Church History: 31"When the Son of Man comes in his glory, and all the angels with him, he will sit on his throne in heavenly glory. 32All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. 33He will put the sheep on his right and the goats on his left. 34"Then the King will say to those on his right, 'Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. 35For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 36I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.' 37"Then the righteous will answer him, 'Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 38When did we see you a stranger and invite you in, or needing clothes and clothe you? 39When did we see you sick or in prison and go to visit you?' 40"The King will reply, 'I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me.' 41"Then he will say to those on his left, 'Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. 42For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, 43I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me.' 44"They also will answer, 'Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?' 45"He will reply, 'I tell you the truth, whatever you did not do for one of the least of these, you did not do for me.' 46"Then they will go away to eternal punishment, but the righteous to eternal life."
This is a description of the last judgment. It is as an explanation of the former parables. There is a judgment to come, in which every man will be sentenced to a state of everlasting happiness, or misery. Christ shall come, not only in the glory of his Father, but in his own glory, as Mediator. The wicked and godly dwell together, in the same cities, churches, and families, and are not always known one from the other. We have the weaknesses of saints and the hypocrisies of sinners; and death takes them both: but in that day they will be parted forever. Jesus Christ is the great Shepherd; he will shortly distinguish between those that are his, and those that are not. All other distinctions will be done away; but the great one between saints and sinners, holy and unholy, will remain forever. The happiness the saints shall possess is very great. It is a kingdom; the most valuable possession on earth; yet this is but a faint resemblance of the blessed state of the saints in heaven. It is a kingdom prepared. The Father provided it for them in the greatness of his wisdom and power; the Son purchased it for them; and the blessed Spirit, in preparing them for the kingdom, is preparing it for them. It is prepared for them: it is in all points adapted to the new nature of a sanctified soul. It is prepared from the foundation of the world. This happiness was for the saints, and they for it, from all eternity. They shall come and inherit it. What we inherit we did not get by ourselves. It is God that makes heirs of heaven. We are not to assume that good works will entitle us to eternal happiness. Good works done for God's sake, through Jesus Christ, are recognized as marking the character of believers who were made holy by the Spirit of Christ, and the effects of grace bestowed upon those who do them. The wicked in this world were often called to come to Christ but they turned from his calls; and justly are those directed to depart from Christ, that would not come to him. Condemned sinners will in vain offer excuses. The punishment of the wicked will be an everlasting punishment; their state cannot be altered. Thus life and death, good and evil, the blessing and the curse, are set before us, that we may choose our way, and as our way so shall our end be.
Saturday, May 29, 2010
Friday, May 28, 2010
Talents; Matthew 25:14-30; Luke 19:12-27
Church History: The design of the parable of the talents is to teach that those who improve their talents or faculties in the cause of religion, who improve them to their own salvation, and in doing good to others, shall be proportionally rewarded. But they who neglect their talents, and neither secure their own salvation or do good to others, will be punished. The kingdom of heaven is like such a man; that is, God deals with men, in his government, as this man did.
His own servants are those who have been judged worthy of this trust. These represent the apostles, Christian ministers, professing Christians, and perhaps all men. The going into a far country may represent the Lord Jesus going into heaven. He has given to us all talents to improve, (Ephesians 4:8). His goods are the property representing the offices, abilities, and opportunities for doing good, which he has given to his professed followers.
To one he gave five talents, to another two, and to another one, According to his own ability. According to the ability of each one to improve it. So it is in the church and the world. God gives men stations which he judges them qualified to fill, and requires them to fill them. So he makes distinctions among men in regard to abilities, and in the powers and opportunities of usefulness; requiring them only to occupy those stations, and discharge their duties there. (1Corinthians 4:7)
His own servants are those who have been judged worthy of this trust. These represent the apostles, Christian ministers, professing Christians, and perhaps all men. The going into a far country may represent the Lord Jesus going into heaven. He has given to us all talents to improve, (Ephesians 4:8). His goods are the property representing the offices, abilities, and opportunities for doing good, which he has given to his professed followers.
To one he gave five talents, to another two, and to another one, According to his own ability. According to the ability of each one to improve it. So it is in the church and the world. God gives men stations which he judges them qualified to fill, and requires them to fill them. So he makes distinctions among men in regard to abilities, and in the powers and opportunities of usefulness; requiring them only to occupy those stations, and discharge their duties there. (1Corinthians 4:7)
Thursday, May 27, 2010
Ten Virgins; Matthew 25:1-13
Church History: 1"At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. 2Five of them were foolish and five were wise. 3The foolish ones took their lamps but did not take any oil with them. 4The wise, however, took oil in jars along with their lamps. 5The bridegroom was a long time in coming, and they all became drowsy and fell asleep. 6"At midnight the cry rang out: 'Here's the bridegroom! Come out to meet him!' 7"Then all the virgins woke up and trimmed their lamps. 8The foolish ones said to the wise, 'Give us some of your oil; our lamps are going out.'
9" 'No,' they replied, 'there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves.' 10"But while they were on their way to buy the oil, the bridegroom arrived. The virgins who were ready went in with him to the wedding banquet. And the door was shut. 11"Later the others also came. 'Sir! Sir!' they said. 'Open the door for us!' 12 "But he replied, 'I tell you the truth, I don't know you.' 13"Therefore keep watch, because you do not know the day or the hour.
The circumstances of the parable of the ten virgins were taken from the marriage customs among the Jews, and explain the great day of Christ's coming. As Christians we profess to be attentive toward Christ, to honor him, also to be waiting for his coming. Sincere Christians are the wise virgins, and hypocrites the foolish ones. Some are the truly wise and others are foolish, and so it is in the affairs of our souls. Many have a lamp of profession in their hands, but do not have it in their hearts, sound knowledge and settled resolution, which are needed to carry them through the services and trials of the present state. Their hearts are not stored with holy dispositions, by the new-creating Spirit of God. Our light must shine before men in good works; but this is not likely to be done for very long, unless there is a fixed, active principle in the heart, of faith in Christ, and love to God and our brethren.
They all slumbered and slept. The delay represents the space between the real or apparent conversion of these professors, and the coming of Christ, to take them away by death, or to judge the world. But though Christ’s coming is past our time, he will not delay his coming past the due time. The wise virgins kept their lamps burning, but they did not keep themselves awake. Too many real Christians grow remiss, and one degree of carelessness makes way for another. Those that allow themselves to slumber, will scarcely keep from sleeping; This can become the beginning of spiritual decays. A startling summons was given. Go forth to meet Him, is a call to those prepared. The notice of Christ's approach, and the call to meet him, will awaken.
Even those best prepared for death have work to do to get actually ready, (2Peter 3:14). It will be a day of search and inquiry; and we should be concerned about how we will be found. Some wanted oil to supply their lamps when they were going out. Those that fall short of true grace, will certainly find the need for it at one time or another. An outward profession may light a man’s path along the way in this world, but the dampness of the valley of the shadow of death will put out such a light. These are the ones who don’t want to live the Christian life, yet expect to die the death of the righteous. Those who will be saved, have grace of their own; and those that have the most grace, have none to spare. The best need more from Christ. And while the poor alarmed soul addresses the need for repentance, upon a sick-bed, in awful confusion, death comes, judgment comes, the work is undone, and the poor sinner is undone forever. The unexpected summons of death may alarm the Christian; but, proceeding without delay to trim his lamp, his graces often shine more bright; while the mere professor's conduct shows that his lamp is going out. Watch therefore; attend to the business of your souls.
9" 'No,' they replied, 'there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves.' 10"But while they were on their way to buy the oil, the bridegroom arrived. The virgins who were ready went in with him to the wedding banquet. And the door was shut. 11"Later the others also came. 'Sir! Sir!' they said. 'Open the door for us!' 12 "But he replied, 'I tell you the truth, I don't know you.' 13"Therefore keep watch, because you do not know the day or the hour.
The circumstances of the parable of the ten virgins were taken from the marriage customs among the Jews, and explain the great day of Christ's coming. As Christians we profess to be attentive toward Christ, to honor him, also to be waiting for his coming. Sincere Christians are the wise virgins, and hypocrites the foolish ones. Some are the truly wise and others are foolish, and so it is in the affairs of our souls. Many have a lamp of profession in their hands, but do not have it in their hearts, sound knowledge and settled resolution, which are needed to carry them through the services and trials of the present state. Their hearts are not stored with holy dispositions, by the new-creating Spirit of God. Our light must shine before men in good works; but this is not likely to be done for very long, unless there is a fixed, active principle in the heart, of faith in Christ, and love to God and our brethren.
They all slumbered and slept. The delay represents the space between the real or apparent conversion of these professors, and the coming of Christ, to take them away by death, or to judge the world. But though Christ’s coming is past our time, he will not delay his coming past the due time. The wise virgins kept their lamps burning, but they did not keep themselves awake. Too many real Christians grow remiss, and one degree of carelessness makes way for another. Those that allow themselves to slumber, will scarcely keep from sleeping; This can become the beginning of spiritual decays. A startling summons was given. Go forth to meet Him, is a call to those prepared. The notice of Christ's approach, and the call to meet him, will awaken.
