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Mat.xviii.1. came the disciples unto Jesus, saying, Who is the greatest Capernaum. in the kingdom of heaven?

ceiving them. He places a little child before them, assuring
them that unless they were converted; that is, unless they be-
came as unambitious and as humble, as mild, as meek, and as
regardless of all temporal powers and distinctions, as a little
child, they could not even be admitted into the kingdom of
heaven. Humility is the characteristic virtue of Christianity;
and the highest rewards of heaven are promised to the most
humble and meek-for he that is least among you all, the same
shall be great.

The reason, Michaelis observes on this conversation, why ap-
parent contradictions are unavoidable in the deposition of se-
veral eye witnesses to the same transaction, is easy to be
assigned. They do not all observe every minute circumstance
of the transaction, but some pay particular attention to one
circumstance, others, to another; this occasions a variation
in their accounts, which it is sometimes difficult to reconcile.
This happened likewise to the Evangelists, as I will illustrate
by the following instance. St. Matthew, ch.xviii. 1-14. and
St. Mark, ch. ix. 33-50. relate the same transaction, but in
different points of view, and for that reason appear, at first
sight, to contradict each other.

St. Matthew says, At that time came the disciples to Jesus, and said, Who is the greatest in the kingdom of heaven ?— St. Mark, on the contrary, He came to Capernaum, and having entered into an house, he asked them, What was it that ye disputed among yourselves by the way? But they held their peace; for by the way they had disputed among themselves, who should be the greatest. According to St. Matthew, the disciples themselves lay the subject of their dispnte before Jesus, for his decision: but, according to St. Mark, they even refuse to relate the subject of their dispute, though Jesus requested it, because they were conscious to themselves that it would occasion a reproof. The questien is, how these accounts are to be reconciled.

Without entering into the various solutions which have been given by the commentators, I shall only observe, that, as this transaction relates to a matter of dispute among the disciples, it has of course two different sides, and therefore capable of two different representations. Some of the disciples laid claim to the title of the greatest in the kingdom of heaven, among whom we may probably reckon Peter, with the two sons of Zebedee, James and John. These could hardly expect to escape a reproof, and were undoubtedly ashamed, when questioned as to the subject of their dispute. Other disciples, on the contrary, may be considered as the party attacked, who, without claiming the first rank for themselves, might yet think it unjust to be treated as inferiors, since they all appeared to be equal. The latter had less reason to fear a reproof, since the pure morality of Christ, which teaches that every action must be estimated by the motives which gave it birth, was not then fully understood by his disciples. In their outward behaviour, at least, there was nothing unreasonable, and, without being guilty of a breach of propriety, they might lay their complaints before their Master, and request his decision. It is probable that St. Matthew was of this party, since a man, who was by profession a tax-gatherer, and never particularly distinguished himself among the Apostles, would have hardly supposed that he should become the first in the kingdom of God. He relates

Mark ix. 33. and he asked them, What was it that ye disputed among Capernaum. yourselves by the way?

34.

Luke ix. 47.

But they held their peace: for by the way they had disputed among themselves, who should be the greatest. And Jesus, perceiving the thought of their heart, Mark ix. 35. sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all.

Mat.xviii.2.

And Jesus called a little child unto him, and set him in the midst of them.

Luke ix. 47. by him,

Mark ix. 36. in the midst of them: and when he had taken him in his arms, he said unto them,

Mat.xviii.3. Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.

4.

5.

Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.

And whoso shall receive one such little child in my name receiveth me.

the transaction, therefore, as one of that party to which he
belonged. St. Mark, on the contrary, who derived informa-
tion from St. Peter, considers the matter from an opposite
point of view. Let us suppose the full state of the case to be
as follows.

Some of the disciples, who were of the diffident party, and
laid no claim to the first rank, bring the matter before Christ,
with the same kind of indignation as was displayed by ten of
the Apostles on another occasion, Matt. xx. 24. Christ re-
serves the decision of the dispute till they were entered into
the house, where they were accustomed to meet: he then calls
his disciples together, and enquires into the subject of their
dispute, to which Peter, James, John, and those in general
who had claim to pre eminence make no answer. If the tran-
saction was literally as here described, it is by no means im-
possible that Matthew and Mark might consider it from differ-
ent points of view, and write what we find in their Gospels,
without the least violation of truth. The one relates one part,
and the other another part of the transaction, but neither of
them relates the whole. If we read a few verses further in St.
Mark's Gospel, we find a circumstance recorded of St. John,
which St. Matthew passes over in silence, and from which it
appears that St. John was more concerned in this dispute than
most of the other disciples. He even ventured, when Christ,
with a view of introducing a perfect equality among his dis-
ciples, said, "Whoever receiveth one of these children in my
name, receiveth me," to doubt of the universality of this posi-
tion, alleging that persons of unexceptionable character might
appeal to the name of Jesus, and giving an instance of one
who had cast out devils in his name, whom the Apostles had re-
buked, Mark ix. 37, 38. This again occasioned replies from
Christ; which, though they are mentioned by St. Matthew,
have in his Gospel a different appearance, and are attended
with less perspicuity than they are in St. Mark's Gospel, be-
cause St. Matthew has not related the causes which gave them
birth.-Marsh's Michaelis, vol. iii. pt. 1. p. 6—9.

Mark ix. 37. and whosoever shall receive me, receiveth not me, but Capernaum.

