fruit of the Spirit.
Eepentance towards God, faith towards the Lord Jesus
Christ, holiness of life and character, prayerfulness, hu-
mility, charity, spiritual-mindedness — these are the only
satisfactory proofs that the seed of God's word is doing
its proper work in our souls. Without such proofs, our
religion is vain, however high our profession. It is no
better than sounding brass and a tinkling cymbal. Christ
has said, " I have chosen you, and ordained you, that ye
should go and bring forth fruit." (John xv. 16.)
There is no part of the whole parable more important
than this. We must never be content with a barren
orthodoxy, and a cold maintenance of correct theological
MATTHEWj CHAP. XIII.
145
views. We must not be satisfied with clear knowledge,
warm feelings, and a decent profession. We must see to
it that the Gospel we profess to love, produces positive
" fruit" in our hearts and lives. This is real Christianity.
Those words of St. James should often ring in our ears,
" Be ye doers of the word, and not hearers only, deceiv-
ing your own selves." (James i. 22.)
Let us not leave these verses without putting to our-
selves the important question, " How do we hear ?"
We live in a Christian country. We go to a place of
worship Sunday after Sunday, and hear sermons. In
what spirit do we hear them ? What efifect have they
upon our characters ? Can we point to anything that
deserves the name of " fruit ?"
We may rest assured that to reach heaven at last, it
needs something more than to go to Church regularly on
Sundays, and listen to preachers. The word of God
must be received into our hearts, and become the
mainspring of our conduct. It must produce practical
impressions on our inward man, that shall appear in our
outward behavior. If it does not do this, it will only
add to our condemnation in the day of judgment.
MATTHEW XIII. 24—43.
24 Another parable put he forth
unto them, saying, The kingdom of
heaven is likened unto a man which
sowed good seed in his field :
25 But while men slept, his enemy
came and sowed tares among the
wheat, and went his way.
26 But when the blade was sprung
\ip, and brought forth fruit, then ap-
peared the tares also.
27 So the servants of the household-
er came and said unto him, Sir, didst
not thou sow good seed in thy field ?
from whence then hath it tares ?
28 He said unto them, An enemy
hath done this. The servants said
unto him, Wilt thou then that we go
and gather them up ?
29 But he said. Nay j lest while ye
m
EXPOSITORY THOUGHTS.
gather up the tares, ye root up also
the wheat with them.
SO Let both grow together until the
harvest: and in the time of harvest I
will say to the reapers, Gather ye
together first the tares, and bind them
in bundles to burn them ; but gather
the wheat into my barn.
31 Another parable put he forth
unto them, saymg. The kingdom of
heaven is like to a grain of mustard
seed, which a man took, and sowed
in his field :
82 Which indeed is the least of all
seeds ; but when it is grown, it is the
greatest among herbs, and becometh
a tree, so that the birds of the air
come and lodge in the branches
thereof.
33 Another parable spake he unto
them : The kingdom of heaven is like
unto leaven, which a woman took,
and hid in three measures of meal,
till the whole was leavened.
34 All these things spake Jesus
unto the multitude in parables ; and
without a parable spake he not unto
them :
35 That it might be fulfilled which
was spoken by the prophet, saying, I
will open my mouth in parables ; I
will utter things which have been
kept secret from the foundation of
the world.
86 Then Jesus sent the multitude
away, and went into the house : and
his disciples came unto him, saying,
Declare unto us the parable of the
tares of the field.
37 He answered and said unto
them. He that soweth the good seed
is the Son of man ;
38 The field is the world ; the good
seed are the children of the kingdom ;
but the tares are the children of the
wicked one ;
39 The enemy that sowed them is
the devil ; the harvest is the end of
the world ; and the reapers are the
angels.
40 As therefore the tares are gath-
ered and burned in the fire ; so shall
it be in the end of this world.
41 The Son of man shall send forth
his angels, and they shall gather out
of his kingdom all things that offend,
and them which do iniquity ;
42 And shall cast them "into a fur-
nace of fire : there shall be wailing
and gnashing of teeth.
43 Then shall the righteous shine
forth as the sun in the kingdom of
their Father. Who hath ears to hear,
let him hear.
The parable of the wheat and tares, which occupies the
chief part of these verses, is one of peculiar importance
in the present day.*-' It is eminently calculated to correct
the extravagant expectations in which many Christians
indulge, as to the effect of missions abroad, and of preach-
ing the Gospel at home. May we give it the attention
which it deserves !
In the first place, this parable teaches us, that good
and evil ivill always he found together in the prof essing
Church, until the end of the world.
The visible Church is set before us as a mixed body.
* The consideration of the parables of the mustard seed and the leaven
ispurj»osely doferrod till a future part of the Exposition.
147
It is a vast " field" in which " wheat and tares" grow side
by side. We must expect to find believers and unbelievers,
converted and unconvertedj " the children of the king-
dom, and the children of the wicked one," all mingled
together in every congregation of baptized people.
The purest preaching of the Gospel will not prevent
this. In every age of the Church, the same state of
things has existed. It was the experience of the early
Fathers. It was the experience of the Eeformers. It is
the experience of the best ministers at the present hour.
There has never been a visible Church or a religious
assembly, of which the members have been all " wheat."
The devil, that great enemy of souls, has always taken
care to sow " tares."
The most strict and prudent discipline will not prevent
this. Episcopalians, Presbyterians, and Independents,
all alike find it to be so. Do what we will to . purify a
church, we shall never succeed in obtaining a perfectly
pure communion. Tares will be found among the wheat.
Hypocrites and deceivers will creep in. And, worst of
all, if w^e are extreme in our efforts to obtain purity, we
do more harm than good. We run the risk of encourag-
ing many a Judas Iscariot, and breaking many a bruised
reed. In our zeal to " gather up the tares," we are in
danger of " rooting up the wheat with them." Such zeal
is not according to knowledge, and has often done much
harm. Those who care not what happens to the wheat,
provided they can root up the tares, show little of the
mind of Christ. And after all there is deep truth in the
charitable saying of Augustine, " Those who are tares
to-day, may be wheat to-morrow."
148 EXPOSITORY THOUGHTS.
Are we inclined to look for tlie conversion of the whole
world by the labors of missionaries and ministers ? Let
us place this parable before us, and beware of such an
idea. We shall never see all the inhabitants of earth
the wheat of God, in the present order of things. The
tares and wheat will " grow together till the harvest."
The kingdoms of this world will never become the king-
dom of Christ, and the millennium begin, until the King
Himself returns.
Are we ever tried by the scoflS.ng argument of the
infidel, that Christianity can not be a true religion,
when there are so many false Christians ? Let us call to
mind this parable, and remain unmoved. Let us tell the
infidel, that the state of things he scoflfe at does not sur-
prise us at all. Our Master prepared us for it 1800
years ago. He foresaw and foretold, that His Church
would be a field, containing not only wheat, but tares.
Are we ever tempted to leave one Protestant Church
for another, because we see many of its members uncon-
verted ? Let us remember this parable, and take heed
what we do. We shall never find a perfect Church. We
may spend our lives in migrating from communion to
communion, and pass our days in perpetual disappoint-
ment. Go where we will, and worship where we may,
we shall always find tares.
In the second place the parable teaches us, that they-e
is to he a day of separation hetiveen the godly and un-
godly members of the visible Ghurch^ at theendofthe world.
The present mixed state of things is not to be for ever.
The wheat and the tares are to be divided at last. The
Lord Jesus shall " send forth his angels" in the day of
149
His second advent, and gather all professing Christians
into two great companies. Those mighty reapers shall
make no mistake. They shall discern with unerring
judgment between the righteous and the wicked, and
place every one in his own lot. The saints and faithful
servants of Christ shall receive glory, honor, and eternal
life. The worldly, the ungodly, the careless, and the
unconverted shall be " cast into a furnace of fire," and
receive shame and everlasting contempt.
There is something peculiarly solemn in this part
of the parable. The meaning of it admits of no mistake.
Our Lord Himself explains it in words of singular clear-
ness, as if He would impress it deeply on our minds.
Well may He say at the conclusion, " Who hath ears
to hear, let him hear."
Let the ungodly man tremble when he reads this
parable. Let him see in its fearful language his own
certain doom, unless he repents and is converted. Let
him know that he is sowing miserj^ for himself, if he goes
on still in his neglect of Grod. Let him reflect that his
end will be to be gathered among the " bundles" of tares,
and be burned. Surely such a prospect ought to make
a man think. As Baxter truly says, " We must not mis-
interpret God's patience with the ungodly."
Let the believer in Christ take comfort when he reads
this parable. Let him see that there is happiness and
safety prepared for him in the great and dreadful day of
the Lord. The voice of the archangel and the trump of
God will proclaim no terror for him. They will summon
him to join what he has long desired to see, a perfect
Church and a perfect communion of saints. How beauti-
150
EXPOSITORY THOUGHTS.
f\il will the whole body of believers appear, when finally-
separated from the wicked ! How fine will the wheat
look in the garner of God, when the tares are at length
taken away ! How brightly will grace shine, when no
longer dimmed by incessant contact with the worldly and
unconverted ! The righteous are little known in the
present day. The world sees no beauty in them, even as
it saw none in their Master. " The world knoweth us not,
because it knew him not.'' (1 John iii. 1.) But the
righteous shall one day " shine forth as the sun in the
kingdom of their Father." To use the words of Matthew
Henry, " their sanctification will be perfected, and their
justification will be published/' " When Christ who is
our life shall appear, then shall ye also appear with him
in glory." (Coloss. iii. 4.)
MATTHEW XIII. 44^-50.
44 Again, tlie kingdom of heaven
is like unto treasure iiid in a field ;
the which when a man hath found,
he hideth, and for joy thereof goeth
and selleth all that he hath, and buy-
eth that field.
45 Again, the kingdom of heaven
is like unto a merchant man, seeking
goodiypearls :
46 W ho, when he had found one
pearl of great price, went and sold all
that he had, and bought it.
47 Again, the kingdom of heaven
is like unto a net, that was cast into
the sea, and gathered of every kind :
48 Which, when it was full, they
drew to shore, and sat down, and
gathered the good into vessels, but
cast the bad away.
49 So shall it be in the end of the
world : the angels shall come forth,
and sever the wicked from among the
just,
50 And shall cast them into the
furnace of fire : there shall be wailing
and gnashing of teeth.
The parable of the " treasures hid in a field," and the
" merchant man seeking goodly pearls," appear intended
to convey one and the same lesson. They vary, no
doubt, in one striking particular. The " treasure" was
found of one who does not seem to have sought it. Tho
" pearl" was found of one who was actually seeking pearls.
But the conduct of the finders, in both cases, was pre-
cisely alike. Both " sold all" to make the thing found
their own property. And it is exactly at this point that
the instruction of both parables agrees.
These two parables are meant to teach us, that men
really convinced of the importance of salvation, luill give
up everything to ivin Christ, and eternal life.
What was the conduct of the two men our Lord de-
scribes ? The one was persuaded that there was a "treasure
hid in a field," which would amply repay him, if he
bought the field, however great the price that he might
give. The other was persuaded that the " pearl" he had
found was so immensely valuable, that it would answer
to him to purchase it at any cost. Both were convinced
that they had found a thing of great value. Both were
satisfied that it was worth a great present sacrifice to
make this thing their own. Others might wonder at them.
Others might think them foolish for paying such a sum
of money for the field and pearl. But they knew what
they were about. They were sure that they were making
a good bargain.
Behold in this single picture, the conduct of a true
Christian explained ! He is what he is, and does what
he does in his religion, because he is thoroughly per-
suaded that it is worth while. He comes out from the
world. He puts off the old man. He forsakes the vain
companions of his past life. Like Matthew, he gives
up everything, and, like Paul, he "counts all things
loss" for Christ's sake. And why ? Because he is con-
vinced that Christ will make amends to him for all he
152 EXPOSITORY THOUGHTS.
gives up. He sees in Christ an endless " treasure." He
sees in Christ a precious " pearl." To win Christ he will
make any sacrifice. This is true faith. This is the
stamp of a genuine work of the Holy Ghost.
Behold in these two parables the real clue to the con-
duct of many unconverted people ! They are what they
are in religion, because they are notfully persuaded that
it is worth while to be different. They flinch from de-
cision. They shrink from taking up the cross. They
halt between two opinions. They will not commit them-
selves. They will not come forward boldly on the Lord's
side. — And why ? Because they are not convinced that
it will answer. They are not sure that " the treasure" is
before them. They are not satisfied that " the pearl" is
worth so great a price. They cannot yet make up their
minds to " sell all," that they may win Christ. And so
too often they perish everlastingly ! When a man will
venture nothing for Christ's sake, we must draw the
sorrowful conclusion that he has not got the grace of God.
The parable of the net let down into the sea, has
some points in common with that of the wheat and the
tares. It is intended to instruct us on a most important
subject, the true nature of the visible Church of Christ
The preaching of the Gospel was the letting down of
a large net into the midst of the sea of this world.
The professing church which it was to gather together,
was to be a mixed body. Within the folds of the net,
there were to be fish of every kind, both good and bad.
Within the pale of the Church there were to be
Christians of various sorts, unconverted as well as con-
verted, false as well as true. The separation of good and
MATTHEW, CHAP. XIII. 153
bad was sure to come at last, but not before the end of
the world. Such was the account which the great
Master gave to His disciples of the churches which they
were to found.
It is of the utmost importance to have the lessons of
this parable deeply graven on our mi ads. There is
hardly any point in Christianity on which greater mis-
takes exist, than the nature of the visible Church.
There is none, perhaps, on which mistakes are so peril-
ous to the soul.
Let us learn from this parable, that all congregations
of professed Christians ought to be regarded as mixed
todies. They are all assemblies containing " good fish
and bad," converted and unconverted, children of God
and children of the world, and ought to be described and
addressed as such. To tell all baptized people, that they
are born again, and have the Spirit, and are members of
Christ, and are holy, in the face of such a parable as this,
is utterly unwarrantable. Such a mode of address may
flatter and please. It is not likely to profit or save. It
is painfully calculated to promote self-righteousness, and
lull sinners to sleep. It overthrows the plain teaching
of Christ, and is ruinous to souls. Do we ever hear such
doctrine ? If we do, let us remember " the net."
Finally, let it be a settled principle with us, never to
be satisfied with mere outward church-membership. We
may be inside the net, and yet not be in Christ. The
waters of baptism are poured on myriads who are never
washed in the water of life. The bread and wine are
eaten and drunk by thousands at the Lord's table, who
never feed on Christ by faith. Are we converted ? Are
154
EXPOSITORY THOUGHTS.
we. among the "good fish ?" This is the grand question.
It is one which must he answered at last. The net will
soon be " drawn to shore." The true character of every
man's religion will at length be exposed. There will be
an eternal separation between the good fish and the bad.
There will be a " furnace of fire" for the wicked. Surely,
as Baxter says, " these plain words more need belief and
consideration than exposition."
MATTHEW XIII. 51—58.
51 Jesus saith unto them, Have ye
understood all these things? They
say unto hinij Yea, Lord.
52 Then said he unto them, There-
fore every Scribe which is instructed
unto the kingdom of heaven is like
unto a man that is an householder,
which bringeth forth out of his trea-
sure things new and ol 1.
53 And it came to pass, that when
Jesus had finished these parables, he
departed thence.
54 And when he was come into his
own country, he taught them in their
synagogue, insomuch that they were
astonished, and said, Whence hath
this man this wisdom and th€84
mighty works ?
55 Is not this the carpenter's son ?
is not his mother called Mary? and
his brethren, James, and Joses, and
Simon, and Judas ?
56 And his sisters, are they not all
with us ? Whence then hath this man
all these things ?
57 And they were offended in him.
But Jesus said unto them, A prophet
is not without honor, save in his own
country, and in his own house.
58 And he did not many mighty
works there because of their unbelief.
The first thing which we ought to notice in these verses,
is the striking question with which our Lord winds up
the seven wonderful parables of this chapter. He said,
" Have ye understood all these things ?"
Personal application has been called the " soul" of
preaching. A sermon without application is like a letter
posted without a direction. It may be well-written,
rightly dated, and duly signed. But it is useless, be-
cause it never reaches its destination. Our Lord's
inquiry is an admirable example of real heart-searching
application, " Have ye understood ?"
MATTHEW, CHAP. XIII. 155
The mere form of hearing a sermon can profit no man,
unless he comprehends what it means. He might just
as well listen to the blowing of a trumpet, or the beating
of a drum. He might just as v/ell attend a Eoman
Catholic service in Latin. His intellect must be set in
motion, and his heart impressed. Ideas must be received
into his mind. He must carry off the seeds of new
thoughts. Without this he hears in vain.
It is of great importance to see this point clearly.
There is a vast amount of ignorance about it. There
are thousands who go regularly to places of worship, and
think they have done their religious duty, but never
carry away an idea, or receive an impression. Ask them,
when they return home on a Sunday evening, what they
have learned, and they cannot tell you a word. Examine
them at the end of a year, as to the religious knowledge
they have attained, and you will find them as ignorant
as the heathen.
Let us watch our souls in this matter. Let us take
with us to Church, not only our bodies, but our minds,
our reason, our hearts, and our consciences. Let us
often ask ourselves, "What have I got from this sermon ?
what have I learned ? what truths have been impressed
on my mind ?" Intellect, no doubt, is not everything in
religion. But it does not therefore follow that it is
nothing at all. — The heart is unquestionably the main
point. But we must never forget that the Holy Ghost
generally reaches the heart through the mind. — Sleepy,
idle, inattentive hearers, are never likely to be con-
verted.
The second thing which we ought to notice in these
156 EXPOSITORY THOUGHTS.
verses, is the strange treatment which our Lord received in
His own country.
He came to the town of Nazareth, where He had
been brought up, and " taught in their synagogue." His
teaching, no doubt, was the same as it always was.
" Never man spake like this man." But it had no effect
on the people of Nazareth. They were "astonished,"
but their hearts were unmoved. They said, " Is not this
the carpenter's son ? Is not his mother called Mary ?"
They despised Him, because they were so familiar with
Him. " They were offended in him." And they drew
from our Lord the solemn remark, " A prophet is not
without honor, save in his own country, and in his own
house."
Let us see, in this history, a melancholy page of human
nature unfolded to our view. We are all apt to despise
mercies, if we are accustomed to them, and have them
cheap. The Bibles and religious books, which are so
plentiful in England, the means of grace of which we
have so abundant a supply, the preaching of the Gospel
which we hear every week, — all, all are liable to be
undervalued. It is mournfully true that in religion, more
than in anything else, "familiarity breeds contempt."
Men forget that truth is truth, however old and hackneyed
it may sound, and despise it because it is old. Alas ! by
so doing, they provoke God to take it away.
Do we wonder that the relations, servants, and neigh-
bors of godly people are not always converted ? Do we
wonder that the parishioners of eminent ministers of the
Gospel are often their hardest and most impenitent
hearers ? Let us wonder no more. Let us mark
157
the experience of our Lord at Nazareth, and learn
wisdom.
Do we ever fancy that if we had only seen and heard
"Jesus Christ, we should have been His faithful disciples ?
Do we think that if we had only lived near Him, and
been eyewitnesses of His ways, we should not have been
undecided, wavering, and half-hearted about religion ?
If we do, let us think so no longer. Let us observe the
people of Nazareth, and learn wisdom.
The last thing which we ought to notice in these verses
is the ruinous nature of unbelief. The chapter ends
with the fearful words, " He did not many works there,
because of their unbelief/'
Behold in this single word the secret of the everlast-
ing ruin of multitudes of souls ! They perish for ever,
because they will not believe. There is nothing beside
in earth or heaven that prevents their salvation. Their
sins, however many, might all be forgiven. The Father's
love is ready to receive them. The blood of Christ is
ready to cleanse them. The power of the Spirit is ready
to renew them. But a great barrier interposes ; — they
will not believe. ^' Ye will not come unto me," says
Jesus, " that ye might have life.'' (John v. 40.)
May we all be on our guard against this accursed sin.
It is the old root-sin, which caused the fall of man.
Cat down in the true child of God by the power of
the Spirit, it is ever ready to bud and sprout again,
"f There are three great enemies against which God's
children should daily pray, — pride, worldliness, and
unbelief Of these three, none is greater than unbelief.
1^
EXPOSITOBY THOUGHTS.
MATTHEW XIV. 1—12.
1 At that time Herod the Tetrarch
heard of the fame of Jesus,
2 And said unto his servants, This
is John the Baptist ; he is risen from
the dead ; and therefore mis^hty works
do shew Iprth themselves in him.
8 For Herod had laid hold on John,
and bound him, and put Mm in prison
for Herodias' sake, his brother Philip's
wife.
4 For John said unto him, It is not
lawful for thee to have her.
5 And when he would have put him
to death, he feared the multitude, be-
cause they counted him as a prophet.
6 But when Herod's birthday was
kept, the daughter of Herodias danced
before them, and pleased Herod.
7 "Whereupon he promised with an
oath to give her whatsoever she would
ask.
8 And she, being before instructed
of her mother, said, Give me here
John Baptist's head in a charger.
9 And the king was sorry : never-
theless for the oath's sake, and them
which sat with him at meat, he com-
manded U to be given Tier.
10 And he sent, and beheaded John
in the prison.
11 And his head was brought in a
charger, and given to the damsel:
and she brought it to her mother.
12 And his disciples came, and took
up the body and buried it, and went
and told Jesus.
We have in this passage a page out of Grod's book of
martyrs — the history of the death of John the Baptist.
The wickedness of king Herod, the bold reproof which
John gave him, the consequent imprisonment of the
faithful reprover, and the disgraceful circumstances of
his death, are all written for our learning. " Precious
in the sight of the Lord is the death of his saints.''
(Psalm cxvi. 15.)
The story of John the Baptist's death is told more
fully by St. Mark than by St. Matthew. For the present
it seems sufficient to draw two general lessons from St.
Matthew's narrative, and to fasten our attention exclu-
Bively upon them.
Let us learn, in the first place, from these verses, the
great power of conscience.
King Herod hears of " the fame of Jesus," and says
to his servants, " This is John the Baptist : he is risen
from the dead." He remembered his own wicked deal-
ings with that holy man, and his heart failed within him.
159
His heart told him that he had despised his godly counsel,
and committed a foul and abominable murder. And his
heart told him, that though he had liilled John, there
would yet be a reckoning day. He and John the Baptist
would yet meet again. Well says Bishop Hall, " a
wicked man needs no other tormentor, especially for sins
of blood, than his own heart."
There is a conscience in all men by nature. Let this
never be forgotten. Fallen, lost, desperately wicked as
we are all born into the world, God has taken care to
leave Himself a witness in our bosoms. It is a poor
blind guide, without the Holy Ghost. It can save no
one. It leads no one to Christ. It may be seared and
trampled under foot. But there is such a thing as con-
science in every man, accusing or excusing him ; and
Scripture and experience alike declare it. (Rom. ii. 15.)
Conscience can make even kings miserable, when they
have wilfully rejected its advice. It can fill the princes of
this world with fear and trembling, as it did Felix, when
Paul preached. They find it easier to imprison and behead
the preacher, than to bind his sermon, and silence the
voice of his reproof in their own hearts. God's witnesses
may be put out of the way, but their testimony often
lives and works on long after *they are dead. God's
prophets live not for ever, but their words often survive
them. (2 Tim. ii. 9. Zech. i. 5.)
Let the thoughtless and ungodly remember this, and
not sin against their consciences. Let them know that
their sins will " surely find them out." They may laugh,
and jest, and mock at religion for a little time. They may
cry, *' Who is afraid ? Where is the mighty harm of
160 EXPOSITOKY THOUGHTS.
our ways ?" They may depend upon it, they are sowing
misery for themselves, and will reap a bitter crop sooner
or later. Their w^ickedness will overtake them one day.
They will find, like Herod, that it is an evil thing and
bitter to sin against God. (Jerem. ii. 19.)
Let ministers and teachers remember that there is a
conscience in men, and work on boldly. Instruction is
not always thrown away, because it seems to bear no
fruit at the time it is given. Teaching is not always in
vain, though we fancy that it is unheeded, wasted,
and forgotten. There is a conscience in the hearers of
sermons. There is a conscience in the children at our
schools. Many a sermon and lesson will yet rise again,
when he who preached or taught it is lying, like John
the Baptist, in the grave. Thousands know that we are
right, and, like Herod, dare not confess it.
Let us learn, in the second place, that God's children
must not looh for their reioard in this tvorld.
If ever there was a case of godliness unrewarded in
this life, it Was that of John the Baptist. Think for a
moment what a man he was during his short career, and
then think to what an end he came. Behold him, that
was the Prophet of the Highest, and greater than any
born of woman, imprismied like a malefactor ! Behold
him cut off by a violent death, before the age of thirty-
four — the burning light quenched — the faithful preacher
murdered for doing his duty, — and this to gratify the
hatred of an adulterous woman, and at the command
of a capricious tyrant ! Truly there was an event here, if
there ever was one in the world, which might make an
ignorant man say, " What profit is it to serve God ?"
161
But these are the sort of things which show us, that
there will one day be a judgment. The God of the
spirits of all flesh shall at last set up an assize, and
reward every one according to his works. The blood of
John the Baptist, and James the apostle, and Stephen —
the blood of Polycarp, and Huss, and Kidley, and
Latimer, shall yet be required. It is all written in God's
book. "The earth shall disclose her blood, and no more
cover her slain." (Isaiah xxvi. 21.) The world shall
yet know, that there is a God that judge th the earth.
" If thou seest the oppression of the poor, and violent
perverting of judgment and justice in a province, marvel
not at the matter, for he that is higher than the highest
regardeth : and there be higher than they." (Eccles. vi. 8.)
Let all true Christians remember, that their best
things are yet to come. Let us count it no strange
thing, if we have sufferings in this present time. It
is a season of probation. We are yet at school. We
are learning patience, longsuffering, gentleness, and
meekness, which we could hardly learn if we had our
good things now. But there is an eternal holiday yet
to begin. For this let us wait quietly. It will make
amends for all. " Our light affliction which is but for a
moment, worketh for us a far more exceeding and eternal
weight of glory." (2 Cor. iv. 17.)
MATTHEW XIV. 13—21.
13 When Jesus heard ofit^ he de-
parted thence by ship into a desert
place apart : and when the people had
heard thereof^ they followed nim on
foot out of tne cities.
14 And Jesus went forth, and saw
a great multitude, and was moved
with compassion toward them, and he
healed their sick.
15 And when it was evening, his
162
EXPOSITORY THOUGHTS.
disciples came to him, saying, This is
a desert place, and the time is now
past; send the multitude away, that
they may go into the villages, and
buy themselves victuals.
i& But Jesus said unto them, They
need not depart ; give ye them to eat.
17 And they say unto him. We have
here but five loaves, and two fishes.
18 He said. Bring them hither to me.
19 And he commanded the multi-
tude to sit down on the grass, and
took the five loaves, and the two fishes,
and looking up to heaven, he blessed,
and brake, and gave the loaves to Tiis
disciples, and the disciples to the
multitude.
20 And they did all eat, and were
filled : and they took up of the frag-
ments that remained twelve baskets
full.
21 And they that had eaten were
about five thousand men, beside wo-
men and children.
These verses contain one of our Lord Jesus Christ's
greatest miracles, the feeding of " Q.ve thousand men,
beside women and children," with Rve loaves and two
fishes. Of all the miracles worked by our Lord, not one
is so often mentioned in the New Testament as this.
Matthew, Mark, Luke, and John, all dwell upon it. It
is plain that this event in our Lord's history is intended
to receive special attention. Let us give it that attention,
and see what we may learn. ;>
In the first place, this miracle is an unansioerahle
proof of our Lord's divine power.
To satisfy the hunger of more than ^ve thousand
people with so small a portion of food as five loaves
and two fishes, would be manifestly impossible with-
out a supernatural multiplication of the food. It was
a thing that no magician, impostor, or false prophet
would ever have attempted. Such a person might
possibly pretend to cure a single sick person, or raise a
single dead body. — and by jugglery and trickery might
persuade weak people that he succeeded. But such a
person would never attempt such a mighty work as that
which is here recorded. He would know well that he
could not persuade ten thousand men, women, and chil-
MATTHEW, CHAP. XIV. 163
dren that they were full when they were hungry. He
would be exposed as a cheat and impostor on the spot.
Yet this is the mighty work which our Lord actually
performed, and by performing it gave a conclusive proof
that He was God. He called that into being which did
not before exist. He provided visible, tangible, material
food for ten thousand people, out of a supply which in
itself would not have satisfied fifty. Surely we must be
blind if we do not see in this the hand of Him " who
provideth food for all flesh," and made the world and all
that therein is. To create is the peculiar prerogative
of God.
We ought to lay firm hold on such passages as this.
We should treasure up in our minds every evidence of
our Lord's divine power. The cold, orthodox, unconverted
man may see little in the story. The true believer should
store it in his memory. Let him think of the world, the
devil, and his own heart, and learn to thank God that
his Saviour, the Lord Jesus Christ, is almighty.
In the second place, this miracle is a striking example
of our Lord's compassion toward men.
He saw a great company in a desert place, ready to
faint for hunger. He knew that many in that company
had no true faith and love towards Himself. They fol-
lowed Him from fashion and curiosity, or some equally low
motive. (John vi. 26.) But our Lord had pity upon all.
All were. relieved. All partook of the food miraculously
provided. All were " filled," and none went hungry away.
Let us see in this the heart of our Lord Jesus
Christ towards sinners. He is as He was of old, " the
Lord, the Lord God, merciful and gracious, longsuffering,
164 EXPOSITORY THOUGHTS.
and abundant in goodness and truth/' (Exod. xxxiv.6.)
He does not deal with men according to their sins, or
reward them according to their iniquities. He loads
even His enemies with benefits. None will be so excuse-
less as those who are found impenitent at last. The
Lord's goodness leads them to repentance. (Kom. ii. 4.)
In all His dealings with men on earth, He showed him-
self one that ^^ delighteth in mercy." (Micah vii. 18.)
Let us strive to be like Him. "We ought/' says Quesnel,
" to have abundance of pity and compassion on diseased
souls."
In the last place, this miracle is a lively emblem of the
sufficiency of the Gospel to meet the soul-ivants of all man-
hind.
There can be little doubt that aU our Lord's miracles
have a deep figurative meaning, and teach great spiritual
truths. But they must be handled reverently and dis-
creetly. Care must be taken that we do not, like many of
the Fathers, see allegories where the Holy Spirit meant
none to be seen. But perhaps, if there is any miracle
which has a manifest figurative meaning, in addition to
the plain lessons which may be drawn from its surface,
it is that which is now before us.
What does this hungry multitude in a desert place
represent to us ? It is an emblem of all manlcind. The
children of men are a large assembly of perishing sinners,
famishing in the midst of a wilderness world, — helpless,
hopeless, and on the way to ruin. We have all gone
astray like lost sheep. (Isai. liii. 6.) We are by nature
far away from God. Our eyes may not be opened to the
full extent of our danger. But in reality we are wretched,
165
and miserable, and poor, and blind, and naked. (Rev. iii.
17.) There is but a step between us and everlasting death.
What do these loaves and fishes represent, apparently,
so inadequate to meet the necessities of the case, but by
miracle made sufficient to feed ten thousand people ?
They are an emblem of the doctrine of Christ crucified
for sinners, as their vicarious substitute, and making
atonement by His death for the sin of the world. That
doctrine seems to the natural man weakness itself. Christ
crucified was to the Jews a stumbling-block, and to the
Greeks foolishness. (1 Cor. i. 23.) And yet Christ crucified
has proved the bread of God which cometh down from
heaven, and giveth life to the world. (John vi. 33.) The
story of the cross has amply met the spiritual wants of
mankind wherever it has been preached. Thousands of
every rank, age, and nation, are witnesses that it is " the
wisdom of God, and the power of God." They have
eaten of it and been "filled." They have found it
" meat indeed and drink indeed."
Let us ponder these things well. There are great
•depths in all our Lord Jesus Christ's recorded dealings
upon earth, which no one has ever fully fathomed.
There are mines of rich instruction in all His words and
ways, which no one has thoroughly explored. Many a
passage of the Gospels is like the cloud whict Elijah's
servant saw. (1 Kings xviii. 44.) The more we look at it,
the greater it will appear. There is an inexhaustible ful-
ness in Scripture. Other writings seem comparatively
threadbare when we become familiar with them. But
as to Scripture, the more we read it, the richer we shall
find it.
166
EXPOSITORY THOUGHTS.
MATTHEW XIV. 22—36.
22 And straightway Jesus con-
Btrained his disciples to get into a
ship, and to go before him unto the
other side, while he sent the multi-
tudes away.
23 And when he had sent the
multitudes away, he went up into a
mountain apart to pray : and when
the evening was come, he was there
alone.
24 But the ship was now in the
midst of the sea, tossed with waves :
for the wind was contraiy.
_ 25 And in the fourth watch of the
night Jesus went unto them, walking
on, the sea.
26 And when the disciples saw him
walking on the sea, they were troub-
led, saying, It is a spirit ; and they
cried out for fear.
27 But straightway Jesus spake
unto them, saying. Be of good cheer ;
it is I ; be not afraid.
28 And Peter answered hira and
said, Lord, if it be thou, bid me come
unto thee on the water.
29 And he said, Come. And when
Peter was come down out of the ship,
he walked on the water, to go to Jesus.
30 But when he saw the wind bois-
terous, he was afraid, and beginning
to sink, he cried, saying, Lord, save
me.
31 And immediately Jesus stretched
forth Ms hand, and caught him, and
said unto him, O th.ou of little laith,
wherefore didst thou doubt ?
32 And when they were come into
the ship, the wind ceased.
33 Then they that were in the ship
came and worshipped him, saying. Of
a truth thou art the Son of God.
34 And when they were gone over,
they cameinto the land of Germezsaret.
35 And when the men of that place
had knowledge of him, they sent out
into all that country round about,
and brought unto him all that were
diseased ;
36 And besought him that they
might only touch the hem of his gar-
ment t and as many as touched were
made perfectly whole.
The history contained in these verses, is one of singular
interest. The miracle here recorded brings out in strong
light the character both of Christ and His people. The
power and mercy of the Lord Jesus, and the mixture oi
faith and unbelief in His best disciples, are beautifully
illustrated.
We iQarn, in the first place, from this miracle, what
absolute dominion our Saviour has over all created things.
We see Him " walking on the sea," as if it was dry
land. Those angry waves which tossed the ship of His
disciples to and fro, obey the Son of God, and become a
solid floor under His feet. That liquid surface, which
was agitated by the least breath of wind, bears up the
feet of our Redeemer, like a rock. To our poor, weak
167
minds, the whole event is utterly incomprehensible. The
picture of two feet walking on the sea, is said by Dod-
dridge to have been the Egyptian emblem of an impossi-
ble thing. The man of science will tell us, that for
material flesh and blood to walk on water is a physical
impossibility. Enough for us to know that it was done.
Enough for us to remember, that to Him who created
the seas at the beginning, it must have been perfectly
easy to walk over their waves when He pleased.
There is encouragement here for all true Christians.
Let them know that there is nothing created, which is
not under Christ's control. " All things serve Him."
He may allow His people to be tried for a season, and
tossed to and fro by storms of trouble. He may be later
than they wish in coming to their aid, and not draw
near till the " fourth watch of the night." But never
let them forget that winds, and waves, and stoims are all
Christ's servants. They cannot move without Christ's
permission. " The Lord on high is mightier than the
voice of many waters, yea than the mighty waves of the
sea." (Psalm xciii. 4.) Are we ever tempted to cry
with Jonah, " the floods compassed me about : all thy
billows and thy waves passed over me." (Jonah ii. 3.)
Let us remember they are " His" billows. Let us wait
patiently. We may yet see Jesus coming to us, and
, " walking on the sea."
We learn, in the second place, from this miracle, what
poiver Jesus can bestow on them that believe on Him. We
see Simon Peter coming down out of the ship, and walk-
ing on the water, like His Lord. What a wonderful
proof was this of our Lord's divinity ! To walk on the
168 EXPOSITORY THOUGHTS.
sea Himself was a mighty miracle. But to enable a
poor weak disciple to do the same, was a mightier miracle
still. >.
There is a deep meaning in this part of our history.
It shows us what great things our Lord can do for those
that hear His voice^ and follow Him. He can enable
them to do things which at one time they would have
thought impossible. He can carry them through difficul-
ties and trials, which without Him they would never have
dared to face. He can give them strength to walk
through fire and water unharmed, and to get the better
of every foe. Moses in Egypt, Daniel in Babylon, the
saints in Nero's household, are all examples of His
mighty power. Let us fear nothing, if we are in the
path of duty. The waters may seem deep. But if
Jesus says, " Come," we have no cause to be afraid.
" He that believeth on me, the works that I do shall he
do also, and greater works than these shall he do."
(John xiv. 12.)
Let us learn, in the third place, from this miracle, how
rmich trouble disciples bring on themselves by unbelief.
We see Peter walking boldly on the water for a little
way. But by and bye, when he sees " the wind boister-
ous," he is afraid, and begins to sink. The weak flesh
gets the better of the willing spirit. He forgets the
wonderful proofs of his Lord's goodness and power, which
he had just received. He considered not that the same
Saviour who had enabled him to walk one step, must be
able to hold him up for ever. He did not reflect that he
was nearer to Christ when once on the water, than he
was when he first left the ship. Fear took away his
169
memory. Alarm confused his reason. He thought of
nothing but the winds and waves and his immediate
danger, and his faith gave way. '^ Lord," He cried,
" save me."
What a lively picture we have here of the experience
of many a believer ! How many there are who have
faith enough to take the first step in following Christ,
but not faith enough to go on as they begun. They take
fright at the trials and dangers which seem to be in their
way. They look at the enemies that surround them, and
the difficulties that seem likely to beset their path. They
dwell on them more than on Jesus, and at once their feet
begin to sink. Their hearts faint within them. Their
hope vanishes away. Their comforts disappear. — And
why is all this ? Christ is not altered. Their enemies
are not greater than they were. — It is just because, like
Peter, they have ceased to look to Jesus, and have given
way to unbelief They are taken up with thinking
about their enemies, instead of thinking about Christ.
May we lay this to heart, and learn wisdom.
Let us learn, in the last place, from this miracle, how
merciful our Lord Jesus Christ is to weak believers. We
see Him stretching forth His hand immediately to save
Peter, as soon as Peter cried to Him. He does not leave
him to reap the fruit of his own unbelief, and sink in the
deep waters. He only seems to consider his trouble, and
to think of nothing so much as delivering him from it.
The only word He utters, is the gentle reproof, "0 thou
of little faith, wherefore didst thou doubt ?"
Behold in this concluding part of the miracle, the
exceeding "gentleness of Christ I" He can bear with
170 EXPOSITORY THOUGHTS.
•
mucli. and forgive much, when He sees true grace in a
man's heart. As a mother deals gently with her infant,
and does not cast it away because of its little wayward-
ness and frowardness, so does the Lord Jesus deal gently
with His people. He loved and pitied them before con-
version, and after conversion He loves and pities them
still more. He knows their feebleness, and bears long
with them. He would have us know that doubting does
not prove that a man has no faith, but only that his
faith is small. And even when our faith is small, the
Lord is ready to help us. " When I said, my foot slip-
peth, thy mercy, Lord, held me up." (Psal. xciv. 18.)
How much there is in all this to encourage men to
serve Christ ! Where is the man that ought to be afraid
to begin running the Christian race, with such a Saviour
as Jesus ? If we fall. He will raise us again. H we
err, He will bring us back. But His mercy shall never
be altogether taken from us. He has said, " I will never
leave thee, nor forsake thee," and He will keep His
word. May we only remember, that while we do not
despise little faith, we must not sit down content with it.
Our prayer must ever be, " Lord, increase our faith."
MATTHEW XV. 1—9.
1 Then came to Jesns Scribes and
riiarisees, which were of Jerusalem,
sayinff,
2 Why do thy disciples transgress
the tradition of the elders ? for they
wash not their hands when they eat
bread.
3 But he answered and said unto
them, Why do ye also transgress the
commaniment of God by your tradi-
tion!
4 For God commanded, saying,
Honor thy father and mother; and,
He that c'urseth father or mother, let
him die the death.
5 But ye say, Whosoever shall say
to Ms father or Ms mother. It is a
gift, by whatsoever thou mightest be
profited by me ;
6 And honor not his father or his
mother, he shaU he free. Thus have
MATTHEW, CHAP. XV.
171
ye made the commandment of God of
none effect by your tradition.
7 Ye hypocrites, well did Esaias
prophesy of you, saying,
8 This people draweth nigh unto
me with tneir mouth, and honoreth
me with their lips ; but their heart is
far from me.
9 But in vain they do worship me,
teaching /(?r doctrines the command-
ments of men.
We have in these verses a conversation between our
Lord Jesus Christ, and certain Scribes and Pharisees.
The subject of it may seem, at first sight, of little inter-
est in modern days. But it is not so in reality. The
principles of the Pharisees are principles that never die.
There are truths laid down here, which are of deep
importance.
We learn, for one thing, that hypocrites generally at-
tach great importance to mere outtoard things in religion.
The complaint of the Scribes and Pharisees in this
place, is a striking case in point. They brought an
accusation to our Lord against His disciples. But what
was its nature ? It was not that they were covetous or
self-righteous. It was not that they were untruthful or
uncharitable. It was not that they had broken any part
of the law of God. But they " transgressed the traditions
of the elders. — They did not wash their hands when they
ate bread." They did not observe some rule of mere
human authority, which some old Jew had invented 1
This was the head and front of their oifence !
Do we see nothing of the spirit of the Pharisees in the
present day ? Unhappily we see only too much. There
are thousands of professing Christians, who seem to care
nothing about the religion of their neighbors, provided,
that it agrees in outward matters with their own. Does
their neighbor worship according to their particular
form ? Can he repeat their shibboleth, and talk a little
172 EXPOSITORY THOUGHTS.
about their favorite doctrines? If he can, they afe
satisfied, though there is no evidence that he is con-
verted. If he cannot, they are always finding fault, and
cannot speak peaceably of him, though he may be serving
Christ better than themselves. Let us beware of this
spirit. It is the very essence of hypocrisy. Let our
principle be : " the kingdom of God is not meat and
drink, but righteousness and peace, and joy in the Holy
Ghost." (Kom. xiv. 17.)
We learn, for another thing, from these verses, the
great danger of attempting to add anything to the word
of God. Whenever a man takes upon him to make ad-
ditions to the Scriptures, he is likely to end with valuing
his own additions above Scripture itself.
We see this point brought out most strikingly in our
Lord's answer to the charge of the Pharisees against His
disciples. He says, " Why do ye also transgress the
commandment of God by your traditions ?" He strikes
boldly at the whole system of adding anything, as needful
to salvation, to God's perfect word. He exposes the
mischievous tendency of the system by an example. He
shows how the vaunted traditions of the Pharisees were
actually destroying the authority of the fifth command-
ment. In short. He establishes the great truth, which
ought never be forgotten, that there is an inherent
tendency in all traditions, to " make the word of God of
none effect." The authors of these traditions may have
meant no such thing. Their intentions may have been
pure. But that there is a tendency in all religious insti**
tutions of mere human authority, to usurp the authority
of God's word^ is evidently the doctrine of Christ. It
173
is a solemn remark of Bucer's, tliat " a man is rarely
to be found, who pays an excessive attention to human
inventions in religion, who does not put more trust in
them than in the grace of Grod."
And have we not seen melancholy proof of this truth,
in the history of the Church of Christ ? Unhappily we
have seen only too much. As Baxter says, "men
think God's laws too many and too strict, and yet make
more of their own, and are precise for keeping them."
Have we never read how some have exalted canons,
rubrics, and ecclesiastical laws above the word of God,
and punished disobedience to them with far greater
severity than open sins, like drunkenness and swear-
ing ? — Have we never heard of the extravagant im-
portance which the Church of Eome attaches to monastic
vows, and vows of celibacy, and keeping feasts and
fasts ; insomuch that she seems to place them far above
family duties, and the ten commandments .? — Have
we never heard of men who make more ado about
eating flesh in Lent, than about gross impurity of life,
or murder ? — Have we never observed in our own
land, how many seem to make adherence to Episco-
pacy the weightiest matter in Christianity, and to regard
" Churchmanship," as they call it, as far outweighing
repentance, faith, holiness, and the graces of the Spirit .^
— These are questions which can only receive one sorrow-
ful answer. The spirit of the Pharisees still lives, after
eighteen hundred years. The disposition to " make the
word of God of none eifect by traditions," is to be found
among Christians, as v/ell as among Jews. The tendency
practically to exalt man's inventions above God's word,
174 EXPOSITORY THOUGHTS.
is still fearfully prevalent. May we watch against it,
and be on our guard ! May we remember that no tra-
dition or man-made institution in religion can ever excuse
the neglect of relative duties, or justify disobedience to
any plain commandment of God's word.
We learn, in the last place, from these verses, that the
religious worship ivhich God desires, is the worship of^
the heart. We find our Lord establishing this by a quo-
tation from Isaiah, " This people draweth near to me
with their lips, but their heart is far from me."
The heart is the principal thing in the relation of
husband and wife, of friend and friend, of parent and
child. The heart must be the principal point to which
we attend in all the relations between God and our souls.
What is the first thing we need, in order to be Chris-
tians ? A new heart. — What is the sacrifice God asks
us to bring to him ? A broken and a contrite heart. —
What is the true circumcision ? The circumcision of the
heart. — What is genuine obedience ? To obey from the
heart. — What is saving faith ? To believe with the
heart. — Where ought Christ to dwell ? To dwell in our
hearts by faith. — What is the chief request that Wisdom
makes to every one ? " My son, give me thine heart."
Let us leave the passage with honest self-inquiry as to
the state of our own hearts. Let us settle it in our
minds, that all formal worship of God, whether in public
or private, is utterly in vain, so long as our "hearts are far
from Him." The bended knee, the bowed head, the loud
amen, the daily chapter, the regular attendance at the
Lord's table, are all useless and unprofitable, so long as
our afiections are nailed to sin, or pleasure, or money, or
MATTHEW, CHAP. XV.
176
the world. The question of our Lord must yet be an-
swered satisfactorily, before we can be saved. He says
to every one, " lovest thou me .?'' (John xxii. 17.)
MATTHEW XV. 10—20.
10 And he called the multitude, and
said unto them, Hear, and understand ;
11 Not that which goeth into the
mouth defileth a man ; but that wliich
Cometh out of the mouth, this defileth
a man.
12 Then came his disciples, and
said unto him, Knowest thou that the
Pharisees were offended, after they
heard this saying ?
13 But he answered and said, Every
Elant, whicli my heavenly Father
ath not planted, shall be rooted up.
14 Let them alone : they be blind
leaders of the blind. And if the bUnd
lead the blind, both shall fall into the
ditch.
15 Then answered Peter and said
unto bim, Declare unto us this pariv-
ble.
16 And Jesus said, Are ye also yet
without understanding?
17 Do not ye yet understand, that
whatsoever cntefeth in at the mouth
goeth into the belly, and is cast out
into the draught ?
18 But those things which proceed
out of the month come forth from the
heart ; and they defile the man.
19 For out of the heart proceed
evil thoughts, murders, adulteries,
fornications, thefts, false witness,
blasphemies :
20 These are the things vf^Aoh. defile
a man : but to eat with unwashen
hands defileth not a man.
There are two striking sayings of the Lord Jesus in this
passage. One respects false doctrine. The other respects
the human heart. Both of them deserve the closest at-
tention.
Eespecting false doctrine, our Lord declares, that it is
a duty to oppose it, that its final destruction is sure, and
that its teachers ought to he forsaken. He says, " Every
plant that my heavenly Father hath not planted, shall
be rooted up. Let them alone."
It is clear from examination of the passage, that the
disciples were surprised at our Lord's strong language
about the Pharisees and their traditions. They had
probably been accustomed from their youth to regard
them as the wisest and best of men. They were startled
to hear their Master denouncing them as hypocrites, and
1T6 EXPOSITORY THOUGHTS.
charging them with transgressing the commandment of
God. " Knowest thou," they said, " that the Pharisees
were offended." To this question we are indebted for
our Lord's explanatory declaration — a declaration which
perhaps has never received the notice it deserves.
The plain meaning of our Lord's words is, that false
doctrine like that of the Pharisees, was a plant to which
no mercy should be shown. — It was a " plant which His
heavenly Father had not planted," and a plant which it
was a duty to root up, whatever offence it might cause.
It was no charity to spare it, because it was injurious to
the souls of men. — ^It mattered nothing that those who
planted it were high in office, or learned. If it contra-
dicted the word of Grod, it ought to be opposed, refuted,
and rejected. — His disciples must therefore understand
that it was right to resist all teaching that was unscrip-
tural, and to " let alone," and forsake all instructors who
persisted in it.— Sooner or later they would find that all
false doctrine will be completely overthrown, and put to
shame, and nothing shall stand but that which is built
on the word of God.
There are lessons of deep wisdom in this saying of our
Lord, which serve to throw light on the duty of many
a professing Christian. Let us scan them well, and see
what they are. It was practical obedience to this sapng
which produced the blessed Protestant Reformation. Its
lessons deserve close attention.
Do we not see here the duty of boldness in resisting
false teaching ? Beyond doubt we do. No fear of
giving offence, no dread of ecclesiastical censure, should
make us hold our peace, when God's truth is in peril.
MATTHEW, CHAP. XV. 177
If we are true followers of our Lord, we ought to be out-
speaking, unflinching witnesses against error. " Truth,"'
says Musculus, " must not be suppressed because men are
wicked and blind."
Do we not see again the duty of forsaking false
teachers, if they will not give up their delusions ? Be-
yond doubt we do. No false delicacy, no mock humility
should make us shrink from leaving the ministrations of
any minister who contradicts God's word. It is at our
peril if we submit to unscriptural teaching. Our blood
will be on our own heads. To use the words of Whitby,
'^ It never can be right to follow the blind into the ditch."
Do we not see, in the last place, the duty of patience,
when we see false teaching abound ? Beyond doubt
we do. We may take comfort in the thought that it
will not stand long. God Himself will defend the cause
of His own truth. Sooner or later every heresy "shall be
rooted up." We are not to fight with carnal weapons,
but wait, and preach, and protest, and pray. Sooner or
later, as Wycliffe said, " the truth shall prevail."
Kespecting the heart of man, our Lord declares in
these verses, that it is the true source of all sin and defile-
ment. The Pharisees ta,ught that holiness depended on
meats and drinks, on bodily washings and purifications. —
They held that all who observed their traditions on these
matters were pure and clean in God's sight, and that all
who neglected them were impure and unclean. — Our
Lord overthrew this miserable doctrine, by showing His
disciples that the real fountain of all defilement was not
without a man, but within. " Out of the heart," He says,
" proceed evil thoughts, murders, adulteries, fornications,
178 EXPOSITORY THOUGHTS.
thefts, false witnesses, blasphemies : these are the things
which defile a man." — He that would serve God aright
needs somethingfar more important than bodily washings.
He must seek to have " a clean heart."
What an awful picture we have here of human nature,
and drawn too by one who knew what was in man !
What a fearful catalogue is this of the contents of our.
own bosoms ! What a melancholy list of seeds of evil
our Lord has exposed, lying deep down within every one
of us, and ready at any time to start into active life !
What can the proud and self-righteous say, when they
read such a passage as this ? This is no sketch of the
heart of a robber, or murderer. It is the true and faithful
account of the hearts of all mankind. May God grant
that we may ponder it well and learn wisdom !
Let it be a settled resolution with us, that in all our
religion the state of our hearts shall be the main thing.
