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
Tuesday, May 11, 2010
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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