Even those best prepared for death have work to do to get actually ready, (2Peter 3:14). It will be a day of search and inquiry; and we should be concerned about how we will be found. Some wanted oil to supply their lamps when they were going out. Those that fall short of true grace, will certainly find the need for it at one time or another. An outward profession may light a man’s path along the way in this world, but the dampness of the valley of the shadow of death will put out such a light. These are the ones who don’t want to live the Christian life, yet expect to die the death of the righteous. Those who will be saved, have grace of their own; and those that have the most grace, have none to spare. The best need more from Christ. And while the poor alarmed soul addresses the need for repentance, upon a sick-bed, in awful confusion, death comes, judgment comes, the work is undone, and the poor sinner is undone forever. The unexpected summons of death may alarm the Christian; but, proceeding without delay to trim his lamp, his graces often shine more bright; while the mere professor's conduct shows that his lamp is going out. Watch therefore; attend to the business of your souls.
Wednesday, May 26, 2010
Faithful And Wise Servant; Matthew 24:45-51; Luke 12:42-48
Church History: 45"Who then is the faithful and wise servant, whom the master has put in charge of the servants in his household to give them their food at the proper time? 46It will be good for that servant whose master finds him doing so when he returns. 47I tell you the truth, he will put him in charge of all his possessions. 48But suppose that servant is wicked and says to himself, 'My master is staying away a long time,' 49and he then begins to beat his fellow servants and to eat and drink with drunkards. 50The master of that servant will come on a day when he does not expect him and at an hour he is not aware of. 51He will cut him to pieces and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.
This passage is in fact a parable, though it is not expressly so called. The design is to show that his disciples should act as if they were each moment expecting his return. This he illustrates by the conduct of a servant who did not expect his master soon to return, who acted with great impropriety, and who was accordingly punished. By the conduct of a faithful and wise servant he intends to denote a faithful Christian, a servant of God, or a teacher of religion.
His master. It has no reference to God. It means the lord or master of the servant. Applied to Christian teachers, in the spiritual meaning of the parable, it refers to Christ, who has appointed them as teachers, and who is their Lord and Master.
Over his household. His family. Christian ministers are the servants of God appointed over the church, the family of Christ, 1Thessalonians 5:12-13; 1Corinthians 3:5; 4:1; 12:28.
Meat in due season. The word meat here means food of all kinds. When the Bible was translated into English, it included, as the original does, all kinds of provisions requisite to support and nourish life. In due season. At the proper time. As they need it, or in the accustomed times. This was the office of a steward. Among the ancients this office was often filled by a slave--one who had shown himself trusty and faithful. The duty was to have a general superintendence over the affairs of the family. Applied to Christian ministers, it means that they are to feed the flock of God, to minister to their wants, and to do it as they need it, John 21:15-17; Acts 20:28; 1Corinthians 4:1-2.
This passage is in fact a parable, though it is not expressly so called. The design is to show that his disciples should act as if they were each moment expecting his return. This he illustrates by the conduct of a servant who did not expect his master soon to return, who acted with great impropriety, and who was accordingly punished. By the conduct of a faithful and wise servant he intends to denote a faithful Christian, a servant of God, or a teacher of religion.
His master. It has no reference to God. It means the lord or master of the servant. Applied to Christian teachers, in the spiritual meaning of the parable, it refers to Christ, who has appointed them as teachers, and who is their Lord and Master.
Over his household. His family. Christian ministers are the servants of God appointed over the church, the family of Christ, 1Thessalonians 5:12-13; 1Corinthians 3:5; 4:1; 12:28.
Meat in due season. The word meat here means food of all kinds. When the Bible was translated into English, it included, as the original does, all kinds of provisions requisite to support and nourish life. In due season. At the proper time. As they need it, or in the accustomed times. This was the office of a steward. Among the ancients this office was often filled by a slave--one who had shown himself trusty and faithful. The duty was to have a general superintendence over the affairs of the family. Applied to Christian ministers, it means that they are to feed the flock of God, to minister to their wants, and to do it as they need it, John 21:15-17; Acts 20:28; 1Corinthians 4:1-2.
Thursday, May 20, 2010
Fig Tree; Matthew 24:32-35; Mark 13:28-29; Luke 21:29-31
Church History: 32"Now learn this lesson from the fig tree: As soon as its twigs get tender and its leaves come out, you know that summer is near. 33Even so, when you see all these things, you know that it is near, right at the door. 34I tell you the truth, this generation will certainly not pass away until all these things have happened. 35Heaven and earth will pass away, but my words will never pass away.
We have the application of this prophetic sermon. As to the destruction of Jerusalem, expect it to come very shortly. As to the end of the world, do not inquire when it will come, for of that day and that hour knoweth no man. Christ, as God, could not be ignorant of anything; but the Divine wisdom which dwelt in our Savior, communicated itself to his human soul according to the Divine pleasure. As to both, our duty is to watch and pray. Our Lord Jesus, when he ascended on high, left something for all his servants to do. We ought to be always upon our watch, in expectation of his return. This applies to Christ's coming to us at our death, as well as to the general judgment. We know not whether our Master will come in the days of youth, or middle age, or old age; but, as soon as we are born, we begin to die, and therefore we must expect death. Our great care must be, that, whenever our Lord comes, he may not find us secure, indulging in ease and sloth, mindless of our work and duty. He says to all, Watch that you may be found in peace, without spot, and blameless.
We have the application of this prophetic sermon. As to the destruction of Jerusalem, expect it to come very shortly. As to the end of the world, do not inquire when it will come, for of that day and that hour knoweth no man. Christ, as God, could not be ignorant of anything; but the Divine wisdom which dwelt in our Savior, communicated itself to his human soul according to the Divine pleasure. As to both, our duty is to watch and pray. Our Lord Jesus, when he ascended on high, left something for all his servants to do. We ought to be always upon our watch, in expectation of his return. This applies to Christ's coming to us at our death, as well as to the general judgment. We know not whether our Master will come in the days of youth, or middle age, or old age; but, as soon as we are born, we begin to die, and therefore we must expect death. Our great care must be, that, whenever our Lord comes, he may not find us secure, indulging in ease and sloth, mindless of our work and duty. He says to all, Watch that you may be found in peace, without spot, and blameless.
Sunday, May 16, 2010
Wedding Banquet; Matthew 22:1-14;
Church History:1Jesus spoke to them again in parables, saying: 2"The kingdom of heaven is like a king who prepared a wedding banquet for his son. 3He sent his servants to those who had been invited to the banquet to tell them to come, but they refused to come. 4"Then he sent some more servants and said, 'Tell those who have been invited that I have prepared my dinner: My oxen and fattened cattle have been butchered, and everything is ready. Come to the wedding banquet.' 5"But they paid no attention and went off--one to his field, another to his business. 6The rest seized his servants, mistreated them and killed them. 7The king
was enraged. He sent his army and destroyed those murderers and burned their city. 8"Then he said to his servants, 'The wedding banquet is ready, but those I invited did not deserve to come. 9Go to the street corners and invite to the banquet anyone you find.' 10So the servants went out into the streets and gathered all the people they could find, both good and bad, and the wedding hall was filled with guests. 11"But when the king came in to see the guests, he noticed a man there who was not wearing wedding clothes. 12'Friend,' he asked, 'how did you get in here without wedding clothes?' The man was speechless. 13"Then the king told the attendants, 'Tie him hand and foot, and throw him outside, into the darkness, where there will be weeping and gnashing of teeth.' 14 "For many are invited, but few are chosen."
The provision made for perishing souls in the gospel, is represented by a royal feast made by a king, with eastern liberality, on the marriage of his son. Our merciful God has not only provided food, but a royal feast, for the perishing souls of his rebellious creatures. There is enough and to spare, of everything that can add to our present comfort and everlasting happiness, in the salvation of his Son Jesus Christ. The guests first invited were the Jews. When the prophets of the Old Testament, John the Baptist, and Christ himself, told them unsuccessfully that the kingdom of God was at hand, the apostles and ministers of the gospel were sent, after Christ's resurrection, to tell them it was come, and to persuade them to accept the offer. The reason why sinners do not come to Christ and accept salvation by him, is, not because they cannot, but because they will not. Making light of Christ, and of the great salvation brought out by him, is the damning sin of the world. They were careless. Multitudes perish for ever through mere carelessness, those who show no direct aversion, but are careless as to their souls. Also the business and profit of worldly employments hinder many from having a relationship with the Savior. Both farmers and merchants must be diligent; but whatever we have of the world in our hands, our care must be to keep it out of our hearts, so that it does not come between us and Christ. The utter ruin coming upon the Jewish church and nation is here represented. Persecution of Christ's faithful ministers fills up the measure of guilt of any people. The offer of Christ and salvation to the Gentiles was not expected; it was such a surprise as it would be to wayfaring men, to be invited to a royal wedding-feast. The design of the gospel is to gather souls to Christ; all the children of God scattered abroad, (John 10:16; 11:52). The case of hypocrites is represented by the guest that had not on a wedding-garment. It concerns all to prepare for the scrutiny; and those, and those only, who put on the Lord Jesus, who have a Christian temper of mind, who live by faith in Christ, and to whom he is all in all, have the wedding-garment. The imputed righteousness of Christ, and the sanctification of the Spirit, are both alike necessary. No man has the wedding-garment by nature, or can form it for himself. The day is coming, when hypocrites will be called to account for all their presumptuous intruding into gospel ordinances, and usurpation of gospel privileges. Take him away. Those that walk unworthy of Christianity, forfeit all the happiness they presumptuously claimed. Our Savior here passes out of the parable into that which it teaches. Hypocrites go by the light of the gospel itself down to utter darkness. Many are called to the wedding-feast, that is, to salvation, but few have the wedding-garment, the righteousness of Christ, the sanctification of the Spirit. Then let us examine ourselves whether we are in the faith, and seek to be approved by the King.
was enraged. He sent his army and destroyed those murderers and burned their city. 8"Then he said to his servants, 'The wedding banquet is ready, but those I invited did not deserve to come. 9Go to the street corners and invite to the banquet anyone you find.' 10So the servants went out into the streets and gathered all the people they could find, both good and bad, and the wedding hall was filled with guests. 11"But when the king came in to see the guests, he noticed a man there who was not wearing wedding clothes. 12'Friend,' he asked, 'how did you get in here without wedding clothes?' The man was speechless. 13"Then the king told the attendants, 'Tie him hand and foot, and throw him outside, into the darkness, where there will be weeping and gnashing of teeth.' 14 "For many are invited, but few are chosen."