Let it not content us to go to church, and observe the
forms of religion. Let us look far deeper than this, and
desire to have a " heart right in the sight of God." (Acts
viii. 21.) The right heart is a heart sprinkled with the
blood of Christ, and renewed by the Holy Ghost, and
purified by faith. Never let us rest till we find within
the witness of the Spirit, that God has created in
us a clean heart, and made all things new. (Psalm li. 10.
2 Cor. V. 17.)
Finally, let it be a settled resolution with us to " keep
our hearts with all diligence," all the days of our lives.
(Prov. iv. 23.) Even after renewal they are w^eak. Even
after putting on the new man they are deceitful. Let us
never forget that our chief danger is from within. The
MATTHEW, CHAP. XV.
179
world and the devil combined, cannot do us so much harm
as our own hearts will, if we do not watch and pray.
Happy is he who remembers daily the words of Solomon,
" He that trusteth in his own heart is a fool." (Pro v.
xxviii. 26.)
MATTHEW XV. 21—28.
21 Then Jesus went tbenoe, and
departed into the coasts of Tyre and
Siaon.
22 And, behold, a woman of Caanan
came out of the same coasts, and cried
unto him, saying, Have mercy on me,
O Lord, thou Son of David; my
daughter is grievously vexed with a
devn.
23 But he answered her not a word.
And his disciples came and besought
him, saying, Send her away ; for she
crieth after us.
24 But he answered and said, I am
not sent but unto the lost sheep of
the house of Israel.
25 Then came she and worshipped
him, saying. Lord, help me.
26 But he answered and said. It is
not meet to take the children's bread,
and 1 o cast it to dogs.
27 And she said. Truth, Lord : yet
the dogs eat of the crumbs which fall
from their master's table.
28 Then Jesus answered and said
unto her, O woman, great is thy
faith : be it unto thee even as thou
wilt. And her daughter was made
whole from that very hour.
Another of our Lord's miracles is recorded in these
verses. The circumstances which attend it are peculiarly
full of interest. Let us take them up in order, and see
what they are. Every word in these narratives is rich
in instruction.
We see, in the first place, that true faith may some-
times he found, luhere it might have been least expected.
A Caananitish woman cries to our Lord for help, on
behalf of her daughter. " Have mercy on me," she
says, " Lord, thou Son of David." Such a prayer
would have showed great faith, had she lived in Bethany,
or Jerusalem. But when we find that she came from
the " coasts of Tyre and Sidon," such a prayer may well
till us with surprise. It ought to teach us, that it is
180 EXPOSITORY THOUGHTS.
grace, not place, which makes people believers. We may
live in a prophet's family, like Gehazi, the servant of
Elisha, and yet continue impenitent, unbelieving, and
fond of the world. We may dwell in the midst of su-
perstition and dark idolatry, like the little maid in Naa-
man's house, and yet be faithful witnesses for God and
His Christ. Let us not despair of any one's soul, merely
because his lot is cast in an unfavorable position. It is
possible to dwell in the coasts of Tyre and Sidon, and
yet sit down in the kingdom of God.
We see, in the second place, that affliction sometimes
p7'0ves a blessing to a person's soul.
This Caananitish mother no doubt had been sorely
tried. She had seen her darling child vexed with a devil,
and been unable to relieve her. But yet that trouble
brought her to Christ, and taught her to pray. Without
it she might have lived and died in careless ignorance,
and never seen Jesus at all. Surely it was good for her
that she w^as afflicted. (Psalm cxix. 71.)
Let us mark this well. There is nothing which shows
our ignorance so much as our impatience under trouble.
We forget that every cross is a message from God, and
intended to do us good in the end. Trials are intended to
make us think, — to wean us from the world, — to send us
to the Bible, — to drive us to our knees. Health is a good
thing ; but sickness is far better, if it leads us to God.
Prosperity is a great mercy, but adversity is a greater
one, if it brings us to Christ. Anything, anything is
better than living in carelessness, and dying in sin.
Better a thousand times be afflicted, like the Canaanitish
mother, and like her flee to Christ, than live at ease, like
MATTHEW, CHAP. XV. 181
the rich " fool," and die at last without Christ and with-
out hope. (Luke xii. 20.)
We see, in the third place, that Christ* 8 people are often
less gracious and compassionate than Christ Himself.
The woman about whom we are reading, found small
favor with our Lord's disciples. Perhaps they regarded
an inhabitant of the coasts of Tyre and Sidon, as un-
worthy of their Master's help. At any rate they said,
" Send her away."
There is only too much of this spirit among many
who profess and call themselves believers. They are apt
to discourage inquirers after Christ, instead of helping
them forward. They are too ready to doubt the reality
of a beginner's grace, because it is small, and to treat
him as Saul was treated when he first came to Jerusalem
after his conversion. " They believed not that he was
a disciple." (Acts ix. 26.) Let us beware of giving way
to this spirit. Let us seek to have more of the mind that
was in Christ. Like Him let us be gentle, and kind, and
encouraging in all our treatment of those who are seeking
to be saved. Above all, let us tell men continually that
they must not judge of 'Christ by Christians. Let us
assure them that there is far more in that gracious Master,
than there is in the best of His servants. Peter, and
James, and John may say to the afflicted soul, " Send her
away." But such a word never came from the lips of
Christ. He may sometimes keep us long wating, as He
did this woman. But He will never send us empty away.
We see, in the last place, ivhat encouragement there
>i8 to persevere in prayer, both for ourselves and others.
It is hard to conceive a more striking illustration of
182 EXPOSITORY THOUGHTS.
tins tnitli, than we have in this passage. The prayer of
this afflicted mother at first seemed entirely unnoticed :
Jesus " answered her not a word." Yet she prayed on.
— The saying which hy and bye fell from our Lord's lips
sounded discouraging : " I am not sent but unto the lost
sheep of the house of Israel." Yet she prayed on, " Lord,
help me." The second saying of our Lord was even less
encouraging than the first : " It is not meet to take the
children's bread, and cast it to the dogs." Yet " hope
deferred" did not *'make her heart sick" (Prov. xiii. 12.)
Even then she was not silenced. Even then she finds a
plea for some '• crumbs" of mercy to be granted to her.
And her importunity obtained at length a gracious re-
ward. *' woman, great is thy faith : be it unto thee
even as thou wilt." That promise never yet was broken,
"Seek and ye shall find. (Matt, vii 7.)
Let us remember this history, when we pray for our-
selves. We are sometimes tempted to think that we get
no good by our prayers, and that we may as well give
them up altogether. Let us resist the temptation. It
comes from the devU. Let us believe, and pray on.
Against our besetting sins, against the spirit of the world,
against the wiles of the devil, let us pray on, and not
fainf. — ^For strength to do duty, for grace to bear our
trials, for comfort in every trouble, let us continue in
prayer. Let us be sure that no time is so well-spent in
every day, as that which we spend upon our knees.
Jesus hears us, and in his own good time will give an
answer.
Let us remember this history, when we intercede /or*
others. Have we children, whose conversion we desire ?
MATTHEW, CHAP. XT.
183
Have we rdations and fiiends, about whose BBlvstkn we
are anxioiis ? Let us follow the example of this Ca-
naanitish woman, and lay the state of their soak before
Christ. Let us name their names before Him night and
day, and neTer rest till we hare an answer. We maj
have to wait many a long year. We may seem to piay
in Tain, and intercede without profit. But let us never
give up. Let us believe that Jesus ia not changed, and
that He who heard the Canaanitish mother, and granted
her request, wiU also hear us, and one day give us an
answer of peace.
MATTHEW XV. 89— »,
89 And Jesus departed ftwndMnce, I WlMnn
and vent up inio a i n«*"p*w^^ and sat
down tbere.
30 And jgreat maltitodes enus
lum, lumw with litaa. Aam
oUmib, and eart them down at
Jeenk' feet; and he healed them:
91 Inaomndi thKt the mnltttnde
wondaed, when they saw the domh
to ^peak, Ae maimed to be whole, the
lame to walk, and the Uind to
and thef ^onfied the God of Is
88 Then Jesos called his "
wiCb Hai, and aaid, I have
MAndJc
manj loswes have je ? Andthejaaid,
8eTen,andaftwfittieftshw.
35 And he eommanded the mnllft-
to^down<m the j
36 And he took the
and the liaheB, and gacvi
bnke ffteai, and gare to his dis^ks,
and the dBoptes to the maltitade.
37 And thej did aa eat^
and they took op of t
38 And they that dBd eat weraftnr
on die mnltitiide, becanse thej oon- dioaBand raeog
tmne with me now three days, and i cfaildrai.
ha,Te nothing to eat: and I win not 1 39 Andheaentawi^diemi
send than away fisting, lest diey and took atun, and came into the
&int in the wa^. eoaiitB rfMiigaMa.
33 And his diacxples say imto him.
The beginning of this passage contains three points
which deserve our special attention. For the present let
us dwell exclusivelj on them.
Li the first pkce, let us remark, how mmch morepama
peopk take ab<mt ike rdi^</tikeirlH)dM^fdisease9fikam
■184 EXPOSITORY THOUGHTS.
about their souls. We read^ that " great multitudes came
to Jesus, having with them those that were lame, blind,
dumb, maimed, and many others." Many of them, no
doubt, had journeyed many miles, and gone through
great fatigues. Nothing is so difficult and troublesome,
as to move sick people. But the hope of being healed
was in sight. Such hope is everything to a sick man.
We know little of human nature, if we wonder at
the conduct of these people. We need not wonder at
all. They felt that health was the greatest of earthly
blessings. They felt that pain was the hardest of all
trials to bear. There is no arguing against sense. A
man feels his strength failing. He sees his body wasting,
and his face becoming pale. He is sensible that his
appetite is leaving him. He knows, in short, that he
is ill, and needs a physician. Show him a physician
within reach, who is said never to fail in working cures,
and he will go to him without delay.
Let us however not forget that our souls are far more
diseased than our bodies, and learn a lesson from the
conduct of these people. Our souls are afflicted with a
malady far more deep-seated, far more complicated, far
more hard to cure than any ailment that flesh is heir to.
They are in fact plague-stricken by sin. They must be
healed, and healed effectually, or perish everlastingly.
Do we really know this ? Do we feel it ? Are we alive
to oiir spiritual disease ? Alas ! there is but one answer
to these questions. The bulk of mankind do not feel
it at all. Their eyes are blinded. They are utterly
insensible to their danger. For bodily health they crowd
the waiting-rooms of doctors. For bodily health they
185
take long journeys to find purer air. But for their soul's
health they take no thought at all. Happy indeed is
^'that man or woman who has found out his souFs disease !
'Such an one will never rest till he has found Jesus.
Troubles will seem nothing to him. Life, life, eternal
^ "life is at stake. He will count all things loss that he may
^ win Christ, and be healed.
' ' In the second place, let us remark the marvellous ease
"^and poiver tvitJi which our Lord healed all luho were
brought to Him. Vf e read that " the multitude won-
dered when they saw the dumb to speak, the maimed
to be whole, the lame to walk, and the blind to see ; and
^ they glorified the God of Israel."
Behold in these words a lively emblem of our Lord
'-Jesus Christ's power to heal sin-diseased souls ! There
is no ailment of heart that He cannot cure. There is no
-form of spiritual complaint that He cannot overcome.
The fever of lust, the palsy of the love of the world,
the slow consumption of indolence and sloth, the heart-
^*' disease of unbelief, all, all give way when he sends forth
■" His Spirit on any one of the children of men. He can
'*' put a new song in a sinner's mouth, and make him speak
"* with love of that Gospel which he once ridiculed and
^^ blasphemed. He can open the eyes of a man's under-
'^ standing and make him see the kingdom of God. He
can open the ears of a man and make him willing to hear
His voice, and follow Him whithersoever He goeth. He
can give power to a man who once walked in the broad
way that leadeth unto destruction, to walk in the way of
life. He can make hands that were once instruments of
sin, serve Him and do His will. The time of miracles
186 EXPOSITOKY* THOUGHTS.
is not yet past. Every conversion is a miracle. Have
we ever seen a real instance of conversion ? Let us
know that we saw in it the hand of Christ. We should
have seen nothing really greater^ if Ave had seen our
Lord making the dumb to speak, and the lame to walk,
when He was on earth. y-^l
Would we know what to do, if we desire to be saved ?
Do we feel soul-sick and want a cure ? We must just
go to Christ by faith and apply to Him for relief. He is
not changed. Eighteen hundred years have made no
difference in Him. High at the right hand of God He is
still the great Physician. He still " receiveth sinners."
He is still mighty to heal.
In the third place, let us remark the abundant com-
passion of our Lord Jesus Christ We read that " He
called His disciples and said, I have compassion on the
multitude." A great crowd of men and women is always
a solemn sight. It should stir our hearts to feel that
each is a dying sinner, and each has a soul to be saved.
None ever seems to have felt so much when he saw a
crowd, as Christ.
It is a curious and striking fact that of all the feelings
experienced by our Lord when upon earth, there is none
■so often mentioned as " compassion." His joy. His
sorrow. His thankfulness. His anger, His wonder. His
zeal, are all occasionally recorded. But none of these
feelings are so frequently mentioned as " compassion."
The Holy Spirit seems to point out to us, that this was
the distinguishing feature of His character, and the
predominant feeling of His mind, when He was among
men. Nine times over — to say nothing of expressions
in parables — nine times over the Spirit has caused that
word " compassion" to be written in the Gospels.
There is something very touching and instructive in
this circumstance. Nothing is written by chance, in the
word of God. There is a special reason for the se-
lection of every single expression. That word " com-
passion," no doubt, was specially chosen for our profit.
It ought to encourage all who are hesitating about be-
ginning to walk in God's ways. Let them remember that
their Saviour is full of " compassion." He will receive
them graciously. He will forgive them freely. He will
remember their former iniquities no more. He will
supply all their need abundantly. Let them not be
afraid. Christ's mercy is a deep well, of which no one
ever found the bottom.
It ought to comfort the saints and servants of the Lord
when they feel weary. Let them call to mind that Jesus
is full of " compassion." He knows what a world it is in
which they live. He knows the body of a man and all
its frailties. He knows the devices of their enemy, the
devil. And the Lord pities His people. Let them not
be cast down. They may feel that weakness, failure, and
imperfection are stamped on all they do. But let them
not forget that word which says, " His compassions fail
not." (Jerem. iii. 22.)
MATTHEW XVI. 1—12.
1 The Pharisees also with the Sad-
ducees came, and tempting desired
him that he woald shew them a sign
from heaven.
2 He answered and said nnto them,
When it is evening, ye say. It will I*
fair weather ; for the sky 'is red.
3 And in the morning, It will be
foul weather to dav : for the sky is
red and lowring. ye hypocrites, y«
188 EXPOSITORY THOUGHTS.
can discern the face of the sky ; but ' why reason ye among yourselves, be-
can ye not discern the signs of the cause ye have brought no bread ?
times ? I 9 Do ye not yet understand, neither
4 A wicked and adulterous genera- i remember the five loaves of the five
tion seeketh after a sign ; and there ! thousand, and how many baskets ye
shall no sign be given unto it, but the | took up ?
sign of the prophet Jonas. And he ! 10 Neither the seven loaves of the
left thera, and departed. j four thousand, and how many baskets
5 And when his disciples were come ; ye took up ?
to the other side, they had forgotten j 11 How is it that ye do not under-
to take bread. stand that I spake it not to you con-
Then Jesus said unto them. Take ! cerning bread, that ye should beware
heed and beware of the leaven of the
Pharisees and of the Sadducees.
7 And they reasoned among them-
selves, saying, It is because we have
taken no bread.
8 Which when Jesus perceived, he
said unto them, O ye of little faith,
of the leaven of the rharisees and of
the Sadducees ?
12 Then understood they how that
he bade them not beware of the leaven
of bread, but of the doctrine of the
Pharisees and of the Sadducees.
In these verses we find our Lord assailed by the untiring
enmity of the Pharisees and Sadducees. As a general
rule these two sects were at enmity between themselves.
In persecuting Christ, however, they made common
cause. Truly it was an unholy alliance ! Yet how often
we see the same thing in the present day. Men of the
most opposite opinions and habits will agree in disliking
the Gospel, and will work together to oppose its pro-
gress. " There is no new thing under the sun." (Eccles.
i-9.)
The first point in this passage which deserves special
notice, is the repetition which our Lord makes of toords
used by Him on a former occasion, lie says, " a wicked
and adulterous generation seeketh after a sign ; and
there shall no sign be given unto it, but the sign of the
prophet Jonas.'' If we turn to the twelfth chapter of
this Gospel and the 39th verse, we shall find that He
had said the very same thing once before.
This repetition may seem a trifling and unimportant
matter in the eyes of some. But it is not so in reality.
189
It throws light on a subject, which has perplexed the
minds of many sincere lovers of the Bible, and ought
therefore to be specially observed. '
This repetition shows us that our Lord was in the
habit of saying the same tilings over again. He did not
content Himself with saying a thing once, and afterwards
never repeating it. It is evident that it was His custom
to bring forward certain truths again and again, and thus
to impress them more deeply on the minds of His disci-
ples. He knew the weakness of our memories in spiritual
things. He knew that what we hear twice, we remember
better than what we hear once. He therefore brought
out of His treasury old things as well as new.
Now what does all this teach us ? It teaches us that
we need not be so anxious to harmonize the narratives
we read in the four Gospels, as many are disposed to be.
It does not follow that the sayings of our Lord, which we
find the same in St. Matthew and St. Luke, were always
used at the same time, or that the events with which
they are connected must necessarily be the same. — St.
Matthew may be describing one event in our Lord's life.
St. Luke may be describing another. And yet the words
of our Lord, on both occasions, may have been precisely
alike. — To attempt to make out the two events to be one
and the same, because of the sameness of the words used,
has often led Bible students into great difficulties. It is
far safer to hold the view here maintained, that at differ-
ent times our Lord often used the same words.
The second point which deserves special notice in these
verses is, the solemn luarning lohich our Lord takes occa-
sion to give to His disciples. His mind was evidently
190 EXPOSITORY THOUGHTS.
pained with the false doctrines which He saw^ among the
Jews, and the pernicious influence which they exercised.
He seizes the opportunity to utter a caution. " Take
heed, and beware of the leaven of the Pharisees and of the
Sadducees." Let us mark well what those words contain.
To whom was this warning addressed ? To the twelve
apostles, — to the first ministers of the Church of Christ,
— to men vCho had forsaken all for the Gospel's sake !
Even they are warned ! The best of men are only men,
and at any time may fall into temptation. " Let him
that thinketh he standeth, take heed lest he fall." If we
love life, and would see good days, let us never think that
we do not need that hint, " take heed, and beware."
Against what does our Lord warn His apostles ?
Against the " doctrine" of the Pharisees and of the Sad-
ducees. The Pharisees, we are frequently told in the
Gospels, were self-righteous formalists. The Sadducees
were sceptics, freethinkers, and half infidels. Yet even
Peter, James, and John must beware of their doctrines !
Truly the best and holiest of believers may well be on
his guard !
By what figure does our Lord describe the false
doctrines against which He cautions His disciples ? He
calls them leaven. Like leaven, they might seem a small
thing compared to the whole body of truth. Like leaven,
once admitted they would work secretly and noiselessly.
Like leaven, they would gradually change the whole
character of the religion with which they were mixed.
How much is often contained in a single word ! It was
not merely the open danger of heresy, but " leaven," of
which the apostles were to beware.
XVI. 191
There is much in all this that calls loudly for the close
attention of all professing Christians. The caution of
our Lord in this passage has been shamefully neglected.
It would have been well for the church of Christ, if the
warnings of the Gospel had been as much studied as its
promises.
Let us then remember that this saying of our Lord's
about the " leaven of the Pharisees and Sadducees" was
intended for all time. It was not meant only for the
generation to which it was spoken. It was meant for the
perpetual benefit of the Church of Christ. He who
sj)oke it saw with prophetical eye the future history of
Christianity. The Great Physician knew well that
Pharisee-doctrines and Sadducee-doctrines would prove
the two great wasting diseases of His Church, until the
end of the world. He would have us know that there
will always be Pharisees and Sadducees in the ranks of
Christians. Their succession shall never fail. Their
generation shall never become extinct. Their name may
change, but their spirit will always remain. Therefore
He cries to us, ^'' take heed and beware."
Finally, let us make a personal use of this caution, by
keeping up a holy jealousy over our own souls. Let us
remember, that we live in a world where Pharisaism and
Sadduceeism are continually striving for the mastery in
the Church of Christ. Some want to add to the Gospel,
and some want to take away from it. Some would bury it,
and some would pare it down to nothing. Some would
stifle it by heaping on additions, and some would bleed
it to death by subtraction from its truths. Both parties
agree only in one respect. Both would kill and destroy
192
EXPOSITORY THOUGHTS.
the life of Christianity, if they succeeded in having their
own way. Against both errors let us watch and pray,
and stand upon our guard. Let us not add to the Gos-
pel, to please the Koman Catholic Pharisee. Let us
not subtract from the Gospel, to please the Neologian
Sadducee. Let our principle be " the truth, the whole
truth, and nothing but the truth," nothing added to it,
and nothing taken away.
MATTHEW XVI. IS-
IS When Jesus came into the coasts
of Csesarea Philippi, he asked his dis-
ciples, saying, Whom do men say that
I the Son of man am ?
14 And they said, Some say that
thou art John the Baptist : some,
Elias ; and others, Jeremias, or one
of the prophets.
15 He saith unto them, But whom
say ye that I am ?
16 And Simon Peter answered and
said. Thou art the Christ, the Son of
the living God.
17 And Jesus answered and said,
unto him. Blessed art thou, Simon
Bar-jona : for flesh and blood hath
not revealed it unto thee, but my
Father which is in heaven.
18 And I say also unto thee. That
thou art Peter, and upon this rock I
will build my Church ; and the gates
of hell shall not prevail against it.
19 And I will give unto thee the
keys of the kingdom of heaven : and
whatsoever thou shalt bind on earth
shall be bound in heaven : and what-
soever thou shalt loose on earth shall
be loosed in heaven.
20 Then charged he his disciples
that they should tell no man that he
was Jesus the Christ.
There are words in this passage which have led to pain-
ful differences and divisions among Christians. Men
have striven and contended about their meaning, till they
have lost sight of all charity, and yet failed to carry con-
viction to one another's minds. Let it suffice us to glance
briefly at the controverted words, and then pass on to
more practical lessons.
What then are we to understand, when we read that
remarkable saying of 'our Lord's, " Thou art Peter, and
upon this rock I will build my Church ?" Does it mean
that the apostle Peter himself was to be the foundation on
193
which Christ's Church was to be built ? Such an interpre-
tation, to say the least, appears exceedingly improbable.
To speak of an erring, fallible child of Adam as the
foundation of the spiritual temple, is very unlike the
ordinary language of Scripture. Above all, no reason
can be given why our Lord should not have said, " I
will build my church upon tliee" — if such had been His
meaning, — instead of saying, " I will build my church
upon this rock.''
The true meaning of " the rock" in this passage ap-
pears to be the truth of our Lord's Messiahship and divin-
ity, which Peter had just confessed. It is as though our
Lord had said, '^ Thou art rightly called by the name
Peter, or stone, for thou hast confessed that mighty
truth, on which, as on a rock, I will build my church.''*^
But what are we to understand, when we read the
promise which our Lord makes to Peter, " I will give
unto thee the keys of the kingdom of heaven .?" Do
these words mean that the right of admitting souls to
heaven was to be placed in Peter's hands ? The idea is
l^reposterous. Such an office is the special prerogative
of Christ Himself. (Rev. i. 18.) Do the words mean that
* There is nothing modern, or pecuHarly Protestant in the view
here maintained. It was held by Chrysostom long ago. It was taught
by Ferus, a famous Roman Catholic preacher, of the Franciscan order,
at Mayence, in the sixteenth century, in his Homilies on St. Matthew.
It may be well to remark in this place, that it is a complete delu-
sion to suppose that the Scriptures can be interpreted according to the
" unanimous consent of the Fathers." There is no such unanimous con-
sent. It is a mere high-sounding phrase, utterly destitute of any foun-
dation in facts. The Fathers disagree as much in explaining Scrip-
ture, as Whitby and Gill, or Matthew Heury and D'Oyly and Mant.
9
194 EXPOSITORY THOUGHTS.
Peter was to have any primacy or superiority over the
rest of the apostles ? There is not the slightest proof
that such a meaning was attached to the words in the
New Testament times, or that Peter had any rank or
dignity above the rest of the twelve.
The true meaning of the promise to Peter appears to
be, that he was to have the special privilege of first open-
ing the door of salvation, both to the Jews and Gentiles.
This was fulfilled to the letter, when he preached on the
day of Pentecost to the Jews, and visited the Gentile
Cornelius at his own house. On each occasion he used
" the keys," and threw open the door of faith. And of
this he seems to have been sensible himself : " God/' he
says, " made choice among us, that by my mouth the
Gentiles should hear the word of the Gospel, and be-
lieve." (Acts XV. 7.)
Finally, what are we to understand, when we read the
words, " Whatsoever thou shalt bind on earth shall be
bound in heaven, and whatsoever thou shalt loose on
earth shall be loosed in heaven .?" Does this mean that
the apostle Peter was to have any power of forgiving
sins, and absolving sinners ? Such an idea is derogatory
to Christ's special office, as our Great High Priest. It is
a power which we never find Peter, or any of the apos-
tles, once exercising. They always refer men to Christ.
The true meaning of this promise appears to be, that
Peter and his brethren, the apostles, were to be specially
commissioned to teach with authority the way of salva-
tion. As the Old Testament priest declared authorita-
tively whose leprosy was cleansed, so the apostles were
appointed to •' declare and pronounce" authoritatively,
195
whose sins were forgiven. — Beside this, they were to be
specially inspired to lay down rules* and regulations for
the guidance of the Church on disputed questions.
Some things they were to " bind" or forbid ; — others
they were to "loose" or allow. The decision of tho
council at Jerusalem, that the Gentiles need not be cir-
cumcised, was one example of the exercise of this power
(Acts xvi. 19.) But it was a commission specially con-
fined to the apostles. In discharging it they had no
successors. With them it began, and with them it ex-
pired.
We will leave these controverted words here. Enough
perhaps has been said upon them for our personal edifica-
tion. Let us only remember that, in whatever sense men
take them, they have nothing to do with the Church of
Rome. Let us now turn our attention to points which
more immediately concern our own souls.
In the first place, let us admire the noble confession
loliich the apostle Peter makes in this passage. He says,
in reply to our Lord's question, " Whom say ye that I
am ?" — " Thou art the Christ, the Son of the living God."
At first sight a careless reader may see nothing very
remarkable in these words of the apostle. He may
think it extraordinary that they should call forth such
strong commendation from our Lord. But such thoughts
arise from ignorance and inconsideration. Men forget
that it is a widely different thing to believe in Christ's
divine mission, when we dwell in the midst of professing
Christians, and to believe in it when we dwell in the
midst of hardened and unbelieving Jews. The glory of
Peter's confession lies in this, that he made it when few
196 EXPOSITORY THOUGHTS.
were with Christ and many against Him. He made it
when the rulers of his own nation, the Scribes, and
Priests, and Pharisees, were all opposed to his Master.
He made it when our Lord was in the "form of a servant,"
without wealth, without royal dignity, without any visible
marks of a King. To make such a confession at such a
time, required great faith and great decision of character.
The confession itself, as Brentius says, " was an epitome
of all Christianity, and a compendium of true doctrine
about religion." Therefore it was that our Lord said,
" Blessed art thou, Simon Bar-jona."
We shall do well to copy that hearty zeal and
affection which Peter here displayed. We are perhaps
too much disposed to underrate this holy man, because of
his occasional instability, and his thrice-repeated denial
of his Lord. This is a great mistake. With all his faults,
Peter was a true-hearted, fervent, single-minded servant
of Christ. With all his imperfections, he has given us a
pattern that many Christians would do wisely to follow.
Zeal like his may have its ebbs and flows, and -some-
times lack steadiness of purpose. Zeal like his may be
ill-directed, and sometimes make sad mistakes. But
zeal like his is not to be despised. It awakens the sleep-
ing. It stirs the sluggish. It provokes others to ex-
ertion. Anything is better than sluggishness, luke-
warmness, and torpor, in the Church of Christ. Happy
would it have been for Christendom had there been more
Christians like Peter and Martin Luther, and fewer like
Erasmus.
In the next place, let us take care that we understand
what our Lord means when He spealcs of His Church.
197
The Church which Jesus promises to build upon a rock,
is the "blessed company of all faithful people." It is not
the visible church of any one nation, or country, or place.
It is the whole body of believers of every age, and
tongue, and people. It is a church composed of all who
are washed in Christ's blood, clothed in Christ's right-
eousness, renewed by Christ's Spirit, joined to Christ by
faith, and epistles of Christ in life. It is a church of
which every member is baptized with the Holy Ghost,
and is really and truly holy. It is a church which is
one body. All who belong to it are of one heart and
one mind, hold the same truths, and believe the same
doctrines as necessary to salvation. It is a church which
has only one Head. That head is Jesus Christ Himself.
" He is the head of the body." (Col. i. 18.)
Let us beware of mistakes on this subject. Few words
are so much misunderstood as the word " Church."
Few mistakes have so much injured the cause of pure
religion. Ignorance on this point has been a fertile
source of bigotry, sectarianism, and persecution. Men
have wrangled and contended about Episcopal, Pres-
byterian, and Independent Churches, as if it were
needful to salvation to belong to some particular party,
and as if, belonging to that party, we must of course
belong to Christ. And all this time they have lost sight
of the one true Church, outside of which there is no
salvation at all. It will matter nothing at the last day
where we have worshipped, if we are not found members
of the true Church of God's elect.
In the last place, let us mark the glorious promises
which our Lord makes to His Church : He says, " the
gates of hell shall not prevail against it."
198 EXPOSITORY THOUGHTS.
The meaning of this promise is, that the power of
Satan shall never destroy the people of Christ. He that
brought sin and death into the first creation, by tempting
Eve, shall never bring ruin on the new creation, by over-
throwing believers. The mystical body of Christ shall
never perish or decay. Though often persecuted, afilicted,
distressed, and brought low, it shall never come to an
end. It shall outlive the wrath of Pharaohs and Koman
Emperors. Visible churches, like Ephesus, may come to
nothing. But the true Church never dies. Like the
bush that Moses saw, it may burn, but shall not be con-
sumed. Every member of it shall be brought safe to
glory. In spite of falls, failures, and short-comings — in
spite of the world, the flesh, and the devil — no member
of the true Church shall ever be cast away. (John x. 28.)
MATTHEW XVI. 21-
21 From that time forth began
Jesus to shew unto his disciples, how
that he must go unto Jerusalem, and
suffer many things of ttie elders and
Chief Priests and Scribes, and be
killed, and be raised again the third
day.
22 Then Peter took him, and began
to rebuke him, saying, Be it far from
thee, Lord: this shall not be unto
thee.
23 But he turned, and said unto
Peter, Get thee behind me, Satan ;
thou art an offence unto me : for thou
savorest not the things that be of God,
but those that be of men.
In the beginning of these verses we find our Lord
revealing to His disciples a great and startling truth.
That truth was His approaching death upon the cross.
For the first time He places before their minds the
astounding announcement, that " He must go to Jeru-
salem, and sufier — and be killed." He had not come on
earth to take a kingdom, but to die. He had not come
to reign, and be ministered to, but to shed His blood as
a sacrifice, and to give His life as a ransom for many.
MATTHEW, CHAP. XVI. 199
It is almost impossible for us to conceive how strange
and incomprehensible these tidings must have seemed to
His disciples. Like most of the Jews, they could form
no idea of a suffering Messiah. They did not under-
stand that the fifty-third chapter of Isaiah must be
literally fulfilled. They did not see that the sacrifices of
the law were all meant to point them to the death of the
true Lamb of God. They thought of nothing but the
second glorious coming of Messiah, which is yet to take
place at the end of the world. They thought so much
of Messiah's crown, that they lost sight of His cross.
We shall do well to remember this. A right understand-
ing of this matter throws strong light on the lessons which
this passage contains.
We learn, in the first place, from these verses, that
there may he much spiritual ignorance even in a true
disciple of Christ.
We cannot have a clearer proof of this, than the con-
duct of the apostle Peter in this passage. He tries to
dissuade our Lord from suifering on the cross. " Be it
far from thee,"' he says, " this shall not be unto thee."
He did not see the full purpose of our Lord's coming
into the world. His eyes were blinded to the necessity
of our Lord's death. He actually did what he could, to
prevent that death taking place at all ! And yet v/e
know that Peter was a converted man. He really be-
lieved that Jesus was the Messiah. His heart was
right in the sight of God.
These things are meant to teach us that we must
neither regard good men as infallible, because they are
good men, nor yet suppose they have no grace, because
200 EXPOSITORY THOUGHTS.
their grace is weak and small. One brother may possess
singular gifts, and be a bright and shining light in the
Church of Christ. But let us not forget that he is a man,
and as a man liable to commit great mistakes. — Another
brother's knowledge may be scanty. He may fail to
judge rightly on many points of doctrine. He may err
both in word and deed. But has he faith and love
towards Christ ? Does he hold the Head ? If so, let
us deal patiently with him. What he sees not now, he
may see hereafter. Like Peter, he may now be in the
dark, and yet, like Peter, enjoy one day the full light of
the Gospel.
Let us learn, in the second place, from these verses,
that there is no doctrine of Scrijpture so deeply import-
ant as the doctrine of Christ's atoning death.
We cannot have clearer proof of this, than the
language used by our Lord in rebuking Peter. He ad-
dresses him by the awful name of " Satan," as if he was
an adversary, and doing the devil's work, in trying to
prevent His death. He says to him, whom he had so lately
called " blessed," " Get thee behind me, thou art an of-
fence unto me." He. tells the man whose noble confes-
sion he had just commended so highly, '^ Thou savorest
not the things that be of God, but those that be of
men." Stronger words than these never fell from our
Lord's lips. The error that drew from so loving a Sa-
viour such a stern rebuke to such a true disciple, must
have been a mighty error indeed.
The truth is, that our Lord would have us re-
gard the crucifixion as the central truth of Christianity.
Eight views of His vicarious death, and the benefits
201
resulting from it, lie at the very foundation of Bible-
religion. Never let us forget this. On matters of church
government, and the form of worship, men may differ
from us, and yet reach heaven in safety. On the matter
of Christ's atoning death, as the way of peace, truth is
only one. If we are wrong here, we are ruined for ever.
Error on many points is only a skin disease. Error
about Christ's death is a disease at the heart. Here let
us take our stand. Let nothing move us from this
ground. The sum of all our hopes must be, that " Christ
has died for us." (1 Thess. v. 10.) Give up that doc-
trine, and we have no solid hope at all.
MATTHEW XVI. 24—28.
24 Then said Jesus unto his disci-
f)les, If any man will come after me,
et him deny himself, and take up his
cross, and follow me.
25 For whosoever will save his life
shall lose it: and whosoever will lose
his life for my sake shall find it.
26 For what is a man profited, if
he shall gain the whole world, and
lose his own soul? or what shall a
man give in exchange for his soul ?
27 For the Son of man shall come
in the glory of his Father with his
angels ; and then he shall reward
every man according to his works.
28 Verily I say unto you, There be
some standing here, which shall not
taste of death, till they see the Son
of man coming in his kingdom.
In order to see the connection of these verses, we must
remember the mistaken impressions of our Lord's disciples
as to the purpose of His coming into the world. Like
Peter, they could not bear the idea of the crucifixion.
They thought that Jesus had come to set up an earthly
kingdom. They did not see that He must needs suffer
and die. They dreamed of worldly honors and temporal
rewards in their Master's service. They did not under-
stand that true Christians, like Christ, must be made
perfect through sufferings. Our Lord corrects these mis-
apprehensions in words of peculiar solemnity, which we
shall do well to lay up in our hearts.
202 EXPOSITORY THOUGHTS.
Let us learn, in the first place, from these verses, that
men must make up their minds to trouble and self-denial^
if they folloio Christ.
Our Lord dispels the fond dreams of His disciples, by
telling them that His followers must " take up the cross."
The glorious kingdom they were expecting, was not
about to be set up immediately. They must make up
their minds to persecution and affliction, if they intended
to be His servants. They must be content to " lose their
lives," if they would have their souls saved.
It is good for us all to see this point clearly. We
must not conceal from ourselves that true Christianity
brings with it a daily cross in this life, while it offers us
a crown of glory in the life to come. The flesh must be
daily crucified. The devil must be daily resisted. The
world must be easily overcome. There is a warfare to be
waged, and a battle to be fought. All this is the insepa-
rable accompaniment of true religion. Heaven is not to
be won without it. Never was there a truer word than
the old saying, " No cross, no crown \" If we never
found this out by experience, our souls are in a poor
condition.
Let us learn, in the second place, from these verses,
that there is nothing so precious as a man's soul.
Our Lord teaches this lesson by asking one of the most
solemn questions that the New Testament contains. It
is a question so well known, and so often repeated,
that people often lose sight of its searching character.
But it is a question that ought to sound in our ears
like a trumpet, whenever we are tempted to neglect our
eternal interests : " What shall it profit a man if he gain
the whole world and lose his own soul ?''
MATTHEW, CHAP. XVI. 203
There can only be one answer to this question. There
is nothing on earth, or under the earth, that can make
amends to us for the loss of our souls. There is nothing
that money can buy, or man can give, to be named in
comparison with our souls. The world, and all that it
contains is temporal. It is all fading, perishing, and
passing away. The soul is eternal. That one single
word is the key to the whole question. Let it sink down
deeply into our hearts. Are we wavering in our re-
ligion ? Do we fear the cross ? Does the way seem too
narrow ? Let our Master's words ring in our ears,
" What shall it profit a man ?" and let us doubt no more.
■- Let us learn, in the last place, that the seoond coming
of Christ is the time ivhen His people shall receive their
rewards. ^' The Son of Man shall come in the glory of
His Father, and then shall he reward every man accord-
ing to his works."
There is deep wisdom in this saying of our Lord's,
when viewed in connection with the preceding verses. He
knows the heart of a man. He knows how soon we are
ready to be cast down, and like Israel of old to be '^discour-
aged by the way." (Num. xxi.4.) He therefore holds out to
us a gracious promise. He reminds us that He has yet to
come a second time, as surely as He came the first time.
He tells us that this is the time when His disciples shall
receive their good things. There will be glory, honor,
and reward in abundance one day for all who have served
and loved Jesus. But it is to be in the dispensation of
the second advent, and not of the first. The bitter must
come before the sweet, the cross before the crown. The
first advent is the dispensation of the crucifixion. The
204
EXPOSITORY TTIOUGHTS.
second advent is the dispensation of the kingdom. We
must submit to take part with our Lord in His humilia-
tion, if we mean ever to share in his glory.
And now let us not leave these verses without serious
self-inquiry as to the matters which they contain.
We have heard of the necessity of taking up the
cross, and denying ourselves. Have we taken it up,
and are we carrying it daily ? — We have heard of the
value of the soul. Do we live as if we believed it ? —
We have heard of Christ's second advent. Do we look
forward to it with hope and joy ? — Happy is that man
who can give a satisfactory answer to these questions.
MATTHEW XVII. 1—13.
1 And after six days Jesus taketh
Peter, James, and John his brother,
and bringeth them up into an high
mountain apart.
2 And was transfigured before
them : and his face die! shine as the
Bun, and Ms raiment was white as the
light.
8 And, behold, there appeared unto !
them Moses and Elias talking with I
him. I
4 Then answered Peter, and said ;
unto Jesus, Lord, it is good for us to I
be here : ii thou wilt, let us make i
here three tabernacles ; one for thee, '
and one for Moses, and one for Elias. ;
5 While he yet spake, behold, a '.
bright cloud overshadowed tliem : and
behold a voice. out of the cloud, which
said, This is my beloved Son, in whom
I am well pleased ; hear ye him. \
6 And when the disciples heard it^ \
they fell on their face, and were sore
afraid.
7 And Jesus came and touched them
and said. Arise, and be not afraid.
8 And when they had lifted up their
eyes, theysawnoman, save Jesus only.
9 And as they came down from the
mountain, Jesus charged them, say-
ing, Tell the vision to no man, until
the Son of man be risen again from
the dead.
10 And his disciples asked him,
saying. Why then say the Scribes that
Elias must first come ?
11 And Jesus answered and said
unto them, Elias truly shall first oome,
and restore all things.
12 But I say unto you. That Elias
is come already, and they knew him
not, but liave clone unto him whatso-
ever they listed. Likewise shall also
the Son of man suffer of them.
13 Then the disciples understood
that he spake unto them of John the
Baptist.
These verses contain one of the most remarkable events
in our Lojrd's earthly ministry, — the event commonly
MATTHEW, CHAP. XVII. 205
called the transfiguration. The order in which it is
recorded is beautiful and instructive. The latter part of
the last chapter shows us the cross. Here we are
graciously allowed to see somiething of the coming-
reward. The hearts which have jusfc been saddened by
a plain statement of Christ's sufferings, are at once
gladdened by a vision of Christ's glory. Let us mark
this. We often lose much by not tracing the connection
between chapter and chapter in the word of God.
There are some mysterious things, no doubt, in the
vision here described. It must needs be so. We are
yet in the body. Our senses are conversant with gross
and material things. Our ideas and perceptions about
glorified bodies and dead saints, must necessarily be vague
and imperfect. Let us content ourselves with endeavor-
ing to mark out the practical lessons which the trans-
figuration is meant to teach us.
In the first place, we have in these verses a striJcing
'pattern of the glory in ivMcJi Christ and his people will
appear ivhen He comes the second time.
There can be little question that this was one main
object of this wonderful vision. It was meant to en-
courage the disciples, by giving them a glimpse of good
things yet to come. That " face shining as the sun," and
that " raiment white as the light," were intended to give
the disciples some idea of the majesty in which Jesus
will appear to the world, when He comes the second
time, and all His saints with Him. The corner of the
veil was lifted up, to show them their Master's true
dignity. They were taught that, if He did not yet
appear to the world in the guise of a king, it was only
'206 EXPOSITORY THOUGHTS.
because the time for putting on His royal apparel was
not yet come. It is impossible to draw any other con-
clusion from St. Peter's language, when writing on the
subject. He says, with distinct reference to the transfigu-
ration, " We were eye-witnesses of his majesty." (2 Peter
i. 16.)
It is good for us to have the coming glory of Christ
and His people deeply impressed on our minds. We are
sadly apt to forget it. There are few visible indications
of it in the world. — We see not yet all things put under
our Lord's feet. Sin, unbelief, and superstition abound.
Thousands are practically saying, "We will not have
this man to reign over us," — It doth not yet appear
what His people shall be. Their crosses, their tribula-
tions, their weaknesses, their conflicts, are all manifest
enough. But there are few signs of their future reward.
Let us beware of giving way to doubts in this matter.
Let us silence such doubts by reading over the history of
the transfiguration. There is laid up for Jesus, and all
that believe on Him, such glory as the heart of man never
conceived. It is not only promised, but part of it has
actually been seen by three competent witnesses. One
of them says, "we beheld his glory, the glory as of
the only begotten of the Father." (John i. 14.) Surely
that which has been. seen may well be believed.
In the second place, we have in these verses, an unan-
swerable proof of the resurrection of the body, and the
life after death. We are told that Moses and Elijah ap-
peared visibly in glory with Christ. They were seen in
a bodily form. They were heard talking with our Lord.
Fourteen hundred and eighty years had rolled round, since
MATTHEW^ CHAP. XVII. 2dT
Moses died and was buried. More than nine hundred
years had passed away, since Elijah " went up by a
whirlwind into heaven." Yet here they are seen alive
by Peter, James, and John !
Let us lay firm hold on this part of the vision. It
deserves close attention. We must all feel, if we ever
think at all, that the state of the dead is a wonderful
and mysterious subject. One after another we bury them
out of our sight. We lay them in their narrow beds,
and see them no more, and their bodies become dust.
But will they really live again ? Shall we really see
them any more ? Will the grave really give back the
dead at the last day ? These are questions that will
occasionally come across the minds of some, in spite of
all the plainest statements in the word of God.
Now we have in the transfiguration the clearest
evidence that the dead will rise again. We find two
men appearing on earth, in their bodies, who had long
been separate from the land of the living — and in them
we have a pledge of the resurrection of all. All that
have ever lived upon earth wdll again be called to life,
and render up their account. Not one will be found
missing. There is no such thing as annihilation. All
that have ever fallen asleep in Christ will be found in
safe keeping — patriarchs, prophets, apostles, martyrs —
down to the humblest servant of God in our own
day. Though unseen to us, they all live to God. " He is
not a God of the dead, but of the living." (Luke xx. 20.)
Their spirits live as surely as we live ourselves, and will
appear hereafter in glorified bodies, as surely as Moses
and Elijah in the mount. These are indeed solemn
208 EXPOSITORY THOUGHTS.
thoughts ! There is a resurrection, and men like Felix
may well tremble. There is a resurrection, and men
like Paul may well rejoice.
In the last place, we have in these verses a remark-
able testimony to Ghrisfs infinite superiority over all
that are horn of woman.
This is a point which is brought out strongly by the
voice from heaven, which the disciples heard. Peter,
bewildered by the heavenly vision, and not knowing
what to say, proposed to build three tabernacles, one for
Christ, one for Moses, and one for Elijah. He seemed in
fact to place the law-giver and the prophet side by side
with his divine Master, as if all three were equal. At
once, we are told, the proposal was rebuked in a marked
manner. — A cloud covered Moses and Elijah, and they
were no more seen. — A voice at the same time came
forth from the cloud, repeating the solemn words, made
use of at our Lord's baptism, " This is my beloved Son,
in whom I am well pleased : hear ye Him." That voice
was meant to teach Peter, that there was one there far
greater than Moses or Elijah. Moses was a faithful
servant of God. Elijah was a bold witness for the truth.
But Christ was far above either one or the other. He
was the Saviour to whom law and prophets were con-
tinually pointing. He was the true Prophet, whom all
were commanded to hear. (Deut. xviii. 15 ) Moses and
Elijah were great men in their day. But Peter and his
companions were to remember, that in nature, dignity,
and office, they were far below Christ. — He was the true
sun : they were the stars depending daily on His light. —
He was the root : they were the branches. — He was the
209
Master : they were the servants. — Their goodness was all
derived : His was original and His own. — Let them
honor Moses and the prophets, as holy men. But if
they would be saved, they must take Christ alone for
their Master, and glory only in Him. " Hear ye Him."
Let us see in these words a striking lesson to the
whole Church of Christ. There is a constant tendency
in human nature to " hear man." Bishops, priests, dea-
cons, popes, cardinals, councils, presbyterian preachers,
and independent ministers, are continually exalted to a
place which God never intended them to fill, and made
practically to usurp the honor of Christ. Against this
tendency let us all watch, and be on our guard. Let
these solemn words of the vision ever ring in our ears,
" Hear ye Christ."
The best of men are only men at their very best.
Patriarchs, prophets, and apostles — martyrs, fathers,
reformers, puritans — all, all are sinners, who need a
Saviour— holy, useful, honorable in their place — but
sinners after all. They must never be allowed to stand
between us and Christ. He alone is " the Son, in whom
'the Father is well pleased." He alone is sealed and
' appointed to give the bread of life. He alone has the
keys in His hands, ^' God over all, blessed for ever." Let
us take heed that we hear His voice, and follow Him.
Let us value all religious teaching just in proportion as it
leads us to Jesus. The sum and substance of saving
religion is to " hear Christ."
210
EXPOSITORY THOUGHTS.
MATTHEW XVII. 14-21.
14 Aud when they were come to
the multitude, there came to him a
certain man, kneeling down to him,
and saying,
15 Lord,' have mercy on my son :
for he is lunatic, and sore vexed :
for ofttimes he falleth into the fire,
and oft into the water,
16 And I brought him to thy dis-
ciples, and they could not cure him.
17 Then Jesus answered and said,
O faithless and perverse generation,
how lonff shall I be with you ? how
long shall I suffer you ? bring him
hither to me.
18 And Jesus rebuked the devil;
and he departed out of him : and the
child was cured from that very hour.
19 Then came the disciples to Jesus
apart, and said, Why could not we
cast him out ?
20 And Jesus said unto them, Be-
cause of your unbelief: for verily I
say unto you, If ye have faith as a
grain of mustard seed, ye shall say
unto this mountain, Eemove hence
to yonder place ; and it shall remove ;
and nothing shall be impossible unto
you.
21 Howbeit this kind goeth not out
but by prayer and fasting.
We read in this passage another of our Lord's great
miracles. He heals a young man lunatic and possessed
with a devil.
The first thing we see in these verses is a lively emblem
of the awful influence sometimes exercised by Satan over
the young. We are told of a certain man's son, who
was " lunatic and sore vexed." We are told of the evil
spirit pressing him on to the destruction of hody and
soul. " Oft-times he falleth into the fire, and oft into
the water." It was one of those cases of Satanic pos-
session, which, however common in our Lord's times, in
our own day is rarely seen. But we can easily imagine
that, when they did occur, they must have been peculiarly
distressing to the relations of the afflicted. It is painful
enough, to see the bodies of those we love racked by dis-
ease. How much more painful must it have been to see
body and mind completely under the influence of the
devil. " Out of hell," says Bishop Hall, " there could
not be geater misery."
But we must not forget that there are many instances
MATTHEW, CHAP. XVII. 211
of Satan's spiritual dominion over young people, which
are quite. as painful, in their way, as the case described in
this passage. There are thousands of young men who
seem to have wholly given themselves up to Satan's
temptations, and to be led captive at his will. They
cast off all fear of God, and all respect for His command-
ments. They serve divers lusts and pleasures. They
run wildly into every excess of riot. They refuse to
listen to the advice of parents, teachers, or ministers.
They fling aside all regard for health, character, or
worldly respectability. They do all that lies in their
l^ower to ruin themselves, body and soul, for time and
eternity. They are willing bondslaves of Satan. — Who
has not seen such young men '^ They are to be seen iu
town and in country. They are to be found among rich
and among poor. Surely such young men give mournful
proof, that although Satan now-a-days seldom has pos-
session of man's body, he still exercises a fearful dominion
over some men's souls.
Yet even about such young men as these, be it remem-
bered, we must never despair. We must call to mind
the almighty power of our Lord Jesus Christ. Bad as
this boy's case was, of whom we read in these verses, he
was " cured from the very hour" that he was brought
to Christ ! Parents, and teachers, and ministers should
go on praying for young men, even at their worst. Hard
as their hearts seem now, they may yet be softened.
Desperate as their wickedness now appears, they may
yet be healed. They may yet repent, and be converted,
like John Newton, and their last state prove better than
their first. Who can tell ? Let it be a settled principle
212 EXPOSITORY THOUGHTS,
with US, when we read our Lord's miracles, never to
despair of the conversion of any soul. *
In the second place, we see in these verses a striking
example of the weakening effect of unbelief. The dis-
ciples anxiously inquired of our Lord, when they saw the
devil yielding to his power, "Why could not we cast him
out ?" They received an answer full of the deepest
instruction — '^ because of your unbelief" Would they
know the secret of their own sad failure in the hour of
need ? It was want of faith.
Let us ponder this point well, and learn wisdom.
Faith is the key to success in the Christian warfare.
Unbelief is the sure road to defeat. Once let our faith
languish and decay, and all our graces will languish with
it. Courage, patience, long-suffering, and hope, will
soon wither and dwindle away. Faith is the root on
which they aU depend. The same Israelites who at one
time went through the Ked Sea in triumph, at another
time shrunk from danger, like cowards, when they reached
the borders of the promised land. Their God was the
same who had brought them out of the land of Egypt.
