2006 10 September

23. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offense unto me: for thou savorest not the thing that be of God, but those that be of men.
Peter knows not the taste, the aroma, the essence of spiritual things; and however much he may honor Jesus in words, he is an enemy, yea, a real Satan towards the true Christ, whose very substance is his work as our atoning sacrifice. Those who at this day revile the substitutionary sacrifice of our Lord, are fonder of the things that be of men than those that be of God. They are loud in their claim to be great philanthropists; but sound theologians they are not. Humanitarians they may be; but divines they cannot be. They may be the friends of man; but they are not the servants of God. How sorrowfully do we write these words when we think of the many preachers to whom they apply!
24. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me.
As our Lord, fulfilled his destiny, He must sacrifice himself, so also must every one who would be his follower. To keep close to our Lord (which he intends by the words "come after me,") we must have done with self; for he denied himself to redeem his people. We must not know self, nor assent to it; but we must each one "deny himself." Doing this, each man must cheerfully shoulder his own personal burden of sorrow and service, and carry it with self-sacrifice, as Jesus carried his cross. He had told them of his cross; now he tells them of their own crosses. They might now choose again whether they could and would follow him. With their increased information as to his destiny, the question was again set before them, whether they would follow or forsake him. If they did continue to be his followers, it must be as cross-bearers and self-deniers. Nor are the terms altered in these days. Do we accept them? Can we keep step in the long procession of cross carriers, or will we fall in with the spirit of the age, and say fine things about Jesus, while we deny his substitutionary sacrifice, and shirk the personal self-denial that he demands? Our own wisdom, if it leads us to think lightly of "the precious Blood," must be utterly denied and even abhorred.

25. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.
Now they were to practice the doctrine he had taught them before. They could only save their real selves by the loss of this present life; but if they settled it in their own minds that they must first and foremost save their outer life, it would be at the expense of their truest being. To tell them plainly of this was honest dealing on our Lord's part; and it argued well for the disciples that they still remained faithful to him.
26. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?
If he loses his real life, how can he profit, even if the world is his? The true gain or loss is a gain or loss of life. All material things are trifles compared with eternal life. Even now, "What is a man profited?" He has no real life in Christ, and what is all else that he may possess? What about the painted pageantry with which he is amusing his soul upon the brink of hell? As to the world to come, there is no question. To lose eternal life is an overwhelming loss indeed. Nothing can be compared with eternal life. The soul's value cannot be estimated by ordinary reckoning. Worlds on worlds were a poor price. "What shall a man give in exchange for his soul" Barter is out of the question. His soul is a man's sole inheritance that if he has lost it he has lost all.
27. For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.
There will come a day when Christ, from the judgment-seat, will make it appear who was wise in his way of life; for then shall the reward or the punishment throw its light on the past conduct of men. He who was himself despised shall be the Rewarder of those who laid down their lives for his cause. In that day the crucified "Son of man shall come in glory": that glory will be seen to be "the glory of his Father"; that divine glory will be illustrated by hosts of attendant angels. In all the pomp of heaven he shall distribute the rewards of the last court.

The righteous shall through divine grace have their works taken as evidence of their love to God; and the wicked shall with justice have their doom appointed according to their works, because those works will be the evidence that they had not the faith that produces good works. Lord, by thy good Spirit, keep me ever in mind of that great day of days, which will make eternity bright with immeasurable bliss, or dark with unutterable woe! May I look at everything in the blaze of light that surrounds thy judgment-seat!
28. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.
So near was that blessed reign that would repay the losses of the saints for Christ's sake, that before certain of them were dead the Lord would have held a rehearsal of it in his judgment of Israel. The siege and destruction of Jerusalem, and would have set up his kingdom, of which the judgment-seat is an index and an instrument. We have here a difficult passage, and this appears to be the simplest way of reading it in its connection. Our Lord seems to say, "Through suffering and death I pass to a throne; and by that fact it shall be seen that loss and death are often the way to true gain and real life. That kingdom of mine is not far away and unreal: some of you will see me in the exercise of my royal power before you die. Yet it has been thought that it means that some would never really taste of death, or know the fullness of its terrible meaning, till the judgment day. This is true, but it can scarcely be the teaching in this place.

And after six days Jesus takes Peter, James, and John his brother, and bringes them up into an high mountain apart, and was transfigured before them: and his face did shine as the sun and his raiment was white as the light. Were these "six days," a week's quiet interval, in which our Lord prepared himself for the singular transaction upon the "mountain apart"?