Mark ix. 38.

him that sent me:

Luke ix. 48. for he that is least among you all, the same shall be great. And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.

39.

40.

41.

But Jesus said, Forbid him not:

for there is no man which shall do a miracle in my name,
that can lightly speak evil of me.

For he that is not against us is on our part.

For whosoever shall give you a cup of water to drink, because ye belong to Christ, verily I say unto you, he shall not lose his reward.

Mat.xviii.6. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.

7.

8.

Woe unto the world, because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh.

Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee :

Mark ix. 43. if thy hand offend thee, cut it off: it is better for thee to
enter into life maimed, than having two hands to go into
hell, into the fire that never shall be quenched :

44. Where their worm dieth not, and the fire is not
quenched.

45.

46.

47.

And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched:

Where their worm dieth not, and the fire is not quenched.

And if thine eye offend thee, pluck it out:

Mat.xviii.9. and cast it from thee: it is better for thee to enter into life
Mark ix. 47. into the kingdom of God with one eye, than having two
eyes to be cast into hell-fire:

48. Where their worm dieth not, and the fire is not
quenched.

49.

For every one shall be salted with fire", and every sa

crifice shall be salted with salt.

This is one of the most difficult passages in the New Testament. Beza and Mr. Gilpin suppose it to mean, 66 every Christian is purified by the difficult or fiery trials of life, in the same manner as (kai for wc, as in John xiv. 20. and Mark x. 12.) every sacrifice is salted with salt.

Macknight would read, "Every Christian is salted and prepared rugi for the fire, (in the dative, as 2 Pet. iii. 7.) i. e. by the apostles for the fire of the altar, i. e. as an holy sacrifice to God.

66

Whitby would render in this manner, Every wicked man shall be so seasoned by the fire itself, as to become unconsumable; and shall endure for ever to be tormented."

X

Mark ix. 50.

Matt. xviii.

Salt is good, but if the salt have lost his saltness, Capernaum. wherewith will you season it? Have salt in yourselves, and have peace one with another.

10. for I

11.

12.

13.

14.

15.

16.

17.

18.

Take heed that ye despise not one of these little ones; say unto you, that in heaven their angels do always behold the face of my Father which is in heaven.

For the Son of man is come to save that which was lost. How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?

And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine that went not astray.

Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.

Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.

But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.

And if he shall neglect to hear them, tell it unto the Church but if he neglect to hear the Church, let him be unto thee as an heathen man and a publican.

Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth, shall be loosed in heaven.

Grotius, "Every wicked man shall be consumed, like the
whole burnt sacrifice, yet with unquenchable fire."

Lightfoot and Doddridge, "He that is a true sacrifice to God
shall be seasoned with the salt of grace, to the incorruption of
glory; and every victim to divine justice shall be salted with
fire, to endure for ever."
"For

Clarke, in his Paraphrase, thus interprets this verse,
as every burnt offering under the law was first salted with salt,
and then consumed by fire; so every one who has been instruct-
ed in the doctrine of the Gospel, if when he is tried, he shall be
found deficient, or not seasoned, he shall be destroyed by the eter-
nal fire of the divine wrath." And he then observes, in a note
from Le Clerc, that the emphasis of the comparison lies in the
ambiguity of the word nn, which signifies both, shall be salted,
and shall be destroyed. As every sacrifice is salted, nb, with
salt, so every apostate shall be destroyed, n, (in the other
signification of the word) with fire.

Schoetgen supposes that an allusion is made to the salt, or
bitumen, with which the sacrifices were sprinkled, that they
might burn more easily. He also interprets the passage, that
as every sacrifice must be prepared for the altar, by the salt
which was set apart for that purpose, so ought Christians to be
imbued with the heavenly virtues, to become a living sacrifice
to God. He renders the word kaì, by quemadmodum, on the
authority of Noldius.

Schoetgen, Hor. Heb, vol. i. p. 249. Elsley, and Clarke's
Paraphrase in loc.

Matt. xviii.

Again I say unto you, That if two of

you shall agree Capernaum. 19. on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.

20.

21.

For where two or three are gathered together in my name, there am I in the midst of them 28.

Then came Peter to him, and said, Lord, how oft shall
my brother sin against me, and I forgive him? till seven
times?

22. Jesus saith unto him, I say not unto thee till seven
times; but until seventy times seven.

23.

24.

25.

26.

27.

28.

29.

30.

31.

32.

33.

Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.

And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.

But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.

The servant therefore fell down and worshipped him, saying, Lord, have patience with me, and I will pay thee all.

Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.

But the same servant went out, and found one of his fellow servants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.

And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.

And he would not: but went and cast him into prison, till he should pay the debt.

So when his fellow servants saw what was done, they were very sorry, and came and told unto their Lord all that was done.

Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:

Shouldest not thou also have had compassion on thy
fellow-servant, even as I had pity on thee?

34. And his lord was wroth, and delivered him to the tor-
mentors, till he should pay all that was due unto him.
35. So likewise shall my heavenly Father do also unto you,

28 In this passage also our Lord reasserts his divinity. The
Jews were accustomed to say, that the Shechinah was present
where ten were assembled to study the law. The Shechinah
was considered as the emblem, and the residence of God. It
was used also in some instances as the name of God. Our
Lord here assumes to himself the powers and honours which the
Jews attributed to the Shechinah. Schoetgen, Hor. Heb. vol.
i. p. 153. and Gill in loc.

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