Their leader was that same Moses who had wrought so
many wonders before their eyes. But their faith was
not the same. They gave way to shameful doubts of
God's love and power. " They could not enter in be-
cause of unbelief.'' (Heb. iii. 19.)
In the last place, we see in these verses that Satan's
kingdom is not to he pulled doivn ivithout diligence and
pains. This seems to be the lesson of the verse which
concludes the passage we are now considering : " This
kind goeth not out but by prayer and fasting." A
213
gentle rebuke to the disciples appears to be implied in
the words. Perhaps they had been too much lifted up
by past successes. Perhaps they had been less careful
in the use of means in their Master's absence, than they
were under their Master's eye. At any rate they receive
a plain hint from our Lord, that the warfare against
Satan must never be lightly carried on. They are
warned that no victories are to be won easily over the
prince of this world. Without fervent prayer, and
diligent self-mortification, they would often meet with
failure and defeat.
The lesson here laid down is one of deep importance.
" I would," says Bullinger, " that this part of the Gospel
pleased us as much as those parts which concede liberty."
We are all apt to contract a habit of doing religious acts
in a thoughtless, perfunctory way. Like Israel, puffed
up with the fall of Jericho, we are ready to say to our-
selves, " The men of Ai are but few ;" (Josh. vii. 3 ;)
"there is no need to put forth all our strength." Like
Israel, we often learn by bitter experience, that spiritual
battles are not to be won without hard fighting. The
ark of the Lord must never be handled irreverently,
God's work must never be carelessly done.
May we all bear in mind our Lord's words to His disci-
ples, and make a practical use of them. In the pulpit, and
on the platform, — in the Sunday school, and in the dis-
trict, — in our use of family prayers, and in reading our
own Bibles, — let us diligently watch our own spirit.
Whatever we do, let us " do it with our might." (Eccles.
ix. 10.) It is a f^ital mistake to underrate our foes. Greater
is He that in for us than he that is against us — but, for all
S14
EXPOSITORY THOUGHTS.
that, he that is against us is not to be despised. He is the
prince of this world. He is a strong man armed, keeping
his house, who will not " go out/' and part with his goods
without a struggle. We wrestle not against flesh and
blood, but against principalities and powers. We have
need to take the whole armor of Grod, and not only to take
it, but to use it too. We may be very sure that those who
win most victories over the world, the flesh, and the devil,
are those who pray most in private, and " keep under their
bodies, and bring them into subjection.'' (1 Cor. ix. 27.)
MATTHEW XVII. 22-27.
22 And while they abode in Galilee,
Jesus said unto tliem, TheSonof mail
shall be betrayed into the hands of
men:
23 And they shall kill him, and the
third day he shall be raised agam.
And they were exceeding sorry.
24 And when they were come to
Capernaum, they that received tri-
bute money came to Peter, and said,
Doth not your master pay tribute ?
25 He saith. Yes, And when he
was come into the house, Jesus pre-
vented him, saying, What thinkest
thou, Simon ? of whom do the kings
of the earth take custom or tribute?
of their own children, or of strangers?
26 Peter suith unto him. Of stran-
gers. Jesus saith unto him, Then are
the children free.
27 Notwithstanding, lest we should
offend ihem, go thou'to the sea, and
cast an hook, and take up the fish that
first cometh up ; and when thou hast
opened his mouth, thou shalt find a
piece of money ; that take, and give
unto them for me and thee.
These verses contain a circumstance in our Lord's history,
which is not recorded by any of the evangelists excepting
St. Matthew. A remarkable miracle is worked in order
to provide payment of the tribute-money, required for
the service of the temple. There are three striking
points in the narrative, which deserve attentive observa-
tion.
Let us observe, in the first place, our Lord's perfect
hnowledge of everything that is said and done in this ivorld.
We are told that those who " recieved tribute-money
XVII. 215
came to Peter and said, Dotli not your Masterpay tribute ?
He saithj Yes." It was evident that our Lord was not
present, when the question was asked and the answer
given. And yet no sooner did Peter come into the
house than our Lord asked him, " What thinkest thou,
Simon ? of whom do the kings of the earth take cus-
tom or tribute ?" He showed that He was as well
acquainted with the conversation, as if He had been
listening or standing by.
There is something unspeakably solemn in the thought
that the Lord Jesus kno\f s all things. There is an eye
that sees all our daily conduct. There is an ear that
hears all our daily words. All things are naked and
opened unto the eyes of Him, with whom we have to do.
Concealment is impossible. Hypocrisy is useless. We
may deceive ministers. We may impose upon our re-
lations and neighbors. But the Lord sees us through
and through. We cannot deceive Christ.
We ought to endeavor to make practical use of this
truth. We should strive to live as in the Lord's sight,
and, like Abraham, to " walk before him." (Gen. xvii. 1.)
Let it be our daily aim to say nothing we would not like
Christ to hear, and to do nothing we would not like Christ
to see. Let us measure every difficult question as to
right and wrong by one simple test, "How would I behave,
if Jesus was standing by my side ?" Such a standard
is not extravagant and absurd. It is a standard that
interferes with no duty or relation of life. It interferes
with nothing but sin. Happy is he that tries to realize
his Lord's presence, and to do all and say all as unto
Christ.
216 EXPOSITORY THOUGHTS.
Let us observe, in the next place, our Lord's almighty
poiver over all creation. He makes a fish his paymaster,
He makes a dumb creature bring the tribute-money to
meet the collector's demand. Well says Jerome, " I know-
not which to admire most here, our Lord's foreknow^ledge,
or His greatness."
We see here a literal fulfilment of the Psalmist*s
words, ^' Thou madest him to have dominion over the
works of thine hands ; thou hast put all things under
His feet ; — the fowl of the air and the fish of the sea, and
w^hatsoever passeth through ihe paths of the seas."
(Psalm viii. 6 — 8.)
Here is one among many proofs of the majesty and
greatness of our Lord Jesus Christ. He only who first
created, could at His will command the obedience of all
His creatures. " By him were all things created. By Him
all things consist." (Col. i. 16 — 18.) The believer who goes
forth to do Christ's work among the heathen, may safely
commit himself to his Master's keeping. He serves one
who has all power, even over the beasts of the earth.
How wonderful the thought, that such an Almighty Lord
should condescend to be crucified for our salvation !
How comfortable the thought that when He comes again
the second time, He will gloriously manifest His power
over all created things to the whole world : " The wolf
and the lamb shall feed together, and the lion shall, eat
straw like the bullock : and dust shall be the serpent's
meat." (Isaiah Ixv. 25.)
In the last place, let us observe, in these verses, our
Lord's loillingness to make concessions, rather than give
offence. He might justly have claimed exemption from
217
the payment of this tribute -money. He, who was Son
of Grod, might fairly have been excused from paying for
the maintenance of His Father's house. He, who was
" greater than the temple," might have shown good cause
for declining to contribute to the support of the temple.
But our Lord does not do so. He claims no exemption.
He desires Peter to pay the money demanded. At the
same time He declares His reasons. It was to be done,
" lest we should offend them." " A miracle is worked/'
says Bishop Hall, "rather than offend even a tax-collector."
Our Lord's example in this case deserves attention of
all who profess and call themselves Christians. There is
deep wisdom in those five words, " lest we should offend
them." They teach us plainly, that there are matters in
which Christ's people ought to sink their own opinions,
and submit to requirements which they may not thoroughly
approve, rather than give offence and " hinder the Gospel
of Christ." God's rights undoubtedly we ought never to
give up ; but we may sometimes safely give up our ow^n.
It may sound very fine and seem very heroic to be al-
ways standing out tenaciously for our rights. But it
may well be doubted, with such a passage as this,
whether such tenacity is always wise, and shows the
mind of Christ. There are occasions, when it shows
more grace in a Christian to submit than to resist.
Let us remember this passage as citizens and subjects.
We may not like all the political measures of our rulers.
We may disapprove of some of the taxes they impose.
But the grand question after all is. Will it do any good to
the cause of religion to resist the powers that be ? Are
their measures reallv injuring our souls ? It' not, let us
10
21§ EXrOSITORY THOUGHTS.
hold our peace, " lest we should offend them." " A
Christiaiij" says Bullinger, " never ought to disturb the
public peace for things of mere temporary importance."
Let us remember this passage as members of a church.
We may not like every jot and tittle of the forms and
ceremonies used in our communion. We may not think
that those who rule us in spiritual matters are always
wise. But after all, Are the points on which we are
dissatisfied really of vital importance ? Is any great
truth of the Gospel at stake ? If not, let us be quiet,
" lest we should offend them."
Let us remember this passage as memhers of society.
There may be usages and customs in the circle where our
lot is cast, which to us, as Christians, are tiresome, use-
less, and unprofitable. But are they matters of principle ?
Do they injure our souls ? Will it do any good to the
cause of religion, if we refuse to comply with them ? If
not, let us patiently submit, " lest we should offend them."
Well would it be for the church and the world, if
these five words of our Lord had been more studied,
pondered, and used ! Who can tell the damage that has
been done to the cause of the Gospel, by morbid scru-
pulosity, and conscientiousness, falsely so called ! May
we all remember the example of the great apostle of the
Gentiles ; — " we suffer all things, lest we should hinder
the Gospel of Christ." (1 Cor. ix. 12.)
MATTHEW XVIII. 1—14.
1 At the same time came the dis- i unto him, and set him in the midst
ciplea unto Jesns, saying', Who is the of them,
greatest in the kingdom of heaven J 3 And said. Verily I say mito you»
2 And Jesus ciillcd a lit'Jc child except yc be converted^ and bccomo
MATTHEW, CHAP. XVIII.
219
as little cliildreu, 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.
5 And wlioso shall receive one such
little child in my name receiveth me.
6 But whoso !?hall offend one of
these little ones which believe in me,
it were better for him that a millstone
were hanged about liis neck, and that
he were drowned in the depth of the
fea,
7 Woe unto the world because of
offences ! for it must needs be that
offences come ; but woe to that man
by whom the offence cometh !
8 Wherefore if thy hand or thy
foot offend thee, cut, them off, and cast
them from thee : it is better for thee
to enter into life halt or maimed, ra-
ther 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 eyea
to be cast into hell fire.
10 Take heed that ye despise not
one of these little ones; fori say unto
you, That in heaven their angels do
always behold the face of my Father
which is in heaven.
11 For the Son of man is come to
save 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 mne, and goeth into the
mountains, and seeketh that which is
gone astray ?
13 And if so be that he find it, ve-
rily 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, tliat one
of these little ones should perish.
The first thing that we are taught in these verses, is the
necessity of conversion, and of conversion manifested by
childlike humility. The disciples came to our Lord with
the question, '^ Who is the greatest in the kingdom of
heaven ?" They spoke as men half -enlightened, and
full of carnal expectations. They received an answer
well calculated to awaken them from their day-dream —
an answer containing a truth which lies at the very
foundation of Christianity — "except ye be converted,
and become as little children, ye shall not enter into the
kingdom of heaven."
Let these words sink down deeply into our hearts.
Without conversion there is no salvation. We all need
an entire change of nature. Of ourselves we have neither
faith, nor fear, nor love towards God. " We must be born
again." Of ourselves we are utterly unfit for dwelling in
God^s presence. Heaven would be no heaven to us if
220 EXPOSITORY THOUGHTS.
we were not converted. It is true of all ranks, classes,
and orders of mankind. All are born in sin and children
of wrath, and all, without exception, need to be born
again and made new creatures. A new heart must be
given to us, and a new spirit put within us. Old things
must pass away, and all things must become new. It is
a good thing to be baptized into the Christian Church,
and use Christian means of grace. But after all, " are
we converted .^"
Would we know whether we are really converted ?
Would we know the test by which we must try ourselves ?
The surest mark of true conversion is humility. If we
have really received the Holy Ghost, we shall show it by
a meek and childlike spirit. Like children, we shall
think humbly of our own strength and wisdom, and be
very dependent on our Father in heaven. Like children,
we shall not seek great things in this world ; and having
food and raiment and a Father's love, we shall be con-
tent. Truly this is a heart-searching test ! It exposes
the unsoundness of many a so-called conversion. It is
easy to be a convert from one party to another party,
from one sect to another sect, from one set of opinions to
another set of opinions. Such conversions save no one's
soul. What we all want is a conversion from pride to
humility — ^from high thoughts of ourselves to lowly
thoughts of ourselves — from self-conceit to self-abase-
ment—from the mind of the Pharisee to the mind of the
Publican. — A conversion of this kind we must experience,
if we hope to be saved. These are the conversions that
are wrought by the Holy Ghost.
The next thing that we are taught in these verses, is
221
tlie great sin of putting stumblinghlocks in the way of
helievers. The words of the Lord Jesus on this subject
are peculiarly solemn. "Woe unto the world because of
offences ! — Woe to that man by whom the offence
cometh/'
We put offences or stumblinghlocks in the way of
men's souls, whenever we do anything to keep them
back from Christ,— or to turn them out of the way of
salvation, — or to disgust them with true religion. We
may do it directly by persecuting, ridiculing, opposing,
or dissuading them from decided service of Christ. We
may do it indirectly by living a life inconsistent with our
religious profession, and by making Christianity loath-
some and distasteful by our own conduct. Whenever we
do anything of the kind, it is clear, from our Lord's
words, that we commit a great sin.
V There is something very fearful in the doctrine here laid
down. It ought to stir up within us great searchings of
heart. It is not enough that we wish to do good in this
world. Are we quite sure that we are not doing harm ? —
We may not openly persecute Christ's servants. But are
there none that we are injuring by our ways and our ex-
ample ? It is awful to think of the amount of harm that
can be done by one inconsistent professor of religion. He
gives a handle to the infidel. He supplies the worldly
man with an excuse for remaining undecided. He checks
the inquirer after salvation. He discourages the saints.
He is, in short, a living sermon on behalf of the devil.
The last day alone will reveal the wholesale ruin of souls,
that " offences" have occasioned in the Church of
Christ. One of Nathan's charges against David was,
22S EXPOSITORY THOUGHTS.
" thou hast given great occasion to the enemies of the
Lord to blaspheme." (2 Sam. xii. 14.)
The next thing that we are taught in these verses is,
the reality of future punishment after death. Two strong
expressions are used by our Lord on this point. He
speaks of being "cast into everlasting fire." He speaks
of being " cast into hell fire."
The meaning of these words is clear and unmistakeable.
There is a place of unspeakable misery in the world to
come, to which all who die impenitent and unbelieving,
must ultimately be consigned. There is revealed in
"Scripture a "fiery indignation," which sooner or later will
devour all Grod's adversaries. (Heb. x.27.) The same sure
word which holds out a heaven to all who repent and are
converted, declares plainly that there will be a hell for
all the ungodly.
Let no man deceive us with vain words upon this
awful subject. Men have arisen in these latter days,
who profess to deny the eternity of future punishment,
and repeat the devil's old argument, that we " shall not
surely die." (Gen. iii. 4.) Let none of their reasonings
move us, however plausible they may sound. Let us
stand fast in the old paths. The God of love and mercy
is also a God of justice. He will surely requite. The
flood in Noah's day, and the burning of Sodom, were
meant to show us what He will one day do. No lips
have ever spoken so clearly about hell as those of
Christ Himself. Hardened sinners will find out, to their
cost, that there is such a thing as the " wrath of the
Lamb." (Rev. vi. 17.)
The last thing we are taught in these verses, is the
223
value that God sets on the least and loioest of believers.
" It is not the will of your Father in heaven, that one
of these little ones should perish."
These words are meant for the encouragement of all
true Christians, and not for little children only. The
connection in which they are found with the parahle of
the hundred sheep and one that went astray, seems to
place this heyond doubt. They are meant to show us
that our Lord Jesus is a Shepherd, who cares tenderly
for every soul committed to His charge. The youngest,
the weakest, the sickliest of His flock is as dear to Him
as the strongest. They shall never perish. None shall
.ever pluck them out of His hand. He will lead them
gently through the wilderness of this world. He will not
overdrive them a single day, lest any die. (Gen. xxxiii.
13.) He will carry them through every difficulty. He
will defend them against every enemy. The saying which
He spoke shall be literally fulfilled : " Of them which
thou gavest me have I lost none." (John xviii. 9.) With
such a Saviour, who need fear beginning to be a
thorough Christian ? With such a Shepherd, who,
having once begun, need fear being cast away ?
MATTHEW XVIII. 15—20.
15 Moreover if thy brother shall
trespass against thee, go and tell him
his tault between thee and him alone :
4f he shall hear thee, thou hast gained
thy brother.
16 But if he will not hear tliee, tJien
take with thee one or two more, that
in the mouth of two or three witnesses
every word may be established.
17 And if he shall neglect to hear
them, tell it unto the Church : but if
he neglect to hear the Church, let him
be unto thee as a heathen man and a
Publican.
18 Verily I say unto you, Whatso-
ever ye shall bind on earth shall be
bound in heaven : and whatsoever ye
shall loose on earth shall be loosed in
heaven.
19 Again I say unto you, That if
224 EXPOSITORY THOUGHTS.
two of you shall agree on earth as
touching any thing that they shall
ask, it shall be done for them of my
Father which is in heaven.
20 For where two or three jire
gathered together in my name, there
am I in the midst of them.
These words of the Lord Jesus contain an expression
which has been often misapplied. The command to
^' hear the church," has been so interpreted as to contra-
dict other passages of God's word. It has been falsely
applied to the authority of the whole visible church in
matters of doctrine, and so been made an excuse for the
exercise of much ecclesiastical tyranny. But the abuse
of Scripture truths must not tempt us to neglect the use
of them. We must not turn away altogether from any
text, because some have perverted it, and made it poison.
Let us notice in the first place, hoio admirable are the
rules laid down by our Lord, for the healing of differ-
ences among brethren.
If we have unhappily received any injury from a
fellow-member of Christ's Church, the first step to be
taken is to visit him " alone," and tell him his fault. He
may have injured us unintentionally, as Abimelech did
Abraham. (Gen. xxi. 26.) His conduct may admit of
explanation, like that of the tribes of Keuben, Gad, and
Manasseh, when they built an altar, as they returned to
their own land. (Joshua xxii. 24.) At any rate, this
friendly, faithful, straight-forward way of dealing is the
most likely course to win a brother, if he is to be won.
" A soft tongue breaketh the bone." (Prov. xxv. 15.)
Who can tell but he may say at once, " I was wrong" —
and make ample reparation ?
If however this course of proceeding fails to produce
any good effect, a second step is to be taken. We are to
225
" take with us one or two" companions, and tell our
brother of his fault in their presence and hearing. Who
can tell but his conscience may be strickenj Avhen he
finds his misconduct made known, and he may be
ashamed and repent ? If not, we shall at all events
have the testimony of witnesses, that we did all we could
to bring our brother to a right mind, and that he de-
liberately refused, when appealed to, to make amends.
Finally, if this second course of proceeding prove
useless, we are to refer the whole matter to the Christian
congregation of which we are members — we are to " tell
dt to the church." Who can tell but the heart which
has been unmoved by private remonstrances, may be
moved by the fear of public exposure ? If not, there
remains but one view to take of our brother's case — we
must sorrowfully regard him as one who has shaken off
all Christian principles, and will be guided by no higher
motives than " a heathen man and a publican."
The passage is a beautiful instance of the mingled
wisdom and tender consideration of our Lord's teaching.
What a knowledge it shows of human nature ! Nothing
does so much harm to the cause of religion as the quar-
rels of Christians. No stone should be left unturned, no
trouble spared, in order to prevent their being dragged
before the public. — What a delicate though tfulness it
shows for the sensitiveness of poor human nature !
Many a scandalous breach would be prevented, if we
were more ready to practice the rule of " between thee
and him alone." Happy would it be for the Church and
the world, if this portion of our Lord's teaching was
cmore carefully studied and obeyed. Differences and
10*
226 EXPOSITORY THOUGHTS.
divisions there will be^ so long as tlie world stands. But
bow many of them would be extinguished at once, if the
course recommended in these verses was tried.
In the second place, let us observe ivJiat a clear argu-
ment we have in these verses for the exercise of discipline
in a Christian congregation.
Our Lord commands disagreements between Christians,
which cannot be otherwise settled, to be referred to the
decision of the church or Christian assembly to which
they belong. " Tell it,'' he says, " to the church." It
is evident from this, that he intends every congregation
of professing Christians to take cognizance of the moral
conduct of its members, either by the action of the whole
body collectively, or of heads and elders to w^hom its
authority may be delegated. It is evident also that He
intends every congregation to have the power of ex-
cluding disobedient and refractory members from partici-
pation in its ordinances. " If he refuse," he says, " to
hear the Church, let him be to thee as an heathen man
and a publican." He says not a word about temporal
punishment, and civil disabilities. Spiritual penalties
are the only penalty He permits the Church to inflict,
and when rightly inflicted, they are not to be lightly re-
garded. " Whatsoever ye shall bind on earth shall be
bound in heaven." Such appears to be the substance of
our Lord's teaching about ecclesiastical discipline.
It is vain to deny that the whole subject is surrounded
with difficulties. On no point has the influence of the
world weighed so heavily on the action of Churches.
On no point have Churches made so many mistakes —
sometimes on the side of sleepy remissness, sometimes on
227
the side of bliad severity. No doubt the power of ex-
communication has been fearfully abused and perverted,
and, as Quesnel says, " we ought to be more afraid of our
sins than of all the excommunications in the world."
Still it is impossible to deny, with such a passage as this
before us, that church discipline is according to the mind
of Christ, and when wisely exercised, is calculated to pro-
mote a church's health and well-being. It can never be
right that all sorts of people, however wicked and ungodly,
should be allowed to come to the table of the Lord, no
man letting or forbidding. It is the bounden duty of
every Christian to use his influence to prevent such a
state of things. A perfect communion can never be
attained in this world, but purity should be the mark
at which we aim. An increasingly high standard of
qualification for full church-membership, will always be
found one of the best evidences of a prosperous church.
Let us observe, in the last place, what gracious encour-
agement Christ holds out to those who meet together in His
name. He says, '' Where two or three are gathered
together in my name, there am I in the midst of them."
That saying is a striking proof of our Lord's divinity.
God alone can be in more places than one at the same time.
There is comfort in these words for all who love to
meet together for religious purposes. At every assembly
for public worship, — at every gathering for prayer and
praise, — at every missionary meeting, — at every Bible
reading, the King of kings is present, — Christ Himself
attends. We may be often disheartened by the small
number who are present on such occasions, compared to
those who meet for worldly ends. We may sometimes
228 EXPOSITORY THOUGHTS.
find it hard to bear the taunts and ridicule of an ill-
natured world, which cries like the enemy of old, " What
do these feeble people ?" (Nehem. iv. 2.) But we have
no reason for despondency. We may boldly fall back on
these words of Jesus. At all such meetings we have the
company of Christ Himself.
There is a solemn rebuke in these words for all who
neglect the public worship of God, and never attend
meetings for any religious purpose. They turn their
backs on the society of the Lord of lords. They miss
the opportunity of meeting Christ Himself. It avails
nothing to say that the proceedings of religious meetings
are marked by weakness and infirmity, or that as much
good is got by staying at home as going to church. The
words of our Lord should silence such arguments at once.
Surely men are not wise when they speak contemptu-
ously of any gathering where Christ is present.
May we all ponder these things. If we have met
together with God's people for spiritual purposes in times
past, let us persevere, and not be ashamed. If we have
hitherto despised such meetings, let us consider our ways,
and learn wisdom.
MATTHEW XVIH. 21—35.
21 Then came Peter to him, and
said, Lord, how often shall my brother
sin against me, and I forgive him?
till seven times ?
22 Jesus saith unto him, I say not
unto thee, Until seven times : hut.
Until seventy times seven.
23 Therefore is the kingdom of
heaven likened unto a certain king,
which would take account of his ser-
vants.
24 And when he had begun to
reckon, one was brought unto him,
which owed him ten thousand tal-
ents.
25 But forasmuch as he had not to
pav, his lord commanded him to be
sold, and his wife, and children, and
all that he had, and payment to be
made.
26 The servant therefore fell down,
and worshipped him, saying. Lord,
MATTHEW, CHAP. XVIII.
229
have patience with me, and I will pay
thee all.
27 Then the lord of that servant
was moved with compassion, and
loosed him, and forgave him the debt.
28 But the same servant went out,
and found one of his follow-servants,
-which owed him an hundred pence :
and laid hands on him, and took him
by the throat, saying, Pay me that
thou owest.
29 And his fellow-servant fell down
at his feet, and besought him, saying.
Have patience with me, and I will
pay thee all.
30 And he would not: but went
and cast him into prison till he should
pay the debt.
31 So when his fellow^-servants saw
what was done, they were verv sorry,
and came and told unto their lord all
that was done.
82 Then his lord, after that he had
called him, said unto him, thou
wicked servant, I forgave thee all that
debt, because thou desiredst me :
S3 Shouldest not thou also have
had compassion on thy fellow-servant,
even as I had pity on thee?
34 And his lord was wroth, and de-
livered him to the tormentors, till he
should pay all that was due unto him.
35 So likewise shall my heavenly
Father do also unto you, if ye from
your hearts forgive not every one hia
brother their trespasse?!.
In these verses the Lord Jesus deals with a deeply im-
portant subject, — the forgiveness of injuries. We live
in a wicked world, and it is vain to expect that we can
escape ill-treatment, however carefully we may behave.
To know how to conduct ourselves, when we are ill-
treated, is of great moment to our souls.
In the first place, the Lord Jesus lays it down as a
generalrule, tliative ought to forgive othersto the uttermost.
Peter put the question, " How oft shall my brother sin
against me and I forgive him ? till seven times ?" He
received for answer, " I say not unto thee till seven
times, but until seventy times seven."
The rule here laid down must of course be interpreted
with sober-minded qualification. Our Lord does not
mean that offences against the law of the land and the
good order of society, are to be passed over in silence.
He does not mean that we are to allow people to commit
thefts, and assaults, with impunity. All that He means
is, that we are to study a general spirit of mercy and
forgivingness towards our brethren. We are to bear
230 EXPOSITORY THOUGHTS.
much, and to put up with much, rather than quarrel.
We are to look over much, and submit to much, rather
than have any strife. We are to lay aside everything
like malice, strife, revenge, and retaliation. Such feel-
ings are only fit for heathens. They are utterly un-
worthy of a disciple of Christ.
What a happy world it would be if this rule of our
Lord's was more known and better obeyed ! How many
of the miseries of mankind are occasioned by disputes,
quarrels, lawsuits, and an obstinate tenacity about what
men call " their rights \" How many of them might be
altogether avoided, if men were more willing to forgive,
and more desirous for peace ! Let us never forget that
a fire cannot go on burning without fuel. Just in the
same way it takes two to make a quarrel. Let us each
resolve by God's grace, that of these two we will never
be one. Let us resolve to return good for evil, and bless-
ing for cursing, and so melt down enmity, and change
our foes into friends. (Rom. xii. 20.) It was a fine fea-
ture in Archbishop Cranmer's charater, that if you did
him an injury, he was sure to be your friend.
In the second place, our Lord supplies us with two
powerful motives for exercising a forgiving spirit. He
tells us a story of a man who owed an enormous sum to
his master, and had " nothing to pay." Nevertheless at
the time of reckoning his master had compassion on him,
and " forgave him all." He tells us that this very man,
ufter being forgiven himself, refused to forgive a fellow-
eervant a trifling debt of a few pence. He actually cast
him into prison, and would not abate a jot of his demand.
He tells us how punishment overtook this wicked and
MATTHEW, CHAP. XVIII. 2Sl
cruel man, who, after receiving mercy, ought surely to
have shown mercy to others. And finally, he concludes
the parable with the impressive words, " so likewise shall
my heavenly Father do unto you, if ye from your hearts
forgive not every one his brother their trespasses."
It is clear from this parable that one motive for forgiv-
ing others, ought to be the recollection that we all need
forgiveness at God's hands ourselves. Day after day we
are coming short in many things, "leaving undone what
we ought to do, and doing what we ought not to do."
Day after day we require mercy and pardon. Our
neighbors' offences against us are mere trifles, com-
pared with our offences against Grod . Surely it ill becomes
poor erring creatures like us, to be extreme in marking
what is done amiss by our brethren, or slow to forgive it.
Another motive for forgiving others, ought to be the
recollection of the day of judgment, and the standard
by which we shall all be tried in that day. There
will be no forgiveness in that day for unforgiving people.
Such people would be unfit for heaven. They would not
be able to value a dwelling-place to which "mercy" is
the only title, and in which " mercy" is the eternal sub-
ject of song. Surely if we mean to stand at the right
hand, when Jesus sits on the throne of His glory, we
must learn, while we are on earth, to forgive.
Let these truths sink down deeply into our hearts. It
is a melancholy fact that there are few Christian duties
so little practised as that of forgiveness. It is sad to see
howmuchbitterness,unmercifulness, spite, hardness, and
Unkindness there is among men. Yet there are few
duties so strongly enforced in the New Testament Scrip-
232
EXPOSITORY THOUGHTS.
tures as this duty is, and few the neglect of which so
clearly shuts a man out of the kingdom of God.
Would we give proof that we are at peace with God,
washed in Christ's hlood, born of the Spirit, and made
God's children by adoption and grace ? Let us remem-
ber this passage. Like our Father in heaven, let us be
forgiving. Has any man injured us ? Let us this day
forgive him. As Leighton says ^ ^ we ought to forgive
ourselves little, and others much."
Would we do good to the world ? Would we have
any influence on others, and make them see the beauty
of true religion ? Let us remember this passage. Men
who care not for doctrines, can imderstand a forgiving
temper.
Would we grow in gi-ace ourselves, and become more
holy in all our ways, words, and works ? Let us re-
member this passage. — nothing so grieves the Holy
Spirit, and brings spiritual darkness over the soul, as
giving way to a quarrelsome and unforgiving temper.
(Ephes.iv. 30-^32.)
MATTHEW XIX. 1—15.
1 And it came to pass, that when
Jesus had linished these sayings, he
departed from Galilee, and came into
the coasts of Judaea beyond Jordan ;
2 And great multitudes followed
Lim, and he healed them there.
3 The Pharisees also came unto
him, tempting him, and saying 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 therefore
God hath joined together, let not man
put asunder.
7 They say unto_ him, Why did
Moses then command to give a writing
of divorcement, and to put her away s
8 He saith unto them, Moses be-
cause 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, Whosoever
MATTHEW, CHAP. XIX,.
233
Bhall put away his wife, except it be
for fornication, and shall marry an-
other, commitfeth adultery : and who-
po marrieth her which is put away
doth commit adultery.
10 His di:J;cip1es say unto him, If
the case of the man be so with his
w^f.^, it is net good to marry.
11 But he said unto them. All -men
cannot receive thi;^ saying, save tAsy
to whom it is given.
12 For there are some eunuchs,
which were so born irom their mother^ s
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 sake. He that is able to
receive it, let him receive it.
13 Then were there brought unto
him little children, that he should put
his hands on them, and proy : and the
disciples rebuked them.
14 I3ut Jesus said. Suffer little chil-
dren, and forbid them not, to come
unto me : for of such is the kingdom
of heaven.
15 And he laid his hands on them,
and departed thence.
In these verses we have the mind of Christ declared on
two subjects of great moment. One is the relation of
husband and wife. The other is the light in which we
should regard little children, in the matter of their souls.
It is difficult to overrate the importance of these two
subjects. The well-being of nations, and the happiness
of society, are closely connected with right views upon
them. Nations are nothing but a collection of families.
The good order of families depends entirely on keeping
up the highest standard of respect for the maniage tie,
and on the right training of children. We ought to be
thankful, that on both these points, the great Head of
the Church has pronounced judgment so clearly.
With respect to marriage, our Lord teaches, that the
union of husband and tvife ought never to be broken off,
except for the greatest of all causes, namely, actual un-
faithfulness.
In the days when our Lord was upon earth, divorces
were permitted among the Jews for the most trifling and
frivolous causes. The practice, though tolerated by Moses,
to prevent worse evils — such as cruelty or murder —
^1^ EXPOSITORY THOUGUTS.
had gradually become an enormous abuse, and no doubt
led to much immorality. (Malachi ii. 14 — 16.) The
remark made by our Lord's disciples shows the deplor-
ably low state of public feeling on the subject. They
said, '^ If the case of the man be so, it is not good to
marry/' They meant of course, " if a man may not put
away his wife for a slight cause at any time, he had
better not marry at all." Such language from the mouths
of apostles sounds strange indeed !
Our Lord brings forward a widely different standard
for the guidance of His disciples. He first founds His
judgment on the original institution of mamage. He
quotes the words used in the beginning of Genesis, where
the creation of man, and the union of Adam and Eve, are
described, as a proof that no relation should be so highly
regarded as that of husband and wife. The relation of
parent and child may seem very close, but there is one
closer still. — " A man shall leave father and mother, and
cleave to His wife." He then backs up the quotation
by His own solemn words, " What God hath joined to-
gether, let not man put asunder." — And finally He
brings in the grave charge of breaking the seventh com-
mandment, against marriage contracted after a divorce
for light and frivolous causes : " Whosoever shall put
away his wife, except it be for fornication, and shall
marry another, committeth adultery."
It is clear, from the whole tenor of the passage, that
the relation of marriage ought to be highly reverenced
and honored among Christians. It is a relation which
was instituted in Paradise, in the time of man's innocency,
and is a chosen fiojure of the mvstical union between
235
Christ and His Church. It is a relation whi(;h nothing
but death ought to terminate. It is a relation which is
sure to have the greatest influence on those whom it
brings together^ for happiness, or for misery, for good, or
for evil Such a relation ought never to be taken in
hand unadvisedly, lightly, or wantonly, but soberly, dis-
creetly, and with due consideration. It is only too true,
that inconsiderate marriages are one of the most fertile
causes of unhappiness, and too often, it may be feared, of
sin.
With respect to little children, we find our Lord in-
structing us in these verses, both by word and deed, both
by precept and example. " Little children were brought
to him, that he should put his hands on them and pary."
They were evidently tender infants, too young to receive
instruction, but not too young to receive benefit by prayer.
The disciples seem to have thought them beneath their
Master's notice, and rebuked those that brought them.
But this drew forth a solemn declaration from the great
Head of the Church, — ^^Jesus said. Suffer little children,
and forbid them not, to come unto me ; for of such is
the kingdom of heaven."
There is something deeply interesting both in the lan-
guage and action of our Lord on this occasion. We
know the weakness and feebleness, both in mind and body,
of a little infant. Of all creatures born into the world
none is so helpless and dependent. We know who it
was who here took such notice of infants, and found time,
in His busy ministry among grown up men and women,
to "put his hands on them and pray." It was the
eternal Son of God, the great High Priest, the King of
236 EXPOSITORY THOUGHTS.
kings, by whom all things consist, " the brightness of the
Father's glory, and the express image of His person."
"What an instructive picture the whole transaction places
before our eyes ! No wonder that the great majority of
the Church of Christ have always seen in this passage,
a strong, though indirect, argument in favor of infant
baptism.
Let us learn from these verses, that the Lord Jesus
cares tenderly for the souls of little children. It is pro-
bable that Satan specially hates them. It is certain that
Jesus specially loves them. Young as they are, they are
not beneath his thoughts, and attention. That mighty
heart of his has room for the babe in its cradle, as well
as for the king on his throne. He regards each one as
possessing within its little body an undying principle,
that will outlive the Pyramids of Egypt, and see sun and
moon quenched at the last day. With such a passage
as this before us, we may surely hope well about the
salvation of all who die in infancy. " Of such is the
kingdom of heaven."
Finally, let us draw from these verses encouragement
to attempt great things in the religious instruction of
children. Let us begin from their very earliest years to
deal with them as having souls to be lost, or saved, and
strive to bring them to Christ. Let us make them ac-
quainted with the Bible, as soon as they can understand
anything. Let us pray with them, and pray for them,
and teach them to pray for themselves. We may rest as-
sured that Jesus looks with pleasure on such endeavors,
and is ready to bless them. We may rest assured that
Buch endeavors are not in vain. The seed sown in
MATTHEW, CHAP. XIX.
23T
infancy, is often found after many days. Happy is that
church whose infant members are cared for as much aa
the oldest communicants ! The blessing of Him that
was crucified will surely be on that church ! He put
His hands on little children. He prayed for them.
MATTHEW XIX. 16—22.
16 And, behold, one came and said
nnto him, Good Master, what good
thing shall I do, that I may have
eternal life ?
17 And he said unto him. Why
callest thou me good ? there is none
good but one, thai is God : but if thou
wilt enter into life, keep the com-
mandments.
18 He said unto him, Whicli ?
Jesus said, Thou shalt do no murder,
Thou shalt not commit adultery, Thou
shalt not steal. Thou shalt not bear
false witness,
19 Honor thy father aud thy mo-
ther : and, Thou shalt love thy neigh-
bor a.s thyself.
20 The young man saith unto him,
All these things' have I kept from my
youth up ; what lack I yet?
21 Jesus said unto him. If thou wilt
be perfect, go and sell that thou hast,
and give to the poor, and thou shalt
have treasure in heaven; and come
and follow me.
22 But when the young man heard
that saying, he went away sorrowful :
for he had great possessions.
These verses detail a conversation between our Lord
Jesus Christ and a young man, who came to Him to in-
quire about the way to eternal life. Like every con-
versation recorded in the Gospels, between our Lord
and an individual, it deserves special attention. Salva-
tion is an individual business. Every one who wishes
to be saved, must have private personal dealings with
Christ about his own soul.
We see, for one thing, from the case of this young
man, that a persoii inayhave desires after salvation, and
yet not he saved. Here is one who in a day of abounding
unbelief comes of his own accord to Christ. He comes
not to have a sickness healed. He comes not to plead
about a child. He comes about his own soul. He
238' EXPOSITORY THOUGHTS.
opens the conference with the frank question, " Good
Master, what good thing shall I do, that I may have
eternal life ?" Surely we might have thought, " this is
a promising case : this is no prejudiced ruler or Pharisee :
this is a hopeful inquirer." Yet by and bye this very
young man " goes away sorrowful ;" — and we never read
a word to show that he was converted !
We must never forget that good feelings alone in
religion are not the grace of Grod. We may know the
truth intellectually. We may often feel pricked in con-
science. We may have religious affections awakened
within us, have many anxieties about our souls, and shed
many tears. But all this is not conversion. It is not
the genuine, saving work of the Holy Ghost.
Unhappily this is not all that must be said on this
point. Not only are good feelings alone not grace, but
they are even positively dangerous, if we content our-
selves with them, and do not act as well Sisfeel. It is a
j)rofound remark of that mighty master on moral ques-
tions. Bishop Butler, that passive impressions often
repeated, gradually lose all their power. Actions often
repeated produce a habit in man's mind. Feelings often
indulged in, without leading to corresponding actions,
will finally exercise no influence at all.
Let us apply this lesson to our own state. Perhaps
we know what it is to feel religious fears, wishes, and
desires. Let us beware that we do not rest in them.
Let us never be satisfied till we have the witness of the
Spirit in our hearts, that we are actually born again and
new creatures. Let us never rest till we know that we
have really repented, and laid hold on the hope set be-
MATTHEW, CHAP. XIX. 239^
fore us in the Gospel. It is good to feel. But it is far
better to be converted.
We see, for another thing, from this young man's case,
that an unconverted person is often profoundly ignorant
on spiritual subjects. Our Lord refers this inquirer to the
eternal standard of right and wrong, the moral law.
Seeing that he speaks so boldly about "" doing," he tries
him by a command well calculated to draw out the real
state of his heart, " If thou wilt enter into life, keep the
commandments." He even repeats to him the second
table of the law. — And at once the young man confidently
replies, "All these have I kept from my youth up : what
lack I yet ?" So utterly ignorant is he of the spirituality
of Grod's statutes, that he never doubts that he has per-
fectly fulfilled them. He seems thoroughly unaware that
the commandments apply to the thoughts and words, as
well as to the deeds, and that if Grod were to enter into
judgment with him, he could "not answer Him one of a
thousand !" (Job ix. 3.) How dark must his mind have
been as to the nature of God's law ! How low must his
ideas have been as to the holiness which God requires !
■" It is a melancholy fact, that ignorance like that of this
young man is only too common in the Church of Christ.
There are thousands of baptized people, who know no
more of the leading doctrines of Christianity than the
veriest heathen. Tens of thousands fill churches and
chapels weekly, who are utterly in the dark as to the full
extent of man's sinfulness They cling obstinately to the
old notion, that in some sort or other their own doings
can save them — and when ministers visit tliem on their
death-beds, they prove as blind as if they had never
240 EXPOSITORY THOUGHTS.
heard truth at all. So true is it, that the " natural man
receiveth not the things of the Spirit of God, for they
are foolishness to him." (1 Cor. ii. 14.)
We see in the last place, from this young man's case,
that one idol cherished in the heart may ruin a sold for
ever. Our Lord, who knew what was in man, at last
shows His inquirer his besetting sin. The same search-
ing voice which said to the Samaritan woman, " GrO, call
thy husband," (John iv. 16,) says to the young man,
*^ Gro, sell that thou hast, and give to the poor." At
once the weak point in his character is detected. It
turns out that, with all his wishes and desires after
eternal life, there was one thing he loved better than his
soul, and that was his money. He cannot stand the test.
He is weighed in the balance and found wanting. And
the history ends with the melanclioly words, " He went
away sorrowful, for he had great possessions."
We have in this history one more proof of the truth,
" The love of money is the root of all evil." (1 Tim. vi.
10.) We must place this young man in our memories
by the side of Judas, Ananias and Sapphira, and learn
to beware of covetousness. Alas ! it is a rock on which
thousands are continually making shipwreck. There is
hardly a minister of the Gospel who could not point to
many in his congregation, who, humanly speaking, are
*^ not far from the kingdom of God." But they never
seem to make progress. They wish. They feel. They
mean. They hope. But there they stick fast ! And
why ? Because they are fond of money.
Let us prove our own selves, as we leave the passage.
Let us see how it touches oui own souls. Are we honest
MATTHEW, CHAP. XIX.
241
and sincere in our professed desire to be true Christians ?
Have we given up all our idols ? Is there no secret sin
that we are silently clinging to, and refusing to give up ?
Is there no thing or person that we are privately loving
more than Christ and our souls ? These are questions
that ought to be answered. The true explanation of the
unsatisfactory state of many hearers of the Gospel, is
spiritual idolatry. St. John might well say, "Keep
yourselves from idols." (1 John v. 21.)
MATTHEW XIX. 23—30.
23 Then said Jesus unto his dis-
ciples, Verily I say unto yoUj That a
rich man shall hardly enter into the
kingdom of heaven.
24 And again I say unto you. It is
easier for a camel to go through tlie
eye of a needle, than "for a rich man
to enter into the kingdom of God.
25 When his disciplos heard U^ they
were exceedingly amazed, saying,
Wlio then can "be saved ?
26 But Jesus beheld them, and said
unto them, With men this is impos-
sible; but witli God all things are
possible.
27 Then answered Peter and said
unto him. Behold, we have forsaken
all, and followed thee; what shall w©
have therefore ?
2S And Jesus said unto them, Verily
I say unto you. That ye which have
followed me in the regeneration, when
tlie Son of man shalfsit in the throne
of his glory, ye also shall sit upon
twelve thrones, judging the twelve
tribes of Israel.
29 And every one that hath forsa-
ken houses, or brethren, or sisters, or
father, or mother, or wife, or children,
or lands, for my name's sake, shall
receive an hundred-fold, and shall
inherit everlasting life.
30 But many that are first shall bo
last : and the last shall be first.
The first thing that we learn in these verses, is the im-
mense danger which riches bring on the souls of those that
loossess them. The Lord Jesus declares, that " A rich man
shall hardly enter into the kingdom of heaven.'^ He goes
even further. He uses a proverbial saying to strengthen
His assertion : " 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.*'
Few of our Lord's sayings sound more startling than
11
242 EXPOSITORY THOUGHTS.
this. Few run more counter to the opinions and prejudices
of mankind. Few are so little believed. Yet this saying
is true, and worthy of all acceptation. Riches, which all
desire to obtain, — riches, for which men labor and toil,
and become gray before their time, — riches are a most
perilous possession. They often inflict great injury on
the soul. They lead men into many temptations. They
engross men's thoughts and affections. They bind heavy
burdens on the heart, and make the way to heaven even
more difficult than it naturally is.
Let us beware of the love of money. It is possible to
use it well, and do good with it. But for one who makes
a right use of money, there are thousands who make a
wrong use of it, and do harm both to themselves and
others. Let the worldly man, if he will, make an idol of
money, and count him happiest who has most of it. But
let the Christian, who professes to have ^' treasure in
heaven," set his face like a flint against the spirit of the
world in this matter. Let him. not worship gold. He
is not the best man in Grod's eyes who has most money,
but he who has most grace.
Let us pray daily for rich men's souls. They are not
to be envied. They are deeply to be pitied. They carry
heavy weights in the Christian course. They are of all
men the least likely " so to run as to obtain." (1 Cor.
ix. 24.) Their prosperity in this world is often their
destruction in the world to come. Well may the Litany
of the Church of Eogland contain the words, " In all time
of our wealth, good Lord, deliver us."
The second thing that we learn in this passage, is the
almighty powrr of God's rfvace in the soul. The disciples
MATTHEW, CHAP. XIX. Sift
were amazed, when they heard our Lord's language
about rich men. It was language so subversive of all
their notions about the advantages of wealth, that they
cried out with surprise, " Who then can be saved ?"
They drew from our Lord a gracious answer, " With men
this is impossible : but with God all things are possible/'
The Holy Ghost can incline even the richest of
men to seek treasure in heaven. He can dispose even
kings to cast their crowns at the feet of Jesus, and count
all things but loss for the sake of the kingdom of God.
Proof upon proof of this is given to us in the Bible.
Abraham was very rich, yet he was the father of the
faithful. Moses might have been a prince or king in
Egypt, but he forsook all his brilliant prospects for the
sake of Him who is invisible. Job was the wealthiest
man in the east, yet he was a chosen servant of God.
David, Jehoshaphat, Josiah, Hezekiah, were all wealthy
monarchs, but they loved God's favor more than their
earthly greatness. They all shew us that "nothing is too
hard for the Lord," and that faith can grow even in the
most unlikely soil.
Let us hold fast this doctrine, and never let it go.
No man's place or circumstances shut him out from the
kingdom of God. Let us never despair of any one's
salvation. No doubt rich people require special grace,
and are exposed to special temptations. But the Lord
God of Abraham, and Moses, and Job, and David is
not changed. He who saved them in spite of their
riches, can save others also. When He works, who shall
let it ? (Isaiah xliii. 13.)
The last thing that we learn in these verses, is ths
M4^ EXPOSITORY THOUGHTS.
im7nense encouragement the Gospel offers to those loho give
up everything for Christ's sake. We are told that Peter
asked our Lord what he and the other apostles, who had
forsaken their little all for His sake, should receive in
return. He obtained a most gracious reply, A full
recompence shall be made to all who make sacrifices for
Christ's sake : they " shall receive an hundred fold, and
shall inherit everlasting life/'
There is something very cheering in this promise.
Few in the present day, excepting converts among the
heathen, are ever required to forsake homes, relations,
and lands, on account of their religion. Yet there are
few true Christians, who have not much to go through, in
one way or another, if they are really faithful to their
Lord. The offence of the cross is not yet ceased.
Laughter, ridicule, mockery, and family-persecution, are
often the portion of an English believer. The favor
of the world is often forfeited, — places and situations
are often perilled, by a conscientious adherence to the
demands of the Gospel of Christ. All who are exposed
to trials of this kind may take comfort in the promise
of these verses. Jesus foresaw their need, and intended
these words to be their consolation.
We may rest assured that no man shall ever be a real
loser by following Christ. The believer may seem to suffer
loss for a time, when he first begins the life of a decided
Christian. He may be much cast down by the afflictions
that are brought upon him on account of his religion.
But let him rest assured that he will never find himself
a loser in the long run. Christ can raise up friends for
us who shall more than compensate for those „\ye Ipse
MATTHEW, CHAP. XX.
245
Christ can open hearts and homes to us, far more warm
and hospitable than those that are closed against us.
Above all, Christ can give us peace of conscience, inward
joy, bright hopes, and happy feelings, which shall far
outweigh every pleasant earthly thing that we have cast
away for His sake. He has pledged His royal word that
it shall be so. None ever found that word fail. Let us
trust it, and not be afraid.
MATTHEW XX. 1—16.
1 For the kingdom of heaven is
like unto a man that is an householder,
"which went out early in the morning
to hire laborers into his vineyard.
2 And when he had agreed with
the laborers for a penny a day, he
sent them into his vmeyard.
3 And he went out about the third
hour, and saw others standing idle in
the market-place,
4 And said unto them : Go ye also
into the vineyard, and whatsoever is
right I will give you. And they went
their way.
5 Again he went out about the
sixth and ninth hour, and did like-
wise.
6 And about the eleventh hour he
went out, and found others standing
idle, and saith unto them, Why stand
ye here all the day idle ?
7 They say unto him. Because no
man hath hired us. He saith unto
them. Go ye also into the vineyard ;
and whatsoever is right, that shall ye
receive.
8 So when even was come, the lord
of the vineyard saith unto his steward,
Call the laborers, and give them
their hire, beginning from the last
unto the first.
9 And when they came that were
hired about the eleventh hour, they
received every man a penny.
10 But when the first came, they
supposed that they should have re-
ceived more ; and they likewise re-
ceived every man a penny.
11 And when they had received it,
they murmured agamst the goodman
of the house,
12 Saying, These last have wrought
hut one hour, and thou hast made
them equal unto us, which have borne
the burden and heat of the day.
13 But he answered one of them,
and said, Friend, I do thee no wrong :
didst not thou agree with me for a
penny ?
14 Take that thine is, and go thy
way : I will give unto this last even
as unto thee.
15 Is it not lawful for me to do
what I wiil with mine own ? Is thine
eye evil, because I am good?
16 So the last shall be first, and
the first last : for many be called, but
few chosen.
There are undeniable difficulties in the parable contained
in these verses. The key to the right explanation of
them must be sought in the passage which concludes the
last chapter. There we find the apostle Peter asking
246 EXPOSITORY THOUGHTS,
our Lord a remarkable question : — " we have forsaken
all and followed thee ; what shall we have therefore ?"
There we find Jesus giving a remarkable answer. He
makes a special promise to Peter and his fellow disciples :
— " they should one day sit on twelve thrones, judging
the twelve tribes of Israel." He makes a general promise
to all who suffer loss for His sake : — " they should receive
an hundred-fold, and inherit everlasting life."
Now we must bear in mind that Peter was a Jew.
Like most Jews, he had probably been brought up in much
ignorance as to Grod's purposes respecting the salvation of
the Gentiles. In fact, we know from the Acts, that it
required a vision from heaven to take that ignorance away.
(Acts X. 28.) Furthermore we must bear in mind that
Peter and his fellow-disciples were weak in faith and
knowledge. They were probably apt to attach a great
importance to their own sacrifices for Christ's sake, and
inclined to self-righteousness and self-conceit. — Both
these points our Lord knew well. He therefore speaks
this parable for the special benefit of Peter and his com-
panions. He read their hearts. He saw what spiritual
medicine those hearts required, and supplied it without
delay. In a word. He checked their rising pride, and
taught them humility.
In expounding this parable, we need not inquire closely
into the meaning of the " penny," the " market-place,"
the " steward," or the " hours." Such inquiries often
darken counsel by words without knowledge. Well says
Calovius, " the theology of parables is not argumen-
tative." The hint of Chrysostom deserves notice. He
says, " It is not right to search curiously, and word by
Ml
word, into all things in a parable ; but when we have
learned the object for which it was composed, to reap
this, and not to busy ourselves about anything further."