2. Did the little company of three know from one Sabbath to another that such an amazing joy awaited them?
The three were elect out of the elect, and favored to see what none else in all the world might behold. Doubtless our Lord had reasons for his choice, as he has for every choice he makes; but he does not reveal them to us. The same three beheld the agony in the garden; perhaps the first sight was necessary to sustain their faith under the second. The name of the "high mountain" can never be known; for those who knew the locality have left no information. It was a lone and lofty hill. While in prayer, the splendor of the Lord shone out. His face, lit up with its own inner glory, became a sun; and all his dress, like clouds irradiated by that sun became white as the light itself "He was transfigured before them" he alone was the center of what they saw. It was a marvelous unveiling of the hidden nature of the Lord Jesus. Then was it fulfilled in the words of John: "The Word was made flesh, and dwelt among us, and we beheld his glory." The transfiguration occurred but once: special views of the glory of Christ are not enjoyed every day. Our highest joy on earth is to see Jesus. There can be no greater bliss in heaven; but we shall be better able to endure the exceeding bliss when we have laid aside the burden of this flesh.
3. And, behold, there appeared unto them Moses and Elias talking with him.
Thus the Law and the Prophets, "Moses and Elias" communed with our Lord, "talking with him" and entering into familiar conversation with their Lord. Saints long departed still live; live in their personality; are known by their names; and enjoy near access to Christ. It is a great joy to holy ones to be with Jesus: they find it heaven to be where they can talk with him. The heads of former dispensations conversed with the Lord as to his decease, by which a new economy would be ushered in. After condescending so long to his ignorant followers, it must have been a great relief to the human soul of Jesus to talk with two master minds like those of Moses and Elijah. What a sight for the apostles, this glorious trio! They "talked with him": the object of the two holy ones was not to converse with apostles, but with their Master. Although saints are seen of men, their fellowship is with Jesus.

4. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.
The sight spoke to the three beholders, and they felt bound to answer to it. Peter must speak: "Then answered Peter." That which is uppermost comes out: "Lord! it is good for us to be here." Everybody was of this opinion. He has not lost his reverence, and therefore he would have the great ones sheltered. He submits the proposal to Jesus: "If thou wilt." He offers that, with his brethren, he will plan and build shrines for the three holy ones: "Let us make here three tabernacles (tents)." He does not propose to build for himself, and James, and John; but he says, "One for thee, and one for Moses, and one for Elias." His talk sounds rather like that of a bewildered child. He wanders a little; yet his expression is a most natural one. Who would not wish to abide in such society as this? Moses, and Elias, and Jesus: what company! But yet how unpractical is Peter! How selfish the one thought, "It is good for us"! What was to be done for the rest of the twelve, and for the other disciples, and for the wide, wide world? A sip of such bliss might be good for the three, but to continue to drink thereof might not have been really good even for them. Peter knew not what he said. The like might be said of many other excited utterances of enthusiastic saints.
5. While he yet spake, behold a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased: hear ye him.
"While he yet spoke." Such wild talk might well be interrupted. What a blessed interruption! We may often thank the Lord for stopping our babbling. "A bright cloud overshadowed them." It was bright, and cast a shadow. They felt that they were entering it, and feared as they did so. It was a singular experience; yet we have had it repeated in our own cases. Do we not know what it is to get shadow out of brightness, and "a voice out of the cloud"? This is after the frequent manner of the Lord in dealing with his favored ones.

Do we not know what it is to get shadow out of brightness, and "a voice out of the cloud"? This is after the frequent manner of the Lord in dealing with his favored ones. The voice was clear and distinct. First came the divine attestation of the Son-ship of our Lord, "This is my beloved Son," and the Father's declaration of delight in him, - "in whom I am well pleased." What happiness for us that Jehovah is well pleased in Christ, and with all who are in him! Then followed the consequent divine requirement, "Hear ye him." It is better to hear the Son of God than to see saints, or to build tabernacles. This will please the Father more than all else that love can suggest. The good pleasure of the Father in the Lord Jesus is a conspicuous part of his glory. The voice conveyed to the ear a greater glory than the luster of light could communicate through the eye. The audible part of the transfiguration was as wonderful as the visible; in fact, it would seem, from the next verse, to have been more so.
6. And when the disciples heard it, they fell on their face and were sore afraid.
Yes, the voice overcame them. Deeper impression was produced by the words of the Lord than by the blinding light. "When the disciples hear it, they fell on their face, and were sore afraid." They were in the immediate presence of God, and listening to the Father's voice: well might they lie prostrate and tremble. Too clear a manifestation of God, even though it related to Jesus, would rather overpower than empower us. The three disciples said no more about building tabernacles, but as one man, "They fell on their face." Awe is the end of talk: in this case it looked as if it were the end of consciousness; but this was only a temporary swoon, from which they would recover, and be all the more joyous.
7. And Jesus came and touched them, and said, Arise, and be not afraid. Jesus had seemed to go away from them, lost in a cloud of brightness; but now he "came and touched them." His communing with pure spirits did not make him disdain the touch of feeble flesh. The voice from heaven casts down but the word from Jesus is, "Arise." The Father's voice made them sore afraid, but Jesus says, "Be not afraid." Glorious God, how much we bless thee for the Mediator!

8. And when they had lifted up their eyes, they saw no man, save Jesus only.
Closed were their eyes, because of "the too transporting lights"; and they dared not open them till they felt the touch of Jesus. Then they lifted up their eyes. What did they see? Moses, and Elias, and the exceeding brightness had all gone, and they had come back to the common places of their life with Jesus. "They saw no man," but they had lost nothing, since Jesus remained. They had gained by the vanishing of the shining ones, since they could see Jesus all the better, and their attention was not divided. The vision of his transfiguration had blinded them, had stupefied them; but to see "Jesus only" was to come back to practical life, and to have the best of all sights still left to them. Oh, that we also may have the eye of our mind so fixed on the Lord as our one object, that HE may fill the whole field of our vision, and we may see Jesus only!
9. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.
What they had seen would confirm their own confidence, and remain a secret spring of delight to them; but as it would require great faith in others to believe it, they were to "tell the vision to no man." The transfiguration would be as hard to believe as the incarnation itself; and there could be no practical use in making demands upon a faith which scarcely existed. Until the greatest confirmation of all was given in our Lord's resurrection, the vision on the Holy Mount would be rather a tax upon faith than a support of it in the case of those who did not themselves personally see it, but only heard the apostle's report of it. It is wise not to overload testimony. There is a time for making known the higher truths; for out of season these may burden, rather than assist, enquiring minds. What a secret these men had to keep! They did keep it; but they never forgot it, nor ceased to feel its influence. Now that the Son of man is risen again from the dead, no doctrine needs to be kept back. In bringing life and immortality to light, our Lord has rent away the veil that had long concealed the higher mysteries of the Gospel.