The provision made for perishing souls in the gospel, is represented by a royal feast made by a king, with eastern liberality, on the marriage of his son. Our merciful God has not only provided food, but a royal feast, for the perishing souls of his rebellious creatures. There is enough and to spare, of everything that can add to our present comfort and everlasting happiness, in the salvation of his Son Jesus Christ. The guests first invited were the Jews. When the prophets of the Old Testament, John the Baptist, and Christ himself, told them unsuccessfully that the kingdom of God was at hand, the apostles and ministers of the gospel were sent, after Christ's resurrection, to tell them it was come, and to persuade them to accept the offer. The reason why sinners do not come to Christ and accept salvation by him, is, not because they cannot, but because they will not. Making light of Christ, and of the great salvation brought out by him, is the damning sin of the world. They were careless. Multitudes perish for ever through mere carelessness, those who show no direct aversion, but are careless as to their souls. Also the business and profit of worldly employments hinder many from having a relationship with the Savior. Both farmers and merchants must be diligent; but whatever we have of the world in our hands, our care must be to keep it out of our hearts, so that it does not come between us and Christ. The utter ruin coming upon the Jewish church and nation is here represented. Persecution of Christ's faithful ministers fills up the measure of guilt of any people. The offer of Christ and salvation to the Gentiles was not expected; it was such a surprise as it would be to wayfaring men, to be invited to a royal wedding-feast. The design of the gospel is to gather souls to Christ; all the children of God scattered abroad, (John 10:16; 11:52). The case of hypocrites is represented by the guest that had not on a wedding-garment. It concerns all to prepare for the scrutiny; and those, and those only, who put on the Lord Jesus, who have a Christian temper of mind, who live by faith in Christ, and to whom he is all in all, have the wedding-garment. The imputed righteousness of Christ, and the sanctification of the Spirit, are both alike necessary. No man has the wedding-garment by nature, or can form it for himself. The day is coming, when hypocrites will be called to account for all their presumptuous intruding into gospel ordinances, and usurpation of gospel privileges. Take him away. Those that walk unworthy of Christianity, forfeit all the happiness they presumptuously claimed. Our Savior here passes out of the parable into that which it teaches. Hypocrites go by the light of the gospel itself down to utter darkness. Many are called to the wedding-feast, that is, to salvation, but few have the wedding-garment, the righteousness of Christ, the sanctification of the Spirit. Then let us examine ourselves whether we are in the faith, and seek to be approved by the King.
Saturday, May 15, 2010
Tenants; Matthew 21:33-46; Mark 12:1-11; Luke 20:9-18
Church History: 33"Listen to another parable: There was a landowner who planted a vineyard. He put a wall around it, dug a winepress in it and built a watchtower. Then he rented the vineyard to some farmers and went away on a journey. 34When the harvest time approached, he sent his servants to the tenants to collect his fruit. 35"The tenants seized his servants; they beat one, killed another, and stoned a third. [36] Then he sent other servants to them, more than the first time, and the tenants treated them the same way. 37Last of all, he sent his son to them. 'They will respect my son,' he said. 38"But when the tenants saw the son, they said to each other, 'This is the heir. Come, let's kill him and take his inheritance.' 39So they took him and threw him out of the vineyard and killed him. 40"Therefore, when the owner of the vineyard comes, what will he do to those tenants?" 41"He will bring those wretches to a wretched end," they replied, "and he will rent the vineyard to other tenants, who will give him his share of the crop at harvest time." 42Jesus said to them, "Have you never read in the Scriptures:
" 'The stone the builders rejected
has become the capstone;
the Lord has done this,
and it is marvelous in our eyes'?
43"Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit. 44He who falls on this stone will be broken to pieces, but he on whom it falls will be crushed." 45When the chief priests and the Pharisees heard Jesus' parables, they knew he was talking about them. 46They looked for a way to arrest him, but they were afraid of the crowd because the people held that he was a prophet.
This parable plainly sets forth the sin and ruin of the Jewish nation; and what is spoken to convict them, is spoken to caution all that enjoy the privileges of the outward church. As men treat God's people, they would treat Christ himself, if he were with them. How can we, if faithful to his cause, expect a favorable reception from a wicked world, or from ungodly professors of Christianity! And let us ask ourselves, whether we who have the vineyard and all its advantages, render fruits in due season, as a people, as a family, or as separate persons. Our Savior, in his question, declares that the Lord of the vineyard will come, and when he comes he will surely destroy the wicked. The chief priests and the elders were the builders, and they would not admit his doctrine or laws; they threw him aside as a despised stone. But he who was rejected by the Jews, was embraced by the Gentiles. Christ knows who will bring forth gospel fruits in the use of gospel means. The unbelief of sinners will be their ruin. But God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise. May Christ become more and more precious to our souls, as the firm Foundation and Cornerstone of his church. May we be willing to follow him, though despised and hated for his sake.
" 'The stone the builders rejected
has become the capstone;
the Lord has done this,
and it is marvelous in our eyes'?
43"Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit. 44He who falls on this stone will be broken to pieces, but he on whom it falls will be crushed." 45When the chief priests and the Pharisees heard Jesus' parables, they knew he was talking about them. 46They looked for a way to arrest him, but they were afraid of the crowd because the people held that he was a prophet.
This parable plainly sets forth the sin and ruin of the Jewish nation; and what is spoken to convict them, is spoken to caution all that enjoy the privileges of the outward church. As men treat God's people, they would treat Christ himself, if he were with them. How can we, if faithful to his cause, expect a favorable reception from a wicked world, or from ungodly professors of Christianity! And let us ask ourselves, whether we who have the vineyard and all its advantages, render fruits in due season, as a people, as a family, or as separate persons. Our Savior, in his question, declares that the Lord of the vineyard will come, and when he comes he will surely destroy the wicked. The chief priests and the elders were the builders, and they would not admit his doctrine or laws; they threw him aside as a despised stone. But he who was rejected by the Jews, was embraced by the Gentiles. Christ knows who will bring forth gospel fruits in the use of gospel means. The unbelief of sinners will be their ruin. But God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise. May Christ become more and more precious to our souls, as the firm Foundation and Cornerstone of his church. May we be willing to follow him, though despised and hated for his sake.
Wednesday, May 12, 2010
Two Sons; Matthew 21:28-32
Church History: 28"What do you think? There was a man who had two sons. He went to the first and said, 'Son, go and work today in the vineyard.' 29" 'I will not,' he answered, but later he changed his mind and went.30"Then the father went to the other son and said the same thing. He answered, 'I will, sir,' but he did not go.31"Which of the two did what his father wanted?" "The first," they answered. Jesus said to them, "I tell you the truth, the tax collectors and the prostitutes are entering the kingdom of God ahead of you. 32For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him.
A certain man had two sons - Under the emblem of these two sons, one of whom was a libertine, disobedient, and insolent, but who afterwards thought on his ways, and returned to his duty; and the second, a hypocrite, who promised all, and did nothing; our Lord points out, on the one hand, the tax-gatherers and sinners of all descriptions, who, convicted by the preaching of John and that of Christ, turned away from their iniquities and embraced the Gospel; and, on the other hand, the scribes, Pharisees, and self-righteous people, who, pretending a zeal for the law, would not receive the salvation of the Gospel.1
Parables which give reproof, speak plainly to the offenders, and judge them out of their own mouths. The parable of the two sons sent to work in the vineyard, is to show that those who knew not John's baptism to be of God, were shamed by those who knew it, and owned it. The whole human race is like children whom the Lord has brought up, but they have rebelled against him, only some are more plausible in their disobedience than others. And it often happens, that the daring rebel is brought to repentance and becomes the Lord's servant, while the formalist grows hardened in pride and enmity.