Two main lessons appear to stand out on the face of the
parable, and to embrace the general scope of its mean-
ing. Let us content ourselves with these two.
We learn, in the first place, that i7i the calling of
nations to the jprofessed knowledge of Himself, God ex-
ercises, free, sovereign, and unconditional grace. He
calls the families of the earth into the visible church at
His own time, and in His own way.
We see this truth wonderfully brought out in the
history of God's dealings with the world. We see the
children of Israel called and chosen to be God's people
in the very beginning of '^ the day." We see some of the
Gentiles called at a later period, by the preaching of the
apostles. We see others being called in the present age,
by the labors of missionaries. We see others, like the
millions of Chinese and Hindoos, still " standing idle,
because no man hath hired them." — And why is all this ?
We cannot tell. We only know that God loves to hide
pride from churches, and to take away all occasion of
boasting. He will never allow the older branches of His
church to look contemptuously on the younger. His
Gospel holds out pardon and peace with God throu^'h
Christ to the heathen of oui- own times, as fully as it did
to St. Paul. The converted inhabitants of Tinnevelly
and New Zealand shall be as fully admitted to heaven as
the holiest patriarch who died 3500 years ago. The old
wall between Jews and Gentiles is removed. There is
nothing to prevent the believing heathen being "a
248 EXPOSITORY THOUGHTS.
fellow-heir and partaker of the same hope" with the
believing Israelite. The Gentiles converted at "the
eleventh hour" of the world, shall be as really and truly
heirs of glory as the Jews. They shall sit down with
Abraham, and Isaac, and Jacob in the kingdom of
heaven, while many of the children of the kingdom are
for ever cast out. " The last shall indeed be first."
We learn, in the second place, that in the saving of
individuals, as loell as in the calling of nations, God acts
as a sovereign, and gives no account of His matters.
He has mercy on whom He will have mercy, and that too
at His own time. (Rom. ix. 15.)
This is a truth which we see illustrated on every side
in the church of Christ, as a matter of experience. We
see one man called to repentance and faith in the begin-
ning of his days, like Timothy, and laboring in the
Lord's vineyard for forty or fifty years. We see another
man called " at the eleventh hour," like the thief on the
cross, and plucked like a brand out of the fire — one day
a hard impenitent sinner, and the next day in paradise.
And yet the whole tenor of the Gospel leads us to believe
that both these men are equally forgiven before God.
Both are equally washed in Christ's blood, and clothed
in Christ's righteousness. Both are equally justified,
both accepted, and both will be found at Christ's right
hand in the last day.
There can be no doubt that this doctrine sounds strange
to the ignorant and inexperienced Christian. It con-
founds the pride of human nature. It leaves the self-
righteous no room to boast. It is a levelling, humbling
doctrine, and gives occasion to many a murmur. But
249
it is impossible to reject it, unless we reject the whole
Bible. True faith in Christ, though it be but a day old,
justifies a man before God as completely as the faith of
him who has followed Christ for fifty years. The right-
eousness in which Timothy will stand at the day of judg-
ment, is the same as that of the penitent thief Both
will be saved by grace alone. Both will owe all to
Christ. — We may not like this. But it is the doctrine
of this parable, and not of this parable only, but of the
whole New Testament. Happy is he who can receive
the doctrine with humility ! Well says Bishop Hall,
"If some have cause to magnify God's bounty, none have
cause to complain."
Before w^e leave this parable, let us arm our minds
with some necessary cautions. It is a portion of Scrip-
ture that is frequently perverted and misapplied. Men
have often drawn from it, not milk, but poison.
Let us beware of supposing, from anything in this
parable, that salvation is in the slightest degree to be
obtained by works. To suppose this is to overthrow the
whole teaching of the Bible. Whatever a believer re-
ceives in the next world, is a matter of grace, and not
of debt. God is never a debtor to us, in any sense
whatever. When we have done all, we are unprofitable
servants. (Luke xvii. 10.)
Let us beware of supposing, from this parable, that the
distinction between Jews and Gentiles is entirely done
away by the Gospel. To suppose this is to contradict
many plain prophecies, both of the Old Testament and
New. In the matter of justification, there is no distinc-
tion between the believing Jew and the Greek. Yet
11*
250
EXPOSITORY THOUGHTS.
Israel is still a special people, and not "numBered^among
the nations." God has many purposes concerning the
Jews, which are yet to be fulfilled.
Let us beware of supposing, from this parable, that all
saved souls will have the same degree of glory. To
suppose this, is to contradict many plain texts of Scrip-
ture. The title of all believers no doubt is the same —
the righteousness of Christ. But all will not have the
same place in heaven. " Every man shall receive his
own reward, according to his own labor." (1 Cor. iii. 8.)
Finally, let us beware of supposing from this parable,
that it is safe for any one to put off repentance till the
end of his days. To suppose this is a most dangerous
delusion. The longer men refuse to obey Christ's voice,
the less likely they are to be saved. " Now is the accepted
time : now is the day of salvation." (2 Cor. vi. 2.) Few
are ever saved on their death-beds. One thief on the cross
was saved, that none should despair ; but only one, that
none should presume. A false confidence in those words,
" the eleventh hour," has ruined thousands of souls.
MATTHEW XX. 17—23.
17 And Jesus going up to Jenisalem
took the twelve disciples apart in the
way, and said unto them,
18 Behold, we go up to Jerusalem •
and the Son of man shall be betrayed
unto the Chief Priests and unto the
Scribes, and they shall condemn him
to death,
19 And shall deliver him to the
Gentiles to mock, and to scourge, and
to crucify Mm : and the third day he
shall rise again.
20 Then came to him the mother
of Zebedee's children with her sons,
worshipping him, and desiring a cer-
tain thing of him.
21 And he said unto her, What wilt
thou ? She saith unto him, Grant that
these my two sons may sit, the one
on thy right hand, and the other on
the left, in thy kingdom.
22 But Jesus answered and said,
Ye know not what ye ask. Are ye
able to drink of the cup that I shall
drink of, and to be baptized with the
baptism that I am baptized with ?
They say unto him. We are able.
23 And he saith vinto them. Ye
shall drink indeed of my cup, and be
baptized with the baptism that I am
baptized with : but to sit on my right
hand, and on my left, is not mine to
give, but it shall ie given to them for
whom it is prepared of my Father.
MATTHEW, CHAP. XX. 251
The first thing we should notice in these verses, is the
dear announcement ivhich the Lord Jesus Christ makes
of His own approaching death. For the third time we
find Him telling His disciples the astounding truth, that
He, their wonder-working Master, must soon suffer
and die.
The Lord Jesus knew from the beginning, all that was
before Him. The treachery of Judas Iscariot, — the
fierce persecution of the chief-priests and scribes, — the
unjust judgment, — the delivery to Pontius Pilate, — the
mocking, — the scourging, — the crown of thorns, — ^the
cross, — the hanging between two malefactors, — the nails,
— the spear, — all, all were spread before His mind like a
picture.
How great an aggravation of suffering fore-know-
ledge is, those know well who have lived in the prospect
of some fearful surgical operation. Yet none of these
things moved our Lord. He says, " I was not rebellious,
neither turned away back. I gave my back to the
smiters, and my cheeks to them that plucked off the
hair : I hid not my face from shame and spitting."
(Isaiah 1. 5, 6.) He saw Calvary in the distance all His
life through, and yet walked calmly up to it, without
turning to the right hand or to the left. Surely there
never was sorrow like unto His sorrow, or love like His
love.
The Lord Jesus w*as a voluntary sufferer. When He
died on the cross, it was not because He had not power
to prevent it. He suffered intentionally, deliberately, and
of His own free-will. (John x. 18.) He knew that with-
out shedding of His blood there could be no remission of
252 EXPOSITORY THOUGHTS.
man's sin. He knew that He was the Lamb of God, who
must die to take away the sin of the world. He knew
that His death was the appointed sacrifice, which must be
offered up to make reconciliation for iniquity. Knowing
all this, He went willingly to the cross. His heart was
set on finishing the mighty work He came into the world
to do. He was well aware that all hinged on His own
death, and that, without that death, His miracles and
preaching would have done comparatively nothing for the
world. No wonder that He thrice pressed on the atten-
tion of His disciples that He "must needs" die. Blessed
and happy are they who know the real meaning and
importance of the sufferings of Christ !
The next thing that we should notice in these verses,
is the mixture of ignorance and faith that may he found ,
even in true-hearted Christians. We see the mother of
James and John coming to our Lord with her two sons,
and preferring on their behalf" a strange petition. She
asks that they "may sit, one on His right hand, and the
other on His left in His kingdom." She seems to have
forgotten all He had just been saying about His suffer-
ing. Her eager mind can think of nothing but His
glory. His plain w^arnings about the crucifixion, appear
to have been thrown away on her sons. Their thoughts
were full of nothing but His throne, and the day of His
power. There was much of fiith in their request, but
there was much more of infirmity. There was some-
thing to be commended, in that they could see in Jesus
of Nazareth a cominsr Wn^, But there was also much
to blame, in that they did not remember that He was to
be crucified before He oould reign. Truly the flesh
CHAP. XX. 253
lusteth. against the spirit in all God's children, and Luther
well remarks, " the flesh ever seeks to be glorified before
it is crucified."
There are many Christians, who are very like this
woman and her sons. They see in part, and know in
part, the things of God. They have faith enough to
follow Christ. They have knowledge enough to hate
sin, and come out from the world. And yet there are
many truths of Christianity, of which they are deplora-
bly ignorant. They talk ignorantly, they act ignorantly,
and commit many sad mistakes. Their acquaintance
with the Bible is very scanty. Their insight into their
own hearts is very small. — But we must learn from these
verses to deal gently with such people, because the Lord
has received them. We must not set them down as
graceless and godless, because of their ignorance. We
must remember that true faith may lie at the bottom of
, their hearts, though there is much rubbish at the top.
We must reflect that the sons of Zebedee, whose know-
ledge was at one time so imperfect, became at a later
.period pillars of the Church of Christ. Just so a believer
rmay begin his course in much darkness, and yet prove
finally a man mighty in the Scriptures, and a worthy
follower of James and John.
- The last thing that we should notice in these verses,
-is the solemn reproof ivMch our Lord gives to the ignorant
request of the 7notherof Zehe dee's children and her ttvo sons.
He says to them, " Ye know not what you ask." They
had asked to share in their Master's reward, but they
had not considered that they must first be partakers in
their Master's sufferings. (1 Pet. iv. 13.) They had for-
2S4 EXPOSITORY THOUGHTS.
gotten that those who would stand with Christ in glory,
must drink of His cup, and be baptized with His baptism.
They did not see that those who carry the cross, and
those alone, shall receive the crown. Well might our
Lord say, " Ye know not what ye ask.'"
But do we never commit the same mistake that the
sons of Zebedee committed ? Do we never fall into their
error, and make thoughtless, inconsiderate requests ? Do
we not often say things in prayer without " counting the
cost,'' and ask for things to be granted to us, without
reflecting how much our supplications involve ? These
are heart-searching questions. It may well be feared
that many of us cannot give them a satisfactory answer.
We ask that our souls may be saved and go to heaven,
when we die. It is a good request indeed. But are we
prepared to take up the cross, and follow Christ ? Are
we willing to give up the world for His sake ? Are we
ready to put off the old man, and put on the new — to
fight, to labor, and to run so as to obtain ? Are we
ready to withstand a taunting world, and endure hard-
ships for Christ's sake ? — What shall we say ? If we
are not so ready, our Lord might say to us also, " Ye
know not what ye ask."
We ask that God would make us holy and good. It
is a good request indeed. But are we prepared to be
sanctified by any process that Grod in His wisdom may
call on us to pass through ? Are we ready to be purified
by affliction, weaned from the world by bereavements,
drawn nearer to God by losses, sicknesses, and sorrow ?
Alas ! these are hard questions. But if we are not, our
Lord might well say to us, " Ye know not what ye ask."
MATTHEWj CHAP. XX. 255
Let us leave these verses with a solemn rosolation to
consider well what we are about, when we draw nigh to
God in prayer. Let us beware of thoughtless, incon-
siderate and rash petitions. Well might Solomon say,
" Be not rash with thy mouth, and let not thine heart
be hasty to utter anything before God." (Eccles. v. 2.)
MATTHEW XX. 24-28.
24 And when the ten heard it, they
were moved with indignation against
the two brethren.
25 But Jesus called them unto Mm,
and said, Ye know that the princes of
the Gentiles exercise dominion over
them, and they that are great exercise
authority upon them.
26 But it shall not be so among
you : but whosoever will be great a-
mong you, let him be your minister :
27 And whosoever will be chief
among you, let him be your ser-
vant.
28 Even as the Son of man came
not to be ministered unto, but to min-
ister, and to give his life a ransom
for many.
These verses are few in number, but they contain lessons
of great importance to all professing Christians. Let us
see what they are.
In the first place we learn, that there may be pride,
jealousy, and love of 'preeminence even among true disciples
of Christ. Whatsaith the Scripture ? "When the ten
heard" what James and John had asked, " they were
moved with indignation against the two brethren."
Pride is one of the oldest and most mischievous of
sins. By it the angels fell ; — for " they kept not their
first estate." (Jude 6.) Through pride Adam and Eve
were seduced into eating the forbidden fruit. They were
not content with their lot, and thought " they would
be as Gods." From pride the saints of God receive their
greatest injuries after their conversion. Well says Hooker,
" Pride is a vice, which cleaveth so fast unto the hearts
256 EXPOSITORY THOUGHTS.
of men, that if we were to strip ourselves of all faults,
one by one, we should undoubtedly find it the very last
and hardest to put off/' It is a quaint but true saying
of Bishop Hall, that " pride is the inmost coat, which we
put off last, and which we put on first/'
In the second place we learn, that a life of self -denying
kindness toothers is the true secret of greatness in theking-
dom of Christ. AVhat saith the Scripture ? " Whosoever
will be great among you, let him be your minister : —
Whosoever will be chief among you, let him be your
servant." ^ -^n.
The standard of the world, and the standard of the
Lord Jesus, are indeed widely different. They are more
than difierent. They are flatly contradictory one to the
other. Among the children of this world, he is thought
the greatest man who has most land, most money, most
servants, most rank, and most earthly power. Among
the children of God, he is reckoned the greatest who does
most to promote the spiritual and temporal happiness of
his fellow-creatures. True greatness consists not in re-
ceiving, but in giving, — not in selfish absorption of good
things, but in imparting good to others — not in being
served, but in serving — not in sitting still and being min-
istered to, but in going about and ministering to others.
The angels of God see far more beauty in the work of the
Missionary, than in the work of the Australian digger
for gold. They take far more interest in the labors of
men like Howard and Judson, than in the victories of
generals, the political speeches of statesmen, or the
council-chambers of kings. Let us remember these
things. Let us beware of seeking false greatness. Let
MATTHEW, CHAP. XX. 25f
U8 aim at that which alone is true. We may be sure
there is profound wisdom in that saying of ourLord's, "It
is more blessed to give than to receive." (Acts xx. 35.)
In the third place, we learn that the Lord Jesus
Christ is intended to he the example of all true Christians.
What saith the Scripture ? We ought to serve one an-
other, "even as the Son of man came not to be minis-
tered unto, but to minister.'"
The Lord God has mercifully provided His people
with everything necessarj' to their sanctification. He has
given those who follow after holiness the clearest of pre-
cepts, the best of motives, and the most encouraging of
promises. But this is not all. He has furthermore sup-
plied them with the most perfect pattern and example,
even the life of His own Son. By that life he bids us
frame our own. In the steps of that life He bids us
walk. (1 Peter ii. 21.) It is the model after which we
must strive to mold our tempers, our words, and our
works, in this evil world. — " Would ray Master have
spoken in this manner ? Would my Master have be-
haved in this way ?" — These are the questions by which
.-we ought daily to try ourselves.
How humbling this truth is ! What searchings of
heart it ought to raise within us ! What a loud call it is
to " lay aside every weight, and the sin which most easily
besets us !" What manner of persons ought they to be
who profess to copy Christ ! What poor unprofitable
religion is that which makes a man content with talking
and empty profession, while his life is unholy and un-
clean ! Alas ! those who know nothing of Christ, as an
example, will find at last that He knows nothing of them
258 EXPOSITORY THOUGHTS.
as His saved people. " He that saith he abideth in Him
ought himself also so to walk even as he walked.'' (1
John ii. 6.)
Finally, let us learn from these verses, ^/^a^C^Ari^-^'^ death
was an atonement for sin. What saith the Scrip ture ? '• ' The
Son of man came to give his life a ransom for many.'* ,-.
This is the mightiest truth in the Bible. Let us
take care that we grasp it firmly, and never let it go.
Our Lord Jesus Christ did not die merely as a martyr,
or as a splendid example of self-sacrifice and self-denial.
Those who can see no more than that in His death, fall
infinitely short of the truth. They lose sight of the very
foundation-stone of Christianity, and miss the whole
comfort of the Gospel. Christ died as a sacrifice for
man's sin. He died to make reconciliation for man's
iniquity. He died to purge our sins by the ofiering of
Himself. He died to redeem us from the curse which
we all deserved, and to make satisfaction to the justice
of God, which must otherwise have condemned us. Never
let us forget this !
We are all by nature debtors. We owe to our holy
Maker ten thousand talents, and are not able to pay.
We cannot atone for our own transgressions, for we are
weak and frail, and only adding to our debts every day.
But, blessed be God ! what we could not do, Christ came
into the world to do for us. What we could not pay.
He undertook to pay fur us. To pay it He died for us
upon the cross. " He ofiered himself to God." (Heb.
ix. 14.) " He sufiered for sin, the just for the uujust,
that He might bring us to God." (1 Peter iii. 18.) Once
more, never let us forget this I
CHAP. XX. 259
Let us not leave these verses without asking ourselves,
where is our humility.? what is our idea of true greatness?
what is our example .? what is our hope.? — Life, eternal
life, depends on the answer we give to these questions.
Happy is that man who is truly humble, strives to do
good in his day, walks in the steps of Jesus, and rests all
his hopes on the ransom paid for him by Christ's blood.
Such a man is a true Christian !
MATTHEW XX. 29—84.
29 And as they departed from Je-
richo, a great multitude followed
him.
30 And, behold, two blind men
Bitting by the way side, when they
heard that Jesus passed by, cried out,
saying, Have mercy on us, Lord,
thou Sou of David.
31 And the multitude rebuked
them, because they should hold their
peace : but they cried the more, say-
ing, Have mercy on us, Lord, thou
Sou of David.
32 And Jesus stood still, and called
them, and said. What will ye that I
shall do unto you ?
33 They say unto him, Lord, that
our eyes may be opened.
34 So Jesus had compassion on
them, and touched their eyes : and
immediately their eyes received sight,
and they followed him.
In these verses we have a touching picture of an event
in our Lord's history. He heals two blind men sitting
by the way side near Jericho. The circumstances of the
event contain several deeply interesting lessons, which all
professing Christians would do well to remember.
For one thing, let us mark what strong faith may
sometimeshefound,ivhereit might least haveheen expected.
Blind as these two men were, they believed that Jesus
was able to help them. They never saw any of our
Lord's miracles. They knew Him only by hear-say, and
not face to face. And yet, as soon as they heard that
He was passing by, they " cried out, saying, Have mercy
on us, Lord, thou Son of David."
260 EXPOSITORY THOUGHTS.
Sucli faith may well put us to shame. With all our
books of evidencCj and lives of saints, and libraries of
divinity, how few know anything of simple, childlike
confidence in Christ's mercy and Christ's power. And
even among those who are believers, the degree of faith
is often strangely disproportionate to the privileges en-
joyed. Many an unlearned man, who can only read
his New Testament with difficulty, posesses the spirit of
unhesitating trust in Christ's advocacy, while deeply-
read divines are harassed by questionings and doubts.
They who, humanly speaking, ought to be first, are often
last, and the last first..
For another thing, let us mark lohat wisdom there is
in using every opportunity for getting good for our souls.
These blind men sat ^^ by the wayside." Had they not
done so, they might never have been healed. Jesus
never returned to Jericho, and they might never have
met with Him again.
Let us see, in this simple fact, the importance of dili-
gence in the use of means of grace. Let us never
neglect the house of God, — never forsake the assembling
of ourselves with God's people, — never omit the reading
of our Bibles — never let drop the practice of private
prayer. These things, no doubt, will not save us without
the grace of the Holy Ghost. Thousands make use of
them, and remain dead in trespasses and sins. But it is
just in the use of these things that souls are converted
and saved. They are the ways in which Jesus walks.
It is they who "sit by the way-side" who are likely to be
healed. Do we know the diseases of our souls ? Do we
feel any desire to see the great Physician ? If we do,
. MATTHEW, CHAP. XX. 261
we must not wait in idleness, saying, '^ If I am to be
saved, I shall be saved." We must arise and go to the
road where Jesus walks. Who can tell but He will
soon pass by for the last time ? Let us sit daily by the
way-side.
For another thing, let us mark the value of pains and
perseverance in seeking Christ. These blind men were
" rebuked'' by the multitude, that accompanied our Lord.
Men told them to " hold their peace/' But they were
not to be silenced in this way. They felt their need of
help. They cared nothing for the check which they
received. " They cried the more, saying, Have mercy
on us, Lord, thou Son of David."
We have in this part of their conduct, a most import-
ant example. We are not to be deterred by opposition,
or discouraged by difficulties, when we begin to seek the
salvation of our souls. We must " pray always and not
faint." (Luke xviii. 1.) We must remember the parable
of the importunate widow, and of the friend who came to
borrow bread at midnight. Like them we must press our
petitions at the throne of grace, and say, ^^ I will not
let thee go, except thou bless me." (Gen. xxxii. 26.)
Friends, relatives, and neighbors may say unkind things,
and reprove our earnestness. We may meet with cold-
ness and want of sympathy, where we might have looked
for help. But let none of these things move us. If we
feel our diseases, and want to find Jesus, the great
Physician — if we know our sins, and desire to have them
pardoned — let us press on. " The violent take the king-
. dom by force." (Matt. xi. 12.)
; Finallvjlct us mark how gracious the Lord Jesus is tc
262
EXPOSITORY THOUGHTS.
those who seek Him. " He stood still and called" the
blind men. He kindly asked them what it was that
they desired. He heard their petition^ and did what they
requested. He " had compassion on them, and touched
their eyes — and immediately their eyes received sight."
We see here an illustration of that old truth, which we
can never know too well, the mercifulness of Christ's
heart towards the sons of men. The Lord Jesus is not
only a mighty Saviour, but merciful, kind, and gracious
to a degree that our minds cannot conceive. Well might
the apostle Paul say, that " the love of Christ passeth
knowledge." (Ephes. iii. 19.) Like him, let us pray that
we may " know'' more of that love. We need it when
we first begin our Christian course, poor trembling peni-
tents, and babes in grace. We need it afterwards, as we
travel along the narrow way, often erring, often stum-
bling, and often cast down. We shall need it in the
evening of our days, when we go down the valley of the
shadow of death. Let us then grasp the love of Christ
firmly, and keep it daily before our minds. We shall
never know, till we wake up in the next world, how
much we are indebted to it.
MATTHEW XXI. l-Il.
1 And -when they drew nigh unto
Jerusalem, and were come to Beth-
phage, unto the mount of Olives, then
sent Jesus two disciples,
2 Saying unto them, Go into the
village over against you, and straight-
way ye shall find an ass tied, and a
colt with her : loose tJiem, and bring
them unto me.
3 And if any man say ought iTnto
you, ye shall say, The Lord hath need
of them; and strainrhtway he will
send them.
4. All this was done, that '.t might
be fulfilled which was spoken by the
prophet, saying,
5 Tell ye the daughter of Sion,
Behold, thy king cometh unto thee,
meek, and sitting upon an ass, and a
colt the foal of an ass.
6 And tlie disciples went, and did
as Jesus commanded them.
7 And brought the ass, and the colt,
and put on them their clothes, and
they set Jiim thereon.
8 And a very great multitude spread
XXI.
263
their garments in the way ; others cut
down branches from the trees, and
strawed them in tlie way.
9 And the multitudes that went
before, and that followed, cried, say-
ins, Hosauua to the Son of David :
Blessed is he that cometh in the name
of the Lord ; Hosanua in the highest.
10 And when he was come into Je-
rusalem, all the city wa« moved, say-
insf. Who is this ?
11 And the multitude said, This is
Jesus, the prophet of Nazareth of
Galilee.
These verses contain a very remarkable passage in our
Lord Jesus Christ's life. They describe His public
entry into Jerusalem, when He came there for the last
time, before He was crucified.
There is something peculiarly striking in this incident
in our Lord's history. The narrative reads like the
account of some royal conqueror's return to his own city.
" A very great multitude" accompanies him in a kind
of triumphal procession. Loud cries and expressions of
praise are heard around him. " All the city was moved."
The whole transaction is singularly at variance with the
past tenor of our Lord's life. It is curiously unlike the
ways of Him who did not " cry, nor strive, nor let His
voice be heard in the streets" — who withdrew Himself
from the multitude on other occasions — and said to those
He healed, " see thou say nothing to any Man." (Mark
i. 44.) And yet the whole transaction admits of ex-
planation. The reasons of this public entry are not
hard to find out. — Let us see what they were.
The plain truth is, that our Lord knew well that
the time of His earthly ministry was drawing to a
close. He knew that the hour was approaching when
He must finish the mighty work He came to do, by
dying for our sins upon the cross. He knew that
His last journey had been accomplished, and that there
remained nothing now in His earthly ministry, but to
264 EXPOSITORY THOUGHTS.
be offered as a sacrifice on Calvary. Knowing all
this, He no longer, as in time past, sought secrecy.
Knowing all this. He thought it good to enter the place
where He was to be delivered to death, with peculiar
solemnity and publicity. It was not fitting that the
Lamb of God should come to be slain on Calvary
privately and silently. Before the great sacrifice for the
sins of the world was ofiered up, it was right that every
eye should be fixed on the victim. It was suitable that
the crowning act of our Lord^s life should be done with
as much notoriety as possible. Therefore it was that He
made this public entry. Therefore it was that He
attracted to himself the eyes of the wondering multitude.
Therefore it was that all Jerusalem was moved. The
atoning blood of the Lamb of God was about to be
shed. The deed was not to be " done in a corner.''
(Acts xxvi. 26.)
It is good to remember these things. The real mean-
ing of our Lord's conduct at this period of His history
is not sufficiently considered by many readers of this pas-
sage. It remains for us to consider the practical lessons
which these verses appear to point out.
^ In the first place, let us notice in these verses a7i
example of our Lord Jesus Christ's perfect knowledge.
He sends His two disciples into a village. He tells them
that they will there find the ass on which he was to ride.
He provides them with an answer to the inquiry of those
to whom the ass belonged. He tells them that on giving
that answer the ass will be sent. And all happens
exactly as He foretells.
There is nothing hid from the Lord's eyes. There are
265
no secrets with Him. Alone or in company, by nigbt or
by day, in private or in public, He is acquainted with all
our ways. He that saw Nathanael under the fig-tree is
unchanged. Go where we will, and retire from the
world as we may, we are never out of sight of Christ.
This is a thought that ought to exercise a restraining
and sanctifying effect on our souls. We all know the
influence which the presence of the rulers of this world
has upon their subjects. Nature itself teaches us to put
a check on our tongues, and demeanor, and behavior,
when we are under the eye of a king, The sense of our
Lord Jesus Christ's perfect knowledge of all our ways,
ought to have the same effect upon our hearts. Let us
do nothing we would not like Christ to see, and say
nothing we would not like Christ to hear. Let us seek
to live and move and have our being under a continual
recollection of Christ's presence. Let us behave as we
would have done had we walked beside Him, in the
company of James and John, by the sea of Galilee. This
is the way to be trained for heaven. In heaven, " we
shall ever be with the Lord" (1 Thess. iv. 17.)
In the second place, let us notice in these verses an ex-
ample of the manner in lohich prophecies concerning our
Lord's first coming were fulfilled. We are told that His
public entry fulfilled the words of Zechariah, " Thy King
Cometh unto thee, meek, and sitting upon an ass."
It appears that this prediction was literally and ex-
actly fulfilled. The words which the prophet spake by
the Holy Ghost received no figurative accomplishment.
As he said, so it came to pass. As he foretold, so it was
xdoiie- Five hundred and fifty years had passed away
12
266 EXPOSITORY THOUGHTS.
since the prediction was made, — and then, when the ap-
pointed time arrived, the long-promised Messiah did
literally ride into Zion on an ass. No doiiht the vast
majority of the inhabitants of Jerusalem saw nothing in
the circumstance. The veil was upon their hearts. But
we are not left in doubt as to the fulfilment of the pro-
phecy. We are told plainly, " all this was done that it
might be fulfilled.''
From the fulfilment of God's word in time past, we
are surely intended to gather something as to the manner
of its fulfilment in time to come. We have a right to
expect that prophecies respecting the second advent of
Christ, will be as literally fulfilled as those respecting His
first advent. He came to this earth literally in person the
first time. He will come to this earth literally in person
the second time. He came in humiliation once literally
to suffer. He will come again in glory literally to reign.
Every prediction respecting things accompanying His
first advent was literally accomplished. It will be just
the same when He returns. All that is foretold about
the restoration of the Jews, — the judgments on the un-
godly, — the unbelief of the world, — the gathering of the
elect, — shall be made good to the letter. Let us not
forget this. In the study of unfulfilled prophecy, a fixed
principle of interpretation is of the first importance.
Finally, let us notice in these verses a striking example
of the worthlessness of man's favor. Of all the multitudes
who crowded round our Lord as He entered Jerusalem,
none stood by Him when He was delivered into the
hands of wicked men. Many cried, Hosanna, who four
days after cried, '^ away with Him, crucify Him."
MATTHEW, CHAP. XXI.
267
But this is a faithful picture of human nature. This
is a proof of the utter folly of thinking more of the praise
of man than the praise of God. Nothing in truth is so
fickle and uncertain as popularity. It is here to-day and
gone to-morrow. It is a sandy foundation, and sure to
fail those who build upon it. Let us not care for it. Let
us seek the favor of Him who is " the same yesterday,
and to-day, and for ever." (Heb. xiii. 8.) Christ never
changes. Those whom He loves. He loves to the end.
His favor endureth for ever.
MATTHEW XXI. 12—22.
12 And Jesus went into the temple
of God, and cast out all them tliat
Bold and bought in the temple, and
overthrew the tables of the money-
changers, and the seats of them that
sold doves.
13 And said unto them, It is xn'it-
ten, My house shall be called the house
of prayer ; but ye have made it a den
of thieves.
14 And the blind and the lame came
to him in the temple ; and he healed
them.
15 And when the Chief Priests and
Scribes saw the wonderful things that
he did, and the children crying in the
temple, and saying, Ilosanna to the
Son of David; they were sore dis-
pleased,
16 And said unto him, Hearestthou
what these say ? And Jesus saith unto
them, Yea ; nave ve never read, Out
of the mouths of babes and sucklings
thou hast perfected praise ?
17 And ne left them, and went out
of the city into Bethany ; and he
lodged there.
18 Now in the morning as he re-
turued into the city, he hungered.
19 And when he saw a fig tree in
the way, he came to it, and found
nothing thereon, but leaves only, and
said unto it. Let no fruit grow on thee
henceforward forever. And presently
the fig tree withered awiiy.
20 And when the disciples saw it,
they marvelled, saying, llow soon is
the fig tree withered away !
21 Jesus answered and said unto
them, Verily I say unto you, If ye
have faith, and doubt not, ye shall
not only do this which is done to the
fig tree, but also if ye shall say unto
tliis mountain, Ee thou removed, and
be thou cast into the sea ; it shall be
done.
22 And all things, whatsoever ye
shall ask in prayer, believing, ye shall
We have in these verses an account of two remarkable
events in our Lord's history. In both, there v^as some-
thing eminently figurative and typical. Each was an
emblem of spiritual things. Beneath the surface of each,
lie lessons of solemn instruction.
268 EXPOSITORY THOUGHTS.
The first event that demands our attention, is our
Lord's visit to the temple. He found His Father's house
in a state which too truly shadowed forth the general con-
dition of the whole Jewish church — everything out of
order, and out of course. He found the courts of that
holy huilding disgracefully profaned by worldly trans-
actions. Trading, and buying, and selling, were actually
going on within its walls. There stood dealers ready to
supply the Jew who came from distant countries, with
any sacrifice he wanted. There sat the money-changer,
ready to change his foreign money for the current coin
of the land. Bullocks, and sheep, and goats, and pigeons,
were there exposed for sale, as if the place had been a
market. The jingling of money might there be heard,
as if these holy courts had been a bank or an exchange.
Such were the scenes that met our Lord's eyes. He saw
it all with holy indignation. " He cast out all them that
sold and bought." He " overthrew the tables of the
money-changers." Kesistance there was none, for men
knew that He was right. Objection there was none, for
all felt that he was only reforming a notorious abuse,
which had been basely permitted for the sake of gain.
Well might He sound in the ears of the astonished
traders, as they fled from the temple : " It is written. My
house shall be called the house of prayer ; but ye have
made it a den of thieves."
Let us see in our Lord's conduct on this occasion, a
striking type of what He will do when He comes again
the second time. He will purify His visible church as
He purified the temple. He will cleanse it from every-
thing that defiles and works iniquity, and cast every
269
worldly professor out of its pale. He will allow no
worshipper of money, or lover of gain, to have a place in
that glorious temple, which He will finally exhibit before
the world. May we all strive to live in the daily ex-
pectation of that coming ! May we judge ourselves, that
we be not condemned and cast out in that searching and
sifting day ! We should often study those words of
Malachi : " Who may abide the day of His coming ?
and who shall stand when He appeareth ? for He is like a
refiner's fire, and like fuller's soap/' (Mai. iii. 2.)
The second event that demands our attention in these
verses, is our Lord's curse upon the fruitless fig-tree.
We are told, that being hungry He came to a fig-tree in
the way, and " found nothing thereon, but leaves only,
and said unto it, let no fruit grow on thee henceforward
for ever. And presently the fig-tree withered away."
This is an incident almost without parallel in all our
Lord's ministry. It is almost the only occasion on which
we find Him making one of His creatures suffer, in order
to teach a spiritual truth. There was a heart- searching
lesson in that withered fig-tree. It preaches a sermon
we shall all do well to hear.
That fig-tree, full of leaves, but barren of fruit, was a
striking emblem of the Jewish church, when our Lord was
upon earth. The Jewish church had everything to make
an outward show. It had the temple, the priesthood,
the daily service, the yearly feasts, the Old Testament
Scriptures, the courses of the Levites, the morning and
evening sacrifice. But beneath these goodly leaves, the
Jewish church was utterly destitute of friiit. It had no
grace, no faith, no love, no humility, no spirituality, no
270 EXPOSITORY THOUGHTS.
real holiness, no willingness to receive its Messiah. (John
i. 11.) And hence, like the fig-tree, the Jewish church
was soon to wither away. It was to be stripped of all its
outward ornaments, and its members scattered over the
face of the earth. Jerusalem was to be destroyed. The
temple was to be burned. The daily sacrifice was to be
taken away. The tree was to wither away to the very
ground. And so it came to pass. Never was there a
type so literally fulfilled. In every wandering Jew we
see a branch of the fig-tree that was crushed.
But we may not stop here. We may find even more
instruction in the event we are now considering. These
things were written for our sakes, as well as for the Jews.
Is not every fruitless branch of Christ's visible church
in an awful danger of becoming a withered fig-tree ? Be-
yond doubt it is. High ecclesiastical profession, without
holiness among a people, — overweening confidence in
councils, bishops, liturgies, and ceremonies, while repen-
tance and faith have been neglected, — have ruined
many a visible church in time past, and may yet ruin
many more. Where are the once famous churches of
Ephesus, and Sardis, and Carthage, and Hippo ? They
are all gone. They had leaves, but no fruit. Our
Lord's curse came upon them. They became withered
fig-trees. The decree went forth, " Hew them down."
(Dan. iv. 23.) Let us remember this. Let us beware
of Church-pride. Let us not be high-minded, but fear
(Rom. ii. 20.)
Finally, is not every fruitless professor of Christianity
in awful danger of becoming a withered fig-tree ? There
can be no doubt of it. So long as a man is content with
MATTHEW, CHAP. XXI.
271
the leaves of religion — with a name to live while he is
dead, and a form of godliness without the power— so long
his soul is in great peril. So long as he is satisfied with
going to church or chapel, and receiving the Lord's supper,
and being called a Christian, while his heart is not
changed, and his sins not forsaken — so long he is daily
provoking God to cut him off without remedy. Fruit,
fruit — the fruit of the Spirit, is the only sure proof
that we are savingly united to Christ, and in the way
to heaven. May this sink down into our hearts, and
never be forgotten !
MATTHEW XXI. 23—32.
23 And when he was come into the
temple, the Chief Priests and the
elders of the people came unto him
as he was teaching, and said. By what
authority doest thou these things?
and who gave thee this authority i
24 And Jesus answered and said
unto them, I also will ask you one
thing, which if ye tell me, I in like
wise will tell you by what authority
I do these things.
25 The baptism of John, whence
was it ? from heaven, or of men ? And
they reasoned with themselves, say-
ing^ If we shall say. From heaven ;
he will say unto us. Why did ye not
then believe him ?
26 But if we shall say. Of men ;
we fear the people ; for all hold John
as a prophet.
27 And they answered Jesus,
and said, We cannot tell. And he
said unto them, Neither tell I you by
what authority I do these things.
28 But what think ye ? A certain
man had two sons ; and he came to
the first, and said. Son, go work to
day in my vineyard.
29 He answered, and said, I will
not : but afterward he repented, and
went-
30 And he came to the second, and
said likewise. And he answered and
said, I go, sir : and went not.
31 Whether of them twain did the
will of his father? They say unto
him, The first. Jesus saith unto them,
Verily I say unto you, That the Pub-
licans and the harlots go into the
kingdom of God before you.
32 For John came unto you in the
way of righteousness, and ye believed
him not : but the Publicans and the
harlots believed him ; and ye, when
ye had seen it, repented not afterward,
that ye might believe him.
These verses contain a conversation between our Lord
Jesus Christ, and the chief priests and elders of the
- people. Those bitter enemies of all righteousness saw
272 EXPOSITORY THOUGHTS.
the sensation which the public entry into Jerusalem, and
the cleansing of the temple, had produced. At once they
came about our Lord like bees, and endeavored to find
occasion for an accusation against Him.
Let us observe, in the first place, hoivready the enemies
of truth are to question the aidhority of all who do more
good than themselves. The chief priests have not a word
to say about our Lord's teaching. They make no charge
against the lives or conduct of Himself or His followers.
The point on which they fasten is his commission : " By
what authority doest thou these things ? and who gave
thee this authority .?"
The same charge has often been miade against the
servants of God, when they have striven to check the
progress of ecclesiastical corruption. It is the old engine
by which the children of this world have often labored
to stop the progress of revivals and reformations. It is
the weapon which was often brandished in the face of the
Keformers, the Puritans, and the Methodists of the last
century. It is the poisoned arrow which is often shot at
city-missionaries and lay-agents in the present day. Too
many care nothing for the manifest blessing of God on
man's work, so long as he is not sent forth by their own
sect or party. It matters nothing to them, that some
humble laborer in God's harvest can point to numerous
conversions of souls through his instrumentality. They
still cry, " By what authority doest thou these things ?"
His success is nothing : they demand his commission.
His cures are nothing : they want his diploma. Let us
neither be surprised nor moved, when we hear such
things. It is the old charge which was brought against
MATTHEW, CHAP. XXI. 273
Christ Himself. " There is no new thing under the
sun." (Eccles. i. 9.)
Let us observGj in the second place, the consummate
wisdom with lohich our Lord replied to the question put to
Him. His enemies had asked Him for His authority for
doing what He did. They doubtless intended to make
His answer a handle for accusing Hira. He knew the
drift of their inquiry, and said, "I also will ask you one
thing, which if ye tell me, I in likewise will tell you by
what authority I do these things. The baptism of John,
whence was it ? from heaven or of men ?"
We must distinctly understand, that in this answer of
our Lord's there was no evasion. To suppose this is a
great mistake. The counter question which He asked,
was in reality an answer to His enemies' inquiry. He
knew they dared not deny that John the Baptist was a
man sent from God. He knew that, this being granted,
he needed only to remind them of John's testimony to
Himself — Had not John declared him to be " the Lamb
of God that taketh away the sin of the world ?" Had
not John pronounced Him to be the Mighty One, who
was to " baptize with the Holy Ghost ?" — In short, our
Lord's question was a home-thrust to the conscience of
His enemies. If they once conceded the divine authority
of John the Baptist's mission, they must also concede the
divinity of His own. If they acknowledged that John
came from heaven, they must acknowledge that He
Himself was the Christ.
Let us pray that, in this difficult world, we may be
supplied with the same kind of wisdom which was here
displayed by our Lord. No doubt we ought to act on the
12*
274 EXPOSITORY THOUGHTS.
injunction of St. Peter, "and be always ready to give a i
reason of the hope that is in us with meekness and with 1
fear." (1 Peter iii. 15.) We ought to shrink from no
inquiry into the principles of our holy religion, and to be
ready at any time to defend and explain our practice.
But for all this, we must never forget that '^ wisdom is.^i
profitable to direct," and that we should strive to speak
wisely in defence of a good cause. The words of Solomon
deserve consideration : " Answer not a fool according to
his folly, lest thou be like unto him." (Prov. xxvi. 4.)
In the last place, let us observe in these verses, lohat
immense encouragement our Lord holds out to those loho
re'pent. We see this strikingly brought out in the para-
ble of the two sons. Both were told to go and work in their
father's vineyard. One son', like the profligate publicans,
for some time flatly refused obedience, but afterwards
repented and went. The other, like the formal Phari-
sees, pretended willingness to go, but in reality went not. .^.
" Whether of them twain," says our Lord, " did the will "
of his father .^" Even his enemies were obliged to reply,
" the first."
Let it be a settled principle in our Christianity, that-
the God and Father of our Lord Jesus Christ is infinitely
willing to receive penitent sinners. — It matters nothing^!^
what a man has been in time past. Does he repent, and
come to Christ ? Then old things are passed away, and all
things are become new. — It matters nothing how high
and self-confident a man's profession of religion may be. .
Does he really give up his sins ? If not, his profession is <
abominable in Grod's sight, and he himself is still under
the curse. Let us take courage ourselves, if we have
MATTHEW, CHAP. XXI.
275
been great sinners hitherto. Only let us repent and
believe in Christ, and there is hope. Let us encourage
others to repent. Let us hold the door wide open to
the very chief of sinners. Never will that word fail,
^'If we confess our sins, he is faithful and just to for-
give us our sins, and to cleanse us from all unrighteous-
(1 John i. 9.)
ness.
MATTHEW XXI. 33—46.
83 Hear another parable : There
was a certain householder, which
planted a vineyard, and hedged it
round about, and digged a winepress
in it, and built a tower, and let it
out to husbandmen, and went into a
far country :
34 And when the time of the fruit
drew near, he sent his servants to the
husbandmen, that they might receive
the fruits of it.
35 And the husbandmen took his
servants, and beat one, and killed an-
other, and stoned another.
36 Again, he sent other servants
more than the first: and they did
unto them likewise.
37 But last of all he sent unto them
his son, saying. They will reverence
my son.
38 But when the husbandmen saw
the son, they said among themselves,
This is the heir; come, let us kill him,
and let us seize on his inheritance.
39 And they caught him, and cast
Mm out of the vineyard, and slew
Jiim.
40 When the Lord therefore of the
vineyard cometh, what will he do
unto those husbandmen ?
41 They say unto him, He will
miserably destroy those wicked men,
and will let out Ms vineyard unto
other husbandmenj which shall ren-
der him the fruits in their seasons.
42 Jesus saith unto them. Did ye
never read in the Scriptures, The
stone which the builders rejected, the
same is become the head of the corner:
this is the Lord's doing, and it is
marvellous in our eyes ?
43 Therefore sav I unto you, The
kingdom of God shall be taten from
you, and ^iven to a nation bringing
forth the Iruits thereof,
44 And whosoever shall fall on this
stone shall be broken : but on whom-
soever it shall fall, it will grind him
to powder.
45 And when the Chief Priests and
Pharisees had heard his parables,
they perceived that he spake of them.
46 But when they sought to la^
hands on him, they ieared the multi-
tude, because they took him for a
prophet.
The parable contained in these verses was spoken with
special reference to the Jews. They are the husband-
men here described. Their sins are set before us here
as in a picture. Of this there can be no doubt. It is
written, that " He spake of them."
But we must not flatter ourselves that this parable con-
276 EXPOSITORY THOUGHTS.
tains nothing for the Gentiles. There are lessons laid
down for us, as well as for the Jew. Let us see what
they are.
We see, in the first place, t^Aa^ distinguishing pr pri-
vileges God is pleased to bestoio on some nations.
He chose Israel to be a peculiar people to Himself.
He separated them from the other nations of the earth,
and bestowed on them countless blessings. He gave
them revelations of Himself, while all the rest of the
earth was in darkness. He gave them the law, and the
covenants, and the oracles of God, while all the world
beside was let alone. In short, God dealt with the Jews
as a man deals with a piece of land which he fences out
and cultivates, while all the fields around are left un-
tilled and waste. The vineyard of the Lord was the
house of Israel. (Isai. v. 7.)
And have we no privileges ? Beyond doubt we have
many. We have the Bible, and liberty for every one to
read it. We have the Gospel, and permission to every
one to hear it. We have spiritual mercies in abundance,
of which five hundred millions of our fellow men know
nothing at all. How thankful we ought to be ! The
poorest man in England may say every morning,
" There are five hundred millions of immortal souls
worse off than I am. Who am I, that I should differ ?
Bless the Lord, my soul."
We see, in the next place, tuJiat a bad use nations
sometimes make of their i^Tivileges.
When the Lord separated the Jews from other people.
He had a right to expect that they would serve Him, and
obey His laws. When a man has taken pains with a
MATTHEW, CHAP. XXI. 277
vineyard, lie has a right to expect fruit. But Israel
rendered not a due return for all God's mercies. Tliey
mingled with the heathen, and learned their works.
They hardened themselves in sin and unbelief. They
turned aside after idols. They kept not Grod's ordinances.
They despised God's temple. They refused to listen to
His prophets. They ill-used those whom he sent to call
them to repentance. And finally they brought their
wickedness to a height, by killing the Son of God Him-
self, even Christ the Lord.
And what are we doing ourselves with our privileges ?
Truly that is a serious question, and one that ought to
make us think. It may well be feared, that we are not,
as a nation, living up to our light, or walking worthy of
our many mercies. Must we not confess with shame,
that millions amongst us seem utterly without God in the
world ? Must we not acknowledge, that in many a town,
and in many a village, Christ seems hardly to have any
disciple, and the Bible seems hardly to be believed ? It
is vain to shut our eyes to these facts. The fruit that
the Lord receives from His vineyard in Great Britain,
compared with what it ought to be, is disgracefully
small. It may well be doubted whether we are not as
provoking to Him as the Jews.
We see, in the next place, tvhat an awful reckoning
God sometimes has loith nations and churches^ tohich
make a had use of their 2^rivileges.
A time came when the long-suffering of God towards
the Jews had an end. Forty years after our Lord's death,
the cup of their iniquity was at length full, and they
received a heavy chastisement for their many sins. Their
278 EXPOSITORY THOUGHTS.
holy city, Jerusalem, was destroyed. Their temple was
burned. They themselves were scattered over the face of
the earth. " The kingdom of God was taken from them^
and given to a nation bringing forth the fruits thereof."
And will the same thing ever happen to us ? Will
the judgments of God ever come down on this nation of
England, because of her unfruitfulness under so many
mercies ? Who can tell ? We may well cry with the
prophet, " Lord God, thou knowest." We only know
that judgments have come on many a church and nation
in the last 1800 years. The kingdom of God has been
taken from the African churches. The Mahometan
j)ower has overwhelmed most of the churches of the East.
At all events it becomes all believers to intercede much
on behalf of our country. Nothing offends God so much
as neglect of privileges. Much has been given to us,
and much will be required.
We see, in the last place, the poiver of conscience even
in wicked men.
The chief priests and elders at last discovered that our
Lord's parable was specially meant for themselves. The
point of its closing words was too sharp to be escaped.
" They perceived that he spake of them."
There are many hearers of the Gospel in every con-
gregation, who are exactly in the condition of these
unhappy men. They know that what they hear Sunday
after Sunday is all true. They know that they are
wrong themselves, and that every sermon condemns
them. But they have neither will nor courage to ac-
knowledge this. They are too proud and too fond of the
world to confess their past mistakes, and to take up the
MATTHEW, CHAP. XXU.
279
cross and follow Christ. Let us all beware of this awful
state of mind. The last day will prove that there was
more going on in the consciences of hearers than was at
all known to preachers. Thousands and ten thousands
will be found, like the chief priests, to have been convicted
by their own conscience, and yet to have died unconverted.
MATTHEW XXII. 1—14.
1 And Jesus answered and spake
unto them again by parables, and
said,
2 The kingdom of heaven is like
unto a certain king, which made a
marriage for his son,
3 And sent forth his servants to
call them that were bidden to the
wedding : and they would not come.
4 Again, he sent forth other ser-
vants, saying. Tell them which are
bidden. Behold, I have prepared my
dinner : my oxen and my fatlings are
killed, and all things are ready : come
unto the marriage.
5 But they made light of it^ and
went their ways, one to his farm, an-
other to his merchandise :
6 And the remnant took his ser-
vaats. and entreated them spitefully,
and slew tliem.
7 But when the king heard thereof^
he was wroth : and he sent forth his
armies, and destroyed those murder-
ers, and burned up their city.
8 Then saith he to his servants,
The wedding is ready, but they whicn
were bidden were not worthy.
9 Go ye therefore into the high-
ways, and as many as ye shall find,
bid to the marriage.
10 So those servants wont out into
the highways, and gathered together
all as many as they found, both bad
and good : and the wedding was fur-
nished with guests.
11 And when the king came in to
see_ the guests, he saw there a man
which had not on a wedding garment ;
12 And he saith unto him, Friend,
how earnest thou in hither not having
a wedding garment? And he was
speechless.
13 Then said the king to the ser-
vants, Bind him hand and foot, and
take him away, and cast Mm into
outer darkness ; there shall be weep-
ing and gnashing of teeth.
14 For many are called, but few
are chosen.
The parable related in these verses is one of very wide
signification. In its first application it unquestionably
points to the Jews. But we may not confine it to them.
It contains heart-searching lessons for all among whom
the Gospel is preached. It is a spiritual picture which
speaks to us this day, if we have an ear to hear. The
remark of Olshausen is wise and true, " parables are like
280 EXPOSITORY THOUGHTS.
many-sided precious stones, cut so as to cast lustre in
more than one direction/'
Let us observe, in the first place, that the salvation of
the Gospel is compai^ed to a marriage feast. The Lord
Jesus tells us that " a certain king made a marriage for
his son."
There is in the Gospel a complete provision for all
the wants of man's soul. There is a supply of every-
thing that can be required to relieve spiritual hunger and
spiritual thirst. Pardon, peace with God, lively hope in
this world, glory in the world to come, are set before
us in rich abundance. It is "a feast of fat things."
