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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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