A certain man had two sons - Under the emblem of these two sons, one of whom was a libertine, disobedient, and insolent, but who afterwards thought on his ways, and returned to his duty; and the second, a hypocrite, who promised all, and did nothing; our Lord points out, on the one hand, the tax-gatherers and sinners of all descriptions, who, convicted by the preaching of John and that of Christ, turned away from their iniquities and embraced the Gospel; and, on the other hand, the scribes, Pharisees, and self-righteous people, who, pretending a zeal for the law, would not receive the salvation of the Gospel.1
Parables which give reproof, speak plainly to the offenders, and judge them out of their own mouths. The parable of the two sons sent to work in the vineyard, is to show that those who knew not John's baptism to be of God, were shamed by those who knew it, and owned it. The whole human race is like children whom the Lord has brought up, but they have rebelled against him, only some are more plausible in their disobedience than others. And it often happens, that the daring rebel is brought to repentance and becomes the Lord's servant, while the formalist grows hardened in pride and enmity.
Tuesday, May 11, 2010
Workers In The Vineyard: Matthew 20:1-16
Church History: 1"For the kingdom of heaven is like a landowner who went out early in the morning to hire men to work in his vineyard. 2He agreed to pay them a denarius for the day and sent them into his vineyard. 3"About the third hour he went out and saw others standing in the marketplace doing nothing. 4He told them, 'You also go and work in my vineyard, and I will pay you whatever is right.' 5So they went. "He went out again about the sixth hour and the ninth hour and did the same thing. 6About the eleventh hour he went out and found still others standing around. He asked them, 'Why have you been standing here all day long doing nothing?' 7" 'Because no one has hired us,' they answered. "He said to them, 'You also go and work in my vineyard.' 8"When evening came, the owner of the vineyard said to his foreman, 'Call the workers and pay them their wages, beginning with the last ones hired and going on to the first.' 9"The workers who were hired about the eleventh hour came and each received a denarius. 10So when those came who were hired first, they expected to receive more. But each one of them also received a denarius. 11When they received it, they began to grumble against the landowner. 12'These men who were hired last worked only one hour,' they said, 'and you have made them equal to us who have borne the burden of the work and the heat of the day.'
13"But he answered one of them, 'Friend, I am not being unfair to you. Didn't you agree to work for a denarius? 14Take your pay and go. I want to give the man who was hired last the same as I gave you. 15Don't I have the right to do what I want with my own money? Or are you envious because I am generous?' 16"So the last will be first, and the first will be last."
The direct object of this parable seems to be, to show that though the Jews were first called into the vineyard, at length the gospel should be preached to the Gentiles, and they should be admitted to equal privileges and advantages with the Jews. The parable may also be applied more generally, and shows:
That God is debtor to no man.
That many who begin last, and promise little in religion, sometimes, by the blessing of God, arrive at a great deal of knowledge, grace, and usefulness.
The recompense of reward will be given to the saints, but not according to the time of their conversion. It describes the state of the visible church, and explains the declaration that the last shall be first, and the first last, in its various references. Till we are hired into the service of God, we are standing all the day idle: a sinful state, though a state of drudgery to Satan, may be called a state of idleness. The market-place is the world, and from that we are called by the gospel. Come, come from this market-place. Work for God will not admit of trifling. A man may go idle to hell, but he that will go to heaven, must be diligent.
The Roman penny was seven pence halfpenny in our money, wages then enough for the day's support. This does not prove that the reward of our obedience to God is of works, or of debt; when we have done all, we are unprofitable servants; but it signifies that there is a reward set before us, yet let none, upon this presumption, put off repentance till they are old. Some were sent into the vineyard at the eleventh hour; but nobody had hired them before. The Gentiles came in at the eleventh hour; the gospel had not previously been preached to them. Those that have heard the gospel at the third or sixth hour, and have refused it’s teachings, will not have to say at the eleventh hour, as these had, No man has hired us. Therefore, not to discourage any, but to awaken all, be aware, that now is the accepted time. The riches of Divine grace are loudly murmured at, among proud Pharisees and nominal Christians. We are prone to think that we have too little, and others too much of the tokens of God's favor; and that we do too much, and others too little in the work of God. But if God gives grace to others, it is kindness to them, and no injustice to us. Carnal sinners agree with God for their penny in this world; and choose their portion in this life. Obedient believers agree with God for their penny in the other world, and must remember they have so agreed. Did you not agree to take heaven as your portion? God punishes none more than they deserve, and recompenses every service done for him; he therefore does no wrong to any, by showing extraordinary grace to some. The nature of envy is an evil eye, which is displeased at the good of others. It is a grief to ourselves, displeasing to God, and hurtful to our neighbors: it is a sin that has neither pleasure, profit, nor honor. Let us forego every proud claim, and seek for salvation as a free gift. Let us never envy or grudge, but rejoice and praise God for his mercy to others as well as to ourselves
13"But he answered one of them, 'Friend, I am not being unfair to you. Didn't you agree to work for a denarius? 14Take your pay and go. I want to give the man who was hired last the same as I gave you. 15Don't I have the right to do what I want with my own money? Or are you envious because I am generous?' 16"So the last will be first, and the first will be last."
The direct object of this parable seems to be, to show that though the Jews were first called into the vineyard, at length the gospel should be preached to the Gentiles, and they should be admitted to equal privileges and advantages with the Jews. The parable may also be applied more generally, and shows:
That God is debtor to no man.
That many who begin last, and promise little in religion, sometimes, by the blessing of God, arrive at a great deal of knowledge, grace, and usefulness.
The recompense of reward will be given to the saints, but not according to the time of their conversion. It describes the state of the visible church, and explains the declaration that the last shall be first, and the first last, in its various references. Till we are hired into the service of God, we are standing all the day idle: a sinful state, though a state of drudgery to Satan, may be called a state of idleness. The market-place is the world, and from that we are called by the gospel. Come, come from this market-place. Work for God will not admit of trifling. A man may go idle to hell, but he that will go to heaven, must be diligent.
The Roman penny was seven pence halfpenny in our money, wages then enough for the day's support. This does not prove that the reward of our obedience to God is of works, or of debt; when we have done all, we are unprofitable servants; but it signifies that there is a reward set before us, yet let none, upon this presumption, put off repentance till they are old. Some were sent into the vineyard at the eleventh hour; but nobody had hired them before. The Gentiles came in at the eleventh hour; the gospel had not previously been preached to them. Those that have heard the gospel at the third or sixth hour, and have refused it’s teachings, will not have to say at the eleventh hour, as these had, No man has hired us. Therefore, not to discourage any, but to awaken all, be aware, that now is the accepted time. The riches of Divine grace are loudly murmured at, among proud Pharisees and nominal Christians. We are prone to think that we have too little, and others too much of the tokens of God's favor; and that we do too much, and others too little in the work of God. But if God gives grace to others, it is kindness to them, and no injustice to us. Carnal sinners agree with God for their penny in this world; and choose their portion in this life. Obedient believers agree with God for their penny in the other world, and must remember they have so agreed. Did you not agree to take heaven as your portion? God punishes none more than they deserve, and recompenses every service done for him; he therefore does no wrong to any, by showing extraordinary grace to some. The nature of envy is an evil eye, which is displeased at the good of others. It is a grief to ourselves, displeasing to God, and hurtful to our neighbors: it is a sin that has neither pleasure, profit, nor honor. Let us forego every proud claim, and seek for salvation as a free gift. Let us never envy or grudge, but rejoice and praise God for his mercy to others as well as to ourselves
Monday, May 10, 2010
Unmerciful Servant;Matthew18:21-35-Part 4
Church History: There are things in the parable that we must consider:
The Master's Resentment Of The Cruelty His Servant Was Guilty Of:
The master, issued a reprimand for the treatment his servant gave to his fellow servant;
He voiced his disapproval of his servant's cruel behavior O thou wicked servant (Matthew 18:32-33);
He reminded him of the mercy and forgiveness he had found with his master; I forgave you all that debt. Those who except God's favors, will never be reminded of them, but those that abuse them, should expect it, (Matthew 11:20). Consider, It was all that debt, that great debt. Note, The greatness of sin magnifies the riches of pardoning mercy: we should think how much has been forgiven us, (Luke 7:47).
He then shows him the obligation he was under to be merciful to his fellow-servant; Should you not also have had compassion on your fellow-servant, even as I had pity on you? (Matthew 18:33) It is justly expected, that such as have received mercy, should show mercy. He showed him, that he should have been more compassionate to the distress of his fellow servant, because he had himself experienced the same distress. What we have experienced ourselves, we can better understand the feelings our brethren. The Israelites knew the heart of a stranger, for they were strangers; and this servant should have understood better the heart of an arrested debtor, and not been so hard on him. He was also shown that he should have been more conformable to the example of his master's tenderness, having himself experienced it, so much to his advantage. The comfortable sense of pardoning mercy leads to the softening of our hearts to forgive our brethren. It was in the close of the day of atonement that the jubilee trumpet sounded a release of debts (Leviticus 25:9); for we must have compassion on our brethren, as God has on us.