10. And his disciples asked him, saying, Why then say the scribes that Elias must first come?
One by one the difficulties of the disciples are stated to their Lord, and their solution is soon given. One of these concerned Elijah; and as he had been just now before them, they were led to mention it. "Why then say the scribes that Elias must first come?" This is the report of men who have studied our Scriptures that Elias comes before the Lord's appearing. No doubt it staggered their minds when they had it put in some such logical fashion as this; Messiah cannot come till Elijah has appeared; Elijah has not appeared; Therefore Jesus is not the Messiah.
11, 12. And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them.
"Jesus answered": he has an answer for all questions, and we shall do well to bring our difficulties to him to hear his replies. Our Lord admits that Elias must come before the Messiah: "Elias truly shall first come"; but he asserts that the person intended by the prophecy "is come already" and that the evil ones "have done unto him whatsoever they listed." This cleared up the doubt at once. Then Jesus went on to say that what had been done to the true Elias would also be done to himself, the Messiah. Jesus himself must die by a cruel death: "Likewise shall also the Son of man suffer of them." How simple the explanation of the difficulty! How often has, it happened that we have been looking for that which has already come, or have been perplexed by a doctrine which, when it has been opened to us by the Holy Spirit, has proved full of instruction and comfort. Without divine teaching we drown in the shadows; but with it we swim the fathomless deeps.
13. Then the disciples understood that he spake unto them of John the Baptist.
"Then the disciples understood": our Lord's instructive word opened their understandings. When he teaches, the dullest scholars learn. Now they see that John the Baptist was Elijah in prophetic appearance. He was a stern admonisher of kings, and preached repentance to Israel.

14-16. And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying, lord, have mercy on my son: for he is lunatic, and sore vexed: for oft times he falleth into the fire and oft into the water. And I brought him to thy disciples, and they could not cure him.
Down from communion with saints, and the confirmation of his claims by the Father's voice, our Lord comes to give battle to the devil. Our Moses descends from the mount, and finds evil rampant in the multitude below. During his absence, the enemy had triumphed over his feeble followers. In the midst of jeering adversaries, the disciples had tried in vain to cast out an evil spirit from a youth who had been rendered lunatic by its horrible possession. The poor disappointed father appeals to the Lord at once most humbly, states the case clearly, and pleads most fittingly. His epileptic son was a lunatic, sore vexed with pain, and in grievous peril through sudden falls. The case was a shocking one to have in one's presence: the cries and contortions which attend epilepsy are frequently terrible to hear and see. The disciples had evidently done their very best; and as they had on other occasions cast out devils, they were surprised to find themselves defeated; but defeated they were, for the despairing father truthfully cried, "I brought him to thy disciples, and they could not cure him." Alas, poor man, thou didst but speak as all have done since, when they have trusted in disciples, and not alone in their Master! Wise was it On thy part to hasten to Jesus, kneeling down to him, and saying, "Lord, have mercy on my son." How often does sin drive men to one extreme or the other! "Oft times he falleth into the fire, and oft into the water." Certain men are moonstruck and pained at one time, yet hard and callous at another; for a season raving with excitement, and soon afterwards dead as a stone. When sin reveals itself in connection with wildness of mind, it is hard to deal with. How often have anxious soul-winners been obliged to confess concerning a certain individual that "they could not cure him"! Willing as we were to reform and restore the wretched rebel, we were altogether unable to help. Lord, do not leave us; for if apostles could do nothing without thee, much more poor weaklings are we!

Then Jesus answered and said, O Faithless and perverse generation how long shall I be with you? how long shall I suffer you? bring him hither to me.
The whole generation among whom Jesus lived caused the Savior suffering by their want of faith, and the absence of that straightforward confidence in God which would have secured them the greatest blessings. His own disciples - he had been with them, and yet they had not learned to have faith in him. The scribes and Pharisees-he had suffered from them many times already, and now they must make a poor lunatic the center of conflict with him. He had been in fellowship with heaven, and it was terrible jar to his heart to come down among such an unruly and unbelieving company. They were both "faithless and, perverse" the two things commonly go together: those who will not believe will not obey. What a trial was all this to our Lord's holy and gracious mind! "How long shall I suffer you?" Must I continue in such unworthy company? "How long shall I suffer you" Must I always be thus tried by your ill manners? It was a moment when his triumphant foes and unbelieving friends alike deserved rebuke. But the word once spoken, Jesus will not leave the poor sufferer before him to endure the malicious attacks of the evil spirit. See how our royal Captain turns the tide of battle with a word! He transferred the fight from the disciples to himself: "Bring him hither to me." Once in the circle of our Lord's own power; all is done. "Bring him hither to me." Never let us forget this precept. When most self-despairing, let us be Christ-confiding.
18. And Jesus rebuked the devil: and he departed out of him: and the child was cured from that very hour.
"Jesus rebuked the devil; and he departed." One word from Christ, and Satan flees. Hark calls this evil spirit "dumb and deaf", but he heard Jesus, and answered to his voice with a cry; and rending the child terribly, came out of him, never to return. God grant us faith to bring our boys and girls to the Lord Jesus with confidence in his power them for all future life! Even though young people may have become violent in temper Let us seek the salvation of children as children.