All this provision is owing to the love of the Son of God,
Jesus Christ our Lord. He offers to take us into union
with Himself — to restore us to the family of God as dear
children — to clothe us with His own righteousness — to
give us a place in His kingdom, and to present us faultless
before His Father's throne at the last day. The Gospel,
in short, is an offer of food to the hungry — -joy to the
mourner — a home to the outcast — a lo^dng friend i(Si\i&
lost. It is glad tidings. God offers, through His dear
Son, to be at one with sinful man. Let us not forget
this : " Herein is love, not that we loved God, but that
He loved us, and sent His Son to be the propitiation for
our sins." (1 John iv. 10.)
Let us observe, in the second place, tliat the invitations
of the Gospel are ivide,full, broad, and unlimited. The
Lord Jesus tells us in the parable, that the king's servants
said to those who were bidden, " all things are ready :
come unto the marriage."
There is nothing wanting on God's part for the
281
salvation of sinners' souls. No one mYt CTer be able to
say at last that it was God's fault, if he io not saved.
The Father is ready to love and receive. The Son is
ready to pardon and cleanse guilt away. Tlio Spirit is
ready to sanctify and renew. Angels arr> ready to rejoice
over the returninoj sinner. G-race is reudv to assist him
The Bible is ready to instruct him. Heaven is ready to
be his everlasting home. One thing only is needful, and
that is, the sinner must be ready and willing bimself.
Let this also never be forgotten. Let us not quibble and
split hairs upon this point. God will be found clear of
the blood of all lost souls. The Gospel always speaks of
sinners as responsible and accountable beings. The
Gospel places an open door before all mankind. No
one is excluded from the rano^e of its offers. Thouo:h
efficient only to believers, those offers are sufficient for all
the world. Though few enter the strait gate, all are
invited to come in.
Let us observe, in the third place, that the salvation of
the Gospel is rejected by many to whom it is offered. The
"^ord Jesus tells us, that those whom the king's servants
bade to the wedding, " made light of it, and went their
way."
There are thousands of hearers of the Gospel who de-
rive from it no benefit whatever. They listen to it Sunday
after Sunday, and year after year, and do not believe
to the saving of the soul. They feel no special need of
the Gospel. They see no special beauty in it. They do
not perhaps hate it, or oppose it, or scoff at it, but they
do not receive it into their hearts. They like other things
far better. Their money, — their lands. — their business,
282 EXPOSITORY THOUGHTS.
or their pleasures, are all far more interesting subjects
to them than their souls. — It is an awful state of mind
to be in, but awfully common. Let us search our own
hearts, and take heed that it is not our own. Open sin
may kill its thousands ; but indifference and neglect of
the Gospel kill their tens of thousands. Multitudes will
find themselves in hell, not so much because they openly
broke the ten commandments, as because they made
light of the truth. Christ died for them on the cross,
but they neglected Him. iii
Let us observe, in the last place, that all false profes-
sors of religion will he detected, exposed, and eternally
condemned at the last day. The Lord Jesus tells us, that
when the wedding was at last furnished with guests, the
king came in to see them, and " saw a man which had
not on a wedding-garment." He asked him how he came
in there without one, and he received no reply. And he
then commanded the servants to " bind him hand and
foot and take him away."
There will always be some false professors in the
Church of Christ, as long as the world stands. In this
parable, as Quesnel says, ^' One single castaway represents
all the rest." It is impossible to read the hearts of men.
Deceivers and hypocrites will never be entirely excluded
from the ranks of those who call themselves Christians.
So long as a man professes subjection to the Gospel,
and lives an outwardly correct life, we dare not say
positively that he is not clothed in the righteousness of
Christ. But there will be no deception at the last day.
The unerring eye of God will discern who are His own
people, and who are not. Nothing but true faith shall
28a
abide the fire of His judgment. All spurious Christian-
ity shall be weighed in the balance and found wanting.
None but true believers shall sit down at the marriage
supper of the Lamb. It shall avail the hypocrite
nothing that he has been a loud talker about religion,
and had the reputation of being an eminent Christian
among men. His triumphing shall be but for a moment.
He shall be stripped of all his borrowed plumage, and
stand naked and shivering before the bar of God, speech-
less, self-condemned, hopeless, and helpless. He shall be
cast into outer darkness with shame, and reap according
as he has sown. Well may our Lord say, ^' there shall
be weeping and gnashing of teeth."
Let us learn wisdom from the solemn pictures of this
parable, and give diligence to make our calling and elec-
tion sure. We ourselves are among those to whom the
word is spoken, "All things are ready, come to the
marriage." Let us see that we refuse not him that
speaketh. Let us not sleep as others do, but watch and
be sober. Time hastens on. The King will soon come
in to see the guests. Have we or have we not got on the
wedding garment ? Have we put on Christ ? That is
the grand question that arises out of this parable. May
we never rest till we can give a satisfactory answer !
May those heart-searching words daily ring in our ears,
*'Many are called, but few are chosen !"
MATTHEW XXII. 15—22.
15 Then went the Pharisees, and
took counsel how they might entangle
him in Tiia talk.
I
their disciples with the Herodians,
saying, Master, we know that thou
art true, and teachest the way of God
16 And they sent out unto him I in truth, neither cai-est thou for any
284
EXPOSITORY THOUGHTS.
mrni : for thou regardest not the per-
Bon of men.
17 Tell us therefore, What thinkest
thou ? Is it lawful to gwe tribute unto
Cffisar, or not ?
13 But Jesus perceived their wick-
edness, and said, Why tempt ye me,
2/e hypocrites 3
19 Shew me the tribute money.
And they brought unto him a penny.
20 And he saith unto them, Whose
is this image and superscription ?
21 They say unto him, Caesar's.
Then saith he unto them, Eender
therefore unto Caesar the things which
are Caesar's ; and unto God the things
which are God's.
22 When they had heard these
words, they marvelled, and left him,
and went their way.
We see in this passage the first of a series of subtle
attacks, which were made on our Lord during the last
days of His earthly ministry. His deadly foes, the
Pharisees, saw the influence which He was obtaining,
both by His miracles and by His preaching. They were
determined by some means to silence Him, or put Him to
death. They therefore endeavored to " entangle him in
his talk." They sent forth "their disciples with the Hero-
dians," to try Him with a hard question. They wished to
entice Him into saying something which might serve as
a handle for an accusation against Him. Their scheme,
we are told in these verses, entirely failed. They took
nothing by their movement, and retreated in confu-
sion.
The first thing which demands our attention in these
verses, is the flattering language with ivhich our Lord ivas
accosted hy His enemies. '' Master," they said, " we know
that thou art true, and teachest the way of God in truth,
neither carest thou for any man ; for thou regardest not
the person of men.'' How well these Pharisees and He-
rodians talked ! What smooth and honeyed words were
these ! They thought, no doubt, that by good words and
fair speeches they would throw our Lord ofi* His guard.
It might truly be said of them, " the words of his mouth
were smoother than butter, but war was in his heart : his
i
MATTHEW, CHAP. XXII. 285
words were softer than oil, yet were they drawn swords.*'
(Psalm Iv. 21.)
It becomes all professing Christians to be much on their
guard against flattery. We mistake greatly if we suppose
that persecution and hard usage are the only weapons in
Satan's armory. That crafty foe has other engines for
doing us mischief, which he knows well how to work.
He knows how to poison souls by the world's seductive
kindness, when he cannot frighten them by the fiery dart
and the sword. Let us not be ignorant of his devices.
By peace he destroys many.
We are only too apt to forget this truth. We overlook
the many examples which God has given us in Scripture
for our learning. What brought about the ruin of Samson ?
Not the armies of the Philistines, but the pretended love
of a Philistine woman. What led to Solomon's back-
sliding ? Not the strength of outward enemies, but the
blandishment of his numerous wives. — What was the
cause of king Hezekiah's greatest mistake ? Not the
sword of Sennacherib, or the threats of Kab-shakeh, but
the flattery of the Babylonian ambassadors. Let us re-
member these things, and be on our guard. Peace often
ruins nations more than war. Sweet things occasion far
more sicknesses than bitter. The sun makes the traveller
cast off his [)rotective garments far sooner than the north
wind. Let us beware of the flatterer. Satan is never so
dangerous as when he appears as an angel of light. The
world is never so dangerous to the Christian as when it
smiles. When Judas betrayed his Lord, it was with a kiss.
The believer that is proof against the world's frown does
well. But he that is proof against its flattery does better
286 EXPOSITORY THOUGHTS.
The second thing that demands our attention in these
verses, is the marvellous wisdom of the reply lohich our
Lord made to His enemies. The Pharisees and Herodiana
asked whether it was lawful to give tribute to Csesar or
not. They doubtless thought, that they had put a ques-
tion which our Lord could not answer without giving
them an advantage. — Had He simply replied that it was
lawful to pay tribute, they would have denounced Him
to the people as one who dishonored the privileges of
Israel, and considered the children of Abraham no longer
free, but subjects to a foreign power.— Had He, on the
other hand, replied that it was 7iot laiuful to pay tribute,
they would have denounced Him to the Komans as a
mover of sedition, and a rebel against Caesar, who refused
to pay his taxes. — But our Lord's conduct completely
baffled theni. He demanded to see the tribute-money.
He asks them whose head is on that coin. They reply,
Caesar's. They acknowledge that Caesar has some authority
over them, by using money bearing his image and super-
scription, since he that coins the current money is ruler
of the land where that money is current. And at once
they receive an irresistibly conclusive answer to their
question, — " Render to Ceesar the things which are
Caesar's, and unto God the things which are God's."
The principle laid down in these well-known words is
one of deep importance. There is one obedience owing by
every Christian to the civil government under which he
lives, in all matters which are temporal, and not purely
spiritual. He may not approve of every requirement of
that civil government. But he must submit to the laws
of the comuKm wealth, so long as those laws are unre-
287
pealed. He must " render unto Caasar the things that are
Cassar's." — There is another obedience which the Chris-
tian owes to the God of the Bible in all matters which
are purely spiritual. No temporal loss, no civil disability,
no displeasure of the powers that be, must ever tempt
him to do things which the Scripture plainly forbids.
His position may be very trying. He may have to suffer
much for his conscience sake. But he must never fly in
the face of unmistakeable requirements of Scripture. If
Cassar coins a new Gospel, he is not to be obeyed. We
must ^- render to God the things that are God's."
The subject unquestionably is one of great difficulty
and delicacy. It is certain that the church must not
swallow up the state. It is no less certain that the state
must not swallow up the church. On no point, perhaps,
have conscientious men been so much tried. On no point
have good men disagreed so much, as in solving the
problem, " where the things of Caesar end, and the things
of God begin." The civil power, on the one side, has
often encroached terribly on the rights of conscience — as
the English puritans found to their cost in the unhappy
time of the Stuarts. The spiritual power, on the other
side, has often pushed its claims to an extravagant ex-
tent, so as to take Caesar's sceptre out of his hands — as
it did when the church of Rome trampled on our own
English king John. In order to have a right judgment
in all questions of this kind, every true Christian should
constantly pray for wisdom from above. The man whose
eye is single, and who daily seeks for grace, and practical
common sense, will never be allowed greatly to err.
288
EXPOSITORY THOUGHTS.
MATTHEW XXII. 23—33.
23 And tlie same day came to him
the Sadducees, which say that there
IS no resurrection, and asked him,
24 Saying, Master, Moses said, If
a man die, having no children, his
brother shall marry his wife, and raise
up seed unto his brother.
25 Now there were with us seven
brethren : and the first, when he had
maiTied a wife, deceased, and, having
no if sue, left his wife unto his brother :
26 Likewise the second also, and
the third, unto the seventh.
27 And last of all the woman died
also.
28 Therefore in the resurrection
whose wife shall she be of the seven ?
for they all had her.
29 Jesus answered and said unto
them. Ye do err, not knowing the
Scriptures, nor the power of God.
30 For in the resurrection they
neither marry, nor are given in mar-
riage, but are as the angels of God in
heaven.
31 But as touching the resun-ection
of the dead, have ye not read that
which was spoken unto you by God,
saying,
32 1 am the God of Abraham, and
the God of Isaac, and the Goo. of
Jacob ? God is not the God of the
dead, but of the living.
83 And when the multitude heard
ih'is^ they were astonished at his doc-
trine.
This passage describes a conversation between our Lord
Jesus Christ and the Sadducees. These unhappy men,
who said that there was "no resurrection," attempted,
like the Pharisees and Herodians, to perplex our Lord
with hard questions. Like them, they hoped " to entangle
Him in His talk," and to injure His reputation among
the people. Like them, they were completely baffled.
Let us observe, in the first place, that ahsurd sceptical
objections to Bible truths are ancient things. The Sad-
ducees wished to show the absurdity of the doctrine of
the resurrection and the life to come. They therefore
came to our Lord with a story which was probably in-
vented for the occasion. They told him that a certain
woman had married seven brothers in succession, who had
all died and left no children. They then asked " whose
wife" this woman would be in the next world, when
all rose again. The object of the question was plain and
transparent. They meant, in reality, to bring the whole
doctrine of a resurrection into contempt. They meant
289
to insinuate, that there must needs be confusion, and
strife, and unseemly disorder, if, after death, men and
women were to live again.
It must never surprise us, if we meet with like objec-
tions against the doctrines of Scripture, and especially
against those doctrines which concern another world.
There never probably will be wanting " unreasonable
men," who will " intrude" into things unseen, and make
imaginary difficulties their excuse for unbelief. Sup--
posed cases are one of the favorite strongholds in which
an unbelieving mind loves to intrench itself. Such a
mind will often set up a shadow of its own imagining,
and fight with it, as if it was a truth. Such a mind will
often refuse to look at the overwhelming mass of plain
evidence by which Christianity is supported, and will
fasten down on some one single difficulty, which it fancies
is unanswerable. The talk and arguments of people of
this character should never shake our faith for a moment.
For one thing, we should remember that there must needs
be deep and dark things in a religion which comes from
God, and that a child may put questions which the great-
est philosopher cannot answer. — For another thing, we
should remember, that there are countless truths in the
Bible, which are clear, and unmistakeable. Let us first
attend them, believe them, and obey them. So doing,
we need not doubt that many a thing now unintelligible
to us will yet be made plain. So doing, we may be sure
that " what we know not now we shall know hereafter."
Let us observe, in the second place, what a remarkahle
text our Lord brings forivardj in proof of the reality of a
life to come. He places before the Sadducees the words
13
290 EXPOSITORY THOUGHTS.
which God spake to Moses in the bush : ''I am the Grod
of Abraham, and the God of Isaac, and the God of
Jacob." (Exod. iii. 6.) He adds the comment, " God is
not the God of the dead, but of the living." At the time
when Moses heard these words, Abraham, Isaac, and Ja-
cob had been dead and buried many years. Two centuries
had passed away since Jacob, the last of the three, was
carried to his tomb. And yet God spoke of them as being
still His people, and of Himself as being still their God.
He said not, '' I was their God," but " I am/' *<t
Perhaps we are often tempted to doubt the truth
of a resurrection, and a life to come. But, unhappily, it
is easy to hold truths theoretically, and yet not realize
them practically. There are few of us who would not
find it good to meditate on the mighty verity which our
Lord here unfolds, and to give it a prominent place in our
thoughts. Let us settle it in our minds, that the dead
are in one sense still alive. From our eyes they have
passed away, and their place knows them no more. But
in the eyes of God they live, and will one day come forth
from their graves to receive an everlasting sentence.
There is no such thing as annihilation. The idea is a
miserable delusion. The sun, moon, and stars, — the
solid mountains, and deep sea, will one day come to
nothing. But the weakest babe of the poorest man shall
live for evermore, in another world. May we never
forget this ! Happy is he w^ho can say from his heart
the words of the Nicene Creed, " I look for the resurrec-
tion of the dead, and the life of the world*to come."
Let us observe, in the last place, the account loMch our
Lord givesofthe state of men and loomen after fheresurrec-
291
Hon. He silences the fancied objections of the Sadducees,
by showing that they entirely mistook the true character
of the resurrection state-. They took it for granted that
it must needs be a gross, carnal existence, like that of
mankind upon earth. Our Lord tells them that in the
next world we may have a real material body, and yet a
body of very different constitution, and different necessi-
ties, from that which we have now. He speaks only of
the saved, be it remembered. He omits all mention of
the lost. He says, " In the resurrection they neither
marry nor are given in marriage, but are as the angels
of God in heaven."
We know but little of the life to come in heaven.
Perhaps our clearest ideas of it are drawn from consider-
ing what it will not be, rather than what it will be. It
is a state in which we shall hunger no more, nor thirst
any more. Sickness, pain, and disease, will not be known.
Wasting, old age, and death will have no place. Marri-
ages, births, and a constant succession of inhabitants,
will be no more needed. They who are once admitted
into heaven shall dwell there for evermore. — And, to
pass from negatives to positives, one thing we are told
plainly — we shall be ^^as the angels of God." Like them,
we shall serve God perfectly, unhesitatingly, and un-
weariedly. Like them, we shall ever be in God's presence.
Like them, we shall ever delight to do His will. Like
them, we shall give all glory to the Lamb. These are
deep things. But they are all true.
Are we ready for this life ? Should we enjoy it, if
admitted to take part in it ? Is the company of God,
and the service of God pleasant to us now ? Is the
292
EXPOSITORY THOUGHTS.
occupation of angels one in wliich we should delight ?
These are solemn questions. Our hearts must be heavenly
on earth, while we live, if we hope to go to heaven when
we rise again in another world. (Coloss. iii. 1 — 4.)
MATTHEW XXII. 34—46.
34 But when the Pharisees had
heard that he had put the Sadducees
to silence, they were gathered to-
gether.
35 Then one of them, wJiich was
a Lawyer, asked him a
tempting him, and saying,
36 Master, which is the great com-
mandment in the law?
37 Jesus said unto him, Thou shalt
love the Lord thy God with all thv
heart, and with all thy soul, and with
all thy mind.
38 This is the first and great com-
mandment.
39 And the second is like unto it.
Thou shalt love thy neighbor as thy-
self.
40 On these two commandments
hang all the law and the Proph-
ets.
41 While the Pharisees were gath-
ered together, Jesus asked them,
42 Saying, what think ye of Christ ?
whose son is he ? They say unto him,
The Son of David.
43 He saith unto them. How then
doth David in spirit call him Lord,
saying,
44 The Lord said unto my Lord,
Sit thou on my right hand, till I make
thine enemies thy footstool ?
45 1£ David then call him Lord,
how is he his son ?
46 And no man was able to answer
him a word, neither durst any man
from that day forth ask him any more
questions.
In the beginning of this passage we find our Lord
replying to the question of a certain lawyer, who asked
him which was " the great commandment of the law ?"
That question was asked in no friendly spirit. But we
have reason to be thanldul that it was asked at all. It
drew from our Lord an answer full of precious instruc-
tion. Thus we see how good may come out of evil.
Let us mark what an admirable summary these verses
contain of our duty toivards God and our neighbor. Jesus
says, " Thou shalt love the Lord thy God with all thy
heart, and with all thy soul, and with all thy mind."
He says again, " Thou shalt love thy neighbor as thy-
293
self." And He adds, " On these two commandments
hang all the law and the prophets."
How simple are these two rules, and yet how compre-
hensive ! How soon the words are repeated, and yet
hov^ much they contain ! How humbling and condemn-
ing they are ! How much they prove our daily need of
mercy and the precious blood of atonement ! Happy
would it be for the world, if these rules were more known
and more practised !
Love is the grand secret of true obedience to God.
When we feel towards Him as children feel towards a
dear father, we shall delight to do His will. We shall
not find His commandments grievous, and work for Him
like slaves under fear of the lash. We shall take
pleasure in trying to keep His laws, and mourn when we
transgress them. None work so well as they who work
for love. The fear of punishment, or the desire of
reward, are principles of far less power. They do the
will of God best, who do it from the heart. Would we
train children right .? Let us teach them to love God.
Love is the grand secret of right behavior towards
our fellow men. He who loves his neighbor will scorn
to do him any wilful injury, either in person, property,
or character. — But he will not rest there. He will
desire in every way to do him good. He will strive to
promote his comfort and happiness in every way. He
will endeavor to lighten his sorrows, and increase his
i joys. When a man loves us, we feel confidence in him.
We know that he will never intentionally do us harm,
and that in every time of need he will be our friend.
Would we teach children to behave aright towards
294 EXPOSITORY THOUGHTS.
others ? Let us teach them to love everybody as them-
selves, and do to others as they would have others do to
them.
But how shall we obtain this love towards God ? It is
no natural feeling. We are born in sin, and, as sinners,
are afraid of God. How then can we love Him ? We
can never really love Him till we are at peace with Him
through Christ. When w^e feel our sins forgiven, and
ourselves reconciled to our holy Maker, then, and not till
then, we shall love Him and have the spirit of adoption.
Faith in Christ is the true spring of love to God. They
love most who feel most forgiven. " We love him
because he first loved us." (1 John iv. 19.)
And how shall we obtain this love towards our neigh-
bor ? This is also no natural feeling. We are born
selfish, hateful, and hating one another. (Titus iii. 3.)
We shall never love our fellow man aright till our hearts
are changed by the Holy Ghost. We must be born
again. We must put off the old man, and put on the
new, and receive the mind that was in Christ Jesus.
Then, and not till then, our cold hearts will know true
God-like love towards all. " The fruit of the Spirit is
love." (Galat. v. 22.)
Let these things sink down into our hearts. There is
much vague talk in these latter days about love and
charity. Men profess to admire them and desire to see
them increased, and yet hate the principles which alone
can produce them. Let us stand fast in the old paths.
We cannot have fruits and flowers without roots. We
cannot have love to God and man without faith in Christ,
and without regeneration. The way to spread true love
MATTHEW, CHAP. XXII. 295
-ill the world, is to teach the atonement of Christ, and
tithe work of the Holy Ghost.
The concluding portion of the passage, contains a
question put to the Phai^isees by our Lord. After
., answering with perfect wisdom the inquiries of His ad-
rversaries, He at last asks them, "What think ye of
...Christ ? Whose Son is He ?" They reply at once,
if^he son of David.'' He then asks them to explain,
■^why David in the book of Psalms calls Him Lord,
(Psalm ex. 1.) " If David then calls him Lord,
how is he his son ?" At once His enemies were put to
silence. "No man was able to answer him a word."
The Scribes and Pharisees no doubt were familiar with
the Psalm He quoted, but they could not explain its
application. It could only be explained by conceding
the pre-existence and divinity of the Messiah. This
the Pharisees would not concede. Their only idea of
Messiah was, that He was to be a man like one
of themselves. Their ignorance of the Scriptures, of
' which they pretended to know more than others, and
their low, carnal view of the true nature of Christ, were
thus exposed at one and the same time. Well may
Matthew say, by the Holy Grhost, "From that day forth
durst no man ask him any more questions \"
(i. Let us not leave these verses without making a
practical use of our Lord's solemn question, " What think
ye of Christ ?" What do we think of His person, and
His offices ? What do we think of His life, and what of
His death for us on the cross ? What do we think of His
resurrection, ascension, and intercession at the right hand
of God ? Have we tasted that He is gracious ? Have
296
EXPOSITORY THOUGHTS.
we laid hold on Him by faith ? Have we found by ex-
perience that He is precious to our souls ? Can we
truly say He is my Eedeemer, and my Saviour, my
Shepherd, and my Friend ?
These are serious inquiries. May we never rest till
we can give a satisfactory answer to them. It will not
projfit us to read about Christ, if we are not joined to
Him by living faith. Once more then let us test oui
religion by this question ; " What think we of Christ ?"
MATTHEW XXIII. 1—12.
1 Then spake Jesus to the multi-
tude, and to his disciples,
2 baying, the Scribes and the Pha-
risees sit in Moses' seat ;
S All therefore whatsoever they bid
you observe, that observe and do;
but do not ye after their works : for
they say, and do not.
4 For they bind heavy burdens and
grievous to be borne, and lay tlie7n
on men's shoulders; but they them-
selves will not move them with one of
their fingers.
5 But all their works they do for
to be seen of men : they make broad
their phylacteries, and enlarge the
lyjrders of their garments,
6 And love the uppermost rooms at
feasts, and the chief seats in the
synagogues,
7 And greetings in the markets, and
to be called of men, Eabbi, Rabbi.
8 But be not ye called Eabbi : for
one is your Master, even Christ ; and
all ye are brethren.
9 And call no man your father
upon the earth : for one is your Fa-
ther, which is in heaven.
10 Neither be ye called masters:
for one is your Master, eiren Christ.
11 But he that is greatest among
you shall be your servant.
12 And whosoever shall exalt him-
self shall be abased ; and he that shall
humble himself shall be exalted.
We are now beginning a chapter which in one respect is
the most remarkable in the four Gospels. It contains
the last words which the Lord Jesus ever spoke within
the walls of the temple. Those last words consist of a
withering exposure of the Scribes and Pharisees, and a
sharp rebuke of their doctrines and practices. Knowing
full well that His time on earth was drawing to a close,
our Lord no longer keeps back his opinion of the leading
-mi
teachers of the Jews. Knowing that He would soon
leave His followers alone, like sheep among wolves,
He warns them plainly against the false shepherds, by
whom they were surrounded.
The whole chapter is a signal example of boldness
and faithfulness in denouncing error. It is a striking
proof that it is possible for the most loving heart to use
the language of stern reproof Above all it is an awful
evidence of the guilt of unfaithful teachers. So long
as the world stands, this chapter ought to be a warning
and a beacon to all ministers of religion. No sins are
so sinful as theirs in the sight of Christ.
In the twelve verses which begin the chapter, we see
firstly, the duty of distinguishing between the office of a
false teacher and his example. " The Scribes and Phari-
sees sat in Moses' seat." Eightly or wrongly, they oc-
cupied the position of the chief public teachers of religion
among the Jews. How^ever unworthily they filled the
place of authority, their office entitled them to respect.
But while their office was respected, their bad lives were
not to be copied. And although their teaching was to
be adhered to, so long as it was Scriptural, it was not to
be observed when it contradicted the Word of God. To
use the words of Brentius, " They were to be heard when
^they taught what Moses taught," but no longer. That
such was our Lord's meaning is evident from the whole
tenor of the chapter we are reading. False doctrine is
there denounced as well as false practice. ,
The duty here placed before us is one of great im-
portance. There is a constant tendency in the human
mind to run into extremes. If we do not regard the
13*
29B EXPOSITORY THOUGHTS.
office of the minister with idolatrous veneration, we are
apt to treat it with indecent contempt. Against both
these extremes we have need to be on our guard. How-
ever much we may disapprove of a minister's practice,
or dissent from his teaching, we must never forget to
respect his office. — We must show that we can honor
the commission, whatever we may think of the officer
that holds it. The example of St. Paul on a certain
occasion is worthy of notice, "I wist not, bretheren, that
he was the high priest : for it is written, thou shalt
not speak evil of the ruler of thy people." (Acts
xxiii. 5.)
We see secondly, in these verses, that inconsistency,
ostentation, and love of pre-eminence, among professors
of religion, are specially displeasing to Christ As to in-
consistency it is remarkable that the very first thing our
Lord says of the Pharisees is, that " they say, and do
not." They required from others what they did not
practice themselves. — As to ostentation, our Lord declares
that they did all their works " to be seen of men." They
had their phylacteries, or strips of parchment, with texts
written on them, which many Jews wore on their clothes,
made of an excessive size. They had the " borders," or
fringes of their garments, which Moses bade Israelites to
wear as a remembrance of God, made of an extravagant
width. (Num. xv. 38.) And all this was done to attract no-
tice, and to make people think how holy they were. As to
dove of pre-eminence, our Lord tells us that the Pharisees
loved to have ''the chief seats" given them in public places,
and to have flattering titles addressed to them. All these
things our Lord holds up to reprobation. Against all He
MATTHEW, CHAP. XXIII. 299
would have us watch and pray. They are soul-ruining sins.
"How can ye believe which receive honor one of another."
(John v. 44.) Happy would it have been for the Church
of Christ, if this passage had been more deeply pon-
dered, and the spirit of it more implicitly obeyed. The
Pharisees are not the only people who have imposed
austerities on others, and affected a sanctity of apparel,
and loved the praise of man. The annals of Church
history show that only too many Christians have walked
closely in their steps. May we remember this and be
wise ! It is perfectly possible for a baptised Englishman
to be in spirit a thorough Pharisee.
, We see in the third place, from these verses, that
Christians must never give to any man the titles and
honors lohich are due to God alone and to His Christ.
We are to " call no man Father on earth."
^ The rule here laid down must be interpreted with
proper Scriptural qualification. We are not forbidden to
esteem ministers very highly in love for their work's sake.
(1 Thess. V. 13.) Even St. Paul, one of the humblest
saints, called Titus "his own son in the faith," and says to
the Corinthians, " I have begotten you through the gos-
pel." (1 Cor. iv. 15.) But still we must be very careful
that we do not insensibly give to ministers a place and
an honor which do not belong to them. We must
never allow them to come between ourselves and Christ.
The very best are not infallible. They are not priests
who can atone for us. They are not mediators who can
undertake to manage our soul's affairs with God. They
are men of like passions with ourselves, needing ii^e
same cleansing blood, and the same renewing Spirit,
3uu
EXPOSITORY THOUGHTS.
set apart to a high and holy calling, hut still after all
only men. Let us never forget these things. Such
cautions are always useful. Human nature would always
rather lean on a visible minister, than an invisible Christ.
We see in the last place, that there is no grace which
should distinguish the Christian st much as humility. He
that would be great in the eyes of Christ, must aim at a
totally different mark from that of the Pharisees. His
aim must be, not so much to rule as to serve the Church.
Well says Baxter, " church greatness consisteth in being
greatly serviceable." The desire of the Pharisee was
to receive honor, and to be called " master." The
desire of the Christian must be to do good, and to
give himself, and all that he has to the service of
others. Truly this is a high standard, but a lower one
must never content us. The example of our blessed
Lord, the direct command of the apostolic Epistles, both
alike require us to be " clothed with humility." (1
Peter v, 5.) Let us seek that blessed grace day by day.
None is so beautiful, however much despised by the
world. None is such an evidence of saving faith, and
true conversion to God. None is so often commended
by our Lord. Of all His sayings, hardly any is so often
repeated as that which concludes the passage we have
now read, " He that shall humble himself shall be ex-
alted."
MATTHEW XXIII. 13—33.
18 But woe unto you, Scribes and
Pharisees, hypocrites ! for ^e shut up
the kingdom of heaven agamst men :
for ye neither go in yourselves^ nei-
tlier suffer ye them that are entering
to go in.
MATTHEW, CHAP. XXIII.
mi
. 14 Woe unto you, Scribes and
Pharisees, hypocrites ! for ye devour
widows' liouses, and for a pretence
make long prayer : therefore ye sliall
receive the greater damnation.
15 Woe unto you, Scribes and
Pharisees, hvpocrites ! for ye compass
sea and land to make one proselyte,
and when he is made, ye make him
twofold more the child of hell than
yourselves.
16 Woe unto you, ye blind guides,
which sav, Whosoever shall swear by
the temple, it is nothing ; but whoso-
ever shall swear by the gold of the
temple, he is a debtor !
17 Te fools and blind ! for whether
is greater, the gold, or the temple
that sanctifieth the gold ?
18 And, whosoever shall swear by
the altar, it is nothing; but whoso-
ever sweareth by the gift that is upon
it he is guilty.
19 Ye fools and blind : for whether
is greater, the gift, or the altar that
sanctifieth the gift ?
20 Whoso therefore shall swear by
the altar, sweareth by it, and by all
things thereon.
21 And whoso shall swear by the
temple, sweareth by it, and by him
that dwelleth therem.
22 And he that shall swear by
heoven, sweareth by the throne of
God, and by him that sitteth there-
on.
23 _Woe unto you. Scribes and
.Pharisees, hypocrites ! for ye pay
tithe of mint and anise and cummin,
and have omitted the weightier mat-
ters of the law, judgment, mercy, and
faith : these ought ye to have done,
and not to leave the other undone.
24 Ye blind guides which strain
at a gnat, and swallow a camel.
25 Woe unto you, Scribes and
Pharisees, hypocrites ! for ye make
clean the outside of the cup and of
the platter, but within they are full
of extortion and excess.
26 Thou blind Pharisee, cleanse
first that which is within the cup and
E latter, that the outside of them may
e clean also.
27 Woe unto you. Scribes and
Pharisees, hypocrites ! for ye are like
unto whited sepulchres, which indeed
appear beautiful outward, but are
within full of dead men's bones, and
of all uncleanness.
28 Even so ye also outwardly ap-
pear righteous unto men, but within
ye are full of hypocrisy and iniquity.
29 ^ Woe unto you. Scribes and
Pharisees, hypocrites ! because ye
build the tombs of the prophets, and
garnish the sepulchres of the right-
eous,
30 And say. If we had been in the
days of our fathers, we would not
have been partakers with them in the
blood of the prophets.
31 Wherefore ye be witnesses unto
yourselves, that ye are the children
of them which killed the prophets.
32 Fill ye up then the measure of
your fathers.
33 Ye serpents, ye generation of
vipers, how can ye escape the dam-
nation of hell ?
We have in these verses the charges of our Lord against
the Jewish teachers ranged under eight heads. Standing
in the midst of the temple, with a listening crowd around
Him, He publicly denounces the main errors of the
Scribes and Pharisees in unsparing terms. Eight times
He uses the solemn expression, " woe unto you." Seven
times He calls them " hypocrites." Twice He speaks of
them as blind guides — twice as " fools and blind" — once
as " serpents and a generation of vipers." Let us mark
^82 EXPOSITORY THOUGHTS.
that language well. It teaches a solemn lesson. It
shows how utterly abominable the spirit of the Scribes
and Pharisees is in God's sight, in whatever form it may-
be found.
Let us glance shortly at the eight charges which our
Lord brings forward, and then seek to draw from the
whole passage some general instruction.
The first " woe" in the list is directed against the
systematic opposition of the Scribes and Pharisees to the
progress of the Grospel. They " shut up the kingdom of
heaven.^' They would neither go in themselves, nor suffer
others to go in. They rejected the warning voice of John
the Baptist. They refused to acknowledge Jesus, when
He appeared among them, as the Messiah. They tried
to keep back Jewish inquirers. They would not believe
the Gospel themselves, and they did all in their power
to prevent others believing it. This was a great sin.
The second ^' woe" in the list is directed against the
covetousness and self-aggrandizing spirit of the Scribes
and Pharisees. They " devoured widows' houses, and
for a pretence made long prayer." They imposed on the
credulity of weak and unprotected women, by an affecta-
tion of great devoutness, until they were regarded as
their spiritual directors. They scrupled not to abuse the
influence thus unrighteously obtained, to their own
temporal advantage, and in a word to make money by
their religion. This again was a great sin.
The third " woe" in the list is directed against the
<ieal of the Scribes and Pharisees for making partisans.
They " compassed sea and land to make one proselyte."
They labored incessantly to make men join their party
aei3
and adopt their opinions. They did this from no desire
to benefit men's souls in the least, or to bring them to
God. They only did it to swell the ranks of their sect,
and to increase the number of their adherents, and their
own importance. Their religious zeal arose from sec-
tarianism, and not from the love of Grod. This also was
a great sin.
The fourth " woe'' in the list is directed against the
doctrines of the Scribes and Pharisees about oaths.
They drew subtle distinctions between one kind of oath
and another. They taught the Jesuitical tenet, that
some oaths were binding on men, while others were not.
They attached greater importance to oaths sworn " by
the gold" offered to the temple, than to oaths sworn
" by the temple" itself By so doing they brought the
third commandment into contempt— and by making men
overrate the value of alms and oblations, advanced their
own interests. This again was a great sin.*
The fifth " woe" in the list is directed against the
practice of the Scribes and Pharisees, to exalt trifles in
religion above serious things, to put the last things first,
and the first last. They made great ado about tithing
" mint," and other garden herbs, as if they could not be
too strict in their obedience to God's law. And yet at
the same time they neglected great plain duties, such as
justice, charity, and honesty. This again was a great sin.
* This practice of tampering with oaths, was well known among
the heathen, as a feature in the Jewish character. It is a striking
fact, that Martial, the Roman poet, specially refers to it :
" Ecce negas, jurasque mihi per templa Tonantis ;
Non credo : Jura, verpe, per Anchialum." — Martial, ix. 94.
304 EXPOSITORY THOUGHTS.
The sixth and seventh " woes" in the Kst possess too
much in common to be divided. They are directed
against a general characteristic of the religion of the
Scribes. They set outward purity and decency above in-
ward sanctification and purity of heart. They made it a
religious duty to cleanse the " outside" of their cups and
platters, but neglected their own inward man. They
were like whitened sepulchres, clean and beautiful ex-
ternally, but within full of all corruption. '• Even so
they outwardly appeared righteous, but within were full
of hypocrisy and iniquity." This also was a great sin.
The last "woe" in the list is directed against the
affected veneration of the Scribes and Pharisees for the
memory of dead saints. They built the " tombs of the
prophets," and garnished " the sepulchres of the right-
eous." And yet their own lives proved that they were
of one mind with those who " killed the prophets."
Their own conduct was a daily evidence that they liked
dead saints better than living ones. The very men that
pretended to honor dead prophets, could see no beauty
in a living Christ. This also was a great sin.*
Such is the melancholy picture which our Lord gives
* A passage from the Berlenberger Bible on this subject is suffi-
ciently striking to deserve insertion.
" Ask in Moses's times, who were the good people, they will be
Abraham, Isaac, and Jacob, but not Moses — he should be stoned.
Ask in Samuel's times, who were the good people, they will be
Moses and Joshua, but not Samuel. Ask in the times of Christ,
who were such, they will be all the former prophets with Samuel, but
not Christ and His apostles."
The Latin proverbs " mortui non mordent," and " sit divus, dum-
modo non vivus," are both illustrative of the same truth.
MATTHEW^ CHAP. XXIII. 805
of Jewish teachers. Let us turn from the contemplation
of it with sorrow and humihation. It is a fearful exhi-
bition of the morbid anatomy of human nature. It is a
picture which unhappily has been reproduced over and
over again in the history of the Church of Christ. There
is not a point in the character of the Scribes and Phari-
sees in which it might not be easily shown, that persons
calling themselves Christians have often walked in their
steps.'''
Let us learn from the whole passage how deplorable
was the condition of the Jewish nation when our Lord
was upon earth. When such were the teachers, what
must have been the miserable darkness of the taught !
Truly the iniquity of Israel had come to the full. It
was high time indeed for the Sun of Righteousness to
arise and the Gospel to be preached.
Let us learn from the whole passage how abominable
is hypocrisy in the sight of God. These Scribes and
Pharisees are not charged with being thieves or murder-
ers, but with being hypocrites to the very core. What-
ever we are in our religion, let us resolve never to wear
a cloak. Let us by all means be honest and real.
Let us learn from the whole passage how awfully
dangerous is the position of an unfaithful minister. It is
bad enough to be blind ourselves. It is a thousand times
* I cannot avoid the opportunity of here expressing my firm con-
viction, that our Lord's sayings in this chapter are meant to bear a
prophetical signification, and to apply to corruptions which He fore-
saw would spring up in His professing Church. Beyond doubt there
is a most unhappy similarity between the doctrines and practices of
the Scribes and Pharisees, and many of the leading corruptions of the
Church of Rome.
806
EXPOSITORY THOUGHTS.
worse to be a blind guide. Of all men none is so
culpably wicked as an unconverted minister, and none
will be judged so severely. It is a solemn saying about;
such an one, " He resembles an unskilful pilot : he does
not perish alone."
Finally, let us beware of supposing from this passage,
that the safest course in religion is to make no profession
at all. This is to run into a dangerous extreme. It
does not follow that there is no such thing as true pro-
fession, because some men are hypocrites. It does not
follow that all money is bad, because there is much
counterfeit coin. Let not hypocrisy prevent our con-
fessing Christ, or move from us our steadfastness, if we
have confessed Him. Let us press on, looking unto
Jesus, and resting on Him, praying daily to be kept from
error, and saying with David, "let my heart be sound in
thy statutes." (Psalm cxix. 80.)
MATTHEW XXIII. 84—89.
84 Wherefore, behold, I send unto
you prophets, and wise men, and
Scribes : and some of them ye shall
kill and crucify ; and some of them
Bhall ye scourge in your synagogues,
and persecute them from city to city :
35 That upon you may come all
the righteous blood shed upon the
earth, from the blood of righteous
Abel unto the blood of Zacharias son
of Baraehias, whom ye slew between
the temple and the altar.
36 Verily I say unto you. All these
tilings shall come upon this generation.
37 Jerusalem, Jerusalem, thou
that killest the prophets, and stonest
them which are sent unto thee, how
often would I have gathered thv chil-
dren together, even as a hen gatnereth
her chickens under her wings, and ye
would not !
38 Behold, your house is left unto
you desolate.
39 For 1 say unto you, Ye shall
not see me henceforth, till ye shall
say. Blessed is he that cometh in the
name of the Lord.
These verses form the conclusion of our Lord Jesus
Christ's address, on the subject of the Scribes and Phari-
sees. They are the last words which He ever spoke, as
si, public teacher, in the hearing of the people. The
characteristic tenderness and compassion of our Lord,
shine forth in a striking manner at the <close of His
ministry. Though He left His enemies in unbelief, He
shows that He loved and pitied them to the last.
We learn, in the first place, from these verses, that God
often takes great pains with ungodly me7i. He sent the
Jews ^'prophets and wise men and scribes.'' He gave
them repeated warnings. He sent them message after
message. He did not allow them to go on sinning with-
out rebuke. They could never say that they were not
told when they did wrong.
This is the way in which God generally deals with
unconverted Christians. He does not cut them off in
their sins without a call to repentance. He knocks at
the door of their hearts by sicknesses and afflictions. He
assails their consciences by sermons, or by the advice of
friends. He summons them to consider their ways by
opening the grave under their eyes, and taking away
from them their idols. They often know not what it all
means. They are often blind and deaf to all His gracious
messages. But they will see His hand at last, though
perhaps too late. They will find that ^' God spake once,
yea twice, but they perceived it not." (Job xxxiii. 14.)
They will discover that they too, like the Jews, had
prophets, and wise men, and Scribes sent to them.
There was a voice in every providence, " Turn ye, turn
ye, why will ye die ?" (Ezek. xxxiii. 11.)
We learn, in the second place, from these verses, that
God tahesnotice of the treatment ivhichHisinessengers and
ministers receive, and loill one day reckon for it. The
308 EXPOSITORY THOUGHTS.
Jews, as a nation, had often given the servants of God
most shameful usage. They had often dealt with them
as enemies, because they told them the truth. Some
they had persecuted, and some they had scourged, i nd
some they had even killed. They thought perhaps that
no account would be required of their conduct. But
our Lord tells them they were mistaken. There was
an eye that saw all their doings. There was a hand
that registered all the innocent blood they shed, in books
of everlasting remembrance. The dying words of Zach-
arias, who was "slain between the temple and the altar,"
would be found after eight hundred and fifty years,
not to have fallen to the ground. — He said, as he died,
" the Lord look upon it and require it." (2 Chron.
xxiv. 22.)* Yet a few years, and there would be such
an inquisition for blood at Jerusalem as the world had
never seen. The holy city would be destroyed. The
nation which had murdered so many prophets would
itself be wasted by famine, pestilence, and the sword.
And even those that escaped would be scattered to
the four winds, and become, like Cain the murderer,
" fugitives and vagabonds upon earth." We all know
how literally these sayings were fulfilled. Well might
* It is remarkable that the Zacharias here spoken of is described in
Chronicles as the son of Jehoida. Our Lord speaks of him as the son of
Barachias. This discrepancy has led some to suppose that the Zacha-
rias here spoken of could not be the one who was murdered in the days
of Joash, but an entirely different person. But there seems no suffi-
cient reason for this supposition. By far the most satisfactory explana-
tion appears to be, that the father of Zacharias had two names, Jehoi-
ada and Barachias. It was not at all uncommon among the Jews to
have two names. Matthew was also called Levi, and Jude Thaddeus.
309
our Lord say, " Yerily all these things shall come upon
this generation."
It is good for us all to mark this lesson well. We
are too apt to think that " bygones are bygones/' and
that things which to us are past, and done, and old,
will never be raked up again. But we forget that with
God "one day is as a thousand years" and that the events
of a thousand years ago are as fresh in His sight, as
the events of this very hour. God " requireth that which
is past," and above all, God will require an account of the
treatment of His saints. The blood of the primitive
Christians shed by the Roman Emperors, — the blood of
the Yallenses and Albigenses, and the sufferers at the
massacre of St. Bartholomew, — the blood of the martyrs
who were burned at the time of the Reformation, and
of those who have been put to death by the Inquisition — •
all, aU will yet be accounted for. It is an old saying,
that " the mill-stones of God's justice grind slowly, but
they grind very fine." The world will yet see that " there
is a God that judgeth in the earth." (Psalm Iviii. 11.)
^Tf< Let those who persecute God's people in the present
day take heed what they are doing. Let them know
that all who injure, or ridicule, or mock, or slander
others on account of their religion, commit a great sin.
Let them know that Christ takes notice of every one
who persecutes his neighbor because he is better than
himself, or because he prays, reads his Bible, and thinks
about his soul. He lives who said, " he that toucheth
you, toucheth the apple of mine eye." (Zech. ii. 8.) The
judgment day will prove that the King of kings will
reckon with all w ho insult His servants.
310 EXPOSITORY THOUGHTS.
We learn, in the last place, from these verses, that thosb
who are lost for ever, are lost through their oion fault.
The words of our Lord Jesus Christ are very remarb4
able. He says, " I would have gathered thy children
together, — and ye would not."
There is something peculiarly deserving of notice in
this expression. It throws light on a mysterious subject,
and one which is often darkened by human explanations.
It shows that Christ has feelings of pity and mercy for
many who are not saved, and that the grand secret of
man's ruin is his want of will. Impotent as man is
by nature, — unable to think a good thought of himself, —
without power to turn himself to faith and calling upon
God, — he still appears to have a mighty ability to ruin
his own soul. Powerless as he is to good, he is still
powerful to evil. We say rightly that a man can do noth-
ing of himself, but we must always remember that the
seat of impotence is his will. A will to repent and be-
lieve no man can give himself, but a will to reject Christ
and have his own way, every man possesses by nature,
and if not saved at last, that will shall prove to have
been his destruction. " Ye luill not come to me,'' says
Christ, " that ye might have life." (John v. 40.)
Let us leave the subject with the comfortable reflec-
tion, that with Christ nothing is impossible. The hardest
heart can be made willing in the day of His power.
Grace beyond doubt is irresistible. But never let us for-
get, that the Bible speaks of man as a responsible being,
and that it says of some, '' ye do always resist tjie Holy
Ghost." (Acts vii. 51.) Let us understand that the ruin
of those who are lost, is not because Christ was not willing
311
to save them — nor yet because they wanted to be saved,
but could not — but because they would not come to Christ.
Let the ground we take up be always that of the passage
we are now considering — Christ would gather men, but
thejwiU not to be gathered ; Christ would save men, but
they loill not to be saved. Let it be a settled principle
in our religion, that men's salvation, if saved, is wholly
of God ; and that man's ruin, if lost, is wholly of himself.
The evil that is in us is all our own. The good, if we
have any, is all of God. The saved in the next world
will give God all the glory. The lost in the next world-
will find that they have destroyed themselves. (Hosea
xiii. 9.)
MATTHEW XXIV. 1—14.
1 And Jesus went out, and departed
from the temple: and his disciples
came to him for to shew him the
buildings of the temple.
2 And Jesus said unto them, See
ye not all these things ? verily I say
unto you. There shall not be left here
one stone upon another, that shall
not be thrown down.
3 And as he sat upon the mount of
Olives, the disciples came unto him
privately, saying, Tell us, when shall
these things be, and what shall be the
sign of thy coming, and of the end of
the world ?
4 And Jesus answered and said unto
them. Take heed that no man deceive
you.
5 For many shall come in my name,
saying, I am Christ ; and shall deceive
many.
6 And ye shall hear of M'ars and
rumoi's of wars : see that ye be not
troubled : for all these things must
come to pass, but the end is not yet.
7 For nation shall rise against na-
tion, and kingdom against kingdom :
and there shall be famines, and pesti-
lences, and earthquakes, in clivers
places.
8 All these are the beginning of
sorrows.
9 Then shall they deliver you up
to be afflicted, and shall kill you : ana
ye shall be hatei of all nations for my
name's sake.
10 And then shall many be offended,
and shall betray one another, and
shall hate one another.
11 And many false prophets shall
rise, and shall deceive many.
12 And because iniquity shall a-
bound, the love of many shall wax
cold.
13 But he that shall endure unto
the end, the same shall be saved.
14 And this Gospel of the kingdom
shall be preached in all the world for
a witness unto all nations ; and then
shall the end come.
•*These verses begin a chapter full of prophecy — prophecy
312 EXPOSITORY THOUGHTS.
of which a large portion is unfulfilled — prophecy which
ought to be deeply interesting to all true Christians. It
is a subject to which the Holy Ghost says, we "do well
to take heed." (2 Peter i.)
All portions of Scripture like this, ought to be ap-
proached with deep hunaility, and earnest prayer for the
teaching of the Spirit. On no point have good men so
entirely disagreed as on the interpretation of prophecy.
On no point have the prejudices of one class, the dogma-
tism of a second, and the extravagance of a third, done so
much to rob the church of truths, which Grod intended to
be a blessing. Well says Olshausen, " What does not
man see, or fail to see, when it serves to establish his
own favorite opinions T'
To understand the drift of the whole chapter, we must
carefully keep in view the question which gave rise to
our Lord's discourse. On leaving the temple for the last
time, the disciples, with the natural feeling of Jews,
had called their Master's attention to the splendid build-
ings of which it was composed. To their surprise and
amazement. He tells them that the whole was about to
be destroyed. These words appear to have sunk deeply
into the minds of the disciples. They came to Him, as
He sat upon the Mount of Olives, and asked Him with
evident anxiety, " Tell us when shall these things be ?
and what shall be the sign of thy coming, and of the
end of the world T^ — In these words we see the clue
to the subject of the prophecy now before us. It em-
braces three points— one, the destruction of Jerusalem;
— another, the second personal advent of Christ ; — and a
third, the end of the world. These three points are un-
SIS
doubtedly in some parts of the chapter so entwined
together, that it is difficult to separate and disentangle
them. But all these points appear distinctly in the
chapter, and without them it cannot be fairly explained.
The first fourteen verses of the prophecy are taken
up with general lessons of wide range and application.
They seem to apply with equal force to the close of
both Jewish and Christian dispensations, the one event
being strikingly typical of the other. They certainly
demand special notice from us, on whom the latter ends
of the world are come. Let us now see what those
lessons are.
The first general lesson before us, is a warning against
deception. The very first words of the discourse are,
" Take heed that no man deceive you."
A more needful warning than this cannot be conceived.
Satan knows well the value of prophecy, and has ever
labored to bring the subject into contempt. How many
false Christs and false prophets arose before the de-
struction of Jerusalem, the works of Josephus abundantly
prove. In how many ways the eyes of man are con-
tinually blinded in the present day, as to things to
come, it might easily be shown. Irvingism and Mormon-
ism have been only too successfully used as arguments
for rejecting the whole doctrine of the second advent of
Christ. Let us watch, and be on our guard.
Let no man deceive us as to the leading /ac^s of unful-
filled prophecy, by telling us they are impossible, — or as
to the manner in which they will be brought to pass, by
telling us it is improbable and contrary to past experi-
ence. Let no man deceive us as to the time when
14
314 EXPOSITORY THOUGHTS.
unfulfilled prophecies will be accomplished, either by
fixing dates on the one hand, or bidding us wait for the
conversion of the world on the other. — On all these
points let the plain meaning of Scripture be our only
guide, and not the traditional interpretations of men.