He revoked his pardon and cancelled the acquittance, so that the judgment against him was revived (Matthew 18:34); He delivered him to the jailers, until he repaid all that was owed. Though the wickedness was very great, his master laid upon him no other punishment than the payment of his own debt. Those that will not come up to the terms of the gospel need be no more miserable than to be left open to the law, and to let that have its course against them. See how the punishment answers the sin; he that would not forgive shall not be forgiven; He delivered him to the jailers; the most he could do to his fellow servant was to cast him into prison, but he himself was delivered to the jailers. Our debts to God are never compounded; They are all either forgiven or all are exacted; glorified saints in heaven are pardoned all, through Christ's complete satisfaction; damned sinners in hell are paying all, that is, are punished for all.
The application of the entire parable is this:
When we pray to God as our Father in heaven, we are taught to ask for the forgiveness of debts, as we forgive our debtors. Matthew 6:12
The duty of forgiving; we must from our hearts forgive. We do not forgive our offending brother in a right, or acceptable way, if we do not forgive from the heart; for that is what God looks at. No malice must be harbored or, ill will extended toward any person, one or another; no projects of revenge planned, not even a desires of it, as there are in many who outwardly appear peaceable and reconciled. Yet this is not enough; we must from the heart desire and seeks the welfare even of those that have offended us.
The danger of not forgiving; So shall your heavenly Father do.
(1.) This is not intended to teach us that God reverses his pardons to any, but that he denies them to those that are unqualified for them, according to the gospel; Those that do not forgive their brother's debts, did never truly repent of their own, nor ever truly believe the gospel; and therefore that which is taken away is only what they appeared to have, (Luke 8:18).
(2.) This is intended to teach us, that they shall have judgment without mercy, that have showed no mercy, (James 2:13). It is indispensably necessary to pardon and peace, that we not only do justly, but love mercy. It is an essential part of that religion which is pure and undefiled before God and the Father, of that wisdom from above, which is gentle, and easy to be entreated. Look how they will answer it another day, who, though they bear the Christian name, persist in the most rigorous and unmerciful treatment of their brethren, as if the strictest laws of Christ might be dispensed with for the gratifying of their unbridled passions; and so they curse themselves every time they say the Lord's prayer.
The Master's Resentment Of The Cruelty His Servant Was Guilty Of:
The master, issued a reprimand for the treatment his servant gave to his fellow servant;
He voiced his disapproval of his servant's cruel behavior O thou wicked servant (Matthew 18:32-33);
He reminded him of the mercy and forgiveness he had found with his master; I forgave you all that debt. Those who except God's favors, will never be reminded of them, but those that abuse them, should expect it, (Matthew 11:20). Consider, It was all that debt, that great debt. Note, The greatness of sin magnifies the riches of pardoning mercy: we should think how much has been forgiven us, (Luke 7:47).
He then shows him the obligation he was under to be merciful to his fellow-servant; Should you not also have had compassion on your fellow-servant, even as I had pity on you? (Matthew 18:33) It is justly expected, that such as have received mercy, should show mercy. He showed him, that he should have been more compassionate to the distress of his fellow servant, because he had himself experienced the same distress. What we have experienced ourselves, we can better understand the feelings our brethren. The Israelites knew the heart of a stranger, for they were strangers; and this servant should have understood better the heart of an arrested debtor, and not been so hard on him. He was also shown that he should have been more conformable to the example of his master's tenderness, having himself experienced it, so much to his advantage. The comfortable sense of pardoning mercy leads to the softening of our hearts to forgive our brethren. It was in the close of the day of atonement that the jubilee trumpet sounded a release of debts (Leviticus 25:9); for we must have compassion on our brethren, as God has on us.
He revoked his pardon and cancelled the acquittance, so that the judgment against him was revived (Matthew 18:34); He delivered him to the jailers, until he repaid all that was owed. Though the wickedness was very great, his master laid upon him no other punishment than the payment of his own debt. Those that will not come up to the terms of the gospel need be no more miserable than to be left open to the law, and to let that have its course against them. See how the punishment answers the sin; he that would not forgive shall not be forgiven; He delivered him to the jailers; the most he could do to his fellow servant was to cast him into prison, but he himself was delivered to the jailers. Our debts to God are never compounded; They are all either forgiven or all are exacted; glorified saints in heaven are pardoned all, through Christ's complete satisfaction; damned sinners in hell are paying all, that is, are punished for all.
The application of the entire parable is this:
When we pray to God as our Father in heaven, we are taught to ask for the forgiveness of debts, as we forgive our debtors. Matthew 6:12
The duty of forgiving; we must from our hearts forgive. We do not forgive our offending brother in a right, or acceptable way, if we do not forgive from the heart; for that is what God looks at. No malice must be harbored or, ill will extended toward any person, one or another; no projects of revenge planned, not even a desires of it, as there are in many who outwardly appear peaceable and reconciled. Yet this is not enough; we must from the heart desire and seeks the welfare even of those that have offended us.
The danger of not forgiving; So shall your heavenly Father do.
(1.) This is not intended to teach us that God reverses his pardons to any, but that he denies them to those that are unqualified for them, according to the gospel; Those that do not forgive their brother's debts, did never truly repent of their own, nor ever truly believe the gospel; and therefore that which is taken away is only what they appeared to have, (Luke 8:18).
(2.) This is intended to teach us, that they shall have judgment without mercy, that have showed no mercy, (James 2:13). It is indispensably necessary to pardon and peace, that we not only do justly, but love mercy. It is an essential part of that religion which is pure and undefiled before God and the Father, of that wisdom from above, which is gentle, and easy to be entreated. Look how they will answer it another day, who, though they bear the Christian name, persist in the most rigorous and unmerciful treatment of their brethren, as if the strictest laws of Christ might be dispensed with for the gratifying of their unbridled passions; and so they curse themselves every time they say the Lord's prayer.
Friday, May 7, 2010
Unmerciful Servant;Matthew18:21-35-Part 3
Church History: There are things in the parable that we must consider:
The Servant's Unreasonable Severity Toward His Fellow-Servant, Notwithstanding His Lord's Clemency Toward Him: (Matthew 18:28-30).
This represents the sin of those who, though they are not unjust in demanding that which is not their own, yet are rigorous and unmerciful in demanding that which is their own, to the utmost of right, which sometimes proves a real wrong. Push a claim to an extremity, and it becomes a wrong. To exact satisfaction for debts of injury, which tends neither to reparation nor to the public good, but purely for revenge, though the law may allow it. To sue for money-debts, when the debtor cannot possibly pay them, and so let him perish in prison, argues a greater love of money, and a less love of our neighbor, than we ought to have, (Nehemiah 5:7).
Several observations are made here;
How small the debt was, how very small, compared with the ten thousand talents which his lord forgave him; He owed him a hundred pence, about three pounds and half a crown of our money. Offences done to men are nothing to those which are committed against God. Dishonors done to a man like ourselves are but as peace, motes, gnats; but dishonors done to God are as talents, beams, camels. Not that therefore we may make light of wronging our neighbor, for that is also a sin against God; but therefore we should make light of our neighbor's wronging us, and not aggravate it, or exact revenge. David was unconcerned as the indignities done to him; I, as a deaf man, heard not; but laid much to heart the sins committed against God; for them, rivers of tears ran down his eyes.
How severe the demand was; He laid hands on him, and took him by the throat. Proud and angry men think, if the matter of their demand be just, that will bear them out, though the manner of it is ever so cruel and unmerciful; but it will not hold. What need was there for violence? The debt might have been demanded without taking the debtor by the throat; without sending for a writ, or setting the bailiff upon him. If he himself had gone to prison for his debt to his lord, he might have had some pretence for going to this extremity in requiring his own demand; but frequently pride and malice prevail more to make men severe than the most urgent need would do.
How submissive the debtor was; His fellow servant, though his equal, knowing how indebted he was, fell down at his feet, and humbled himself to him for this trifling debt, like this creditor did to his lord for a much greater debt; for the borrower is servant to the lender, (Proverbs 22:7). Those who cannot pay their debts ought to be very respectful to their creditors, business like and honest: they must not be angry at those who make a claim for the debt, or speak ill of them for it, even though they do it in a rigorous manner, but in that case leave it to God to plead their cause. The poor man's request is, Have patience with me; he honestly confesses the debt, and doesn’t put his creditor in a position of having to prove it. He only asks for more time. Forbearance, though it is no acquittance, is sometimes a piece of needful and laudable charity. As we must not be hard, so we must not be hasty, in our demands. Just think about how long God bears with us.
How implacable and furious the creditor was (Matthew 18:30); He would not have patience with him, would not hearken to his fair promise, but without mercy cast him into prison. How disrespectful he was to someone, not unlike himself, who has submitted to him! How cruelly did he use one that had done him no harm, and though it would be no advantage to himself! In this, as in a glass, unmerciful creditors may see their own faces, who take pleasure in nothing more than to swallow up and destroy (2Samuel 20:19), and glory in having their poor debtors' bones.
How concerned the rest of the servants were; They were very sorry (Matthew 18:31), sorry for the creditor's cruelty, and for the debtor's calamity. The sins and sufferings of our fellow-servants should be a matter of grief and trouble to us. It is sad that any of our brethren should either make themselves beast of prey, by cruelty and barbarity; or be made beasts of slavery, by the inhuman usage of those who have power over them. To see a fellow-servant, either raging like a bear or trampled on like a worm, cannot but occasion great regret to all that have any jealousy for the honor either of their nature of their religion. See with what eye Solomon looked both upon the tears of the oppressed, and the power of the oppressors, (Ecclesiastes 4:1).