19. Then came the disciples to Jesus apart, and said, Why could not we cast him out?
This was a very proper question. When we make a failure, let us own that we have failed, take the blame of it to ourselves, and apply to our Lord for his gracious intervention. When we are beaten, let it be said of us, "Then came the disciples to Jesus." Let us make a private, personal matter of it: "They, came to Jesus apart." Let us sit humbly at our Lord's feet to receive rebuke or instruction as he sees fit.
20. And Jesus said unto them, Because of your unbelief: for verily I say unto you, It ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.
Want of faith is the great cause of failure among disciples, both as to themselves and their work for others. There may be other specific maladies in certain cases, but this is the great and main cause of all failure: "Because of your unbelief." If there had been true faith, of the real and living kind, the disciples could have wrought any miracle, even to the moving of a mountain. Whatever faith we may have, we shall not work a miracle, for this is not the age of prodigies. Is our faith therefore limited in its sphere? Far from it. We can now by faith accomplish that which is fit and right without miracles. Our faith may be small "as a grain of mustard seed," but if it be living and true it links us with the Omnipotent One. Still is it true, "Ye shall say unto this mountain, Remove hence to yonder place; and, it shall remove." Mountains shall move before our faith by means as sure as if they were miraculous; by means even more wonderful than if the course of nature had been changed. Comparatively speaking, the suspension of natural law is a coarse expedient; but for the Lord to work the same result without violating any of his laws is an achievement no less divine than a miracle. This is what faith obtains of the Lord at the present hour: her prayer is heard, and things impossible to herself are wrought by divine power. Spiritually and symbolically, the mountain is removed.

Literally, at this hour the mountain stands, but faith finds a way round it, through it, or over it; and so in effect removes it. In the mission field, mountains of exclusiveness which shut out missionaries have been removed. In ordinary life, insurmountable difficulties are graciously dissolved. In a variety of ways, before real faith hindrances disappear, according to the word of the Lord Jesus "Nothing shall be impossible."
21. Howbeit this kind goeth not out but by prayer and fasting.
Though want of faith was the chief hindrance to the healing of the poor lunatic child, yet the case was one in which special means were needed. Faith would have suggested and supplied these special means: since they were absolutely necessary in the case if the disciples were to succeed in it, faith would have exercised itself in them. With God all things are equally possible; but to us, one devil may be harder to deal with than another. One kind will go at a word, but of others it may be said, "This kind goes not out but by prayer and fasting." He that would overcome the devil in certain instances must first overcome heaven by prayer' and conquer himself by self-denial. Our business in the world is to deliver men from the power of the devil, and we must go to Jesus to learn the way. No amount either of prayer or self-denial must be spared if we can thereby deliver one soul from the power of evil; and true faith in God will enable us to put up the prayer and practice the self-denial. May be, some of us have failed because we are not yet well instructed in the right method of procedure. Either we are trying faith without using the appointed means, or we are using the means but not exercising simple faith in God; and in either case we shall make a failure of it. If we go to work by faith in God, in Christ's own way, we shall drive out the evil spirit.

22, 23. And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men: and they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.
Our Lord returned often to the solemn subject of his death at the hands of men. It was on his own mind, and therefore he spoke of it to his disciples. Their minds were far too receptive of other notions in reference to his kingdom, and therefore he set before them the truth again and again, almost in the same words. He would banish all dreams of a worldly monarchy from their souls. His death would be a grievous trial to them, and he would prepare them for it. He now speaks of his being betrayed: this was ever a bitter drop in his cup of gall. The Son of man comes to save men, and is, by a man, "betrayed into the hands of men." For man he lived, by man he is betrayed, and by man he died. Full well he foresaw that "they shall kill him." O suicidal world! Will nothing content thee but the blood of God's own Son? Our Lord would have us preach much about his death now that it is accomplished, for he continually talked of it while yet in the future. No theme is so vital, so practical and needful. His penetrating mind realized death, and anticipated that third day, when the word would be fulfilled, - "He shall be raised again." This was the light of the morning which would have banished the darkness of despair from the minds of the disciples, if they had understood and believed. An old writer says, "He sugared the bitter pill of his death with the sweetness of his assured resurrection." Our Lord well knew what he said, and he used plain terms; but speak as he might, his followers could only in part apprehend his meaning; and that part made them "exceeding sorry." Christ's words, half understood, may cause the heart great grief. Yet, it may be, this cooling cloud of fear calmed their minds, and kept them from that fanaticism which filled the air around them. He knew best what state of mind would be safest for them at that time; and he knows the same as to us at this moment.