Let us not be ashamed to say that we expect a literal
fulfilment of unfulfilled prophecy. Let us frankly allow
that there are many things we do not understand, but
still hold our ground tenaciously, — ^believe much, — wait
long, — and not doubt that all will one day be made clear.
Above all, let us remember that the first coming of
Messiah to suffer, was the most improbable event that
could have been conceived, and let us not doubt that
as He literally came in person to suffer, so He mil
literally come again in person to reign.
The second grand lesson before us, is a loarning
agaiTist over-sanguine and extravagant expectations as
to things toMch are to happen before the end comes. It
is a warning as deeply important as the preceding one.
Happy would it have been for the Church, if it had not
been so much neglected.
We are not to expect a reign, of universal peace,
happiness, and prosperity, before the end comes. If we
do, we shall be greatly deceived. Our Lord bids us look
for '' wars, famines, pestilence," and persecution. It is
vain to expect peace until the Prince of Peace returns.
Then, and not till then, the swords shall be beaten into
ploughshares, and nations learn war no more. Then,
and not till then, the earth shall bring forth her increase.
(Isai. ii. 4. Psal. Ixviii. 6.)
We are not to expect a time of universal purity of
MATTHEW, CHAP. XXIV. 815
doctrine and practice in the Churcli of Christ, before the
end comes. If we do, we shall be greatly mistaken.
Our Lord bids us look for the rising of " false prophets,"
the "abounding of iniquity," and the " waxing cold of the
love of many." The truth will never be received by all
professing Christians, and holiness be the rule among
men, until the great Head of the Church returns, and
Satan is bound. Then, and not till theu, there will be a
glorious Church, without spot or blemish. (Ephes. v. 27.)
We are not to expect that all the world will be con-
verted before the end comes. If we do, we shall be
greatly mistaken. " The Gospel is to be preached in all
the world for a witness unto all nations," but we must
not think that we shall see it universally believed. It
will "take out a people," wherever it is faithfully
preached, as witnesses to Christ, but the full gathering
of the nations shall never take place until Christ comes.
Then, and not till then, shall the earth be full of the
knowledge of the Lord, as the waters cover the sea.
(Acts XV. 14 ; Habak. ii. 14.)
Let us lay these things to heart, and remember them
well. They are eminently truths for the present times.
Let us learn to be moderate in our expectations from any
existing machinery in the Church of Christ, and we shall
be spared much disappointment. Let us make haste to
spread the Gospel in the world, for the time is short, not
long. — The night cometh when no man can work.
Troublous times are ahSad. Heresies and persecutions
may soon weaken and distract the churches. A fierce
war of principles may soon convulse the nations. Tho
doors now open to do good may soon be shut for ever.
316
EXPOSITORY THOUGHTS.
Our eyes may yet see tlie sun of Christianity go down
like the sun of Judaism, in clouds and storms. Above
».ll, let us long for our Lord's return. Oh ! for a heart
pray daily, " Come, Lord Jesus !"
MATTHEW XXIV. 15—28.
15 When ye therefore shall see the
abomination of desolation, spoken of
by Daniel the prophet, stand in the
holv place, (whoso readeth, let him
understand :)
16 Then let them which be in
Judsea flee into the mountains :
17 Let him which is on the house-
top not come down to take any thing
out of his house.
18 Neither let him which is in the
field return back to take his clothes.
19 And woe unto them that are
with child, and to them that give
such in those days !
20 But pray ye that your flight be
not in the winter, neither on the
sabbath day:
21 For then shall be great tribula-
tion, such as was not since the begin-
ning of the world to this time, no, nor
ever shall be.
22 And except those days should
be shortened, there should no flesh be
saved ; but for the elect's sake those
days shall be shortened.
23 Then if any man shall say unto
you, Lo, here is Christ, or there ; be-
lieve it not.
24 For there shall arise ^Ise Christs,
and false prophets, and shall shew
great signs and wonders ; insomuch
that, i^it were possible, they shall de-
ceive the very elect.
25 Behold, I have told you before.
26 Wherefore if they shall say unto
you. Behold, he is in the desert; go
not forth ; behold, Tie is in the secret
chambers ; believe it not.
27 For as the lightning cometh out
of the east, and shinetheven unto the
west ; so shall also the coming of the
Son of man be.
28 For wheresoever the carcase is,
there will the eagles be gathered to-
gether.
One main subject of this part of our Lord's prophecy,
is the taking of Jerusalem by the Komans. That great
event took place about forty years after the words we
have now read were spoken. A full account of it is to
be found in the writings of the historian Josephus. Those
writings are the best comment on our Lord's words.
They are a striking proof of the accuracy of every tittle
of His predictions.* The horrors and miseries which
* These are the words of Josephus. They are the more remark-
able when we remember that he was not a Christian. " No other
city ever suffered such things. All the calamities which have ever
317
^t}ie Jews endured throughout the siegeof their city exceed
^anything on record. It was truly a time of "tribulation,
such as was not since the beginning of the world."
It surprises some to find so much importance attached
to the taking of Jerusalem. They would rather regard
the whole chapter as unfulfilled. Such persons forget
that Jerusalem and the temple were the heart of the
old Jewish dispensation. When they were destroyed,
the old Mosaic system came to an end. The daily
sacrifice, the yearly feasts, the altar, the holy of holies,
the priesthood, were aU essential parts of revealed reli-
gion, till Christ came, but no longer. When He died
upon the cross, their work was done. They were dead,
and it only remained that they should be buried. — But
it was not fitting that this thing should be done
quietly. The ending of a dispensation given with so
jnuch solemnity at Mount Sinai, might well be expected
to be marked with peculiar solemnity. The destruction
of the holy temple, where so many old saints had
seen " shadows of good things to come," might well be
expected to form a subject of prophecy. And so it was.
The Lord Jesus specially predicts the desolation of "the
holy place." The great High Priest describes the end
of the dispensation which had been a schoolmaster to
bring men to Himself.
But we must not suppose that this part of our Lord's
■prophecy is exhausted by the first taking of Jerusalem.
It is more than probable that our Lord's words have a
further and deeper application still. It is more than
happened to any from the beginning, seem not comparable to those
which befel the Jews."
318 EXPOSITOliY THOUGHTS.
probable that they apply to a second siege of Jerusalem,
which is yet to take place, when Israel has returned to
their own land — and to a second tribulation on the inha-
bitants thereof, which shall only be stopped by the advent
of our Lord Jesus Christ. Such a view of this passage
may sound startling to some.* But those who doubt its
correctness would do well to study the last chapter of
the prophet Zechariah, and the last chapter of Daniel.
These two chapters contain solemn things. They throw
great light on the verses we are now reading, and their
connection with the verses which immediately follow.
It now remains for us to consider the lessons which
this passage contains for our own personal edification.
These lessons are plain and unmistakeable. In them at
least there is no darkness at all.
For one thing, we see that flight from danger may
sometimes he the positive duty of a Christian. Our Lord
Himself commanded his people under certain circum-
stances " to flee.''
The servant of Christ undoubtedly is not to be a coward.
He is to confess his master before men. He is to be
willing to die, if needful, for the truth. But the servant
of Christ is not required to run into danger, unless it
comes in the line of duty. He is not to be ashamed to
* I think it well to say, that Irenseus, and Hilary among the
fathers, and Ferus in the sixteenth century, all refer the fulfilment of
this part of our Lord's prophecy to the end of the world, when a
personal Antichrist" shall appear. Hilary considers that the verse
which speaks of " the abomination of desolation standing in the holy
place," will be fulfilled by the rise of a mighty personal Antichrist,
who shall be worshipped by infidels. In connection with this verse,
2 Thess. il 4, deserves attentive study.
MATTHEW, CHAP. XXIV. 319
use reasonable means to provide for his personal safety,
when no good is to be done by dying at his post. There
is deep wisdom in this lesson. The true martyrs are
not always those who court death, and are in a hurry
to be beheaded or burned. There are times when it
shows more grace to be quiet, and wait, and pray, and
watch for opportunities, than to defy our adversaries, and
rush into the battle. May we have wisdom to know
how to act in time of persecution ! It is possible to be
rash, as well as to be a coward — and to stop our own
usefulness by being over hot, as well as by being over
cold.
We see, for another thing, that in delivering this pro-
phecy, our Lord makes special mention of the Sabbath.
'^ Pray ye," he says, " that your flight be not on the
Sabbath day."
This is a fact that deserves special notice. We live in
times when the obhgation of the Sabbath upon Christians
is frequently denied by good men. They tell us that it
is no more binding on us than the ceremonial law. It is
difficult to see how such a view can be reconciled with
our Lord's words on this solemn occasion. He seems
intentionally to mention the Sabbath, when He is fore-
telling the final destruction of the temple and the Mosaic
ceremonies, as if to mark the day with honor. Ho
seems to hint that, although His people would be ab-
solved from the yoke of sacrifices and ordinances, there
would yet remain the keeping of a sabbath for them.
(Heb. iv. 9.) The friends of a holy Su'^day ought
carefully to remember this text. It is one which will
bear much weight.
320 EXPOSITORY THOUGHTS.
We see for another thing, that God's elect are always
special objects of God's care. Twice in this passage our
Lord mentions them. " For the elect's sake the days of
tribulation are to be shortened." It will not be possible
to deceive the " elect,''
Those whom God has chosen to salvation by Christ,
are those whom God specially loves in this world. They
are the jewels among mankind. He cares more for them
than for kings on their thrones, if kings are not converted.
He hears their prayers. He orders all the events of
nations and the is*«5ues of wars for their good, and their
sanctification. He iieeps them by His Spirit. He allows
neither man nor devil to pluck them out of His hand.
Whatever tribulation comes on the world, God's elect are
safe. May we never rest till we know that we are of this
blessed number ! There breathes not the man or woman
who can prove that he is not one. The promises of the
Gospel are open to all. May we give diligence to make
our calling and election sure ! God's elect are a people
who cry unto Him night and day. When Paul saw the
faith, and hope, and love of the Thessalonians, then he
knew " their election of God." (1 Thess. i. 4 ; Luke
xviii. 7.)
Finally, we see from these verses, that whenever the
second advent of Christ takes place, it will he a very sud-
den event. It will be " as the lightning coming out of
the east, and shining even to the west."
This is a practical truth that we should ever keep be-
fore our minds. That our Lord Jesus will come again in
person to this world, we know from Scripture. That He
will come in a time of great tribulation, we also know.
MATTHEW, CHAP. XXIV.
321
But the precise period, the year, the month, the day, the
hour, are all hidden things. We only know that it will
he a very sudden event. Our plain duty then is to live
always prepared for His return. Let us walk by faith,
and not by sight. Let us believe in Christ, serve Christ,
follow Christ, and love Christ. So living, when ever
Christ may return, we shall be ready to meet Him.
MATTHEW XXIV. 29—35.
29 Immediately after the tribula-
tion of those days shall the sun be
darkened, and the moon shall not give
her light, and the stars shall fall from
heaven, and the powers of the heavens
shall be shaken :
30 And then shall appear the sign
of the Son of man in heaven : and
then shall all the tribes of the earth
mourn, and they shall see the Son of
man coming in the clouds of heaven
with power and great glory.
31 And he shall send his angels
with a great sound of a trumpet, and
they snail gather together his elect
from the four winds, from one end of
heaven to the other.
32 Now learn a parable of the fig
tree : When his branch is yet tender,
and putteth forth leaves, ye know
that summer is nigh :
33 So likewise ye, when ye shall
see all these things, know that it ia
near, even at the doors.
34 Verily I say unto you, This gen-
eration shall not pass till all these
things be fulfilled.
35 Heaven and earth shall pass
away, but my words shall not pass
away.
In this part of our Lord's prophecy. He describes His
own second coming, to judge the world. This, at all
events, seems the natural meaning of the passage. To
take any lower view appears to be a violent straining of
Scripture language. If the solemn words here used
mean nothing more than the coming of the Roman ar-
mies to Jerusalem, we may explain away anything in the
Bible. The event here described is one of far greater
moment than the march of any earthly army. It is
nothing less than the closing act of this dispensation,
the second personal advent of Jesus Christ.
14*
322 EXPOSITORY THOUGHTS.
These verses teach us, in the first place, that when the
Lord Jesus returns to this world, He shall come with pe-
culiar glory and majesty. He shall come " in the clouds
of heaven with power and great glory." Before His pre-
sence the very sun, moon, and stars shall be darkened,
and " the powers of heaven shall be shaken.''
The second personal coming of Christ shall be as
different as possible from the first. He came the first
time as a man of sorrows and acquainted with grief.
He was born in the manger of Bethlehem, in lowliness
and humiliation. He took on him the form of a servant,
and was despised and rejected of men. He was betrayed
into the hands of wicked men, condemned by an unjust
judgment, mocked, scourged, crowned with thorns, and
at last crucified between two thieves. He shall come
the second time as the King of all the earth, with all
royal majesty. The princes and great men of this world
shall themselves stand before His throne to receive an
eternal sentence. Before him every mouth shall be
stopped, and every knee bow, and every tongue shall
confess that Jesus Christ is Lord. May we all remember
this. Whatever ungodly men may do now, there will be
no scoffing, no jesting at Christ, no infidelity at the last
day. The servants of Jesus may well wait patiently.
Their master shall one day be acknowledged King of
kings by all the world.
These verses teach us, in the second place, that when
Christ returns to this world, He will first take care of
His believing people. He shall " send his angels/' and
** gather together his elect."
In the day of judgment true Christians shall be per-
MATTHEW, CHAP. XXIV. 32S
fectly safe. Not a hair of their heads shall fall to the
ground. Not one bone of Christ's mystical body shall
be broken. There was an ark for Noah, in the day
of the flood. There was a Zoar for Lot, when Sodom
was destroyed. There shall be a hiding-place for all
believers in Jesus, when the wrath of God at last bursts
on this wicked world. Those mighty angels who rejoiced
in heaven when each sinner repented, shall gladly catch
up the people of Christ to meet their Lord in the air.
That day no doubt will be an awful day, but believers
may look forward to it without fear.
In the day of judgment true Christians shall at length
be gathered together. The saints of every age, and every
tongue shall be assembled out of every land. All shall
be there, from righteous x^bel down to the last soul that
is converted to God, — from the oldest patriarch down to
the little Infant that just breathed and died. Let us
think what a happy gathering that will be, when all the
family of God are at length together. If it has been
pleasant to meet one or two saints occasionally on earth,
how much more plesant will it be to meet a " multitude
that no man can number \" Surely we may be content to
carry the cross, and put up with partings for a few years.
We travel on towards a day, when we shall meet to part
no more.
These verses teach us, in the third place, that until
Christ returns to this earth, the Jews will always remain
a sejparate people. Our Lord tells us, " This generation
shall not pass, till all these things be fulfilled." *
* I see no other interpretation of these much controverted words,
' this generation," which is in the least satisfactory, and is not open
324 EXPOSITORY THOUGHTS.
The continued existence of the Jews as a distinct
nation, is undeniably a great miracle. It is one of those
evidences of the truth of the Bible which the infidel
can never overthrow. Without a land, without a king,
without a government, scattered and dispersed over the
world for eighteen hundred years, the Jews are never
absorbed among the people of the countries where they
live, like Frenchmen, Englishmen, and Germans, but
" dwell alone." Nothing can account for this but the
finger of God. The Jewish nation stands before the
world, a crushing answer to infidelity, and a living book
of evidence that the Bible is true. But we ought not to
regard the Jews only as witnesses of the truth of Scrip-
true, We should see in them a continual pledge, that
the Lord Jesus is coming again one day. Like the
sacrament of the Lord's supper, they witness to the
reality of the second advent, as well as of the first. Let
us remember this. Let us see in every wandering Jew
a proof that the Bible is true, and that Christ will one
day return.
Finally, these verses teach us, that our Lord's pre-
dictions will certainly he fulfilled. He says, '^ heaven
and earth shall pass away, but my words shall not pass
away."
Our Lord knew well the natural unbelief of human
to very serious objections. The word "generation" admits of the
sense in which I have taken it, and seems to me to be used in that
sense in Matt. xii. 45, xvii. 17, and xxiii. 36 ; Luke xvi. 8, and xvii.
25 ; and Phililpp. ii. 15. The view that I have propounded is not new.
It is adopted by Mede, Paroeus, Flacius Illyricus, Calovius, Jansenius,
Due Veil, Adam Clarke, and Stier. Chrysotom, Origen, and Theo-
phylact consider " this generation" to mean " true believers."
MATTHEW, CHAP. XXIV.
325
nature. He knew that scoffers would arise in the last
days, saying, where is the promise of His coming ? (2 Pet.
iii. 4.) He knew that when He came, faith would be rare
on the earth. He foresaw how many would contempt-
uously reject the solemn predictions He had just been
delivering as improbable, unlikely, and absurd. He warns
us all against such sceptical thoughts, with a caution of
peculiar solemnity . He tells us that, whatever man may
say or think. His words shall be fulfilled in their season,
and shall not " pass away," unaccomplished. May we
all lay to heart His warning. We live in an unbelieving
age. Few believed the report of our Lord's first coming,
and few believe the report of His second. (Isaiah liii.l.)
Let us beware of this infection, and believe to the saving
of our souls. We are not reading cunningly devised
fables, but deep and momentous truths. May God give
us a heart to believe them.
MATTHEW XXIV. 36—51.
86 But of that day and hour know-
eth no man^ no, not the angels of
heaven, bat my Father only.
37 But as the days of Noe were^ so
shall also the coming of the Son of
man be.
38 For as in the days that were
before the flood they were eating and
drinking, marrying and giving in
marriage, until the day tiiat Noe
entered into the ark,
39 And knew not until the flood
came, and took them all away; so
shall also the coming of the Son of
man be.
40 Then shall two be in the field ;
the one shall be taken, and the other
left.
41 Two women shall be grinding
at the mill ; the one shall be taken,
and the other left.
42 Watch therefore : for ye know
not what hour your Lord doth come.
43 But know this, that if the good-
man of the house had known in what
watch the thief would come, he would
have watched, and would not have
suifered his house to be broken up.
44 Therefore be ye also ready : for
in such an hour as ye think not the
Son of man cometh.
45 Who then is a faithful and wise
servant, whom his lord hath made
ruler over his household, to give them
meat in due season ?
46 Blessed is that servant whom his
lord when he cometh shall find so
doing.
326
EXPOSITORY THOUGHTS.
47 Verily I say unto you, That he
shall make him ruler over all his
goods.
48 But and if that evil servant shall
say in his heart, My lord delayeth his
coming ;
49 And shall hegin to smite hia
fellow-servants, and to eat and drink
with the drunken :
50 The lord of that servant shall
come in a day when he looketh not
for him, and in an hour that he is
not aware of,
51 And shall cut him asunder, and
appoint him his portion with the
hypocrites: there shall he weeping
and gnashing of teeth.
There are verses in this passage which are often much
misapplied. " The coming of the Son of man" is often
spoken of as being the same thing as death. The texts
which describe the uncertainty of His coming are often
used in epitaphs, and thought suitable to the tomb. But
there is really no solid ground for such an application of
this passage. Death is one thing, and the coming of the
Son of man is quite another. The subject of these
verses is not death, but the second advent of Jesus
Christ. Let us remember this. It is a serious thing to
wrest Scripture out of its true meaning.
The first thing that demands our attention in these
verses, is the awful account that they give of the state of
the world when the Lord Jesus comes again.
The world will not be converted when Christ returns.
It will be found in the same condition that it was in the
day of the flood. When the flood came, men were found' ^
" eating and drinking, marrying and given in marriage,"
absorbed in their worldly pursuits, and utterly regardless
of NoaVs repeated warnings. They saw no likelihood
of a flood. They would not believe there was any
danger. But at last the flood came suddenly and " took
them all away." All that were not with Noah in the ark
were drowned. They were all swept away to their last
account, unpardoned, unconverted, and unprepared to
32T
meet God. And our Lord says, " so shall also the
coming of the Son of man be."
Let us mark this text, and store it up in our minds^
There are many strange opinions current on this subject,
even among good men. Let us not flatter ourselves that
the heathen will all bo converted, and the earth filled
with the knowledge of God, before the Lord comes. Let
us not dream that the end of all things cannot be at
hand, because there is yet much wickedness both in the
Church and in the world. Such views receive a flat
contradiction in the passage now before us. The days
of Noah are the true type of the days when Christ shall
return. Millions of professing Christians will be found
thoughtless, unbelieving. Godless, Christless, worldly,
and unfit to meet their Judge. Let us take heed that we
are not found amongst them.
The second thing that demands our attention, is the
awful separation that will take place when the Lord Jesus
comes again. We read twice over, that "one shall be
taken and the other left."
The godly and the ungodly, at present, are all mingled
together. In the congregation and in the place of wor-
ship — in the city and in the field — the children of God
and the children of the world are all side by side. But
it shall not be so always. In the day of our Lord's re-
turn, there shall at length be a complete division. In a
moment, in the twinkling of an eye. at the last trumpet,
each party shall be separated from the other for ever-
more. Wives shall be separated from husbands — parents
from children — ^brothers from sisters — masters from
servants — preachers from hearers. There shall be no
S28 EXPOSITORY THOUGHTS.
time for parting words, or a change of mind, wlien tlie
Lord appears. All shall be taken as they are, and reap
according as they have sown. Believers shall be caught up
to glory, honor, and eternal life. Unbelievers shall be
left behind to shame and everlasting contempt. Blessed
and happy are they who are of one heart in following
Christ ! Their union alone shall never be broken. It
shall last for evermore. Who can describe the happiness
of those who are taken, when the Lord returns .? Who
can imagine the misery of those who are left behind ?
May we think on these things and consider our ways.
The last thing that demands our attention in these
verses, is the practical duty of watchfulness in the pros-
pect of Christ's second coming. " W^atch," says our
Lord, " for ye know not what hour your Lord doth come."'
Be ye ready, for in such an hour as ye think not, the
Son of man cometh."
This is a point which our blessed Master frequently
presses upon our notice. We hardly ever find Him
dwelling on the second advent without adding an in-
junction to " watch." He knows the sleepiness of our
nature. He knows how soon we forget the most solemn
subjects in religion. He knows how unceasingly Satan
labors to obscure the glorious doctrine of His coming
again. He arms us with heartsearching exhortations
to keep awake, if we would not be ruined for evermore.
May we all have an ear to hear them.
True Christians ought to live like watchmen. The
day of the Lord so cometh as a thief in the night. They
should strive to be always on their guard. They should
behave like the sentinel of an army in an enemy's land.
MATTHEW, CHAP. XXIY. 329
They should resolve by God^s grace not to sleep at their
post. That text of St. Paul deserves many a thought :
" let us not sleep as do others ; but let us watch and be
sober." (1 Thess. v. 6.)
True Christians ought to live like good servants, whose
master is not at home. They should strive to be always
ready for their master's return. They should never give
way to the feeling, "my Lord delayeth his coming."
They should seek to keep their hearts in such a frame,
that whenever Christ appears, they may at once give
Him a warm and loving reception. There is a vast
depth in that saying, " Blessed is that servant, whom his
Lord when he cometh shall find so doing." We may well
doubt whether we are true believers in Jesus, if we are
not ready at any time to have our faith changed into
sight.
Let us close the chapter with solemn feelings. The
things we have just been reading call loudly for great
searchings of heart. Let us seek to make sure that we
are in Christ, and have an ark of safety when the day of
wrath breaks on the world. Let us strive to live that
we may be pronounced '^ blessed" at the last, and not
cast off for evermore. Not least, let us dismiss from our
minds the common idea that unfulfilled prophecy is a
speculative and not a practical thing. If the things we
have been considering are not practical, there is no such
thing as practical religion at all. Well might St. John
Bay, " Every man that hath this hope in him purifieth
himself, even as he is pure." (1 John iii. 2.)
390 EXPOSITORY THOUGHTS.
MATTHEW XXV. 1—13.
wise, Give us of your oil; for our
lamps are gone out.
9 But the wise answered, saying,
Not so ; lest there be not enough for
us and you ; but go ye rather to them
that sell, and buy for yourselves.
10 And while they went to buy, the
bridegroom came ; and they that were
ready went in with him to the mar-
riage ; and the door was shut.
11 Afterward came also the other
1 Then shall the kingdom of heaven
be likened unto ten virgins, which
took their lamps, and went forth to
meet the bridegroom.
2 And five of them were wise, and
.five were foolish.
3 They that were foolish took their
lamps, and took no oil with them :
4 But the wise took oil in their
vessels with their lamps.
5 While the bridegroom tarried,
they all slumbered and slept.
6 And at midnight there was a cry { us.
made, Behold, the bridegroom com- 1 12 But he answered and said, Verily
eth ; go ye out to meet him. : I say unto you, I know you not.
7 Then all those virgins arose, and ' 13 Watch therefore, for ye know
trimmed their lamps. \ neither the day nor the hour wherein
8 And the foolish said unto the the Son of man cometh.
The chapter we have now begun is a continuation of our
Lord's prophetical discourse on the Mount of Olives.
The time to which it all refers is plain and unmis take-
able. From first to last, there is a continual reference
to the second advent of Christ, and the end of the world.
The whole chapter contains three great divisions. In
the first, our Lord uses his own second coming as an
argument for watchfulness and heart-religion. This He
does by the parable of the ten virgins. — In the second,
He uses His own second coming as an argument for
diligence and faithfulness. This He does by the parable
of the talents. — In the third, He winds up all by a de-
scription of the great day of judgment, a passage which
for majesty and beauty stands unequalled in the New^
Testament.
The parable of the ten virgins, which we have now
read, contains lessons peculiarly solemn and awakening.
Let us see what they are.
We see for one thing, that the second coming of Christ
331
will find His Church a mixed body, containing evil as
well as good.
The professing Church is compared to "ten virgins, who
took their lamps and went forth to meet the bridegroom."
All of them had lamps, but only five had oil in their
vessels to feed the flame. All of them professed to have
one object in view, but five only were truly wise, and the
.rest were foolish. The visible Church of Christ is just
in the same condition. All its members are baptized in
the name of Christ, but not all really hear His voice and
follow Him. All are called Christians, and profess to be
of the Christian religion, but not all have the grace of the
Spirit in their hearts, and really are what they profess to
be. Our own eyes tell us that it is so now. The Lord
Jesus tells us that it will be so, when He comes again.*
Let us mark well this description. It is a humbling
* I think it fair to say, that a different view of this parable is held
by some interpreters. They consider that the ten virgins represent
true believers, and that the five foolish ones are beUevers that fall away
— or behevers that are only shut out from certain privileges at the
Lord's return, and are finally saved.
I cannot admit the correctness of this view. It appears to me to do
great violence to the plain meaning of the conclusion of the parable,
to be out of keeping with the general tenor of our Lord's discourse in
this place, and to contradict many texts of Scripture.
I believe that the ten virgins represent the two great classes which
compose the visible Church of Christ, the converted and the uncon-
verted, the false professors and the real Christians, the hypocrites and
the true believers, the fooHsh builders and the wise builders, the good
fish and the bad, the living and the dead, the wheat and the tares.
This view is neither new nor uncommon. It is held, in the main, by
the following commentators : — Bullinger, Brentius, Grualter, Pelican,
Beza, Ferus, Parceus, Piscator, Musculus, Leigh, Baxter, Quesnel,
Poole, Manton, Henry, Burkitt, Doddridge, Gill, and Scott.
S32 EXPOSITORY THOUGHTS.
picture. After all our preachings and prayings — after
all our visiting and teaching— after all our missionary
exertions abroad, and means of grace at home, many will
be found at last " dead in trespasses and sins !" The
wickedness and unbelief of human nature, is a subject
about which we have all much to learn.
We see, for another thing, that Christ's second
coming, ivhenever it may he, will take men hy surprise.
This is a truth which is set before us in the parable, in
a very striking manner. At midnight, when the virgins
were slumbering and sleeping, there was a cry, ^' The
bridegroom cometh, go ye forth to meet Him." It will
be just the same, when Jesus returns to the world. He
will find the vast majority of mankind utterly unbelieving
and unprepared. He will find the bulk of His believing
people in a sleepy and indolent state of soul. Business
will be going on in town and country, just as it does now.
Politics, trades, farming, buying, selling, pleasure-
seeking, will be taking up men's attention, just as they
do now. Kich men will still be faring sumptuously, and
poor men murmuring and complaining. Churches will
still be full of divisions, and wrangling about trifles, and
theological controversies will be still raging. Ministers
will still be calling men to repent, and congregations
still putting off the day of decision. — In the midst of all
this, the Lord Jesus Himself shall suddenly appear. In
an hour when no man thinketh, the startled world shall
be summoned to break off all its employments, and to
stand before its lawful King. There is something un-
speakably awful in the idea. But thus it is written and
thus it shall be. Well might a dying minister say, "we
are none of us more than half-»awake."
333
We see, in the next place, that lolien the Lord comes
again, many ivilljind out the value of saving religion
too late.
The parable tells us that whe-n the bridegroom came,
the foolish virgins said unto the wise, ^^give us of your
oil ; for our lamps are gone out." It tells us further,
that as the wise had no oil to spare, the foolish went to
" buy for themselves." It tells us finally, that they came
when the door was shut, and asked in vain for admission.
" Lord, Lord," they cried, " open unto us." All these
expressions are striking emblems of things to come. Let
us take heed that we do not find, them true by experience,
to our own eternal ruin.
We may settle it in our minds, that there will be an
entire change of opinion one day as to the necessity of
decided Christianity. At present, we must all be aware,
the vast majority of professing Christians care nothing
at all about it. They have no sense of sin. They have
no love towards Christ. They know nothing of being
born again. Repentance, and faith, and grace, and holi-
ness, are mere words and names to them. They are
subjects which they either dislike, or about which they
feel no concern. But all this state of things shall one
day come to an end. Knowledge, conviction, the value of
the soul, the need of a Saviour, shall all burst on men's
minds one day like a flash of lightning. But alas ! it
will be too late. It will be too late to be buying oil,
when the Lord returns. The mistakes that are not found
out till that day are irretrievable.
Are we ever mocked and persecuted and thought
foolish because of our religion ? Let us bear it patiently^
334 EXPOSITORY THOUGHTS.
and pray for those who persecute us. They know not
what they are doing. They will certainly alter their
minds one day. We may yet hear them confessing,
that we were wise and they were foolish. The whole
world shall one day acknowledge, that the saints of God
made a wise choice.
We see, lastly, in this parable, that when Christ returns,
true Christians shall receive arichreivardfor allthey have
suffered for their Master' s sake. We are told that when
the bridegroom came, " they that were ready went in
with Him to the marriage : and the door was shut/'
True Christians shall alone be found ready at the
second advent. Washed in the blood of atonement,
clothed in Christ's righteousness, renewed by the Spirit,
they shall meet their Lord with boldness, and sit down
at the marriage supper of the Lamb, to go out no more.
Surely this is a blessed prospect.
They shall be with their Lord, — with Him who loved
them and gave Himself for them, — with Him who bore
with them, and carried them through their earthly
pilgrimage, — with Him, whom they loved truly and
followed faithfully on earth, though with much weakness,
and many a tear. Surely this also is a blessed prospect.
The door shall be shut at last — shut on all pain and
sorrow, — shut on an illnatured and wicked world — shut
on a tempting devil — shut on all doubts and fears —
shut, to be opened again no more. Surely, we may again
say, this is a blessed prospect.
Let us remember these things. They will bear medi-
tation. They are all true. The believer may have
much tribulation, but he has before him abounding
MATTHEW, CHAP. XXV.
335
consolations. Heaviness may endure for a night, but
joy Cometh in the morning. The day of Christ's return
shall surely make amends for all.
Let us leave this parable with a settled determination,
never to be content with anything short of indwelling
grace in our hearts. The lamp and the name of Christian
— the profession and the ordinances of Christianity, are
all well in their way, but they are not the one thing
needful. Let us never rest till we know that we have
the oil of the Spirit in our hearts.
MATTHEW XXV. 14—80.
14 For the kingdom of heaven is
as a man travelling into a far country,
who called his own servants, and de-
livered unto them his goods.
15 And unto one he gave five tal-
ents, to another two, and to another
one ; to every man according to his
several ability ; and straightway took
his journey.
16 Then he that had received the
five talents went and traded with the
same, and made them other five tal-
ents.
17 And likewise he that had receiv-
ed two, he also gained other two.
18 But he that had received one
went and digged in tlie earth, and
hid his lord's money.
19 After a long time the lord of
those servants cometh,andreckoneth
with them.
20 And so he that had received five
talents came and brought other five
talents, saying. Lord, thou deliveredst
unto me five talents : behold, I have
gained beside them five talents more.
21 His lord said unto him. Well
done, thou good and faithful servant :
thou hast oeen faithful over a few
things, I will make thee ruler over
many things : enter thou into the joy
of thy Lord.
22 He also that had received two
talents came and said. Lord, thou
deliveredst unto me two talents : be-
hold, I have gained two other talents
beside them.
23 His lord said unto him. Well
done, good and faithful servant ; thou
hast been faithful over a few things,
I will make thee ruler over many
things : enter thou into the joy of thy
Lord.
24 Then he which had received the
one talent came and said, Lord, I
knew thee that thou art an hard man,
reaping where thou hast not sown,
and gathering where thou hast not
strawed :
25 And I was afraid, and went and
hid thy talent in the earth : lo, there
thou hast that is thine.
26 His lord answered and said unto
him, 27iou wicked and slothful ser-
vant, thou knewest that I reap where
I sowed not, and gather where I have
not strawed :
27 Thou oughtest therefore to have
put my money to the exchangers, and
then at my coming I should have re-
ceived mine own with usurv. •
28 Take therefore the talent from
him, and give it unto him which hath
ten talents.
336
EXPOSITORY THOUGHTS.
29 For unto every one that hath
Bhall be given, and he shall have
abundance : but from him that hath
not shall be taken away even that
which he hath.
SO And cast ye the unprofitable
servant into outer darkness : there
shall be weeping and gnashing ot
teeth.
The parable of the talents which we have now read
is near akin to that of the ten virgins. Both direct
our minds to the same important event, the second
advent of Jesus Christ. Both bring before us the same
persons, the members of the professing Church of Christ.
The virgins and the servants are one and the same
people, — but the same people regarded from a different
point, and viewed on different sides. The practical
lesson of each parable is the main point of difference.
Vigilance is the key note of the first parable, diligence
that of the second. The story of the virgins calls on
the Church to watch, the story of the talents calls on
the Church to work.
We learn, in the first place, from this parable, that all
professing Christians have received something from God.
"We are all God's "servants.'' We have all "talents"
entrusted to our charge.
The word " talents" is an expression that has been
curiously turned aside from its original meaning. It is
generally applied to none but people of remarkable ability
or gifts. They are called " talented" people. Such an
use of the expression is a mere modern invention. In the
sense in which our Lord used the word in this parable, it
applies to all baptized persons without distinction. We
hajsre all talents in God's sight. We are all talented
people.
Anything whereby we may glorify God is a talent,
Our gifts, our influence, our money, our knowledge,
our health, our strength, our time, our senses, our
reason, our intellect, our memory, our affections, our
privileges as members of Christ's Church, our advanta-
ges as possessors of the Bible, — all, all are talents.
Whence came these things ? What hand bestowed
them ? Why are we what we are ? Why are we not
the worms that crawl on the earth ? There is only
one answer to these questions. All that we have is a
loan from God. We are God's stewards. We are God's
debtors. Let this thought sink deeply into our hearts.
We learn in the second place, that many make a had
use of the privileges and mercies they receive from Ood.
We are told in the parable of one who " digged in the
earth and hid his Lord's money." That man represents
a large class of mankind.
To hide our talent is to neglect opportunities of glori-
fying God, when we have them. The Bible-despiser, the
prayer-neglecter, and the Sabbath-breaker, — the unbe-
lieving, the sensual, and the earthly-minded,^ — the trifler,
the thoughtless, and the pleasure-seeker, — the money-
lover, the covetous, and the self-indulgent, — all, all are
alike burying their Lord's money in the ground. They
have all light that they do not use. They might all
be better than they are. But they are all daily robbing
God. He has lent them much and they make Him no
return. The words of Daniel to Belshazzar, are strictly
applicable to every unconverted person : " the God in
whose hand thy breath is, and whose are all thy ways,
hast thou not glorified." (Dan. v. 23.)
j . We learn in the third place, that all professing Ohris^
16
338 EXPOSITORY THOUGHTS.
tians must one day have a reckoning with God. The para-
ble tells us that " after a long time the lord of those
eervants came, and reckoned with them/'
There is a judgment before us all. Words have no
meaning in the Bible, if there is none. It is mere trifling
with Scripture to deny it. There is a judgment before
us according to our works, certain, strict, and unavoida-
ble. High or low, rich or poor, learned or unlearned,
we shall all have to stand at the bar of God and to receive
our eternal sentence. There will be no escape. Con-
cealment will be impossible. We and Grod must at last
meet face to face. We shall have to render an account
of every privilege that was granted to us, and of every
ray of light that we enjoyed. We shall find that we are
dealt with as accountable and responsible creatures, and
that to whomsoever much is given, of them much will be
required. Let us remember this every day we live. Let
us "judge ourselves that we be not condemned of the
Lord."
We learn, in the fourth place, that true Christians will
receive an abundant reward in the great day of reckoning.
The parable tells us that the servants who had used their
Lord's money well, were commended as "good and faith-
ful," and told to " enter into the joy of their Lord."
These words are full of comfort to all believers, and
may well fill us with wonder and surprise. The best of
Christians is a poor frail creature, and needs the blood of
atonement every day that he lives. But the least and
lowest of believers will find that he is counted among
Christ's servants, and that his labour has not been in vain
in the Lord. He will discover to his amazement, that
339
his Master's eye saw more beauty in his efforts to please
Him, than he ever saw himself. He will find that every
hour spent in Christ's service, and every word spoken on
Christ's behalf, has been written in a book of remem-
brance. Let believers remember these things and take
courage. — The cross may be heavy now, but the glorious
reward shall make amends for all. Well says Leighton,
" Here some drops of joy enter into us, but there we
shall enter into joy."
We learn in the last place, that all unfruitful members
of Christ! s Church will he condemned and cast away in the
day of judgment. The parable tells us that the servant
who buried his master's money, was condemned as
" wicked," " slothful," and " unprofitable," and cast into
^' outer darkness." And our Lord adds the solemn words,
" there shall be weeping and gnashing of teeth."
There will be no excuse for an unconverted Christian
at the last day. The reasons with which he now pre-
tends to satisfy himself will prove useless and vain. The
Judge of all the earth will be found to have done right.
The ruin of the lost soul will be found to be his own
fault. Those words of our Lord, " thou knewest," are
words that ought to ring loudly in many a man's ears,
and prick him to the heart. Thousands are living at
this day without Christ and without conversion, and yet
pretending that they cannot help it. And all this time
they know in their own conscience that they are guilty.
They are burying their talent. They are not doing
what they can. Happy are they who find this out be-
times. It will all come out at the last day.
Let us leave this parable with a solemn determination,
340
EXPOSITORY THOUGHTS.
by God's grace, never to be content with a profession of
Christianity without practice. Let us not only talk about
religion, but act. Let us not only feel the importance of
religion, but do something too. We are not told that the
unprofitable servant was a murderer, or a thief, or even
a waster of his Lord's money. But he did nothing^ —
and this was his ruin. Let us beware of a do-nothing
Christianity. Such Christianity does not come from the
Spirit of God. '' To do no harm," says Baxter, " is the
praise of a stone, not of a man."
MATTHEW XXV. 31—46.
31 When the Son of man shall
come in his glory, and all the holy
angels with him, then shall he sit
upon the throne of his glory :
32 And before him shall be gathered
all nations: and he shall separate
them one from another, as a shepherd
divideth his sheep from the goats :
33 And he shall set the sheep on
his right hand, but the goats on the
left.
34 Then shall the king say unto
them on his right hand. Come, ye
blessed of my Father, inherit the
kingdom prepared for you from the
foundation of the world;
35 For I was an hungered, and ye
gave me meat ; I was thirsty, and ye
gave me drink : I was a stranger, and
ye took me in :
36 Naked, and ye clothed me : I
was sick, and ye visited me : 1 was
in prison, and ye came unto me.
37 Then shall the righteous answer
him, saying. Lord, when saw we thee
an hungered, and fed thee ? or thirsty,
and gave thee drink ?
38 When saw we thee a stranger.
and took thee in? or naked, ana
clothed thee ?
39 Or when saw we thee sick, or in
prison, and came unto thee ?
40 And the King shall answer and
say unto them. Verily I say unto you.
Inasmuch as yc have done it unto one
of the least of these my brethren, ye
have done it unto me.
41 Then shall he say also unto
them on the left hand, Depart from
me, ye cursed, into everlasting fire,
prepared for the devil and his angels :
42 For I was an hungered, and ye
gave me no meat : I was thirsty, and
ye gave me no drink :
43 I was a stranger, and ye took
me not in : naked, and ye clothed me
not; sick, and in prison, and ye vis-
ited me not.
44 Then sliall they also answer him,
saying, Lord, when saw we thee an
hungered, or athirst, or a stranger, or
naked, or sick, or in prison, and did
not minister unto thee ?
45 Then shall he answer them, say-
ing Verily I say unto you, Inasmuch
as ye did it not to one of the least
of these, ye did it not to me.
46 And these shall go away into
everlasting punishment ; but the righ-
teous into hfe eternal.
In these verses our Lord Jesus Christ describes the
judgment-day, and some of its leading circumstances.
MATTHEW, CHAP. XXV. 341
There are few passages in the whole Bible more solemn
and heart-searching than this. May we read it with the
deep and serious attention which it deserves.
Let us mark in the first place, who will he the Judge
in the last day. We read that it will be " the Son of
Man," Jesus Christ Himself
That same Jesus who was born in the manger of
Bethlehem, and took upon Him the form of a servant,—
who was despised and rejected of men, and often had not
where to lay His head, — who was condemned by the
princes of this world, beaten, scourged, and nailed to the
cross, — that same Jesus shall Himself judge the world,
when He comes in His glory. To Him the Father hath
committed all judgment. (John v. 22.) To Him at
last every knee shall bow, and every tongue confess that
He is Lord. (Philip, ii. 10, 11.)
Let believers think of this, and take comfort. He
that sits upon the throne in that great and dreadful day
will be their Saviour, their Shepherd, their High Priest,
their elder Brother, their Friend. When they see Him,
they will have no cause to be alarmed.
Let unconverted people think of this, and be afraid.
Their judge will be that very Christ, whose Gospel they
now despise, and whose gracious invitations they refuse
to hear. How^ great will be their confusion at last, if
they go on in unbelief and die in their sins ! To be con-
demned in the day of judgment by any one would be
awful. But to be condemned by Him who would have
saved them will be awful indeed. Well may the Psalmist
say, " Kiss the Son lest he be angry." (Psalm ii. 12.)
Let us mark, in the second place, ivho will be judged in
342 JIXPOSITORY THOUGHTS.
the last day. We read that before Christ "shall be
gathered all nations/'
All that have ever lived shall one day give account
of themselves at the bar of Christ. All must obey the
summons of the great King, and come forward to receive
their sentence. Those who would not come to worship
Christ on earth, will find they must come to His great
assize, when He returns to judge the world.
All that are judged will be divided into two great
classes. There will no longer be any distinction between
kings and subjects, or masters and servants, or dissenters
and churchmen. There will be no mention of ranks and
denominations, for the former things will have passed
away. G-race, or no grace, conversion or unconversion,
faith or no faith, will be the only distinctions at the last
day. All that are found in Christ will be placed among
the sheep at His right hand. AE that are not found in
Christ will be placed among the goats at His left. Well
says Sherlock, '^ Our separations will avail us nothing,
unless we take care to be found in the number of Christ's
sheep, when He comes to judgment."
Let us mark, in the third place, in what manner the
judgment will he conducted in the last day. We read of
several striking particulars on this point. Let us see
what they are.
The last judgment will be a judgment according to
evidence. The works of men are the witnesses which
will be brought forward, and above all their works of
charity. The question to be ascertained will not merely
be what we said, but what we did, — not merely what we
professed but what we practised. Our works unquestion-
a43
ably will not justify us. We are justified by faith with-
out the deeds of the law. But the truth of our faith
will be tested by our lives. Faith which hath not works
is dead, being alone. (James ii. 11.)
The last judgment will be a judgment that will bring
joy to all true believers. They will hear those precious
words, " Come, ye blessed of my Father, inherit the
kingdom." They will be owmed and confessed by their
Master before His Father and the holy angels. They
shall find that the wages He gives to His faithful
servants are nothing less than ^' a kingdom." The least,
and lowest, and poorest, of the family of God, shall
have a crown of glory, and be a king.
The last judgment will be a judgment that will bring
confusion on all unconverted people. They will hear
those awful words, '' Depart, ye cursed, into everlasting
fire." They will be disowned by the great Head of the
Church before the assembled world. They will find that
as they would sow to the flesh, so of the flesh they must
reap corruption. They would not hear Christ, when He
said " Come unto me, and I will give you rest," and now
they must hear Him say, " Depart, into everlasting fire."
They would not carry his cross, and so they can have no
place in his kingdom.
The last judgment will be a judgment that will strikingly
bring out the characters both of the lost and saved. They
on the right hand, who are Christ's sheep, will still be
" clothed with humility." They will marvel to hear any
work of theirs brought forward and commended. — They
on the left hand, who are not Christ's, will still be blind
and self-righteous. They will not be sensible of any
344 EXPOSITORY THOUGHTS.
neglect of Christ. " Lord," they say, " when saw we
thee, — ^and did not minister unto thee ?" Let this thought
sink down into our hearts. Characters on earth will
prove an everlasting possession in the world to come.
With the same heart that men die, with that heart they
will rise again.
Let us mark, in the last place, what ivill he the final
results of the judgment day. We are told this in words
that ought never to be forgotten, " the wicked shall go
away into everlasting punishment : but the righteous
into life eternal."
The state of things after the judgment is changeless
and without end. The misery of the lost, and the
blessedness of the saved, are both alike for ever. Let
no man deceive us on this point. It is clearly revealed
in Scripture. Tlie eternity of God, and heaven, and hell,
all stand on the same foundation. As surely as God is
eternal, so surely is heaven an endless day without night,
and hell an endless night without day.
Who shall describe the blessedness of eternal life ?
It passes the power of man to conceive. It can only be
measured by contrast and comparison. An eternal rest,
after warfare and conflict, — the eternal company of saints,
after buffeting with an evil world, — an eternally glorious
and painless body, after struggling with weakness and
infirmity, — an eternal sight of Jesus face to face, after
only hearing and believing, — all this is blessedness indeed.
And yet the half of it remains untold.
Who shall describe the misery of eternal punishment ?
It is something utterly indescribable and inconceivable.
The eternal pain of body, — the eternal sting of an accus-
MATTHEW, CHAP. XXVI.
m
ing conscience — the eternal society of none but the wicked,
the devil and his angels — the eternal remembrance of
opportunities neglected and Christ despised — the eternal
prospect of a weary, hopeless future — all this is misery
indeed. It is enough to make our ears tingle, and our
blood run cold. And yet this picture is nothing, com-
pared to the reality.
Let us close these verses with serious self-inquiry.
Let us ask ourselves on which side of Christ we are
likely to be at the last day. Shall we be on the right
hand, or shall we be on the left ? Happy is he who
never rests till he can give a satisfactory answer to this
question.
MATTHEW XXVI. 1—13.
1 And it came to pass, when Jesus
had finished all these sayings, he said
unto his disciples,
2 Ye know that after two days is
the/east of the Passover, and the Son
of man is betrayed to be crucified.
3 Then assembled together the
Chief Priests, and the Scribes, and
the elders of the peof)le, unto the
palace of the High Priest, who was
called Caiaphas,
4 And consulted that they might
take Jesus by subtilty, and kill him.
5 But they said. Not on the feast
dai/, lest there be an uproar among
the people.
6 Now when Jesus was in Bethany,
in the house of Simon the leper,
7 There came unto him a woman
having an alabaster box of very pre-
cious ointment, and poured it on his
head, as he sat at meat.
8 But when his disciples saw ii,
they had indignation, saymg. To what
purpose is this waste ?
9 For this ointment might have
been sold for much, and given to the
poor.
10 When Jesus understood it, he
said unto them, Why trouble ye the
woman ? for she hath wrought a good
work upon me.
11 For ye have the poor always
with you 5 but me ye have notalwavs.
12 For in that she hath poured tnis
ointment on my body, she did it for
my burial.
13 Verily I say unto you. Where-
soever this Gospel shall be preached
in the whole world, there shall also
this, that this woman hath done, be
told for a memorial of her.
We now approach the closing scene of our Lord Jesus
Christ's earthly ministry. Hitherto we have read of His
sayings and doings : we are now about to read of His
15*
346 EXPOSITORY THOUGHTS.
sufferings and death. Hitherto we have seen him as
the great Prophet : we are now about to see Him as the
great High Priest.
It is a portion of Scripture which ought to be read
with pecuHar reverence and attention. The place where-
on we stand is hoh^ ground. Here we see how the Seed
of the woman bruised the Serpent's head. Here we see
the great sacrifice to which all the sacrifices of the Old
Testament had long pointed. Here we see how the
blood was shed which " cleanseth from all sin," and the
Lamb slain who " taketh away the sin of the world." We
see in the death of Christ, the great mystery revealed,
how God can be just, and yet justify the ungodly. No
wonder that all the four Gospels contain a full account
of this wonderful event. On other points in our Lord's
history, we often find, that when one evangelist speaks,
the other three are silent. But when we come to the
crucifixion, we find it minutely described by all four.
In these verses we have now read, let us first observe
how careful our Lord is to recall the attention of His disci-
pies to His oiun death. He said to them, " Ye know that
after two days is the feast of the passover, and the Son
of Man is betrayed to be crucified."
The connexion of these words with the preceding
chapter is exceedingly striking. Our Lord had just
been dwelling on His own second coming in power and
glory at the end of the world. He had been describing
the last judgment, and all its awful accompaniments.
He had been speaking of Himself as the Judge, before
whose throne aU nations would be gathered. And then
at once, without pause or interval, He goes on to speak
347
of His crucifixion. While the marvellous predictions of
His final glory were yet ringing in the ears of His disci-
ples, He tells them once and again of His coming
sufterings. He reminds them that He must die as a
sin-offering before He reigned as a king, — that He must
make atonement on the cross, before he took the crown.
We can never attach too much importance to the
atoning death of Christ. It is the leading fact in the
word of God, on which the eyes of our soul ought to be
ever fixed. Without the shedding of his blood, there
is no remission of sin. It is the cardinal truth on which
the whole system of Christianity hinges. Without it
the Gospel is an arch without a key-stone, a fair building
without a foundation, a solar system without a sim.
Let us make much of our Lord's incarnation and exam-
ple. His miracles and his parables, His works and His
words, but above all let us make much of His death.
Let us delight in the hope of his second personal coming
and millennial reign, but let us not think more even of
these blessed truths, than of the atonement on the cross.
This, after all, is the master-truth of Scripture, that
" Christ died for our sins." To this let us daily return.
On this let us daily feed our souls. Some, like the
Greeks of old, may sneer at the doctrine, and call it
" foolishness/' But let us never be ashamed to say with
Paul, " God forbid that I should glory save in the cross
of our Lord Jesus Christ." (Gal. vi. 14.)
Let us observe, in the second place, in these verses,
what honor Christ loves to put on those that honor Him.