How notice of it was brought to the master; They came, and told their lord. They durst not reprove their fellow-servant for it, he was so unreasonable and outrageous (let a bear robbed of her whelps meet a man, rather than such a fool in his folly); but they went to their lord, and besought him to appear for the oppressed against the oppressor. Note, That which gives us occasion for sorrow, should give us occasion for prayer. Let our complaints both of the wickedness of the wicked and of the afflictions of the afflicted, be brought to God, and left with him.
The Servant's Unreasonable Severity Toward His Fellow-Servant, Notwithstanding His Lord's Clemency Toward Him: (Matthew 18:28-30).
This represents the sin of those who, though they are not unjust in demanding that which is not their own, yet are rigorous and unmerciful in demanding that which is their own, to the utmost of right, which sometimes proves a real wrong. Push a claim to an extremity, and it becomes a wrong. To exact satisfaction for debts of injury, which tends neither to reparation nor to the public good, but purely for revenge, though the law may allow it. To sue for money-debts, when the debtor cannot possibly pay them, and so let him perish in prison, argues a greater love of money, and a less love of our neighbor, than we ought to have, (Nehemiah 5:7).
Several observations are made here;
How small the debt was, how very small, compared with the ten thousand talents which his lord forgave him; He owed him a hundred pence, about three pounds and half a crown of our money. Offences done to men are nothing to those which are committed against God. Dishonors done to a man like ourselves are but as peace, motes, gnats; but dishonors done to God are as talents, beams, camels. Not that therefore we may make light of wronging our neighbor, for that is also a sin against God; but therefore we should make light of our neighbor's wronging us, and not aggravate it, or exact revenge. David was unconcerned as the indignities done to him; I, as a deaf man, heard not; but laid much to heart the sins committed against God; for them, rivers of tears ran down his eyes.
How severe the demand was; He laid hands on him, and took him by the throat. Proud and angry men think, if the matter of their demand be just, that will bear them out, though the manner of it is ever so cruel and unmerciful; but it will not hold. What need was there for violence? The debt might have been demanded without taking the debtor by the throat; without sending for a writ, or setting the bailiff upon him. If he himself had gone to prison for his debt to his lord, he might have had some pretence for going to this extremity in requiring his own demand; but frequently pride and malice prevail more to make men severe than the most urgent need would do.
How submissive the debtor was; His fellow servant, though his equal, knowing how indebted he was, fell down at his feet, and humbled himself to him for this trifling debt, like this creditor did to his lord for a much greater debt; for the borrower is servant to the lender, (Proverbs 22:7). Those who cannot pay their debts ought to be very respectful to their creditors, business like and honest: they must not be angry at those who make a claim for the debt, or speak ill of them for it, even though they do it in a rigorous manner, but in that case leave it to God to plead their cause. The poor man's request is, Have patience with me; he honestly confesses the debt, and doesn’t put his creditor in a position of having to prove it. He only asks for more time. Forbearance, though it is no acquittance, is sometimes a piece of needful and laudable charity. As we must not be hard, so we must not be hasty, in our demands. Just think about how long God bears with us.
How implacable and furious the creditor was (Matthew 18:30); He would not have patience with him, would not hearken to his fair promise, but without mercy cast him into prison. How disrespectful he was to someone, not unlike himself, who has submitted to him! How cruelly did he use one that had done him no harm, and though it would be no advantage to himself! In this, as in a glass, unmerciful creditors may see their own faces, who take pleasure in nothing more than to swallow up and destroy (2Samuel 20:19), and glory in having their poor debtors' bones.
How concerned the rest of the servants were; They were very sorry (Matthew 18:31), sorry for the creditor's cruelty, and for the debtor's calamity. The sins and sufferings of our fellow-servants should be a matter of grief and trouble to us. It is sad that any of our brethren should either make themselves beast of prey, by cruelty and barbarity; or be made beasts of slavery, by the inhuman usage of those who have power over them. To see a fellow-servant, either raging like a bear or trampled on like a worm, cannot but occasion great regret to all that have any jealousy for the honor either of their nature of their religion. See with what eye Solomon looked both upon the tears of the oppressed, and the power of the oppressors, (Ecclesiastes 4:1).
How notice of it was brought to the master; They came, and told their lord. They durst not reprove their fellow-servant for it, he was so unreasonable and outrageous (let a bear robbed of her whelps meet a man, rather than such a fool in his folly); but they went to their lord, and besought him to appear for the oppressed against the oppressor. Note, That which gives us occasion for sorrow, should give us occasion for prayer. Let our complaints both of the wickedness of the wicked and of the afflictions of the afflicted, be brought to God, and left with him.
Thursday, May 6, 2010
Unmerciful Servant;Matthew18:21-35-Part 2
Church History: There are things in the parable that we must consider:
I. The Master's Wonderful Clemency To His Servant Who Was Indebted To Him:
He forgave him ten thousand talents, out of pure compassion to him (Matthew 18:23-27).
Every sin we commit is a debt to God; We are all debtors; we owe satisfaction, and are liable to the process of the law.
There is an account kept of these debts, There is another day of reckoning coming, when these accounts will be called over, and either passed or disallowed, and nothing but the blood of Christ will balance the account.
The debt of sin is a very great debt; and some are more in debt, by reason of sin, than others. For the vastness of their number; a myriad, more than the hairs on our head, (Psalms 40:12). Who can understand the number of his errors, or tell how often he offends? (Psalms 19:12).
The debt of sin is so great, that we are not able to pay it; He had not to pay. Sinners are insolvent debtors; the scripture, which concludes all under sin, is a statute of bankruptcy against us all. Silver and gold would not pay our debt, Psalms 49:6-7. Sacrifice and offering would not do it; our good works are but God's work in us, and cannot make satisfaction; we are without strength, and cannot help ourselves.
If God should deal with us in strict justice; we should be condemned as insolvent debtors, and God might exact the debt by glorifying himself in our utter ruin. Justice demands satisfaction. The servant had contracted this debt by his wastefulness and willfulness, and therefore might justly be left to lie by it. His lord commanded him to be sold, as a bond-slave into the galleys, sold to grind in the prison-house; his wife and children to be sold, and all that he had, and payment to be made. See here what every sin deserves; this is the wages of sin.
To be sold. Those that sell themselves to work wickedness, must be sold, to make satisfaction. Captives to sin are captives to wrath. He that is sold for a bond-slave is deprived of all his comforts, and has nothing left him but his life, that he may be sensible of his miseries; which is the case of damned sinners.
Thus he would have payment to be made, that is, something done towards it; though it is impossible that the sale of one so worthless should amount to the payment of so great a debt. By the damnation of sinners divine justice will be to eternity in the satisfying, but never satisfied.
Convicted sinners humble themselves before God, and pray for mercy. The servant, under this charge, and this doom, fell down at the feet of his royal master, and worshipped him; his address was very submissive and very pleading; Have patience with me, and I will pay all that I owe, (Matthew 18:26). The servant knew before that he was so much in debt, and yet was not concerned about it, till he was called to an account. Sinners are commonly careless about the pardon of their sins, till they come under the arrests of some awakening word, some startling providence, or approaching death, and then, Wherewith shall I come before the Lord? (Micah 6:6). How easily, how quickly, can God bring the proudest sinner to his feet; Ahab to his sackcloth, Manasseh to his prayers, Pharaoh to his confessions, Judas to his restitution, Simon Magus to his supplication, Belshazzar and Felix to their trembling. The stoutest heart will fail, when God sets the sins in order before it. This servant does not deny the debt, nor seek evasions, nor go about to abscond.
However:
He begs time; Have patience with me. Patience and forbearance are a great favor, but it is folly to think that these alone will save us; reprieves are not pardons. Many are born with, who are not thereby brought to repentance (Romans 2:4), and then their being born with does them no kindness.
He promises payment; Have patience awhile, and I will pay thee all. It is the folly of many who are under convictions of sin, to imagine that they can make God satisfaction for the wrong they have done him; as those who, like a compounding bankrupt, would discharge the debt, by giving their first-born for their transgressions (Micah 6:7), who go about to establish their own righteousness, (Romans 10:3). He that had nothing to pay with (Matthew 18:25) fancied he could pay all. See how close pride sticks, even to awakened sinners; they are convinced, but not humbled.
The God of infinite mercy is very ready, out of pure compassion, to forgive the sins of those that humble themselves before him (Matthew 18:27); The lord of that servant, when he might justly have ruined him, mercifully released him; and, since he could not be satisfied by the payment of the debt, he would be glorified by the pardon of it. The servant's prayer was, Have patience with me; the master's grant is a discharge in full.
The pardon of sin is owing to the mercy of God, to his tender mercy (Luke 1:77-78); He was moved with compassion. God's reasons of mercy come from within himself; he has mercy because he will have mercy. God looked with pity on mankind in general, because miserable, and sent his Son to be a Surety for them; he looks with pity on particular penitents, because sensible of their misery (their hearts broken and contrite), and accepts them in the Beloved.