24. And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute?
The half-shekel tribute was a religious payment, based originally on law, but enlarged by a custom which had no support in Scripture. It was ordained by the divine law to be paid for each person to the Lord when the were counted. From this redemption money there was no exemption; but it was not a tax levied year by year. It had gradually grown into a fashion among professedly religious people to pay this "tribute money" every year; but the payment was entirely optional. Thus, it was established by custom, but it had not been appointed by law, and could not be enforced by it. It was a voluntary annual gift, and only persons who were professed devotees of the Jewish religion would pay it. Such religionists as these would be very particular, not only to pay the annual tribute, but to have it known that they paid it. The collectors of half-shekels did not apply at once to Jesus, of whom, it may be, they stood in salutary awe; but they addressed Peter with the somewhat ensnaring question, "Does not your master pay tribute? "As much as to say, "Surely he does so: we would not suspect him of neglecting to do so. A person of such eminence cannot fail to be peculiarly exact as to this customary fee."
25, 26. He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free.
Peter was in such a hurry to vindicate his Lord that he compromised him. "He saith, Yes." He might have asked his Lord's mind, or he might have referred the collectors to Jesus himself; but he was in a hurry, and thought himself safe enough in maintaining his Master's reputation. He was quit certain that his Lord would do all that good people did. Our Savior and his cause have often suffered from the zeal of friends. Christ is better known by what he says himself than by what his friends say for him.

15th

September 15
MATTHEW 17:24-27
OUR KING AND THE TRIBUTE MONEY

Peter was out of doors at the time he gave his quick reply, and little did he think that the Lord Jesus would note what he had said, and tell him of it as soon as he was come into the house; but so it was. Our Lord began with Peter upon the subject before he had time to state his action or defend it: "Jesus prevented him." He knew what his servant had been doing, and he hastened to set him right. As he had been but a little man in this case, our Lord calls him "Simon." He questions him: "What thinkest thou, Simon?" He will make him judge in the case. Do kings take poll-tax of their own children, or of strangers? Of course, the family of the prince was always free from the levy. The king's subjects, and especially the aliens under his rule, must pay the head tax charge; but the princes of the blood royal were free. Should Jesus pay redemption-money for himself to God? Should he, who is himself the King's Son, come under poll-tax to his Father? If tribute money has become a tax to be levied in the kingdom of God, "then are the children free." Neither Jesus nor Peter was bound to pay. Peter had not seen the matter in this light.
27. Notwithstanding, lest we should of send them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.
Our Savior would not willingly give ground for offense. He was not bound to pay; but rather than raise a scandal, he would pay both for himself and for Peter. How gracious were his words: "Notwithstanding, lest we should offend them"! If the question had remained by itself, clear from other circumstances, our Lord might, on principle, have declined to pay the tribute-money; but Peter's rash declaration had compromised his Lord, and he would not seem to be false to the promise made by his follower. Besides, Peter would be involved in a dispute, and Jesus will far rather pay than leave his servant in a difficulty. When the pocket is involved in a matter of principle, we must be careful that we do not even seem to be saving our money by a pretense. Usually, it will be wisest to pay under protest, lest it should appear that we are careful of conscience in a special degree when we can also be careful of our cash. The manner of payment prevented the act from compromising our Lord.

16th

September 16
MATTHEW 17:24-27
OUR KING AND THE TRIBUTE MONEY

Very interesting was the hooking of the fish that brought the silver in its mouth. "Take up fish that first cometh up and when thou hast opened his mouth, thou shall find a piece of money." Very remarkable the providence which caused the shekel to fall into the sea, and made the fish first to swallow it, and then to rise to the hook as soon as Peter began his angling. Thus the great Son pays the tax levied for his Father's house; but he exercises his royal prerogative in the act, and takes the shekel out of the royal treasury. As man he pays, but first as God he causes the fish to bring him the shekel in its mouth. The piece of money was enough to pay for Peter as well as for his Lord. Thus did our Lord submit to be treated as one who had forfeited life, and must have a half-shekel paid as redemption-money for him. This he has done for our sake, and in association with us; and we are redeemed by his act, and in union with him: for he said of the piece of money, "That take, and go unto them for me and thee." There were not two half-shekels, but one piece of money, paid for Jesus and Peter: thus we see that his people are joined with him in the one redemption. The obvious moral lesson is, - Pay rather than cause offense. But far greater and deeper truths lie slumbering down below. They are such as these: the glorious freedom of the Son, his coming under tribute for our sakes, and the clearance of himself and us by the one payment which he himself provided.

MATTHEW 18:1-5
THE KING ARRANGES RANK IN HIS KINGDOM

1. At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?
He spoke of his abasement, they thought of their own advancement; and that "at the same time." How different at the same moment the Teacher and the disciples! The idea of greatness, and of more or less of it for each one, was interwoven with their notion of a kingdom, even though it might be "the kingdom of heaven." They came unto Jesus; but how could they have the hardihood to ask their lowly Lord a question so manifestly alien to his thought and spirit? It showed their trustfulness, but also displayed their folly.