We are told that when He was "in the house of
Simon the leper," a certain woman came, while He sat at
348 EXPOSITOBY THOUGHTS.
meat, and poured a box of precious ointment on His
head. She did it, no doubt, out of reverence and affec-
tion. She had received soul-benefit from Him, and she
thought no mark of honour too costly to be bestowed on
Him in return. But this deed of hers called forth dis-
approbation from some who saw it. They called it
" waste." They said it might have been better to sell the
ointment, and give the money to the poor. At once our
Lord rebuked these cold-hearted fault-finders. He tells
them that the woman has " wrought a good work," and
one that he accepts and approves. And he goes on to
make a striking prediction, " Wheresoever this Grospel is
preached in the whole world, there shaU also this, that
this woman hath done, be told for a memorial of her.''
We see, in this little incident, hov7 perfectly our Lord
knew things to come, and how easy it is for him to con-
fer honor. This prophecy of His about this woman is
receiving a fulfilment every day before our eyes. Wher-
ever the Gospel of St. Matthew is read, the deed that
she did is known. The deeds and titles of many a king,
and emperor, and general, are as completely forgotten,
as if written in the sand. But the grateful act of one
humble Christian woman is recorded in one hundred and
fifty different languages, and is known all over the globe.
The praise of man is but for a few days. The praise
of Christ endureth for ever. The pathway to lasting
honor, is to honor Christ.
Last, but not least, we see in this incident a blessed
foretaste of things that will yet take place in the day of
judgment. In that great day no honor done to Christ
on earth shall be found to have been forgotten. The
349
speeches of parliamentary orators, the exploits of warri-
ors, the works of poets and painters, shall not be
mentioned in that day. But the least work that the
weakest Christian woman has done for Christ, or His
members, shall be found written in a book of everlasting
remembrance. Not a single kind word or deed, not a
cup of cold water, or a box of ointment, shall be omitted
from the record. Silver and gold she may have had
none, — ^rank, power, and influence she may not have
possessed, — but if she loved Christ, and confessed Christ,
and worked for Christ, her memorial shall be found on
high. She shall be commended before assembled worlds.
Do we know what it is to work for Christ .^ If we do,
let us take courage, and work on. What greater en-
couragement can we desire than we see here ? We may
be laughed at and ridiculed by the world. Our motives
may be misunderstood. Our conduct may be misrepre-
sented. Our sacrifices for Christ's sake may be called
*^ waste," — waste of time, waste of money, waste of
strength. Let none of these things move us. The eye
of Him who sat in Simon's house in Bethany is upon us.
He notes all we do, and is well-pleased. Let us be
" steadfast, unmoveable, always abounding in the work
of the Lord, forasmuch as we know that our labor is
not in vain in the Lord." (1 Cor. xv. 58.)
MATTHEW XXVI. 14—25.
14 Then one of the twelve, called
Judas Iscariot, went unto the Chief
Priests,
15 And said unto them. What will
unto you? And they covenanted with
him for thirty pieces of silver.
16 And from that time he sought
opportunity to hetray him.
ye give me, and I will deliver him 1 17 Now the first dai/ of the feati
350
EXPOSITORY THOUGHTS.
of unlea-sened bread the disciples
came to Jesus, saying unto Mm,
Where wilt thou that we prepare for
thee to eat the Passover ?
18 And he said, Go into the city to
such a man, and say unto him. The
Master saith, My time is at hand ; I
will keep the Passover at thy house
with my disciples?.
19 And the disciples did as Jesus
had appointed them ; and they made
ready the Passover.
20 Now when the even was come,
he sat down with the twelve.
21 And as they did eat, he said
Verily, I say unto you, that one of you
shall betray me.
22 And they were exceeding sor-
rowful, and began every one of them
to say unto him, Lord, is it I ?
23 And he answered and said, He
that dippeth Ms hand with me in the
dish, the same shall betray me.
24 The Son of man goeth as it is
written of him : but wo unto that
man by whom the Son of man is be-
trayed! it had been good for that
man if ho had not been born.
25 Then Judas, which betrayed him.
answered and said, Master, is it Ii
He said unto him. Thou hast said.
We read in the beginning of this passage, how our Lord
Jesus Christ was betrayed into the hands of His deadly
enemies. The priests and scribes, however anxious to
put him to death, were at a loss how to effect their
purpose, for fear of an uproar among the people. At
this juncture a fitting instrument for carrying out their
designs, offered himself to them, in the person of Judas
Iscariot. That false apostle undertook to deliver his
Master into their hands, for thirty pieces of silver.
There are few blacker pages in all history, than the
character and conduct of Judas Iscariot. There is no
more awful evidence of the wickedness of man. A poet
of our own has said, that ^' sharper than a serpent's tooth
is a thankless child." But what shall we say of a disci-
ple who could betray his own Master, — an apostle who
could sell Christ ? Surely this was not the least bitter
part of the cup of suffering which our Lord drank.
Let us learn, in the first place, from these verses, that
a man may enjoy great privileges, and make a great reli-
gious profession, and yet his heart all the time may not be
right before God.
MATTHEW, CHAP. XXVI. 351
J udas Iscariot had the highest possible religious privi-
leges. He was a chosen apostle, and companion of
Christ. He was an eye-witness of our Lord's miracles,
and a hearer of His sermons. He saw what Abraham
and Moses never saw, and heard what David and Isaiah
never heard. He lived in the society of the eleven
apostles. He was a fellows-laborer with Peter, James,
and John. But for all this his heart was never changed.
' He clung to one darling sin.
* Judas Iscariot made a reputable profession of religion.
There was nothing but what was right, and proper, and
becoming in his outward conduct. Like the other apos-
tles, he appeared to believe and to give up all for Christ's
sake. Like them he was sent forth to preach and work
miracles. No one of the eleven appears to have sus-
pected him of hypocrisy. When our Lord said, " One
of you shall betray me," no one said, "Is it Judas ?"
Yet all this time his heart was never changed.
We ought to observe these things. They are deeply
"^ humbling and instructive. Like Lot's wife, Judas is
intended to be a beacon to the whole church. Let us
' often think about him, and say, as we think, " Search
-^ me, Lord, and try my heart, and see if there be any
"*'• wicked way in me." Let us resolve, by Grod's grace,
that we will never be content with anything short of
sound, thorough, heart conversion.
Let us learn, in the second place, from these verses,
that the love of money is one of the greatest snares to a man's
soul. We cannot conceive a clearer proof of this, than
the case of Judas. That wretched question, "What
will ye give me ?" reveals the secret sin which was his
35^ EXPOSITORY THOUGHTS.
ruin. He had given up much for Christ's sake, but
he had not given up his covetousness,
The words of the apostle Paul should often ring in our
ears, "the love of money is the root of all evil/' (2 Tim.
vi.lO.) The history of the Church abounds in illustrations
of this truth. For money Joseph was sold by his brethren.
For money Samson was betrayed to the Philistines.
For money Gehazi deceived Naaman, and lied to Elisha.
For money Ananias and Sapphira tried to deceive Peter.
For money the Son of God was delivered into the hands
of wicked men. Wonderful indeed does it seem that
the cause of so much evil should be loved so well.
Let us all be on our guard against the love of money.
The world is full of it in our days. The plague is
abroad. Thousands who would abhor the idea of wor-
shipping Juggernaut, are not ashamed to make an idol
of gold. We are all liable to the infection, from the
least to the greatest. We may love money without
having it, just as we may have money without loving it.
It is an evil that works very deceitfully. It carries us
captives before we are aware of our chains. Once let it
get the mastery, and it will harden, palsy, sear, freeze,
blight, and wither our souls. It overthrew an apostle
of Christ. Let us take heed that it does not overthrow
us. One leak may sink a ship. One unmortified sin may
ruin a soul.
We ought frequently to call to mind the solemn words,
" What shall it profit a man if he gain the whole world,
and lose his own soul ?" " We brought nothing into
this world, and it is certain we can carry nothing out."
Our daily prayer should be, "Give me neither poverty
XXVI. 853
nor riches : feed me with food convenient for me." (Pro v.
XXX. 8^) Our constant aim should be to he rich in grace.
They that " will be rich" in worldly possessions often
find at last that they have made the worst of bargains.
Like Esau, they have bartered an eternal portion for
a little temporary gratification. Like Judas Iscariot,
they have sold themselves to everlasting perdition.
Let us learn, in the last place, from these verses, the
hopeless condition of all who die tmconverted. The words
of our Lord on this subject are peculiarly solemn. He
says of Judas, " It had been good for that man, if he
had not been born/'
This saying admits of only one interpretation. It
teaches plainly, that it is better n^Ver to live at all, than
to live without faith, and to die without grace. To die
in this state is to be ruined for ever more. It is a fall
from which there is no rising. It is a loss which is
utterly irretrievable. There is no change in hell. The
gulf between hell and heaven is one that no man can
pass.
This saying could never have been used, if there was
any truth in the doctrine of universal salvation. If it
really was true that all would sooner or later reach
heaven, and hell sooner or later be emptied of inhabi-
tants, it never could be said that it would have been
" good for a man not to have been born." Hell itself
would lose its terrors, if it had an end. Hell itself would
be endurable, if after millions of ages there was a hope
of freedom and of heaven. But universal salvation will
find no foot-hold in Scripture. The teaching of the word
of God is plain and express on the subject. There is a
354 EXPOSITORY THOUGHTS.
worm that never dies, and a fire that is not quenched.
(Mark ix. 44.) "Except a man be born again," he will wish
one day he had never been born at all. " Better," says
Burkitt, "'have no being, than not have a beingin Christ."
Let us grasp this truth firmly, and not let it go.
There are always persons who dislike the reality and
eternity of hell. We live in a day when a morbid charity
induces many to exaggerate God's mercy, at the expense
of His justice, and when false teachers are daring to talk
of a " love of Grod, lower even than hell." Let us resist
such teaching with a holy jealousy, and abide by the
doctrine of Holy Scripture. Let us not be ashamed to
walk in the old paths, and to believe that there is an
eternal God, an eternal heaven, and an eternal hell.
Once depart from this belief, and we admit the thin edge
of the wedge of scepticism, and may at last deny any
doctrine of the Gospel. We may rest assured that there
is no firm standing ground between a belief in the eter-
nity of hell, and downright infidelity.
MATTHEW XXVI. 26—35.
26 And as they were eating, Jesus ye shall be oflfended because of me this
took bread, and blessed it, and brake night ; for it is written, I will smite
it, and gave it to the disciples, and the shepherd, and the sheep of the
said, Take, eat ; this is my body. flock shall be scattered abroad.
27 And he took the cup, and ^ave | 32 But after I am risen again, I
thanks, and gave it to them, saying, will go before you into Galilee.
Drink ye all of it ; \ 33 Peter answered and said unto
28 For this is my blood of the new him. Though all men shall be offended
testament, which is shed for many for because of thee, yet will 1 never be
the remission of sins. [offended.
29 But I say unto you, I will not | 34 Jesus said unto him. Verily I
drink henceforth of this fruit of the \ say unto thee, That this night, before
vine, until that day when I drink it ' the cock crow, thou shalt deny me
new with you in my Father's kingdom, thrice.
30 And when they had sung an ! 35 Peter said unto him. Though I
hymn, they went out into the mount \ should die with thee, yet will I not
of Olives. i deny thee. Likewise also said all the
81 Thensaith Jesus unto them. All , disciples.
These verses describe the appointment of the sacrament
MATTHEW, CHAP. XXVI. 355
of the Lord's Supper. Our Lord knew well the things
that were before Him, and graciously chose the last quiet
evening that he could have before his crucifixion, as an
occasion for bestowing a parting gift on his church.
How precious must this ordinance have afterwards ap-
peared to His disciples, when they remembered the
events of that night. How mournful is the thought,
that no ordinance has led to such fiei'ce controversy, and
been so grievously misunderstood, as the ordinance of the
Lord's Supper. It ought to have united the church, but
our sins have made it a cause of division. The thing
which should have been for our welfare, has been too
often made an occasion of falling.
The first thing that demands our notice in these
verses, is the right meaning of our Lord^s wordsj " this is
my body, this is my blood. "
It is needless to say, that this question has divided
the visible church of Christ. It has caused volumes of
controversial theology to be written. But we must not
shrink from having decided opinions upon it, because
theologians have disputed and difiered. Unsoundness on
this point has given rise to many deplorable superstitions.
The plain meaning of our Lord's words appears to be
this, — " This bread represents my body. This wine re-
presents my blood." He did not mean that the bread
He gave to His disciples was really and literally His
body. He did not mean that the wine He gave to His
disciples was really and literally His blood. Let us lay
firm hold on this interpretation. It may be supported
by several grave reasons.*
* " Bishop Law has remarked that there is no term in the Hebrew
language, which expresses to signify or denote ; and that the Grreek
f^ EXPOSITORY THOUGHTS.
The conduct of the disciples at the Lord's Supper
forbids us to believe that the bread they received was
Christ's body, and the wine they received was Christ's
blood. They were all Jews, taught from their infancy
to believe that it was sinful to eat flesh with the blood.
(Dent. xii. 23 — 25.) Yet there is nothing in the nar-
rative to shew that they were startled by our Lord's
words. They evidently perceived no change in the
bread and wine.
Our own senses at the present day forbid us to be-
lieve that there is any change in the bread and wine in
the Lord's Supper. Our own taste tells us that they are
really and literally what they appear to be. Things above
our reason the Bible requires us to believe. But we are
never bid to believe that which contradicts our senses.
The true doctrine about our Lord's human nature
forbids us to believe that the bread in the Lord's Supper
can be His body, or the wine His blood. The natural
body of Christ cannot be at one time in more places than
one. — If our Lord's body could sit at table, and at the
same time be eaten by the disciples, it is perfectly clear
that it was not a human body like our own. But this
we must never allow for one moment. It is the glory
of Christianity that our Redeemer is perfect man as
well as perfect God.
here naturally takes the impress of the Hebrew or Syriac idiom, it is
being used for it signifies. Hence the similar use of the verb in vari-
ous passages; "The three branches are three days." Gen. xl. 12.
" The seven kine are seven years." Gen. xh. 26. " The ten horns
are ten kings." Dan. vii. 24. " The field is the world." Matt. xiii.
38. " The seven stars are the angels of the seven churches, and the
seven candlesticks which thou sawest are the seven churches." Eev.
i 20. Watson on Matthew, p. 386.
357
Finally, the genius of the language in which our Lord
spoke at the Lord's Supper, makes it entirely unneces-
sary to interpret His words literally. The Bible is full
of expressions of a similar kind, to which no one thinks
of giving any but a figurative meaning. Our Lord speaks
of Himself as the " door" and the " vine," and we know
that he is using emblems and figures, when He so speaks.
There is therefore no inconsistency in supposing that He
used figurative language when He appointed the Lord's
Supper ; and we have the more right to say so, when we
remember the grave objections which stand in the way
of a literal view of His words.
Let us lay up these things in our minds, and not
forget them. In a day of abounding heresy, it is good
to be well armed. Ignorant and confused views of the
meaning of Scripture language, are one great cause of
religious error.
The second thing which demands our notice in these
verses, is the purpose and object for which the Lord's Sup-
per was appointed.
This is a subject again on which great darkness pre-
vails. The ordinance of the Lord's Supper has been
regarded as something mysterious and past understand-
ing. Immense harm has been done to Christianity by
the vague and high-flown language in which many
writers have indulged in treating of the sacrament.
There is certainly nothing to warrant such language in
the account of its original institution. The more simple
our views of its purpose, the more Scriptural they are
likely to be.
The Lord's Supper is not a sacrifice. There is no
358 EXPOSITORY THOUGHTS.
oblation in it, — no offering up of anything but oui
prayerS; praises, and thanksgivings. From the day that
Jesus died there needed no more offering for sin. By one
offering He perfected for ever them that are sanctified.
(Heb. X. 14.) Priests, altars, and sacrifices, all ceased to
be necessary, when the Lamb of God offered up Himself.
Their office came to an end. Their work was done.
The Lord's Supper has no power to confer benefit on
those who come to it, if they do not come to it with
faith. The mere formal act of eating the bread and
drinking the wine is utterly unprofitable, unless it is
done with a right heart. It is eminently an ordinance
for the living soul, not for the dead, — for the converted,
not for the unconverted.
The Lord's Supper was ordained for a continual re-
membrance of the sacrifice of Christ's death, until He
comes again. The benefits it confers, are spiritual, not
physical. Its effects mast be looked for in our inward
man. It was intended to remind us, by the visible,
tangible emblems of bread and wine, that the offering of
Christ's body and blood for us on the cross, is the only
atonement for sin, and the life of a believer's soul. It was
meant to help our poor weak faith to closer fellowship
with our crucified Saviour, and to assist us in spiritually
feeding on Christ's body and blood. It is an ordinance
for redeemed sinners, and not for unfallen angels. By
receiving it we publicly declare our sense of guilt, and
need of a Saviour, — our trust in Jesus, and our love to
Him, — our desire to live upon Him, and our hope to live
with Him. Using it in this spirit, we shall find our
repentance deepened, our faith increased, our hope
XXVI. 359
brightened, and our love enlarged, — our besetting sins
weakened, and our graces strengthened. It will draw
us nearer to Christ.
Let us bear these things in mind. They need to be
remembered in these latter days. There is nothing in
our religion which we are so ready to pervert and mis-
understand as those parts which approach our senses.
Whatever we can touch with our hand, and see with our
eyes, we are apt to exalt into an idol, or to expect good
from it as a mere charm. Let us especially beware of
this tendency in the matter of the Lord^s Supper.
Above all, "let us take heed,'* in the words of the
Homily, " lest of the memory it be made a sacrifice."
The last thing which deserves a brief notice in this
passage, is the character of the first communicants. It is
a point full of comfort and instruction.
The little company to which the bread and wine were
first administered by our Lord, was composed of the
apostles, whom He had chosen to accompany Him during
His earthly ministry. They were poor and unlearned
men, who loved Christ, but were weak alike in faith and
knowledge. They knew but little of the full meaning of
their Master's sayings and doings. They knew but little of
the frailty of their own hearts. They thought they were
ready to die with Jesus, and yet that very night they all for-
sook Him and fled. All this our Lord knew perfectly well.
The state of their hearts was not hid from Him. And yet
He did not keep back from them the Lord's Supper.
There is something very teaching in this circumstance.
It shows us plainly that we must not make great know-
ledge, and great strength of grace, an indispensable
360 EXPOSITORY THOUGHTS.
qualification for communicants. A man may know but
little, and be no better than a child in spiritual strength,
but he is not on that account to be excluded from the
Lord's table. — Does he really feel his sins ? Does he really
love Christ ? Does he really desire to serve Him .? If this
be so, we ought to encourage and receive him. Doubtless
we must do all we can to exclude unworthy communicants.
No graceless person ought to come to the Lord's Supper.
But we must take heed that we do not reject those whom
Christ has not rejected. There is no wisdom in being
more strict than our Lord and His apostles.
Let us leave the passage with serious self-inquiry as to
our own conduct with respect to the Lord's Supper. Do
we turn away from it, when it is administered ? If so^
how can we justify our conduct ? — It will not do to say
it is not a necessary ordinance. To say so is to pour
contempt on Christ Himself, and declare that we do not
obey Him. — It will not do to say that we feel unworthy
to come to the Lord's table. To say so is to declare
that we are unfit to die, and unprepared to meet God.
These are solemn considerations. AU non-communicants
should ponder them well.
Are we in the habit of coming to the Lord's table ?
If so, in what frame of mind do we come ? Do we draw
near intelligently, humbly, and with faith ? Do we
understand what we are about ? Do we really feel our
sinfulness and need of Christ ? Do we really desire to
live a Christian life, as well as profess the Christian faith ?
Happy is that soul who can give a satisfactory answer to
these questions. Let him go forward, and persevere.
MATTHEW, CHAP. XXVI. 361
MATTHEW XXVI. 36-46.
86 Then cometh Jesus with them
unto a place called Gethsemane, and
saith unto the disciples, Sit ye here,
while I go and pray yonder.
37 And he took with him Peter and
the two sons of Zebedee, and began
to be sorrowful and very heavy.
38 Then saith he unto them, My
soul is exceeding sorrowful, even unto
death : tarry ye here, and watch with
me.
89 And he went a little farther, and
fell on his lace, and prayed, saying,
O my Father, if it be possible, let this
cup pass from me : nevertheless not
as I will, but as thou wilt.
40 And he cometli unto the disciples,
and hndeth them asleep, and saith
unto Peter, W^hat, could ye not watch
with me one hour 'i
41 Watch and pray, that ye eater
not into temptation : the spirit indeed
is willing, but the flesh is weak.
42 He went away again the second
time, and prayed, saying, O my Fa-
ther, if this cup may not pass away
from me, except I drink it, thy will
be done.
43 And he came and found thera
tisleep again; for their eyes were
heavy.
44 And he left them, and went away
again, and prayed the third time, say-
ing tlje same words.
45 Then he cometh to his disciples,
and saith unto them. Sleep on now,
and take your rest : behold, the hour
is at hand, and the Son of man is be-
trayed into the hands of sinners.
46 Kise, let us be going ; behold, he
is at hand that doth betray me.
The verses we have now read, describe what is commonly
called Christ's agony at Gethsemane. It is a passage
which undoubtedly contains deep and mysterious things.
We ought to read it with reverence and wonder, for
there is much in it which we cannot fully comprehend.
' Why do we find our Lord so "sorrowful and very
lieavy," as he is here described ? What are we to make
of His words, " my soul is exceeding sorrowful, even
unto death ?" Why do we see Him going apart from
His disciples, and falling on His face, and crying to His
Father with strong cries, and thrice-repeated prayer ?
Why is the Almighty Son of God, who had worked so
many miracles, so heavy and disquieted ? Why is Jesus,
who came into the world to die, so like one ready to faint
at the approach of death ? Why is all this ?
There is but one reasonable answer to these questions.
The weight that pressed down our Lord's soul, was not
the fear of death, and its pains. Thousands have en-
dured the most agonizing sufferings of body, and died
16
362 EXPOSITORY THOUGHTS.
without a groan, and so, no doubt, might our Lord.
But the real weight that bowed down the heart of Jesus,
was the weight of the sin of the world, which seems
to have now pressed down upon Him with peculiar force.
It was the burden of our guilt imputed to Him, which
was now laid on Him, as on the head of the scape goat.
How great that burden must have been, no heart of man
can conceive. It is known only to God. Well may the
Grreek Litany speak of the "unknown sufferings of
Christ." The words of Scott on this subject are probably
correct : — "Christ at this time endured as much misery,
of the same kind with that of condemned spirits, as could
possibly consist with a pure conscience, perfect love of
God and man, and an assured confidence of a glorious
event."*
* I believe that the view maintained in this exposition, is the only
reasonable solution that can be given of our Lord's agony. How any
Socinian, or any divine who denies the imputation of man's sin to
Christ, and the vicarious nature of Christ's sufferings, can account
satisfactorily for the agony, I am totally at a loss to conceive. — Upon
the principle of the Socinian, who utterly denies the doctrine of atone-
ment, and says that our Lord was only a man, and not God, He was
one who showed less firmness in suffering than many men have
shown. — Upon the principle of some modern divines, who say that
our Lord's death was not a propitiation and expiation for sin, but only
a great example of self-sacrifice, the intense agony of body and mind
here described is equally unaccountable. — Both views appear to me
alike dishonoring to our Lord Jesus Christ, and utterly unscriptural
and unsatisfactory. I beUeve the agony in the garden to be a knot
that nothing can untie, but the old doctrine of our sin being really
imputed to Christ, and Christ being made sin and a curse for us.
There are deep things in this passage of Scripture, containing the
account of the agony, which I purposely leave untouched. They are
too derp for man's line to fathom. The extent to which Satan waa
36a
But however mysterious this part of our Lord's history-
may seem to us, we must not fail to observe the precious
lessons of practical instruction, which it contains. Let
us now see v/hat those lessons are.
Let us learn, in the first place, that prayer is the best
practical remedy that ive can use in tirne of trouble. We
see that Christ Himself prayed, when His soul was sor-
rowful. All true Christians ought to do the same.
Trouble is a cup that all must drink in this world of
sin. We are " born to trouble as the sparks fly upward."
(Job V. 7.) We cannot avoid it. Of all creatures, none is
so vulnerable as man. Our bodies, our minds, our fami-
lies, our business, our friends, are all so many doors
through which trial will come in. The holiest saints can
claim no exemption from it. Like their Master, they
are often " men of sorrow."
But what is the first thing to be done in time of
trouble ? We must pray. — Like Job, we must fall down
and worship. (Job i. 20.) Like Hezekiah, we must spread
our matters before the Lord. (2 Kings xix. 14.) The first
personwe must turn to for help, must be our God. We must
tell our Father in heaven all our sorrow. We must believe
confidently that nothing is too trivial or minute to be laid
before Him, so long as we do it with entire submission to
His will. It is the mark of faith to keep nothing back
from our best Friend. So doing, we may be sure we shall
allowed to tempt our Lord in this hour, — the degree of suffeiing, both
mental and bodily, which an entirely sinless person, hke our Lord
would endure in bearing the sin of all mankind, — the manner in
which the human and divine wills both operated in our Lord's expe-
rience, since He was at all times as really man as God, — all these are
points which I prefer to leave alone. It is easy on such questions to
" darken counsel by words without knowledge."
364 EXPOSITORY THOUGHTS.
have an answer. ^' If it be possible," and the thing we
ask is for God's glory, it shall be done. The thorn in
the flesh shall either be removed, or grace to endure it
will be given to us, as it was to St. Paul. (2 Cor. xii. 9.)
May we all store up this lesson against the day of need.
It is a true saying, that " prayers are the leeches of care."
Let us learn, in the second place, that entire submission
of will to the luill of Ood should he one of our chief aims
in this world. The words of our Lord are a beautiful
example of the spirit that we should follow after in this
matter. He says, ^' Not as I wdll, but as thou wilt."
He says again, ^' Thy will be done."
A will unsanctified and uncontrolled, is one great
cause of unhappiness in life. It may be seen in little
infants. It is born with us. We all like our own way.
We wish and want many things, and forget that we
are entirely ignorant what is for our good, and unfit
to choose for ourselves. Happy is he who has learned to
have no wishes, and in every state to be content. It is
a lesson which we are slow to learn, and like St. Paul,
we must learn it not in the school of mortal man, but of
Christ. (Phil. iv. 11.)
Would we know whether we are born again, and
growing in grace ? Let us see how it is with us in the
matter of our wills. Can we bear disappointment ?
Can we put up patiently with unexpected trials and
vexations ? Can we see our pet plans, and darling
schemes crossed without murmuring and complaint ?
Can we sit still, and suffer calmly, as well as go up and
down and work actively ? ^ These are the things that
prove whether we have the mind of Christ. It ought
never to be forgotten, that warm feelings and joyful
m6
frames are not the truest evidences of grace. A morti-
fied will is a far more valuable possession. Even our
Lord Himself did not always rejoice ; but He could
always say, " Thy will be done."
Let us learn, in the last place, that there is great
weakness J even in true disciples of Christ, and that they
have need to ivatch and pray against it. We see Peter,
James, and John, those three chosen apostles, sleeping
when they ought to have been watching and praying.
And we find our Lord addressing them in these solemn
words, " Watch and pray, that ye enter not into tempta-
tion : the spirit indeed is willing, but the flesh is weak."
There is a doable nature in all believers. Converted,
renewed, sanctified as they are, they still carry about
with them a mass of indwelling corruption, a body of sin.
St. Paul speaks of this when he says, " I find a law,
that, when I would do good, evil is present with me.
For I delight in the law of God after the inward man.
But I see another law in my members, warring against
the law of my mind." (Rom. vii. 21—23.) The ex-
perience of all true Christians in every age confirms this.
They find within, two contrary principles, and a con-
tinual strife between the two. To these two principles
our Lord alludes when He addresses His half-awakened
disciples. He calls the one flesh and the other spirit.
He says, " the spirit is willing, but the flesh is weak."
But does our Lord excuse this weakness of His dis-
ciples ? Be it far from us to think so. Those who draw
this conclusion mistake His meaning. He uses that
very weakness as an argument for watchfulness and
prayer. He teaches us that the very fact that w^e are
366
EXPOSITORY THOUGHTS.
encompassed with infirmity, should stir us up contin-
ually to " watch and pray." ^*
If we know anything of true religion, let us never
forget this lesson. If we desire to walk with God com-
fortably, and not fall, like David or Peter, let us never
forget to watch and pray. Let us live like men on
enemy's ground, and be always on our guard. We cannot
walk too carefully. We cannot be too jealous over our
souls. The world is very ensnaring. The devil is very
busy. Let our Lord's words ring in our ears daily like
a trumpet. Our spirits may sometimes be very willing.
But our flesh is always very weak. Then let us always
watch and always pray.
MATTHEW XXVI. 47—56.
47 And while he yet spake, lo,
Judas, one of the twelve, came, and
■with him a great multitude with
Bwords and staves, from the Chief
Priests and elders of the peoi)le.
48 Now he that betrayed him gave
them a sign, saying, Whomsoever I
shall kiss, that same is he : hold him
fast.
49 And forthwith he came to Jesus,
and said, Hail, master; and kissed
him.
50 And Jesus said unto him. Friend,
wherefore art thou come ? Then came
they, and laid hands on Jesus, and
took him.
51 And, behold, one of them which
were with Jesus stretched out Tiis
hand, and drew his sword, and struck
a servant of the High Priest's, and
smote off his ear.
62 Then said Jesus unto him. Put
up again thy sword into his place :
for all they that take the sword shall
perish with the sword.
53 Thinkest thou that I cannot now
pray to my Father, and he shall pre-
sently give me more than twelve
legions of angels ?
54 But how then shall the Scrip-
tures be fulfilled, that thus it must
be?
55 In that same hour said Jesus to
the multitudes. Are ye come out as
against a thief with swords and staves
for to take me ? I sat daily with vou
teaching in the temple, and ye laid
i no hold on me.
I 56 Eut all this was done, that the
j Scriptures of the prophets might be
! fulfilled. Then all the disciples for-
i Book him, and fled.
We see in these verses the cup of our Lord Jesus Christ's
sufferings beginning to be filled. We see Him betrayed
by one of His disciples, forsaken by the rest, and taken
MATTHEW, CHAP. XXVI. 367
prisoner by His deadly enemies. Never surely was there
sorrow like His sorrow ! Never may we forget, as we
read this part of the Bible, that our sins were the cause
of these sorrows ! Jesus was " delivered for our offences."
(Rom. iv. 25.)
Let us notice, for one thing, in these verses, what
gracious condescension marked our Lord^s intercourse with
His disciples.
We have this poiat proved by a deeply touching cir-
cumstance at the moment of our Lord's betrayal. When
Judas Iscariot undertook to guide the multitude to the
place where his Master was, he gave them a sign by
which they might distinguish Jesus in the dim moonlight
from his disciples. He said, " Whomsoever I shall kiss,
that same is he." And so, when he came to Jesus, he
said, " Hail ! master, and kissed him." That simple
fact reveals the affectionate terms on which the disciples
associated with our Lord. It is an universal custom in
Eastern countries, when friend meets friend, to salute one
another with a kiss. (Exod. xviii. 7 ; 1 Sam, xx. 41.) It
would seem therefore, that when Judas kissed our Lord,
he only did that which all the apostles were accustomed
to do, when they met their Master after an absence.
Let us draw comfort from this little circumstance for
our own souls. Our Lord Jesus Christ is a most gracious
and condescending Saviour. He is not an "austere man,"
repelling sinners, and keeping them at a distance. He
is not a being so different from us in nature, that we
must regard Him with awe rather than affection. He
would have us rather regard Him as an elder Brother,
and a beloved Friend. His heart in heaven is still the
S68 EXPOSITORY THOUGHTS.
same that it was upon eartli. He is ever meek, merciful,
and condescending to men of low estate. Let us trust
Him and not be afraid.
Let us notice for another thing, how our Lord condeimis
those who think to use carnal weapons in defence of Him
and His cause. He reproves one of His disciples for
striking a servant of the high priest. He bids him
" put up his sword into his place." And he adds a solemn
declamtion of perpetual significance, " all they that take
the sword shall perish by the sword."
The sword has a lawful office of its own. It may be
used righteously in the defence of nations against oppres-
sion. It may become positively necessary to use it, to
prevent confusion, plunder, and rapine upon earth. But
the sword is not to be used in the propagation and main-
tenance of the Gospel. Christianity is not to be enforced
by bloodshed, and belief in it extorted by force. Happy
would it have been for the Church if this sentence had
been more frequently remembered ! There are few
countries in Christendom, where the mistake has not
been made of attempting to change men's religious
opinions by compulsion, penalties, imprisonment, and
death. And with what effect ? The pages of history
supply an answer. No wars have been so bloody as those
which have arisen out of the collision of religious opinions^
Often, mournfully often, the very men who have been
most forward to promote those wars, have themselves been
slain. May we never forget this ! The weapons of the
Christian warfare are not carnal, but spiritual. (2 Cor.
X. 4.)
Let us notice for another thing, how our Lord submitted
369
to be made a prisoner of His own free will He was not
taken captive because he could not escape. It would
have been easy for Him to scatter His enemies to the
winds, if he had thought fit. " Thinkest thou," He says
to a disciple, " that I cannot pray to my Father, and he
shall presently give me more than twelve legions of
angels ? But bow then shall the Scriptures be fulfilled,
that thus it must be ?"
We see in those words the secret of His voluntary
submission to His foes. He came on purpose to fulfil the
types and promises of Old Testament Scriptures, and by
fulfilUng them to provide salvation for the world. He
came intentionally to be the true Lamb of God, the
Passover Lamb. He came to be the Scape-goat on
whom the iniquities of the people were to be laid. His
heart was set on accomplishing this great work. It
could not be done without the " hiding of his power" for
a time. To do it he became a willing sufferer. He was
taken, tried, condemned, and crucified entirely of His
own free will.
Let us observe this. There is much encouragement
in it. The willing sufferer will surely be a willing
Saviour. The almighty Son of God, who allowed men
to bind Him and lead Him away captive, when He might
have prevented them with a word, must surely be full of
readiness to save the souls that flee to Him. Once more
then let us learn to trust Him, and not be afraid.
Let us notice, in the last place, how little Christians
know the weakness of their own hearts, until they are tried.
We have a mournful illustration of this in the conduct
of our Lord's apostles. The verses we have read con-
10*
870 EXPOSITORY THOUGHTS.
elude with the words, " Then all the disciples forsook
him and fled/' They forgot their confident assertions
made a few hours before. They forgot that they had
declared their willingness to die with their Master. They
forgot everything but the danger that stared them in the
face. The fear of death overcame them. They " for-
sook him, and fled.''
How many professing Christians have done the same ?
How many, under the influence of excited feelings, have
promised that they would never be ashamed of Christ !
They have come away from the communion table, or the
striking sermon, or the Christian meeting, full of zeal and
love, and ready to say to all who caution them against
backsliding, " Is thy servant a dog that he should do this
thing ?^' And yet in a few days these feelings have
cooled down and passed away. A trial has come and
they have fallen before it. They have forsaken Christ.
Let us learn from the passage lessons of humiliation
and self-abasement. Let us resolve by God's grace to
cultivate a spirit of lowliness, and self-distrust. Let us
settle it in our minds, that there is nothing so bad that
the best of us may not do it, unless he watches, prays,
and is held up by the grace of God. And let it be one
of our daily prayers, " Hold thou me up, and I shall be
safe." (Psalm cxix. 17.)
MATTHEW XXVI. 57—68.
57 And they that had laid hold on
Jesus led Mm away to Caiaphas the
High Priest, where the Scribes and
the elders were assembled.
58 But Peter followed hhn afar oflF
unto the High Priest's palace, and
went in, and sat with the servants, to
see the end.
59 Now the Chief Priests, and el-
ders, and all the council, sought false
MATTHEW, CHAP. XXVI.
871
witness against Jesus, to put him to
death •
60 But found none : yea, though
many false witnesses came, yet found
they none. At the last came two false
witnesses,
61 And said, This/cZ^ow said, I am
able to destroy the temple of God, and
to build it in three days.
62 And the High Priest arose, and
said unto him. Answerest thou noth-
ing ? what is it which these witness
against thee ?
63 But Jesus held his peace. And
the High Priest answered and said
unto him, I adjure thee by the living
God, that thou tell us whether thou
be the Christ, the Son of God.
64 Jesus saith unto him, Thou hast
said: nevertheless I say unto you,
Hereafter shall ye see the Son of man
sitting on the right hand of power,
and coming in the clouds of hea-
ven.
65 Then the High Priest rent his
clothes, saying, He hath spoken blas-
phemy ; what further need have we
of witnesses ? behold, now ye have
hoard his blasphemy.
66 What think ye? They answered
and said, He is guilty of death.
67 Then did they spit in his face,
and buffeted him ; and others smote
him with the palms of their hands,
68 Saying, Prophesy unto us, thou
Christ, Who is he that smote thee I
We read in these verses how our Lord Jesus Christ was
brought before Caiaphas the high priest, and solemnly
pronounced guilty. It was fitting that it should be so.
The great day of atonement was come. The wondrous
type of the scape-goat was about to be completely ful-
filled. It was only suitable that the Jewish high priest
should do his part, and declare sin to be upon the head of
the victim, before he was led forth to be crucified. May
we ponder these things and understand them. There
was a deep meaning in every step of our Lord's passion.
Let us observe in these verses, that the chief priests were
the principal agents in bringing about our Lord's death.
It was not so much the Jewish people, we must remem-
ber, who pushed forward this wicked deed, as Caiaphas
and his companions, the chief priests.
This is an instructive fact, and deserves notice. It is
a clear proof that high ecclesiastical office exempts no
man from gross errors in doctrine, and tremendous sins
in practice. The Jewish priests could trace up their
pedigree to Aaron, and were his lineal successors. Their
372 ' EXPOSITORY THOUGHTS.
office was one of peculiar sanctity, and entailed peculiar
responsibilities. And yet these very men were the mur-
derers of Christ !
Let us beware of regarding any minister of religion as
infallible. His orders, however regularly conferred, are
no guarantee that he may not lead us astray, and even
ruin our souls. The teaching and conduct of all minis-
ters must be tried by the Word of God. They are to be
followed so long as they follow the Bible, but no longer.
The maxim laid down in Isaiah must be our guide :
" To the law and the testimony : if they speak not ac-
cording to this word, it is because there is no light in
them." (Isai. viii. 20.)
Let us observe, in the second place, how fully our
Lord declared to the Jewish council His own Messiahship,
and His future coming in glory.
The unconverted Jew can never tell us at the present
day, that his forefathers were left in ignorance that Jesus
was the Messiah. Our Lord's answer to the solemn ad-
juration of the high priest is a sufficient reply. He
tells the council plainly that He is " the Christ, the Son
of God." He goes on to warn them that though He had
not yet appeared in glory, as they expected Messias
would have done, a day would come when he would do
so. " Hereafter ye shaU see the Son of Man sitting on
the right hand of power, and coming in the clouds of
heaven." They would yet- see that very Jesus of Naza-
reth, whom they had arraigned at their bar, appear in
all majesty as King of kings. (Rev. i. 7.)
It is a striking fact which we should not fail to no-
tice, that almost the last word spoken by our Lord to
CHAP. XXVI. 873
the J ew6, was a warning prediction about His own second
advent. He tells them plainly that they would yet see
Him in glory. No doubt he referred to the seventh
chapter of Daniel, in the language that he used. But
He spoke to deaf ears. Unbelief, prejudice, self-right-
eousnoss covered them like a thick cloud. Never was
there such an instance of spiritual blindness. Well
may the Church of England litany contain the prayer,
*' From all blindness, — and from hardness of heart, Good
Lord deliver us."
Let us observe, in the last place, how much our Lord
endured before the council, from false witness and mockery.
Falsehood and ridicule are old and favorite weapons
of the devil. " He is a liar, and the father of it." (John
viii. 44.) All through our Lord's earthly ministry we
see these weapons continually employed against Him.
He was called a glutton, a winebibber, and a friend of
publicans and sinners. He was held up to contempt as
a Samaritan. The closing scene of His life was only in
keeping with all the past tenor of it. Satan stirred up
his enemies to add insult to injury. No sooner was He
pronounced guilty, than every sort of mean indignity
was heaped upon Him. " They spit in his face, and
buffeted him." " They smote him with the palms of
their hands." They said, mockingly, "Prophesy unto us,
thou Christ, who is he that smote thee ?"
How wonderful and strange it all sounds ! How won-
derful that the Holy Son of God should have voluntarily
submitted to such indignities, to redeem such miserable
sinners as we are ! How wonderful, not least, that every
tittle of these insults was foretold seven hundred years
374
EXPOSITORY THOUGHTS.
before they were inflicted ! Seven hundred years before,
Isaiah had written down the words, " I hid not my face
from shame and spitting." (Isai. 1. 6.)
Let us draw from the passage one practical conclusion.
Let it never surprise us, if we have to endure mockery,
and ridicule, and false reports, because we belong to
Christ. The disciple is not greater than His Master, nor
the servant than His Lord. If lies and insults were
heaped upon our Saviour, we need not wonder if the
same weapons are constantly used against His people.
It is one of Satan's great devices to blacken the charac-
ters of godly men, and bring them into contempt. The
lives of Luther, Cranmer, Calvin, and Wesley supply
abundant examples of this. If we are ever called upon
to suffer in this way, let us bear it patiently. We drink
the same cup that was drunk by our beloved Lord. But
there is one great difference. At the worst, we only drink
a few bitter drops. He drank the cup to the very dregs.
MATTHEW XXVI. 69—75.
69 Now Peter sat without in the
palace : and a damsel came unto him,
saying, Thou also wast with Jesus of
Galilee.
70 But he denied before tliem alJ,
saying, I know not what thou sayest.
71 And when he was gone out into
the porch, another maid&fvff him, and
said unto them that were there. This
fellow was, also with Jesus of Nazareth.
72 And again he denied with an
oath, I do not know the man.
73 And after a while came unto liim
they that stood by, and said to Peter,
Surely thou also art one of them ; for
thy speech bewrayeth thee.
74 Then began he to curse and to
swear, saying, I know not the man.
And immediately the cock crew.
75 And Peter remembered the word
of Jesus, which said unto him. Before
the cock crow, thou shalt deny me
thrice. And he went out, and wept
bitterly.
These verses relate a remarkable and deeply instructive
event the apostle Peter's denial of Christ. It is one of
those events, which indirectly prove the truth of the Bible.
MATTHEW, CHAP, XXVI. 375
If the Gospel had been a mere invention of man, we
should never have been told that one of its principal
preachers was once so weak and erring, as to deny his
Master.
The first thing that demands our notice, is the fall na-
ture of the sin of which Peter luas guilty.
It was a great sin. We see a man, who had followed
Christ for three years, and been forward in professing
faith and love towards Him, — a man who had received
boundless mercies, and loving-kindness, and been treated
by Christ as a familiar friend, — we see this man denying
three times that he knows Jesus ! — This was bad. — It
was sin committed under circumstances of great aggra-
vation. Peter had been warned plainly of his danger,
and had heard the warning. He had just been receiving
the bread and wine at our Lord's hand, and declaring
loudly that though he died with Him, he would not
deny Him ! — This also was bad. — It was a sin committed
under apparently small provocation. Two weak women
make the remark that he was with Jesus. They that
stood by say, " Surely thou art one of them." No threat
seems to have been used. No violence seems to have
been done. But it was enough to overthrow Peter's
faith. He denies before all. He denies with an oath. He
curses and swears. — Truly it is a humbling picture !
Let us mark this history, and store it up in our minds.
It teaches us plainly that the best of saints are only men,
and men encompassed with many infirmities. A man
may be converted to God, have faith, and hope, and love
towards Christ, and yet be overtaken in a fault, and
have awful falls. It shews us the necessity of humility.
376 EXPOSITORY THOUGHTS.
So long as we are in the body we are in danger. The
flesh is weak, and the devil is active. We must never
think, ^' I cannot fall." It points out to us the duty of
charity towards erring saints. We must not set down
jnen as graceless reprobates, because they occasionally
stumble and en*. We must remember Peter, and " re-
store them in the spirit of meekness." (Gal. vi. 1.)
The second thing that demands our notice, is the series
of steps hy which Peter ivas led to deny his Lord. -i
These steps are mercifully recorded for our learning.
The Spirit of God has taken care to have them written
down for the perpetual benefit of the Church of Christ.
Let us trace them out one by one.
The first step to Peter's fall, was self-confidence. He
said, " though all men should be offended, yet will I
never be offended." — The second step was indolence.
His Master told him to watch and pray. Instead of
doing so, he slept. — The third step was cowardly com-
promising. Instead of keeping close to his Master, he
first forsook him, and then " followed him afar off." —
The last step was needless venturing into evil company.
He went into the priest's palace, and ^' sat with the ser-
vants," like one of themselves.' — And then came the final
fall, — the cursing, the swearing, and the three-fold de-
nial. Startling as it appears, his heart had been pre-
paring for it. It was the fruit of seeds which he himself
had sown. " He ate the fruit of his own ways."
Let us remember this part of Peter's history. It is
deeply instructive to all who profess and call themselves
Christians. Great illnesses seldom attack the body, with-
out a previous train of premonitory symptoms. Great
377
falls seldom happen to a saint, without a previous course
of secret backsliding. The church and the world are some-
times shocked by the sudden misconduct of some great
professor of religion. Believers are discouraged and
stumbled by it. The enemies of God rejoice and blas-
pheme. But if the truth could be known, the explanation
of such cases would generally be found to have been pri-
vate departure from Grod. Men fall in private, long
before they fall in public. The tree falls with a great
crash, but the secret decay which accounts for it, is often
not discovered till it is down on the ground.
The last thing that demands our notice, is the sorrow
which Pete/s sin brought upon him. We read at the end
of the chapter, " He went out and wept bitterly/'
These words deserve more attention than they gene-
rally receive. Thousands have read the history of Peter's
sin, who have thought little of Peter's tears, and Peter's
repentance. May we have an eye to see, and a heart to
understand.
We see in Peter's tears, the close connection between
unhappines's and departure from God. It is a merciful
arrangement of God, that in one sense holiness shall
always be its own reward. A heavy heart, and an un-
easy conscience, a clouded hope, and an abundant crop
of doubts, will always be the consequence of backsliding
and inconsistency. The words of Solomon describe the
experience of many an inconsistent child of God, " The
backslider in heart shall be filled with his owti ways."
(Prov. xiv. 14.) Let it be a settled principle in our reli-
gion, that if we love inward peace, we must walk closely
with God.
878 EXPOSITOHY THOUGHTS.
We see in Peter's bitter tears, the grand mark of
diflference between the hypocrite and the true believer.
When the hypocrite is overtaken by sin, he generally
falls to rise no more. He has no principle of life
within him to raise him up. — When the child of God is
overtaken, he rises again by true repentance, and by the
grace of God amends his life. — Let no man flatter him-
self that he may sin with impunity, because David com-
mitted adultery, and because Peter denied his Lord. No
doubt these holy men sinned greatly. But they did not
continue in their sin. They repented greatly. They
mourned over their falls. They loathed and abhorred
their own wickedness. Well would it be for many, if
they would imitate them in their repentance, as well as
in their sins. Too many are acquainted with their fall,
but not vrith their recovery. Like David and Peter,
they have sinned, but they have not, like David and
Peter, repented.
The whole passage is full of lessons that ought never
to be forgotten. Do we profess to have a hope in Christ ?
Let us mark the weakness of a believer, and the steps that
lead to a fall. — Have we unhappily backslidden, and left
our first love ? Let us remember that the Saviour of
Peter still lives. There is mercy for us as well as for
him. But we must repent, and seek that mercy, if we,
would find it. Let us turn unto God, and He will turn
to us. His compassions fail not. (Lam. iii. 22.)
MATTHEW XXVII. 1—10.
1 When the morning was come, all I people took counsel against JestiB to
the Chief Priests and elders of the J put him to death :
MATTHEW, CHAP. XXVII.
879
2 And when they had bound him,
they led him awar, and delivered him
to Pontius Pilate'the governor.
S Then Judas, which had betrayed
him, when he saw that he was
condemned, repented himself, and
brought again the thirty pieces of
silver to the Chief Priests and elders,
4 Saying, I have sinned in that I
have betrayed the innocent blood.
And they said, What is thai to us ?
Bee thou to that.
5 And he cast down the pieces of
silver in the temple, and departed,
and went and hanged himself.
6 And the Chief Priests took the
silver pieces, and said. It is not lawful
for to put them into the treasury, be-
cause it is the price of blood.
7 And they took counsel, and
bought with them the potter's field,
to bury strangers in.
8 Wherefore that field was called,
The field of blood, unto this day.
9 Then was fulfilled that which
was spoken by Jeremy the prophet,
saying. And they took the thirty
pieces of silver, the price of him that
was valued, whom they of the chil-
dren of Israel did value ;
10 And gave them for the potter's
field, as the Lord appointed me.
The opening of this chapter describes the delivery of our
Lord Jesus Christ into the hands of the Gentiles. The
chief priests and elders of the Jews led Him away to
Pontius Pilate, the Eoman governor. We may see in
this incident the finger of Grod. It was ordered by His
providence, that Gentiles as well as Jews should be con-
cerned in the murder of Christ. It was ordered by His
providence, that the priests should publicly confess that
the "''sceptre had departed from Judah." They were
unable to put any one to death, without going to the
Komans. The words of Jacob were therefore fulfilled.
The Messiah, "Shiloh, had indeed come." (Gen. xlix. 10.)
The subject that principally occupies the verses we
have read, is the melancholy end of the false apostle,
Judas Iscariot. It is a subject full of instruction. Let
us mark well what it contains.
We see in the end of Judas a plain proof of our Lord's
innocence of every charge laid against Him.
If there was any living witness who could give evi-
dence against our Lord Jesus Christ, Judas Iscariot was
the man. A chosen apostle of Jesus, a constant companion
in all His journeyings, a hearer of all His teaching,
both in public and private, — ^he must have known well
880 EXPOSITORY THOUGHTS.
if our Lord had done any wrong, either in word or deed.
A deserter from our Lord's company, a betrayer of Him
into the hands of His enemies, it was his interest for his
own character's sake, to prove Jesus guilty. It w^ould
extenuate and excuse his own conduct, if he could make
out that His former master was an offender, and an
impostor.
Why then did not Judas Iscariot come forward ? Why
did he not stand forth before the Jewish council, and
specify his charges, if he had any to make ? Why did
he not venture to accompany the chief priests to Pilate,
and prove to the Komans that Jesus was a malefactor .? —
There is but one answer to these questions. Judas did
not come forward as a witness, because his conscience
would not let him. Bad as he was, he knew he could
prove nothing against Christ. Wicked as he was, he
knew well that his Master was holy, harmless, innocent,
blameless, and true. Let this never be forgotten. The
absence of Judas Iscariot at our Lord's trial, is one
among many proofs that the Lamb of God was without
blemish, — a sinless man. ir
We see, for another thing, in the end of Judas, that
there is such a thing as repentance which is too late. We
are told plainly that " Judas repented himself." We are
even told that he went to the priests, and said, " I have
sinned." And yet it is clear that he did not repent unto
salvation.
This is a point which deserves special attention. It is
a common saying, " that it is never too late to repent."
The saying, no doubt, is true, if repentance be true ; but
unhappily late repentance is often not genuine. It is
possible for a man to feel his sins, and be sorry for them,
381
— to be under strong convictions of guilt, and express
deep remorse, — to be pricked in conscience, and exbibit
much distress of mind, — and yet, for all this, not repent
with his heart. Present danger, or the fear of death,
may account for all his feelings, and the Holy Ghost may
have done no work whatever in his soul.