There is forgiveness with God for the greatest sins, if they be repented of. Though the debt was vastly great, he forgave it all, Matthew 18:32. Though our sins be very numerous and very heinous, yet, upon gospel terms, they may be pardoned.
The forgiving of the debt is the releasing of the debt; He loosed him. The obligation is cancelled, the judgment vacated; we never walk at liberty till our sins are forgiven. Though he discharged him from the penalty as a debtor, he did not discharge him from his duty as a servant. The pardon of sin does not go away, but strengthens, our obligations to obedience; and we must consider it a favor that God is pleased to continue such wasteful servants as we have been in such a gainful service as his is, and should therefore deliver us, that we might serve him, (Luke 1:74). I am your servant, for you have loosened my bonds.
I. The Master's Wonderful Clemency To His Servant Who Was Indebted To Him:
He forgave him ten thousand talents, out of pure compassion to him (Matthew 18:23-27).
Every sin we commit is a debt to God; We are all debtors; we owe satisfaction, and are liable to the process of the law.
There is an account kept of these debts, There is another day of reckoning coming, when these accounts will be called over, and either passed or disallowed, and nothing but the blood of Christ will balance the account.
The debt of sin is a very great debt; and some are more in debt, by reason of sin, than others. For the vastness of their number; a myriad, more than the hairs on our head, (Psalms 40:12). Who can understand the number of his errors, or tell how often he offends? (Psalms 19:12).
The debt of sin is so great, that we are not able to pay it; He had not to pay. Sinners are insolvent debtors; the scripture, which concludes all under sin, is a statute of bankruptcy against us all. Silver and gold would not pay our debt, Psalms 49:6-7. Sacrifice and offering would not do it; our good works are but God's work in us, and cannot make satisfaction; we are without strength, and cannot help ourselves.
If God should deal with us in strict justice; we should be condemned as insolvent debtors, and God might exact the debt by glorifying himself in our utter ruin. Justice demands satisfaction. The servant had contracted this debt by his wastefulness and willfulness, and therefore might justly be left to lie by it. His lord commanded him to be sold, as a bond-slave into the galleys, sold to grind in the prison-house; his wife and children to be sold, and all that he had, and payment to be made. See here what every sin deserves; this is the wages of sin.
To be sold. Those that sell themselves to work wickedness, must be sold, to make satisfaction. Captives to sin are captives to wrath. He that is sold for a bond-slave is deprived of all his comforts, and has nothing left him but his life, that he may be sensible of his miseries; which is the case of damned sinners.
Thus he would have payment to be made, that is, something done towards it; though it is impossible that the sale of one so worthless should amount to the payment of so great a debt. By the damnation of sinners divine justice will be to eternity in the satisfying, but never satisfied.
Convicted sinners humble themselves before God, and pray for mercy. The servant, under this charge, and this doom, fell down at the feet of his royal master, and worshipped him; his address was very submissive and very pleading; Have patience with me, and I will pay all that I owe, (Matthew 18:26). The servant knew before that he was so much in debt, and yet was not concerned about it, till he was called to an account. Sinners are commonly careless about the pardon of their sins, till they come under the arrests of some awakening word, some startling providence, or approaching death, and then, Wherewith shall I come before the Lord? (Micah 6:6). How easily, how quickly, can God bring the proudest sinner to his feet; Ahab to his sackcloth, Manasseh to his prayers, Pharaoh to his confessions, Judas to his restitution, Simon Magus to his supplication, Belshazzar and Felix to their trembling. The stoutest heart will fail, when God sets the sins in order before it. This servant does not deny the debt, nor seek evasions, nor go about to abscond.
However:
He begs time; Have patience with me. Patience and forbearance are a great favor, but it is folly to think that these alone will save us; reprieves are not pardons. Many are born with, who are not thereby brought to repentance (Romans 2:4), and then their being born with does them no kindness.
He promises payment; Have patience awhile, and I will pay thee all. It is the folly of many who are under convictions of sin, to imagine that they can make God satisfaction for the wrong they have done him; as those who, like a compounding bankrupt, would discharge the debt, by giving their first-born for their transgressions (Micah 6:7), who go about to establish their own righteousness, (Romans 10:3). He that had nothing to pay with (Matthew 18:25) fancied he could pay all. See how close pride sticks, even to awakened sinners; they are convinced, but not humbled.
The God of infinite mercy is very ready, out of pure compassion, to forgive the sins of those that humble themselves before him (Matthew 18:27); The lord of that servant, when he might justly have ruined him, mercifully released him; and, since he could not be satisfied by the payment of the debt, he would be glorified by the pardon of it. The servant's prayer was, Have patience with me; the master's grant is a discharge in full.
The pardon of sin is owing to the mercy of God, to his tender mercy (Luke 1:77-78); He was moved with compassion. God's reasons of mercy come from within himself; he has mercy because he will have mercy. God looked with pity on mankind in general, because miserable, and sent his Son to be a Surety for them; he looks with pity on particular penitents, because sensible of their misery (their hearts broken and contrite), and accepts them in the Beloved.
There is forgiveness with God for the greatest sins, if they be repented of. Though the debt was vastly great, he forgave it all, Matthew 18:32. Though our sins be very numerous and very heinous, yet, upon gospel terms, they may be pardoned.
The forgiving of the debt is the releasing of the debt; He loosed him. The obligation is cancelled, the judgment vacated; we never walk at liberty till our sins are forgiven. Though he discharged him from the penalty as a debtor, he did not discharge him from his duty as a servant. The pardon of sin does not go away, but strengthens, our obligations to obedience; and we must consider it a favor that God is pleased to continue such wasteful servants as we have been in such a gainful service as his is, and should therefore deliver us, that we might serve him, (Luke 1:74). I am your servant, for you have loosened my bonds.
Unmerciful Servant; Matthew18:21-35-Part 1
Church History: 21Then Peter came to Jesus and asked, "Lord, how many times shall I forgive my brother when he sins against me? Up to seven times?" 22Jesus answered, "I tell you, not seven times, but seventy-seven times. 23"Therefore, the kingdom of heaven is like a king who wanted to settle accounts with his servants. 24As he began the settlement, a man who owed him ten thousand talents was brought to him. 25Since he was not able to pay, the master ordered that he and his wife and his children and all that he had be sold to repay the debt. 26"The servant fell on his knees before him. 'Be patient with me,' he begged, 'and I will pay back everything.' 27The servant's master took pity on him, canceled the debt and let him go.28"But when that servant went out, he found one of his fellow servants who owed him a hundred denarii. He grabbed him and began to choke him. 'Pay back what you owe me!' he demanded. 29"His fellow servant fell to his knees and begged him, 'Be patient with me, and I will pay you back.' 30"But he refused. Instead, he went off and had the man thrown into prison until he could pay the debt. 31When the other servants saw what had happened, they were greatly distressed and went and told their master everything that had happened. 32"Then the master called the servant in. 'You wicked servant,' he said, 'I canceled all that debt of yours because you begged me to. 33Shouldn't you have had mercy on your fellow servant just as I had on you?' 34In anger his master turned him over to the jailers to be tortured, until he should pay back all he owed. 35"This is how my heavenly Father will treat each of you unless you forgive your brother from your heart."
This parable concerns offenses and personal wrongs, which are in our power to forgive.
Peter's question concerning this matter (Matthew 18:21); Lord, how many times shall I forgive my brother when he sins against me? He takes it for granted that he must forgive; Christ had before taught his disciples this lesson (Matthew 6:14-15), and Peter has not forgotten it. He knows that he must not only not bear a grudge against his brother, or meditate revenge, but be as good a friend as ever, and forget the injury.
He thinks it is a great matter to forgive till seven times; he means not seven times a day, as Christ said (Luke 17:4), but seven times in his life; supposing that if a man had any way abused him seven times, though he were ever so desirous to be reconciled, he might then abandon his society, and have no more to do with him. Perhaps Peter had an eye to Proverbs 24:16. A just man falleth seven times; or to the mention of three transgressions, and four, which God would no more pass by, Amos 2:1. There is a proneness in our corrupt nature to stint ourselves in that which is good, and to be afraid of doing too much in religion, particularly of forgiving too much, though we have so much forgiven us.
Christ's direct answer to Peter's question; I say not unto thee, Until seven times (he never intended to set up any such bounds), but, Until seventy times seven; a certain number for an indefinite one, but a great one. It does not look well for us to keep count of the offences done against us by our brethren. There is something of ill-nature in scoring up the injuries we forgive, as if we would allow ourselves to be revenged when the measure is full. God keeps an account (Deuteronomy 32:34), because he is the Judge, and vengeance is his; but we must not, lest we be found stepping into his throne. It is necessary to the preservation of peace, both within and without, to pass by injuries, without deciding how often; to forgive, and forget. God multiplies his pardons, and so should we, Psalms 77:20 It intimates that we should make it our constant practice to forgive injuries, and should accustom ourselves to it till it becomes habitual.