17th

September 17
MATTHEW 18:1-5
THE KING ARRANGES RANK IN HIS KINGDOM

2. And Jesus called a little child unto him, and set him in the midst of them.
He did not answer them with words alone, but made his teaching more impressive by an act. He "called a little child unto him." The child came at once, and Jesus "set him in the midst of them." That the child came at his call, and was willingly placed where Jesus wished, a evidence of a sweetness of manner on the part of our Lord. Surely there was a smile on his face when he bade the little one come unto him; and there must have been a charming gentleness in the manner in which he placed the child in the center of the twelve, as his little model. Let us see Jesus and the little child, and the twelve apostles grouped around the two central figures. Thus may the whole church gather to study Jesus, and the childlike character.
3. And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.
The apostles were converted in one sense, but even they needed a further conversion. They needed to be converted from self-seeking to humbleness and content. A little child has no ambitious dreams; he is satisfied with little things; he trusts; he aims not at greatness; he yields to command. There is no entering into the kingdom of heaven but by descending from fancied greatness to real lowliness of mind, and becoming as little children. To rise to the greatness of grace, we must go down to the littleness, the simplicity, and the trustfulness of childhood. Since this was the rule for apostles, we may depend upon it we cannot enter the kingdom in any less humbling manner. This truth is verified by our Lord's solemnly attesting word, "Verily I say unto you."
4. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.
In the kingdom of heaven the least is the greatest. The most humble is the most exalted. He that will fulfill the lowest offices for the brethren shall be highest in their esteem. We have need to use endeavors to make ourselves truly lowly in mind; and if, through almighty grace, we succeed in it, we shall take high degrees in the school of love. What a kingdom is this, in which every man ascends by willingly going down!

18th

September 18
MATTHEW 18:1-5
THE KING ARRANGES RANK IN HIS KINGDOM

It is wisdom for a man to humble himself, for thus he will escape the necessity of being humbled. Children do not try to be humble, but they are so; and the same is the case with really gracious persons. The imitation of humility is sickening; the reality is attractive. May grace work it in us!
5. And whoso shall receive one such little child in my name receiveth me.
It is no small thing to be able to appreciate humble and lowly characters. To receive one childlike believer in Christ's name is to receive Christ. To delight in a lowly, trustful character is to delight in Christ. If we count it a joy to do service to such persons, we may be sure that we are therein serving our Lord. Those who receive little ones in Christ's name will grow like them, and so in another way will receive Christ into their own souls.

MATTHEW 18:6-14
OUR KING'S WARNING AGAINST OFFENSES, ESPECIALLY
THOSE WHICH INJURE THE LITTLE ONES

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.
To bless a little one is to entertain the Savior himself. To set one's self to pervert the simple, or to molest the humble, will be the sure way to a secure doom. Little ones that believe in Jesus are specially under his guardian care, and only the desperately malicious will attack them, or seek to make them stumble. Such an evil person will gain nothing, even though he wins an easy victory. He will, on the contrary, be preparing for himself a terrible retribution. It were better for him that the biggest of milestone were hanged about his neck, and that he, himself, were then hurled overboard, and drowned in the depth of the sea. The haters of the humble are among the worst of men, for their enmity is unprovoked. It is Lord of the lowly who pronounces this condemnation; and he is soon to be the Judge of quick and dead.

19th

September 19

MATTHEW 18:6-14
OUR KING'S WARNING AGAINST OFFENSES, ESPECIALLY
THOSE WHICH INJURE THE LITTLE ONES

7. Woe unto the world because of offenses! for it must needs be that offenses come; but woe to that man by whom the offense cometh!
It is a sad world because of stumbling-block. This is the great misery of every age. Occasions for falling into sin are terribly many; and from the formation of society it seems as if it must be so. "It must needs be that offenses come." While man is man, his surroundings will be trying, and his fellowmen will too often become occasions of evil to him. This brings woe unto the world; but the center of that woe will be with the guilty cause of the stumbling, be that stumbling what it may. Those who try to be the greatest are great causers of offenses: the humble are the least likely to make others stumble. Woe, therefore, is the sure heritage of the proud; for he is that man by whom the offense comes.
8, 9. Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire.
Here our Lord repeats a passage from the Sermon on the Mount. (Chapter 5:29, 30.) Great lessons need to be often taught; especially lessons which involve painful self-denial. It is well when at the close of a man's ministry he can preach the same sermon as at the beginning. Some in these days change continually; Jesus is the same yesterday, today, and forever. Temptations and incitements to sin are so dangerous that, if we find them in ourselves, we must at any cost be rid of the causes of them. Better to miss culture through a rigid Puritanism, than to gain all the polish and accomplishments of the age at the expense of our spiritual health. Though at our entrance into the divine life we should seem to have been largely losers by renouncing habits or possessions which we felt bound to quit, yet we shall be real gainers.

20th

September 20
MATTHEW 18:6-14
OUR KING'S WARNING AGAINST OFFENSES, ESPECIALLY
THOSE WHICH INJURE THE LITTLE ONES

Better to miss culture through a rigid Puritanism, than to gain all the polish and accomplishments of the age at the expense of our spiritual health. Though at our entrance into the divine life we should seem to have been largely losers by renouncing habits or possessions which we felt we should quit, yet we shall be real gainers. Our main concern should be to enter into life; and if this should coat us skill of hand, nimbleness of foot, and refinement of vision, as it may. We must cheerfully deny ourselves that we may possess eternal life. To remain in sin and retain all our advantages and capacities will be an awful loss when we are cast into hell fire, which is the sure portion of all who persevere in sinning. A lame, maimed, half-blinded saint is, even on earth, better than a sinner with every faculty fully developed. It is not necessary that hand, or foot, or eye should make us stumble; but if they do, the surgical process is short, sharp, decisive - Cut them off; and cast them from thee, or, pluck it out, and cast it from thee. The half-educated, timid, simpleminded believer, who, to escape the snares of false science, worldly cunning, and courtly pride, has cut himself off from what men call "advantages" will, in the end, prove to have been far wiser than those who risk their souls for the sake of what worldlings imagine to be necessary to human perfecting. Two hands, two feet, and two eyes will be of small advantage if cast into everlasting fire. Let the reader note that the terrible terms here employed words of the loving Jesus.
10, 11. Take heed that ye despise not one of these little ones; for I 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.
The humble in heart, though judged to be fools among the ungodly, must not be so judged of by us. Take heed that ye despise not one of these little ones. We must see to it that we never look down on them with the pit, which is akin to contempt.