Let us beware of trusting to a late repentance. " Now
is the accepted time. To-day is the day of salvation."
One penitent thief was saved in the hour of death, that
no man might despair, but only one, that no man might
presume. Let us put off nothing that concerns our souls,
and above all not put off repentance, under the vain idea
that it is a thing in our own power. The words of
Solomon on this subject are very fearful. He speaks of
men who " shall call upon Grod, but he will not answer ;
who shall seek him early, and not find him." (Prov. i. 28.)
Let us see, for another thing, in the end of Judas,
how little comfort ungodliness brings a man at the last
We are told that he cast down the thirty pieces of silver
for which he had sold his Master, in the temple, and went
away in bitterness of soul. That money was dearly
earned. It brought him no pleasure, even when he had it.*
The "treasures of wickedness profit nothing." (Prov. x. 2.)
* It is a great and undeniable difficulty, that the words quoted as
having been used by " Jeremy the prophet," are not to be found in
any writings of Jeremiah that we possess, and that they are found
in the prophet Zechariah. The following solutions of the difficulty
have been suggested.
1. Some think that the prophecy quoted by Matthew was really de-
livered by Jeremiah, though not written, and only handed down and
recorded by Zechariah. In favor of this view, we must remember
that we have a snyiiig of our Lord's at Acts xx. 35, which is not re-
corded in the Go?pel?, and a prophecy of Enoch's in Tude. (Jude 11.)
382 EXPOSITORY THOUGHTS.
Sin is, in truth, the hardest of all masters. In its
service there is plenty of fair promises, but an uttei
dearth of performance. Its pleasures are but for a
season. Its wages are sorrow, remorse, self-accusation,
and too often death. They that sow to the flesh, do
indeed reap corruption.
2. Some think that the name of Jeremiah was applied by the Jews
to all that portion of the Old Testament Scripture containing pro-
phecies, and that Matthew did not really mean that Jeremy had de-
Kvered the prophecy. This is the view of Lightfoot.
3. Some think that Matthew originally wrote the words *' The
prophet," without quoting the name of any one in particular, and that
the word "Jeremy" was inserted by an ignorant transcriber. In
favor of this view, it is fair to say that the Syriac version, one of the
oldest extant, simply says " the prophet," and omits Jeremy's name.
The Persian verision also omits it.
4. Some think that Matthew originally wrote the words "Zecha-
riah the prophet," and that some ignorant transcriber changed the
word into Jeremiah. In favor of this view, it must fairly be remem-
bered that in manuscripts, names were often written short, and that
lOU, and ZOU, are not very unlike.
I offer no opinion on these solutions of the difficulty. A question
of this sort, which has puzzled so many interpreters, is not likely to
be settled at this period of the world.
One solution of the difficulty I only mention in order to enter my
protest against it. That solution was propounded by Augustine, and
is adopted by many modern divines. It is simply this, that " Matthew
forgot what he was doing and made a blunder. He quoted from
memory, and inaccurately. He meant Zechariah and not Jeremiah."
I can only say that at this rate we must give up the inspiration of
Scripture altogether ! K writers of the Bible could make blunders
like this, we never know where we are in quoting a text. To use
such an argument is putting a sword into the hands of Arians and
Socinians, which they know well how to use. Once give up the
verbal inspiration of Scripture and we stand on a quicksand.
Are we tempted to commit sin ? Let us remember the
words of Scripture, " Your sin will find you out/' and
resist the temptation. Let us be sure that sooner or
later, in this life or in the life to come, in this world or
in the judgment -day, sin and the sinner will meet face
to face, and have a bitter reckoning. Let us be sure
that of all trades sin is the most unprofitable. Judas,
Achan, Gehazi, Ananias and Sapphira, all found it so
to their cost. Well might St. Paul say, " What fruit
had ye in those things whereof ye are now ashamed ?"
(Rom. vi. 21.)
Finally, let us see in the case of Judas, to what a mis-
erable end a man may come, if he has great privileges, and
does not use them rightly. We are told that this unhappy
man " departed and went and hanged himself." What
an awful death to die ! An apostle of Christ, a former
preacher of the Gospel, a companion of Peter and John,
commits suicide, and rushes into God's presence unpre-
pared and unforgiven.
Let us never forget that no sinners are so sinful as
sinners against light and knowledge. None are so pro-
voking to God. None, if we look at Scripture, have been
so often removed from this world by sudden and fearful
visitations. Let us remember Lot's wife, Pharaoh,
Korah, Dathan, and Abiram, and Saul king of Israel.
They are all cases in point. It is a solemn saying of
Bunyan, '• that none fall so deep into the pit, as those
who fall backward." It is written in Proverbs, '' he that
being often reproved hardeneth his neck, shall suddenly
be destroyed, and that without remedy." (Prov. xxix. 1.)
May we ^11 strive to live up to our light. There is such
384
EXPOSITORY THOUGHTS.
a thing as sin against the Holy Ghost. Clear knowledge
of truth in the head, combined with deliberate love of
sin in the heart, go a long way towards it.
And now what is the state of our hearts ? Are we
ever tempted to rest on our knowledge and profession of
religion ? Let us remember Judas and beware. — ^Are
we disposed to cling to the world, and give money a
prominent place in our minds ? Again, let us remem-
ber Judas, and beware. — Are we trifling with any one
sin, and flattering ourselves we may repent by and bye ?
Once more, let us remember Judas and beware. — He is
set up before us as a beacon. Let us look well at him,
and not make shipwreck.
MATTHEW XXVII. 11—26.
11 And Jesus stood before the gov-
ernor : and the governor asked him,
saying, Art thou the King of the
Jews? And Jesus said unto him,
Thou gayest.
12 And when he was accused of the
Chief Priests and elders, he answered
nothing.
13 Then said Pilate unto him, near-
est thou not how many things they
■witness against thee ?
14 And he answered liim to never
a word ; insomuch that the governor
marvelled greatly.
15 Now at that feast the governor
was wont to release unto the people a
prisoner, whom they would.
16 And they had then a notable
prisoner, called Barabbas.
17 Therefore when they were gath-
ered together, Pilute sai<f unto them,
Whom will ye that I release unto
you? Barabbas, or Jesus which is
called Christ ?
18 For he knew that for envy they
had delivered him.
19 When he was set down on the
judgment seat, his wife sent unto liim,
saying, Have thou nothing to do with
that just man; for 1 have suffered
many things this day in a dream be-
cause of him.
20 But the chief priests and elders
persuaded the multitude that they
should ask Barabbas, and destroy
Jesus.
21 The governor answered and said
unto them. Whether of the twain will
ye that I release unto you? They
said, Barabbas.
22 Pilate saith unto them. What
shall I do then with Jesus which is
called Christ ? They all say unto him,
Let him be crucified.
23 And the governor said. Why,
what evil hath he done ? But they
cried out the more, saying. Let him
be crucified.
24 When Pilate saw that he could
prevail nothing, but that rather a tu-
mult was made, he took water, and
washed his hands before the multi-
tude, sayiug, I am innocent of the
blood of this just person : see ye to it.
25 Then answered all the people,
and said, His blood be on us, and on
our children.
26 Then released he Barabbas unto
them: and when he had scourged Je-
su?. he delivered him to be crucified
385
These verses describe our Lord's appearance before
Pontius Pilate, the Roman governor. That sight must
have been wonderful to the angels of God. He who
will one day judge the world allowed himself to be judged
and condemned, though " he had done no violence, neither
was any deceit in his mouth." (Isaiah liii. 9.) He from
whose lips Pilate and Caiaphas will one day receive their
eternal sentence, suffered silently an unjust sentence to
be passed upon him. Those silent sufferings fulfilled the
words of Isaiah, "as a sheep before her shearers is dumb,
so he openeth not his mouth." (Isaiah liii. 7.) To those
silent sufferings believers owe all their peace and hope. —
Through them they will have boldness in the day of
judgment, who in themselves would have nothing to say.'
Let us learn from the conduct of Pilate^ how pitiful is
the condition of an unprincipled great man.
t Pilate appears to have been inwardly satisfied that our
Lord had done nothing worthy of death. We are told
distinctly, " that he knew that for envy they had deliv-
ered him."' Left to the exercise of his own unbiassed
judgment, he would probably have dismissed the charges
against our Lord, and let Him go free.
But Pilate was governor of a jealous and turbulent
people. His great desire was to procure favor with them
and please them. He cared little how much he sinned
against God and conscience, so long as he had the praise
of man. Though willing to save our Lord's life, he was
afraid to do it, if it offended the Jews. And so, after a
feeble attempt to divert the fury of the people from Jesus
to Barabbas, — and a feebler attempt to satisfy his own
conscience, by washing his hands publicly before the
17
386 EXPOSITORY THOUGHTS.
people, — lie at last condemned one whom he himself called
" a just person." He rejected the strange and mysterious
warning which his wife sent to him after her dream. He
stifled the remonstrances of his own conscience. He
*^ delivered Jesus to he crucified.''
Behold in this miserable man a lively emblem of many
a ruler of this world ! How many there are, who know
well that their public acts are wrong, and yet have not
the courage to act up to their knowledge. They fear the
people ! They dread being laughed at ! They cannot
bear being unpopular ! Like dead fish, they float with
the tide. The praise of man is the idol before which
they bow down, and to that idol they sacrifice conscience,
inward peace, and an immortal soul.
Whatever our position in life may be, let us seek to be
guided by principle, and not by expediency. The praise
of man is a poor, feeble, uncertaiu thing. It is here to-
day, and gone to-morrow. Let us strive to please God,
and then we may care little who else is pleased. Let us
fear God, and then there is none else of whom we need
be afraid.
Let us learn from the conduct of the Jews described in
these verses, the desperate wicJmdness ofhuraan nature.
The behavior of Pilate afforded the chief priests and
elders an occasion of reconsidering what they were about.
The difficulties he raised about condemning our Lord,
gave time for second thoughts. But there were no
second thoughts in the minds of our Lord's enemies.
They pressed on their wicked deed. They rejected the
compromise that Pilate offered. They actually preferred
having a wretched felon, named Barabbas, set at liberty
MATTHEW, CHAP. XXVII. 387
rather than Jesus. They clamored loudly for our Lord's
crucifixion. And they wound up all by recklessly taking
on themselves all the guilt of our Lord's death, in words
of portentous meaning, " His blood be on us and our
children."
And what had our Lord done, that the Jews should
hate Him so ? He was no robber, or murderer. He
was no blasphemer of their God, or reviler of their pro-
phets. He was one whose life was love. He was one who
" went about doing good, and healing all that were op-
pressed of the devil." (Acts x. 38.) He was innocent of
any transgression against the law of God or man. And
yet the Jews hated Him, and never rested till He was
slain ! They hated Him, because He told them the
truth. They hated Him, because He testified of their
works that they were evil. They hated the light, be-
cause it made their own darkness visible. In a word,
they hated Christ, because he was righteous and they
were wicked, — ^because He was holy and they were un-
holy, — because he testified against sin, and they were
determined to keep their sins and not let them go.
Let us observe this. There are few things so little
believed and realized as the corruption of human nature.
Men fancy that if they saw a perfect person, they would
love and admire him. They flatter themselves that it is
the inconsistency of professing Christians which they dis-
like, and not their religion. They forget that when a really
perfect man was on earth, in the person of the Son of
God, He was hated and put to death. That single fact
goes far to prove the truth of Edwards' remark, — " un-
converted men would kill God, if they could get at Him."
388
EXPOSITORY THOUGHTS.
Let ua never be surprised at the wickedness there is in
the world. Let us mourn over it, and labor to make it
less, but let us never be surprised at its extent. There is
nothing which the heart of man is not capable of con-
ceiving, or the hand of man of doing. As long as we live,
let us mistrust our own hearts. Even when renewed by
the Spirit, they are still "deceitful above all things and
desperately wicked." (Jer. xvii. 9.)
MATTHEW XXVII. 27-44.
27 Then the soldiers of the gov-
ernor took Jesus into the common
hall, and gathered unto him the whole
band of soldiers.
28 And they stripped him, and put
on him a scarlet robe.
29 And when they had platted a
crown of thorns, they put it upon his
head, and a reed in his right hand :
and they bowed the knee before him,
and mocked him, saying. Hail, King
of the Jews !
30 And they spit upon him, and
took the reed, and smote him on the
head.
31 And after that they had mocked
him, they took the robe off from him,
and put his own raiment on him, and
led him away to crucify him.
32 And as they came out, they
found a man of Cyrene, Simon by
name: him they compelled to bear
his cross.
33 And when they were come unto
a place called Golgotha, that is to say,
a place of a skull,
84 They gave him vinegar to drink
mingled with gall : and when he had
tasted thereof, ne would not drink.
85 And they crucified him, and
parted his garments, casting lots :
that it might be fulfilled which was
spoken by the prophet, They parted
my garments among them, and upon
my vesture did they cast lots.
36 And sitting down they watched
him there ;
37 And set up over his head his
accusation written, THIS IS JESUS
THE KING OF THE JEWS.
38 Then were there two thieves
crucified with him, one on the right
hand, and another on the left.
39 And they that passed by reviled
him, wagging their heads,
4.0 And saying, Thou that destroy-
est the temple, and buildest it in three
days, save thyself If thou be the Son
of God, come down from the cross.
41 Likewise also the Chief Priests
mocking him, with the Scribes and
elders, said,
42 He saved others ; himself he
cannot save. If he be the King of
Israel, let him now come down from
the cross, and we will believe him.
43 He trusted in God • let him de-
liver him now, if he will have him :
for he said, I am the Son of God.
44 The thieves also, which were
crucified with him, cast the same in
his teeth.
These verses describe the sufferings of our Lord Jesus
Christ after his condemnation by Pilate, — His sufferings
in the hands of the brutal Roman soldiers, and His final
sufferings on the cross. They form a marvellous record.
389
They are marvellous when we remember the sufferer, the
eternal Son of God ! They are marvellous when we
remember the persons for whom these sufferings were
endured. We and our sins were the cause of all this
sorrow. He " died for our sins." (1 Cor. xv. 3.)
Let us observe in the first place, the extent and reality
of our Lorcfs sufferings.
The catalogue of all the pains endured by our Lord's
body, is indeed a fearful one. Seldom has such suffering
been inflicted on one body in the last few hours of a life.
The most savage tribes, in their refinement of cruelty,
could not have heaped more agonizing tortures on an
enemy than were accumulated on the flesh and bones of
our beloved Master. Never let it be forgotten that He
had a real human body, a body exactly like our own, just
as sensitive, just as vulnerable, just as capable of feeling
intense pain. And then let us see what that body en-
dured.
. Our Lord, we must remember, had already passed a
night without sleep, and endured excessive fatigue. He
had been taken from Gethsemane to the Jewish council,
and from the council to Pilate's judgment hall. He had
been twice placed on his trial, and twice unjustly con-
demned. He had been already scourged and beaten
cruelly with rods. And now, after all this suffering,
He was delivered up to the Eoman soldiers, a body of
men no doubt expert in cruelty, and pf all people least
likely to behave with delicacy or compassion. — These
hard men at once proceeded to work their will. They
" gathered together the whole band." They stripped our
Lord of His raiment, and put on Him, in mockery, a
390 EXPOSITORY THOUGHTS.
scarlet robe. They platted a crown of sharp thorns, and
in derision placed it on His head. They then bowed the
knee before Him in mockery, as nothing better than a
pretended king. They spit upon Him. They smote
Him on the head. And finally having put His own robe
on Him, they led Him out of the city, to a place called
Oolgotha, and there crucified Him between two thieves.
But what was a crucifixion ? Let us try to realize it,
and understand its misery. The person crucified was
laid on his back on a piece of timber, with a cross-piece
nailed to it near one end, — or on the trunk of a tree w^ith
branching arms, which answered the same purpose. His
hands were spread out on the cross-piece, and nails driven
through each of them, fastening them to the wood. His
feet in like manner were nailed to the upright part of the
cross. And then, the body having been securely fastened,
the cross was raised up, and fixed firmly in the ground.
And there hung the unhappy sufierer till pain and ex-
haustion brought him to his end, — not dying suddenly,
for no vital part of him was injured, — but enduring the
most excruciating agony from his hands and feet, and
unable to move. Such was the death of the cross. Such
was the death that Jesus died for us ! For six long hours
He hung there before a gazing crowd, naked, and bleed-
ing from head to foot, — His head pierced with thorns, —
His back lacerated with scourging, — His hands and feet
torn with nails, — and mocked and reviled by His cruel
enemies to the very last.
Let us meditate frequently on these things. Let us often
read over the story of Christ's cross and passion. Let us
remember, not least, that all these horrible sufferings
891
^ were borne without a murmur. No word of impatience
crossed our Lord's lips. In His death, no less than in
His life, he was perfect. To the very last, Satan found
nothing in Him. (John xiv. 30.)
Let us observe, in the second place, that all our Lord
Jesus Chrises sufferings were vicarious. He suffered not
for His own sins, but for our's. . He was eminently our
substitute in all His passion.
., This is a truth of the deepest importance. Without
it the story of our Lord's sufferings, with all its minute
details, must always seem mysterious and inexplicable.
It is a truth, however, of which the Scriptures speak fre-
quently, and that too with no uncertain sound. We are
told that Christ " bare our sins in His own body on the
tree," — that He ''^ suffered for sin, the just for the un-
just," — that " He was made sin for us, who knew no
sin, that we might be made the righteousness of God in
Him," — that " He was made a curse for us," — that " He
was offered to bear the sins of many," — that '^ He was
wounded for our transgressions, and bruised for our
iniquities," — and that " the Lord hath laid on Him the
iniquity of us all." (1 Peter ii. 22, and iii. 18. 2 Cor. v.
21. Gal. iii. 13. Heb. ix. 28. Isaiah liii. 5, 6.) May
we all remember these texts well. They are among the
foundation stones of the Gospel.
But we must not be content with a vague general belief,
that Christ's sufferings on the cross were vicarious. We
are intended to see this truth in every part of His passion.
We may follow Him all through, from the bar of Pilate,
iK) the minute of His death, and see him at every step as
our mighty Substitute, our Eepresentative, our Head, our
892 EXPOSITOBY THOUGHTS.
Surety, our Proxy, — the Divine Friend wlio undertook
to stand in our stead, and by the priceless merit of
His sufferings, to purchase our redemption. — Was He
scourged ? It was that " through His stripes we might
be healed." — Was he condemned, though innocent ? It
was that we might be acquitted though guilty. — Did He
wear a crown of thorns ? It was that we might wear the
crown of glory. — Was He stripped of His raiment .? It
was that we might be clothed in everlasting righteousness.
— Was he mocked and reviled ? It was that we might
be honored and blessed. — Was He reckoned a malefac-
tor, and numbered among transgressors ? It was that
we might be reckoned innocent, and justified from all sin.
— Was he declared unable to save Himself .^ It was
that He might be able to save others to the uttermost. —
Did He die at last, and that the most painful and dis-
graceful of deaths ? It was that we might live for
evermore, and be exalted to the highest glory. — Let us
ponder these things well. TJiey are worth remembering.
The very key to peace is a right apprehension of the
vicarious sufferings of Christ.
Let us leave the story of our Lord's passion with
feelings of deep thankfulness. Our sins are many and
great. But a great atonement has been made for them.
There was an infinite merit in all Christ's sufferings.
They were the sufferings' of One who was God as well as
man. Surely it is meet, right, and our bounden duty,
to praise God daily because Christ has died.
Last, but not least, let us ever learn from the story of
the passion, to hate sin with a great hatred. Sin was
the cause of all our Saviour's suffering. Our sins platted
MATTHEW, CHAP. XXVII.
893
the crown of thorns. Our sins drove the nails into His
hands and feet. On account of our sins His blood was
shed. Surely the thought of Christ crucified should
make us loathe all sin. Well says the Homily of the
Passion, " Let this image of Christ crucified be always
printed in our hearts. Let it stir us up to the hatred
of sin, and provoke our minds to the earnest love of
Almighty God."
MATTHEW XXVII. 45—56.
45 Now from the sixth hour there
' was darkness over all the land unto
the ninth hour.
46 And about the ninth hour Jesas
cried with a loud voice, saying, Eli,
Eli, lama sabachthani ? that is to say.
My God, my God, why hast thou for-
Baken me ?
47 Some of them that stood there,
when they heard that^ said, This man
calleth for Elias.
48 And straightway one of them
ran, and took a spunge, and filled it
with vinegar, and put it on a reed,
and gave him to drink.
49 The rest said, Let he, let us see
^whether Elias will come to save him.
50 Jesus, when he hud cried again
with a loud voice, yielded up the
ghost.
51 And, behold, the veil of the tem-
ple was rent in twain from the top to
the bottom :. and the earth did quake,
and the rocks rent ;
52 And the graves were opened;
and many bodies of the saints which
slept arose,
53 And came out of the graves after
his resurrection, and went into the
holy city, and appeared unto many.
54 Now when the centurion, and
they that were with him, watching
Jesus, saw the earthquake, and those
things that were done, they feared
greatly, saying. Truly this was the
Son of God.
55 And many women were there
beholding afar off, which followed
Jesus from Galilee, ministering unto
him:
56 Among which was Mary Mag-
dalene, and Mary the mother of James
and Joses, and the mother of Zebe-
dee's children.
In these verses we read the -conclusion of our Lord Jesus
Christ's passion. After six hours of agonizing suffering,
He became obedient even unto death, and " yielded up
the ghost." Three points in the narrative demand a
special notice. To them let us confine our attention.
Let us observe, in the first place, the remarhable words
which Jesus uttered shortly before His death, " My God, my
God, why hast thou forsaken me ?"
17
394 EXPOSITORY THOUGHTS.
There is a deep mystery in these words, which no
mortal man can fathom. No doubt they were not wrung
from our Lord by mere bodily pain. Such an explana-
tion is utterly unsatisfactory, and dishonorable to our
blessed Saviour. They were meant to express the real
pressure on his soul of the enormous burden of a world's
sins. They were meant to show how truly and literally
He was our substitute, was made sin, and a curse for
us, and endured G-od's righteous anger against a world's
sin in His own person. At that awful moment, the ini-
quity of us all was laid upon Him to the uttermost. It
pleased the Lord to bruise Him, and put Him to grief.
(Isaiah liii. 10.) He bore our sins. He carried our
transgressions. Heavy must have been that burden,
real and literal must have been our Lord's substitution
for us, when He, the eternal Son of God, could speak of
Himself as for a time " forsaken."
Let the expression sink down into our hearts, and not
be forgotten. We can have no stronger proof of the
sinfulness of sin, or of the vicarious nature of Christ's
sufferings, than His cry, " My God, my God, why hast
thou forsaken me .?" It is a cry that should stir us up to
hate sin, and encourage us to trust in Christ.*
* The following quotations deserve notice, and throw light on this
peculiarly solemn portion of Scripture.
" Our Lord said this, under a deep sense of His Father's wrath
unto mankind, in whose stead He now underwent that which was
due for the sins of the whole world. When He said '■ Why hast
thou forsaken me,' He implied that Grod had for the time withdrawn
from Him the sense and vision of His comfortable presence. When
He said, ' My Q-od,' He implied the strength of His faith whereby
MATTHEW, CHAP. XXVII. 395
Let us observe, in tlie second place, how much is con-
tained in the words which describe our Lord's end. We
are simply told, " He yielded up the ghost.*'
There never was a last breath drawn, of such deep
import as this. There never was an event on which
so much depended. The Eoman soldiers, and the gaping
crowd around the cross, saw nothing remarkable. They
only saw a person dying as others die, with all the usual
agony and suffering, which attend a crucifixion. But
they knew nothing of the eternal interests which were
involved in the whole transaction.
■ That death discharged in full the mighty debt which
sinners owe to God, and threw open the door of life to
every believer. That death satisfied the righteous claims
of God's holy law, and enabled God to be just, and yet
the justifier of the ungodly. That death was no mere
example of self-sacrifice, but a complete atonement and
propitiation for man's sin, affecting the condition and
prospects of all mankind. That death solved the hard
j)roblem, how God could be perfectly holy, and yet per-
fectly merciful. It openedto the world a fountain for all sin
and uncleanness. — It was a complete victory over Satan,
and spoiled him openly. It finished the transgression,
made reconciliation for iniquity, and brought in everlast-
ing righteousness. — It proved the sinfulness of sin, when
it needed such a sacrifice to atone for it. — It proved the
He did firmly apprehend the sure and gracious aid of His eternal
Father." — Bishop Hall
" All the wailings and howlings of the damned to all eternity, will
fall infinitely short of expressing the evil and bitterness of sin with
such emphasis as these few words, ' My God, my God, why hast
thou forsaken me ?' " — Jamieson.
396 EXPOSITORY THOUGHTS.
love of God to sinners, when He sent His own Son to
make the atonement. Never, in fact, was there, or could
there be again, such a death. No wonder that the earth
quaked, when Jesus died, in our stead, on the accursed
tree. The solid frame of the world might well tremble
and be amazed, when the soul of Christ was made an
offering for sin. (Isaiah liii. 10.)
Let us observe, in the last place, what a remarkable
miracU occurred at the hour of our Lord's death, in the
very midst of the Jewish temple. We are told that ^' the
veil of the temple was rent in twain." The curtain
which separated the holy of holies from the rest of the
temple, and through which the high priest alone might
pass, was split from top to bottom.
Of all the wonderful signs which accompanied our
Lord's death, none was more significant than this. The
mid-day darkness for three hours, must needs have been
a startling event. The earthquake, wMch rent the rocks,
must have been a tremendous shock. But there was a
meaning in the sudden rending of the veil from top to
bottom, which must have pricked the heart of any intel-
ligent Jew. The conscience of Caiaphas, the high priest,
must have been hard indeed, if the tidings of that rent
veil did not fill him with dismay.
The rending of the veil proclaimed the termination
and passing away of the ceremonial law. It was a sign
that the old dispensation of sacrifices and ordinances
was no longer needed. Its work was done. Its occu-
pation was gone, from the moment that Christ died.
There was no more need of an earthly high priest, and a
mercy seat, and a sprinkling of blood, and an offering up of
MATTHEWj CHAP. XXVII. 397
incense, and a day of atonement. The true High Priest
-jiiad at length appeared. The true Lamb of God had
been slain. The true mercy seat was at length revealed.
The figures and shadows were no longer wanted. May
we all remember this ! To set up an altar, and a sacri-
fice, and a priesthood now, is to light a candle at noon-day.
That rending of the veil proclaimed the opening of the
way of salvation to all mankind. The way into the pres-
^ence of God was unknown to the Gentile, and only seen
dimly by the Jew, until Christ died. But Christ having
now offered up a perfect sacrifice, and obtained eternal
redemption, the darkness and mystery were to pass away.
'AH were to be invited now to draw near to God with
boldness, and approach Him with confidence, by faith in
Jesus. A door was thrown open, and a way of life set
before the whole world. May we all remember this !
From the time that Jesus died, the way of peace was
never meant to be shrouded in mystery. There was to
be no reserve. The Gospel was the revelation of a mys-
tery, which had been hid from ages and generations.
To clothe religion now with mystery, is to mistake the
grand characteristic of Christianity.
Let us turn from the story of the crucifixion, every
time we read it, with hearts full of praise. Let us praise
God for the confidence it gives us, as to the ground of
our hope of pardon. Our sins may be many and great,
but the payment made by our Great Substitute far out-
weighs them all. — Let us praise God for the view it gives
ns of the love of our Father in heaven. He that spared
not His own Son, but delivered Him up for us all, will
surely with Hira give us all things. — Not least, let us
898
EXPOSITORY THOUGHTS.
praise God for the view it gives us of the sympathy of
Jesus with all His believing people. He can be touched
with the feeling of our infirmities. He knows what
suffering is. He is just the Saviour that an infirm body,
with a weak heart, in an evil world, requires.
MATTHEW XXVII. 57—66.
57 When the even was come, there
came a rich man of Arimathsea, named
Joseph, who also himself was Jesus'
disciple :
58 He went to Pilate, and begged
the body of Jesus. Then PiJate com-
manded the body to be delivered.
59 And when Joseph had taken the
body, he wrapped it in a clean linen
cloth,
60 And laid it in his own new tomb,
which he had hewn out in the rock :
and he rolled a great stone to the door
of the sepulchre, and departed.
61 And there was Mary Magdalene,
and the other Mary, sitting over a-
gainst the sepulchre.
62 Now the next day, that followed
the day of the preparation, the Chief
Priests and Pharisees came together
unto Pilate,
63 Saying, Sir, we remember that
that deceiver said, while he was jet
alive, After three days I will rise
again.
64 Command therefore that the se-
pulchre be made sure until the third
day, lest his disciples come by night,
and steal him away, and say unto the
people, He is risen from the dead : so
the last error shall be worse than the
first.
65 Pilate said unto them. Ye have
a watch : go your way, make it as sure
as ye can.
66 So they went, and made the
sepulchre sure, sealing the stone, and
settino: a watch.
These verses contain the history of oi^r Lord Jesus
Christ's burial. There was yet one thing needful, in
order to make it certain that our Redeemer accomplished
that great work of redemption which He undertook.
That holy body, in which He bore our sins on the cross,
must actually be laid in the grave, and rise again. His
resurrection was to be the seal and head-stone of all the
work.
The infinite wisdom of God foresaw the objections of
unbelievers and infidels, and provided against them. — Did
the Son of God really die ? Did he really rise again ?
Might there not have been some delusion as to the reality
MATTHEW, CHAP. XXVII. 899
of His death ? Might there not have been imposition
or deception, as to the reality of His resurrection ? — All
these, and many more objections, would doubtless have
been raised, if opportunity had been given. But He who
knows the end from the beginning, prevented the possi-
bility of such objections being made. By His over-ruling
providence, He ordered things so that the death and
burial of Jesus were placed beyond a doubt. — Pilate gives
consent to His burial. A loving disciple wraps the body
in linen, and lays it in a new tomb hewn out of a rock,
" wherein was never man yet laid." The chief priests
themselves set a guard over the place where His body was
deposited. Jews and Gentiles, friends and enemies, all
alike testify to the great fact, that Christ did really and
actually die, and was laid in a grave. It is a fact that
can never be questioned. — He was really "bruised." He
really " suffered." He really " died." He was really
" buried." Let us mark this well. It deserves recollection.
Let us learn, for one thing, from these verses, that our
Lord Jesus Christ has friends of whom little is known.
We cannot have a more striking example of this truth,
than we see in the passage now before us. A man named
Joseph of Arimathasa comes forward, when our Lord was
dead, and asks permission to bury Him. We have never
heard of this man at any former period of our Lord's
earthly ministry. We never hear of him again. We
know nothing, but that he was a disciple who loved
Christ, and did Him honor. At the time when the apos-
tles had forsaken our Lord, — at a time when it was a
dangerous thing to confess regard for Him, — at a time
when there seemed to be no earthly advantage to be
400 EXPOSITORY THOUGHTS.
gained by confessing His discipleship, — at such a time
as this Joseph comes boldly forward, and begs the body
of Jesus, and lays it in his own new tomb.
This fact is full of comfort and encouragement. It
shews us that there are some quiet, retiring souls on earth,
who know the Lord, and the Lord knows them, and yet
they are little known by the church. It shews us that
there are diversities of gifts among Christ's people.
There are some who glorify Christ passively, and some
who glorify Him actively. There are some whose voca-
tion it is to build the Church, and fill a public place,
and there are some who only come forward, like Joseph,
in times of special need. But each and aU are led by
one Spirit, and each and all glorify God in their several
ways.
Let these things teach us to be more hopeful. Let us
believe that many shall yet come from the east and west,
and sit down with Abraham, and Isaac, and Jacob, in the
kingdom of heaven. There may be in some dark corners
of Christendom many, who, like Simeon, and Anna, and
Joseph of Arimathsea, are at present little known, who
shall shine brightly among the Lord's jewels in the day
of His appearing.
Let us learn, for another thing, from these verses, that
God can make the devices of wicked men work round to His
own glory.
We are taught that lesson in a striking manner, by
the conduct of the priests and Pharisees, after our Lord
was buried. The restless enmity of these unhappy men
could not sleep, even when the body of Jesus was in the
grave. They called to mind the words, which they
MATTHEW, CHAP. XXVII. 401
remembered he had said, about *' rising again/' They
resolved, as they thought, to make His rising again im-
possible. They went to Pilate. They obtained from
him a guard of Koman soldiers. They set a watch over
the tomb of our Lord. They placed a seal upon the
stone. In short, they did all they could to " make the
sepulchre sure.""
They little thought what they were doing. They little
thought that unwittingly they were providing the most
complete evidence of the truth of Christ's coming resur-
rection. They were actually making it impossible to
prove that there was any deception or imposition. Their
seal, their guard, their precautions, were all to become
witnesses, in a few hours, that Christ had risen. They
might as well have tried to stop the tides of the sea, or to
prevent the sun rising, as to prevent Jesus coming forth
from the tomb. They were taken in their own craftiness.
(1 Cor. iii. 19.) Their own devices became instruments
to shew forth God's glory.
The history of the Church of Christ is full of examples
of a similar kind. The very things that have seemed most
unfavorable to God's people, have often turned out to be
for their good. What harm did the " persecution which
arose about Stephen" do to the Church of Christ ? They
that were scattered went everywhere, preaching the word.
(Acts vii.4.) — What harm did imprisonment do St. Paul ?
It gave him time to write many of those Epistles, which
are now read all over the world. — What real harm did
the persecution of bloody Mary do to the cause of the
English Reformation ? The blood of the martyrs became
the seed of the Church. — What harm does persecutioa
402
EXPOSITORY THOUGHTS.
do the people of God at this very day ? It only drives
them nearer to Christ. It only makes them cling more
closely to the throne of grace, the Bible, and prayer.
Let all true Christians lay these things to heart, and
take courage. We live in a world where all things are
ordered by a hand of perfect wisdom, and where all
things are working together continually for the good of
the body of Christ. The powers of this world are only
tools in the hand of God. He is ever using them for
His own purposes, however little they may be aware of
it. — They are the instruments by which He is ever
squaring and polishing the living stones of His spiritual
temple, and aU their schemes and plans will only turn to
His praise. Let us be patient in the days of trouble
and darkness, and look forward. The very things which,
now seem against us, are all working together for God's
glory. We see but half now. — Yet a little, we shall see
all. And we shall then discover that all the persecution
we now endure was, like the seal and the guard, tending
to God's glory. God can make the "wrath of man
praise him." (Psalm Ixxvii 10.)
MATTHEW XXVIII. 1—10.
1 In the end of the sabbath, as it
began to dawn toward the first day
of the week, came Mary Magdalene
and the other Mary to see the sepul-
chre.
2 And, behold, there was a great
earthquake : for the angel of the Lord
descended from heaven, and came and
rolled back the stone from the door,
and sat upon it.
3 His countenance was like light-
ning, and his raiment white as snow.
4 And for fear of him the kcepei*3
did shake, and became as dead men',
6 And the angel answered and Baid
unto the women, Fear not ye : for I
know that ye seek Jesus, which was
crucified.
6 He is not here : for he is risen, as
he said. Come, see the place where
the Lord lay.
7 And go quickly, and tell his dis-
ciples that he is risen from the dead :
and, behold, he goeth before you into
Galilee ; there shall ye see him : lo, I
have told you.
8 And they departed quickly from
the sepulchre with fear and great joy ;
and did run to bring his disciples
word.
MATTHEW, CHAP. XXVIII.
4oa
'9 And as they went to tell his disci-
ple?>, behold, Jesus met them, saying,
All hail. And they came and held him
by the feet, and worshipped him.
10 Then said Jesus unto them, Be
not afraid: go tell my brethren that
they go into Galilee, and there shall
they see me.
The principal subject of these verses is tlie resurrection
of our Lord Jesus Christ from the dead. It is one of
those truths which lie at the very foundation of Christi-
anity, and has therefore received special attention in the
four Gospels. All four evangelists describe minutely
how our Lord was crucified. All four relate with no less
clearness, that He rose again.
We need not wonder that so much importance is
attached to our Lord's resurrection. It is the seal and
headstone of the great work of redemption, which He
came to do. It is the crowning proof that He has
paid the debt which He undertook to pay on our behalf,
won the battle which He fought to deliver us from hell,
and is accepted as our Surety and our Substitute by our
Father in heaven. Had He never come forth from the
prison of the grave, how could we ever have been sure that
ourransomhad been fully paid ? (1 Cor. xv. 17.) Had He
never risen from His conflict with the last enemy, how could
we have felt confident, that He has overcome death, and
him that had the power of death, that is the devil ? (Heb.
ii. 14.) But thanks be unto God, we are not left in doubt.
The Lord Jesus really "roseagainfor our justification."
True Christians are " begotten again unto a lively hope by
the resurrection of Jesus Christ from the dead." They may
boldly say with Paul, " Who is he that condemneth : it
is Christ that died, yea rather that is risen again."
(Eom. viii. 34. Kom. iv. 25. 1 Peter i. 3.)
We have reason to be very thankful, that this wonder-
404 EXPOSITORY THOUGHTS.
ful truth of our religion is so clearly and fully proved.
It is a striking circumstance, that of all the facts of our
Lord's earthly ministry, none are so incontrovertibly
established as the fact that He rose again. The wisdom
of God, who knows the unbelief of human nature, has pro-
vided a great cloud of witnesses on the subject. Never
was there a fact which the friends of God were so slow to
"believe, as the resurrection of Christ. Never was there
a fact which the enemies of God were so anxious to
disprove. And yet, in spite of the unbelief of friends,
and the enmity of foes, the fact was thoroughly estab-
lished. Its evidences will always appear to a fair and
impartial mind unanswerable. It would be impossible to
prove anything in the world, if we refuse to believe that
Jesus rose again.
Let us notice in these verses, the glory and majesty with
which Christ rose from the dead. We are told that " there
was a great earthquake." We are told that " the angel
of the Lord descended from heaven, and came and rolled
back the stone from the door of the sepulchre, and sat
upon it." We need not suppose that our blessed Lord
needed the help of any angel, when He came forth fi'om
the grave. We need not for a moment doubt that He
rose again by His own power. But it pleased God, that
His resurrection should be accompanied and followed by
signs and wonders. It seemed good that the earth should
shake, and a glorious angel appear, when the Son of God
arose from the dead as a conqueror.
Let us not fliil to see in the manner of our Lord's
resurrection, a type and pledge of the resuiTection of His
believing people. The grave could not hold Him beyond
MATTHEW, CHAP. XXVIII. 405
the appointed time, and it shall not be able to hold them.
• — A glorious angel was a witness of His rising, and
glorious angels shall be the messengers who shall gather
believers when they rise again. — He rose with a renewed
body, and yet a body, real, true, and material, and so also
shall His people have a glorious body, and be like their
Head. — " When we see Him we shall be like Him." (1
John iii. 2.)
Let us take comfort in this thought. Trial, sorrow,
and persecution are often the portion of God's people.
Sickness, weakness, and pain often hurt and wear their
poor earthly tabernacle. But their good time is yet to
come. Let them wait patiently, and they shall have a
glorious resurrection. When we die, and where we are
buried, and what kind of a funeral we have, matters little.
The great question to be asked is this, '^ How shall we
rise again ?"
Let us notice in the next place, the terror which
Christ's enemies felt at the period of His resurrection. We
are told that at the sight of the angel, " the keepers did
shake and become as dead men." Those hardy Koman
soldiers, though not unused to dreadful sights, saw a
sight which made them quail. Their courage melted at
once at the appearance of one angel of God.
Let us again see in this fact, a type and emblem of
things yet to come. What will the ungodly and the
wicked do at the last day, when the trumpet shaU
sound, and Christ shall come in glory to judge the world ?
What will they do, when they see all the dead, both small
and great, coming forth from their graves, and all the
angels of God assembled round the great white throne ?
406 EXPOSITORY THOUGHTS.
What fears and terrors will possess their souls^ when they
find they can no longer avoid God's presence, and must
at length meet Him face to face ? Oh ! that men were
wise, and would consider their latter end ! Oh ! that
they would remember that there is a resurrection and a
judgment, and that there is such a thing as the wrath
of the Lamb I
Let us notice in the next place, the words of comfort
which the angel addressed to the friends of Christ. We read
that he said, " Fear not ye : for I know that ye seek
Jesus, that was crucified/'
These words were spoken with a deep meaning. They
were meant to cheer the hearts of believers in every age,
in the prospect of the resurrection. They were intended
to remind us, that true Christians have no cause for
alarm, whatever may come on the world. The Lord shall
appear in the clouds of heaven, and the earth be burned
up. The graves shall give up the dead that are in them,
and the last day come. The judgment shall be set, and
the books shall be opened. The angels shall sift the wheat
from the chaff, and divide between the good fis h and the bad.
—But in all this there is nothing that need make believ-
ers afraid. Clothed in the righteousness of Christ, they
shall be found without spot and blameless. Safe in the
one true ark, they shall not be hurt when the flood of
God's wrath breaks on the earth. Then shall the words of
the Lord receive their complete fulfilment : '^ when these
things begin to come to pass, lift up your heads, for your
redemption draweth nigh." Then shall the wicked and
unbelieving see how true was that word, "blessed are the
people whose God is the Lord." (Psalm xxxiii. 12.)
CHAP. XXVIII. 407
Let us notice, finally, the gracious message which the
Lord sent to the disciples after His resurrection. He
appeared in person to the women who had come to do
honor to His body. Last at the cross and first at the
tomb, they were the first privileged to see Him after He
rose. And to them He gives commission to carry tidings
to His disciples. His first thought is for His little
scattered flock. " Go, tell my brethren."
There is something deeply touching in those simple
words, "my brethren." They deserve a thousand thoughts.
Weak, frail, erring as the disciples were, Jesus still calls
them His " brethren." He comforts them, as Joseph
did his brethren who had sold him, saying, " I am your
brother Joseph." Much as they had come short of their
profession, — sadly as they had yielded to the fear of
man, — they are still His " brethren." Grlorious as He
was in Himself, — a conqueror over death, and hell, and
the grave, the Son of God is still " meek and lowly of
heart." He calls His disciples " brethren."
' Let us turn from the passage with comfortable thoughts,
if we know anything of true religion. Let us see in these
words of Christ, an encouragement to trust and not be
afraid. Our Saviour is one who never forgets His people.
He pities their infirmities. He does not despise them.
He knows their weakness, and yet does not cast them
away. Our great High Priest is also our elder brother.
MATTHEW XXVIII. 11—20.
11 Now when they were going, be-
hold, some of the watch came into the
citj', and shewed unto the Chief
Pnosts all the things that were done.
12 And when they were assembled
with the elders, and had taken coun-
sel, they gave large money unto the
soldiers,
408 EXPOSITORY THOUGHTS.
13 Saying, Say ye, His disciples
came by night, and stole him away
while we slept.
14 And if this come to the gov-
ernor's ears, we will persuade him
and secure you,
15 So they took the moneyj and did
they were taught : and this saying
is commonly reported among the Jews
17 And when they saw him, they
worshipped him : but some doubted.
18 Ajid Jesus came and spake unto
them, saying, All power is given unto
me in heaven and in earth.
19 Go ye therefore, and teach all
nations, baptizing them in the name
of the Father, and of the Son, and of
the Holy Ghost ;
20 Teaching them to observe all
things whatsoever I have commanded
you : and, lo, I am with you alway,
even unto the end of the world. Amen.
unto this day
16 Then the eleven disciples went
away into Galilee, into a mountain
where Jesus had appointed them.
These verses form the conclusion of the Gospel of St.
Matthew. They begin by shewing us what absurdities
blind prejudice will believe, rather than believe the truth.
They go on to shew us what weakness there is in the
hearts of some disciples, and how slow they are to believe.
They finish by telling us some of the last words spoken
by our Lord upon earth, — words so remarkable that they
demand and deserve all our attention.
Let us observe, in the first place, the honor which God
has put on our Lord Jesus Christ. Our Lord says, " all
power is given unto me, in heaven and earth."
This is a truth which is declared by St. Paul to the
Philippians, " God hath highly exalted Him and given
Him a name which is above every name.'' (Phil. ii. 9.) It
is a truth which in nowise takes away from the true no-
tion of Christ's divinity, as some have ignorantly supposed.
It is simply a declaration, that, in the counsels of the
eternal Trinity, Jesus, as Son of man, is appointed heir
of all things, — that He is the Mediator between God and
man, — that the salvation of all who are saved is laid
upon Him, — and that He is the great fountain of mercy,
grace, life, and peace. It was for this "joy set before
Him that He endured the cross." (Heb. xii. 2.)
Let us embrace this truth reverently, and cling to it
firmly. Christ is He who has the keys of death and
409
hell. Christ is the anointed Priest, who alone can ab-
solve sinners. Christ is the fountain of living waters, in
jw^hom alone we can be cleansed. Christ is the Prince
and Saviour, who alone can give repentance and remission
of sins. In Him all fulness dwells. He is the way, the
door, the light, the life, the Shepherd, the altar of refuge.
He that hath the Son hath life, — and he that hath not
the Son hath not life. May we all strive to understand
this. No doubt men may easily think too little of God
the Father, and Grod the Spirit, but no man ever thought
too much of Christ.
Let us observe, in the second place, the duty which Jesus
lays on His disciples. He bids them " go and teach all
nations." They were not to confine their knowledge to
themselves, but communicate it to others. They were
not to suppose that salvation was revealed only to the
Jews, but to make it known to all the world. They were
to strive to make disciples of all nations, and to tell the
whole earth that Christ had died for sinners.
Let us never forget that this solemn injunction is still
in full force. It is still the bounden duty of every disciple
of Christ to do all he can in person, and by prayer, to
make others acquainted with Jesus. Where is our faith,
if we neglect this duty ? Where is our charity ? It
may well be questioned whether a man knows the value
of the Gospel himself, if he does not desire to make it
known to all the world.
Let us observe, in the third place, the public profession
which Jesus requires of those who believe His Gospel. He
tells His apostles to " baptize" those whom they received
as disciples.
18
410 EXPOSITORY THOUGHTS.
It is very difficult to conceive when we read this last
command of our Lord's, how men can avoid the conclu-
sion that baptism is necessary, when it may be had. It
seems impossible to explain the word that we have here
of any but an outward ordinance, to be administered to
all who join His Church. — That outward baptism is not
absolutely necessary to salvation, the case of the penitent
thief plainly shews. He went to paradise unbaptized. —
That outward baptism alone often confers no benefit, the
case of Simon Magus plainly shews. Although baptized,
he remained " in the gall of bitterness and bond of in-
iquity." (Acts iii. 23.) — But that baptism is a matter of
entire indifference, and need not be used at all, is an
assertion which seems at variance with our Lord's words
in this place.*
The plain practical lesson of the words is the necessity
of a public confession of faith in Christ. It is not
enough to be a secret disciple. We must not be ashamed
to let men see whose we are, and whom we serve. We
must not behave as if we did not like to be thought
Christians, but take up our cross and confess our Master
before the world. His words are very solemn, " Whoso-
ever shall be ashamed of me, — of him shall the Son of
man be ashamed, when He cometh in the glory of His
Father, with the holy angels.'' (Mark viii. 38.)
* I purposely abstain from saying anything on the subject of infant
baptism. There is nothing in this text which can be fairly used either
way in settling this much-vexed controversy. It is certain that the
missionaries of the Church of England carry out the meaning of this
text as fully and thoroughly as the missionaries of Baptist churches.
The point settled by the text is not so much what ought to be done
with the children of Christians, as what ought to be done with hea-
thens when converted.
MATTHEW^ CHAP. XXVIII. 411
Let US observe, in the fourth place, the ohedieme ichich
Jesus requires of all ivho profess themselves His disciples.
He bids the apostles " teach them to observe all things,
whatsoever He has commanded them."
This is a searching expression. It shews the uselcss-
ness of a mere name and form of Christianity. It shews
that they only are to be counted true Christians who
live in a practical obedience to His word, and strive to
do the things that he has commanded. The water of
baptism, and the bread and wine of the Lord's Supper
alone will save no man's soul . It profits nothing that we
go to a place of worship and hear Christ's ministers, and
approve of the Gospel, if our religion goes no further
than this. — What are our lives ? What is our daily
conduct, at home and abroad ? Is the Sermon on the
Mount our rule and standard ? Do we strive to copy
Christ's example ? Do we seek to do the things that
He commanded.^ — These are questions that must be_
answered in the affirmative, if we would prove ourselves
born again and children of Grod. Obedience is the only
proof of reality. Faith without works is dead, being
alone. ^' Ye are my friends," says Jesus, " if ye do what-
soever I command you." (John xv. 14.)
Let us observe, in the fifth place, the solemn mention
of the blessed Trinity which our Lord makes in these verses.
He bids the apostles to baptize " in the name of the
Father, and of the Son, and of the Holy Ghost."
This is one of those great plain texts which directly
teach the mighty doctrine of the Trinity. It speaks of
Father, Son, and Holy Ghost as Three distinct persons,
and speaks of all Three as co-equal. Such as the
412 EXPOSITORY THOUGHTS.
Father is, such is the Son, and such is the Holy Ghost.
And yet these Three are One.
This truth is a great mystery. Let it he enough to
receive and believe it, and let us ever abstain from all
attempts at explanation. It is childish folly to refuse
assent to things that we do not understand. We are
poor crawling worms of a day, and know little at our
best about God and eternity. Suffice it for us to receive
the doctrine of the Trinity in Unity, with humility and
reverence, and to ask no vain questions. Let us believe
that no sinful soul could be saved without the work of
all three Persons in the blessed Trinity, and let us rejoice
that Father, Son, and Holy Ghost, who co-operated to
make man, do always co-operate to -save him. Here let us
pause. We may receive practically what we cannot ex-
plain theoretically.
Finally, let us observe in these verses, the gracious ^ro-
jnise with which Jesus closes His words. He says to His
disciples " I am with you always even to the end of the
world."
It is impossible to conceive words more comforting,
strengthening, cheering, and sanctifying than these.
Though left alone, like orphan children in a cold, unkind
world, the disciples were not to think they were deserted.
Their Master would be ever " with them.'' Though
commissioned to do a work as hard as that of Moses
when sent to Pharaoh, they were not to be discouraged.
Their Master would certainly be "with them." No
words could be more suited to the position of those to
whom they were first spoken. No words could be imagined
more consolatory to believers in every age of the world
MATTHEW, CHAP. XXVIII. 413
Let all true Christians lay hold on these words and
keep them in mind. Christ is "with lis" always. Christ
is " with us/' wherever we go. He came to be " Emmanuel,
God with us," when He first came into the world. He
declares that He is ever Emmanuel, "with us," when He
comes to the end of His earthly ministry and is about to
leave the world. He is with us daily to pardon and for-
give, — with us daily to sanctify and strengthen, — with
us daily to defend and keep, — with us daily to lead and
to guide, — with us in sorrow, and with us in joy, — with
us in sickness, and with us in health, — with us in life, and
with us in death,^with us in time, and with us in eternity.
What stronger consolation could believers desire
than this ? Whatever happens, they at least are never
completely friendless and alone. Christ is ever with
them. They may look into the grave, and say with
David, " though I walk through the valley of the
shadow of death I will fear no evil, for thou art with
me." They may look forward beyond the grave, and
say with Paul, " we shall ever be with the Lord."
(Psalm xxiii. 4. 1 Thes. iv. 17.) He has said it, and
He will stand to it, "I am with you always, even to the
end of the world." " I will never leave you and never
forsake you." — We could ask nothing more. Let us go
on believing, and not be afraid. It is everything to be a
real Christian. None have such a King, such a Priest,
such a constant Companion, and such an unfailing Friend,
as the true servants of Christ.
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OEC 5 1933
26 My/49 f<i
21
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MAY 2 8 1978
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