Christ explains, by way of parable, the necessity of forgiving the injuries that are done to us. Parables are of use, not only for the pressing of Christian duties; for they make and leave an impression. The parable is a comment upon the fifth petition of the Lord's prayer, Forgive us our debts, as we forgive our debtors. Those, and those only, may expect to be forgiven of God, who forgives their brethren. The parable represents the kingdom of heaven, that is, the church, and the administration of the gospel dispensation in it. The church is God's family, it is his court; there he dwells, there he rules. God is our master; his servants we are, at least in profession and obligation. In general, the parable intimates how much provocation God has from his family on earth, and how undeserving his servants are.
This parable concerns offenses and personal wrongs, which are in our power to forgive.
Peter's question concerning this matter (Matthew 18:21); Lord, how many times shall I forgive my brother when he sins against me? He takes it for granted that he must forgive; Christ had before taught his disciples this lesson (Matthew 6:14-15), and Peter has not forgotten it. He knows that he must not only not bear a grudge against his brother, or meditate revenge, but be as good a friend as ever, and forget the injury.
He thinks it is a great matter to forgive till seven times; he means not seven times a day, as Christ said (Luke 17:4), but seven times in his life; supposing that if a man had any way abused him seven times, though he were ever so desirous to be reconciled, he might then abandon his society, and have no more to do with him. Perhaps Peter had an eye to Proverbs 24:16. A just man falleth seven times; or to the mention of three transgressions, and four, which God would no more pass by, Amos 2:1. There is a proneness in our corrupt nature to stint ourselves in that which is good, and to be afraid of doing too much in religion, particularly of forgiving too much, though we have so much forgiven us.
Christ's direct answer to Peter's question; I say not unto thee, Until seven times (he never intended to set up any such bounds), but, Until seventy times seven; a certain number for an indefinite one, but a great one. It does not look well for us to keep count of the offences done against us by our brethren. There is something of ill-nature in scoring up the injuries we forgive, as if we would allow ourselves to be revenged when the measure is full. God keeps an account (Deuteronomy 32:34), because he is the Judge, and vengeance is his; but we must not, lest we be found stepping into his throne. It is necessary to the preservation of peace, both within and without, to pass by injuries, without deciding how often; to forgive, and forget. God multiplies his pardons, and so should we, Psalms 77:20 It intimates that we should make it our constant practice to forgive injuries, and should accustom ourselves to it till it becomes habitual.
Christ explains, by way of parable, the necessity of forgiving the injuries that are done to us. Parables are of use, not only for the pressing of Christian duties; for they make and leave an impression. The parable is a comment upon the fifth petition of the Lord's prayer, Forgive us our debts, as we forgive our debtors. Those, and those only, may expect to be forgiven of God, who forgives their brethren. The parable represents the kingdom of heaven, that is, the church, and the administration of the gospel dispensation in it. The church is God's family, it is his court; there he dwells, there he rules. God is our master; his servants we are, at least in profession and obligation. In general, the parable intimates how much provocation God has from his family on earth, and how undeserving his servants are.
Tuesday, May 4, 2010
Ten Pieces of Silver; Luke 15:8-10
Church History: 8"Or suppose a woman has ten silver coins and loses one. Does she not light a lamp, sweep the house and search carefully until she finds it? 9And when she finds it, she calls her friends and neighbors together and says, 'Rejoice with me; I have found my lost coin.' 10In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents."
Ten pieces of silver, ten drachmas. I think it always best to retain the names of these ancient coins, and to state their value in English money. Every reader will naturally wish to know by what names such and such coins were called in the countries
in which they were current. The Grecian drachma was worth about seven pence three farthings of our money; being about the same value as the Roman denarius.
The drachma that was lost is also a very expressive emblem of a sinner who is estranged from God, and enslaved to habits of iniquity. The longer a piece of money is lost, the less probability is there of its being again found; as it may not only lose its color, and not be easily observed, but will continue to be more and more covered with dust and dirt: or its value may be vastly lessened by being so trampled on that a part of the substance, together with the image and inscription, may be worn off. So the sinner sinks deeper and deeper into the impurities of sin, loses even his character among men, and gets the image and inscription of his Maker defaced from his heart. He who wishes to find the image of God, which he has lost by sin, must attend to that word which will be a lantern to his steps, and receive that Spirit which is a light to the soul, to convince of sin, righteousness, and judgment. He must sweep the house - put away the evil of his doings; and seek diligently - use every means of grace, and cry incessantly to God, till he restore to him the light of his countenance. Though parables of this kind must not be obliged to go on all fours, as it is termed; yet they afford many useful hints to preachers of the Gospel, by which they may edify their hearers. Only let all such take care not to force meanings on the words of Christ which are contrary to their gravity and majesty.
Ten pieces of silver, ten drachmas. I think it always best to retain the names of these ancient coins, and to state their value in English money. Every reader will naturally wish to know by what names such and such coins were called in the countries
in which they were current. The Grecian drachma was worth about seven pence three farthings of our money; being about the same value as the Roman denarius.
The drachma that was lost is also a very expressive emblem of a sinner who is estranged from God, and enslaved to habits of iniquity. The longer a piece of money is lost, the less probability is there of its being again found; as it may not only lose its color, and not be easily observed, but will continue to be more and more covered with dust and dirt: or its value may be vastly lessened by being so trampled on that a part of the substance, together with the image and inscription, may be worn off. So the sinner sinks deeper and deeper into the impurities of sin, loses even his character among men, and gets the image and inscription of his Maker defaced from his heart. He who wishes to find the image of God, which he has lost by sin, must attend to that word which will be a lantern to his steps, and receive that Spirit which is a light to the soul, to convince of sin, righteousness, and judgment. He must sweep the house - put away the evil of his doings; and seek diligently - use every means of grace, and cry incessantly to God, till he restore to him the light of his countenance. Though parables of this kind must not be obliged to go on all fours, as it is termed; yet they afford many useful hints to preachers of the Gospel, by which they may edify their hearers. Only let all such take care not to force meanings on the words of Christ which are contrary to their gravity and majesty.
Monday, May 3, 2010
Lost Sheep; Matthew 18:12-14; Luke 15:4-7
Church history: Matthew 18:12-14
12"What do you think? If a man owns a hundred sheep, and one of them wanders away, will he not leave the ninety-nine on the hills and go to look for the one that wandered off? 13And if he finds it, I tell you the truth, he is happier about that one sheep than about the ninety-nine that did not wander off. 14In the same way your Father in heaven is not willing that any of these little ones should be lost.
A hundred sheep - Parables similar to this are frequent among the Jewish writers. The whole flock of mankind, both Jews and Gentiles, belongs unto this Divine Shepherd; and it is but reasonable to expect, that the gracious proprietor will look after those who have gone astray, and bring them back to the flock. The lost sheep is an emblem of a heedless, thoughtless sinner: one who follows the corrupt dictates of his own heart, without ever reflecting upon his conduct, or considering what will be the issue of his unholy course of life. No creature strays more easily than a sheep; none is more heedless; and none so incapable of finding its way back to the flock, when once gone astray: it will bleat for the flock, and still run on in an opposite direction to the place where the flock is: this I have often noticed. No creature is more defenseless than a sheep, and more exposed to be devoured by dogs and wild beasts. Even the fowls of the air seek their destruction. I have known ravens often attempt to destroy lambs by picking out their eyes, in which, when they have succeeded, as the creature does not see where it is going, it soon falls an easy prey to its destroyer. Satan is ever going about as a roaring lion seeking whom he may devour; in order to succeed, he blinds the understanding of sinners, and then finds it an easy matter to tumble them into the pit of perdition. Who but a Pharisee or a devil would find fault with the shepherd who endeavors to rescue his sheep from so much danger and ruin!1
12"What do you think? If a man owns a hundred sheep, and one of them wanders away, will he not leave the ninety-nine on the hills and go to look for the one that wandered off? 13And if he finds it, I tell you the truth, he is happier about that one sheep than about the ninety-nine that did not wander off. 14In the same way your Father in heaven is not willing that any of these little ones should be lost.
A hundred sheep - Parables similar to this are frequent among the Jewish writers. The whole flock of mankind, both Jews and Gentiles, belongs unto this Divine Shepherd; and it is but reasonable to expect, that the gracious proprietor will look after those who have gone astray, and bring them back to the flock. The lost sheep is an emblem of a heedless, thoughtless sinner: one who follows the corrupt dictates of his own heart, without ever reflecting upon his conduct, or considering what will be the issue of his unholy course of life. No creature strays more easily than a sheep; none is more heedless; and none so incapable of finding its way back to the flock, when once gone astray: it will bleat for the flock, and still run on in an opposite direction to the place where the flock is: this I have often noticed. No creature is more defenseless than a sheep, and more exposed to be devoured by dogs and wild beasts. Even the fowls of the air seek their destruction. I have known ravens often attempt to destroy lambs by picking out their eyes, in which, when they have succeeded, as the creature does not see where it is going, it soon falls an easy prey to its destroyer. Satan is ever going about as a roaring lion seeking whom he may devour; in order to succeed, he blinds the understanding of sinners, and then finds it an easy matter to tumble them into the pit of perdition. Who but a Pharisee or a devil would find fault with the shepherd who endeavors to rescue his sheep from so much danger and ruin!1
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