21st

September 21
MATTHEW 18:6-14
OUR KING'S WARNING AGAINST OFFENSES, ESPECIALLY
THOSE WHICH INJURE THE LITTLE ONES

They are very dear to God: they are cared for by angels, yes, by the presence angels who dwell near the eternal throne. Their angels are not in the rear rank, but in heaven do always behold the face of the Father. Those who are servants to poor saints and little children are allowed free entrance to the King: what must he think of his little ones themselves? Nay, this is not all. Jesus himself cares for the poorest and neediest. Yes, he came to save that which was lost. How dare we then be proud, and despise a child because of its youth, or a man because of his poverty, or his want of intelligence? The angels and the angels' Lord care for the most despised of our race; shall not we?
12. How think ye? If a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountain, and seeketh that which is gone astray?
We may not even think harshly of wandering ones. He who would not have us despise the little will not have us neglect the lost. Nay, the lost are to have special consideration. Is not the owner of a flock for the moment more concerned about the one astray, than the ninety and nine which are safe? The lost one is not better than any one of the others, but it is brought into prominence by its condition. It is not to the shepherd the object of deserved blame, much less of contempt; but his main thought is sympathy with its danger, and the fear that it may be destroyed before he can find it. To save it, he makes a mountain journey, in person, neglecting the large flock in comparison with his care of this lost one. This is good argument for despising none - not only of the least, but of the most erring. How think ye? You who yourselves were once astray, and have been restored by the Shepherd and Bishop of souls, how think you?
13. 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 which went not astray.
In the shepherd's case we read, If so be that he find it; but our great Shepherd fails not, and is not discouraged. He brings back all the sheep
that his Father gave him.

22nd

September 22
MATTHEW 18:6-14
OUR KING'S WARNING AGAINST OFFENSES, ESPECIALLY
THOSE WHICH INJURE THE LITTLE ONES

That sheep which, after wandering, is found, gives the shepherd more immediate joy than all the rest, just because it had caused him more present concern. Its rescue brought it to the front in his mind: he was forced to do more for it than for the ninety and nine. and therefore, estimating its value by what it has cost him, he rejoices more of that sheep, than of the ninety and nine which went not astray. He is not vexed by his loss of time, nor angry because of his extra labor; but his joy is undiluted and overflowing. Evidently the Good Shepherd does not despise the little one because of its straying; for, having restored it, he allots it a chief place in his thoughts of joy; yea, he gets from it, though it be but one, more than from ninety and nine others of the best of his flock.
14. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.
We may ourselves complete the parallel as to the Shepherd of souls; it is too obvious to need the Savior to rehearse it. In the words before us, our Lord further avers that our Father who is in heaven wills not that any one of these little ones should perish. Hence, we may not despise any of them; nor, indeed, despise any because of their being lowly, and of mean estate. Humble in their own estimate of themselves, and lightly esteemed among men, as the Lord's people often are, and surrounded by cruel foes, as is frequently the case, the heavenly Father wills not their destruction, nor can they be destroyed. We must not treat the poor, the obscure, the little gifted, as though we thought they would be better out of our way, or as if they were of no consequence whatever, and could be most properly ignored. This is in a certain sense to make them perish; for those whom we regard as nothing become to us as if they were nothing. He who sits in the highest heavens seeks out those who are lowly in heart, and of a contrite spirit because of their wanderings, and he sets great store by them. Our Father in heaven will not have us despise those who are precious in his eyes.

23rd

September 23

MATTHEW 18:15-35
THE KING'S LAW CONCERNING OFFENSES

15. 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.
So far from despising any, we are to seek their good, even when they have done us wrong. Here is a case of personal offense: we are to endeavor to make peace with our brother who has trespassed against us. The offended is to seek the offender. We must not let the trespass rankle in our bosom, by maintaining a sullen silence; nor may we go and publish the matter abroad. We must seek out the offender, and tell him his fault as if he were not aware of it; as perhaps he may not be. Let the remonstrance be between thee and him alone. It may happen that he will at once rectify the wrong; and then we have gained, not our suit, but something worth far more - our brother. We might have lost him: happily, a frank word has won him. God be praised!
16. 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.
If the brother has trespassed very badly, he will probably be sullen, or impertinent, and he will not hear thee. Do not, therefore, give him up; persevere in seeking peace. Give your own pleadings the support of companionship: take with thee one or two more. Possibly the offender may notice what is said by the other brethren; although he may be prejudiced against you; or he may attach weight to united expostulation which he might not feel if the complaint came from one only. By calling in worthy arbitrators, you give the offender a fairer opportunity to set himself right. This time, let us hope the brother will be won. But if not, you will have secured yourself against misrepresentation: that in the mouth of two or three witnesses every word may be established. It is by misquotation of words that quarrels are fomented; and it is a great thing to have the means of rectifying erroneous reports. Although it is a very unwise thing to interfere in quarrels, yet from this text it is clear that we should be willing to be one of the two or three who are to assist in settling a difference.

24th

September 24
MATTHEW 18:15-35
THE KING'S LAW CONCERNING OFFENSES

17. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.
Men capable of injuring their fellows are often so hardened that they reject the kindest expostulation. If a brother acts in this way, shall we give him up? No, we must make a filial effort: Tell it unto the church. The whole assembly of the faithful must at last hear the case, and they must plead with him. He is to have an opportunity of hearing the judgment and advice of the whole brotherhood. Should this last attempt fail if he neglect to hear the church, he must be left as incorrigible. No pains and penalties are affixed. The brother is left to himself: he is regarded as being like the rest of the unbelieving world. This is the utmost stretch of our severity. He is one who needs converting, like the Gentiles outside; but towards even a heathen man and a publican we have kindly feelings; for we seek their salvation, and we seek that of the excommunicated brother in the same way. In all probability, the obstinate friend will ridicule the action of the community; and yet there is some possibility that he will be impressed thereby, and led to a better mind. At any rate, from the first personal visit of the injured brother down to the last act of disownment nothing has been done vindictively, but all has been affectionately carried out, with the view of setting the brother right. The trespasser who will not be reconciled has incurred much guilt by resisting the attempts of love, made in obedience to the command of the great Head of the church.
18. 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.
Our Lord had inaugurated the church by handing its keys to Peter as representing the whole brotherhood; and now he distinctly recognizes those keys as being in the hands of the whole church. "Whatsoever ye shall bind." Those who bind are all the disciples, or the whole of the church that had been called in to make peace between the two brethren Each church has the keys of its own door. When those keys are rightly turned by the assembly below, the act is ratified above: that they bind on earth shall be bound in heaven.

25th

September 25
MATTHEW 18:15-35
THE KING'S LAW CONCERNING OFFENSES

If, by God's grace, erring brethren repent, and are freed from the censure of the assembly, the Lord on high sanctions the deed, according to his word. Whatsoever ye shall loose on earth shall be loosed in heaven. This is to be understood with the limitation that it is really the church of Christ that acts in his name, and rightly administers his laws. A deep solemnity surrounds the binding and loosing of true Christian assemblies. It is no light thing to act as a church, and no little thing to be put forth from it, or to be restored again to its fellowship. Our Lord made this clear by commencing with his authoritative preface - Verily I say unto you.

19. Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven.
Thus the Savior sets his seal upon assemblies of the faithful, even of the smallest kind, not only in their acts of discipline, but in their intercessions. Note how tenderly Jesus speaks of his followers: "If two of you." Poor as you are, if two of you agree in prayer on earth, "my Father which is in heaven" will hearken to your pleading. Prayer should be matter for previous consideration, and persons about to join in prayer should "agree as touching anything that they shall ask." Then they come together with an intelligent design, seeking a known blessing, and agreeing to combine their desires and their faith in reference to the one chosen object. Two believers united in holy desire and solemn prayer will have great power with God. Instead of despising the verdict of so small a gathering, we ought to respect it, since the Father does so. Note the power of combined prayer. There is no excuse for giving up prayer meetings while there are two praying people in the place; for two can prevail with God. Of course, more is needed than a cold agreement that certain things are desirable; there must be importunity and faith.

26th

September 26
MATTHEW 18:15-35
THE KING'S LAW CONCERNING OFFENSES

20. For where two or three are gathered together in my name, there am 1 in the midst of them.
The presence of Jesus is the fixed center of the assembly, the warrant for coming together, and the power with which it acts. The church, however small, is gathered in his name. Jesus is there first: I am in the midst of them. We are gathered together by the holy impulses of Christian brotherhood, and our meeting is in the name of Jesus, and therefore there he is; near, not only to the leader, or to the minister, but in the midst, and therefore near to each worshipper. We meet to do him honor, to hear his Word, to stir each other up to obey his will; and he is there to aid us. However small the number, we make a quorum; and what is done according to the laws of Christ is done with his authority. Hence it is that there is great power in united prayer from such persons: it is Jesus pleading in his saints. This should prevent Christian men from giving or taking offense; for if Jesus is in our midst, our peace must not be broken by strife.
21. Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?
Peter's question was opportune, giving a further opening for our Lord to enlarge upon the removal of offenses. Peter takes it for granted that he would forgive, and he only wishes to know how far he may carry this forgiveness. Doubtless he thought that he had given great latitude when he suggested till seven times. Probably he felt that he would need great grace to get so far as that in the patient endurance of his brother's sinning against him. It is true Peter did not go far enough; but do we go as far? Are not some professors very mindful of small grievances? Have many of us grace enough even for a sevenfold forgiveness?
22. Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.
Our Lord intends to teach us to forgive always and without end. He sets no limit. I say not unto thee, "until seven times." measured mercy is not according to the command.

27th

September 27
MATTHEW 18:15-35
THE KING'S LAW CONCERNING OFFENSES

We may read the words of our Lord in this verse as seventy-seven times, or as seventy times seven, or four-hundred and-ninety times: there is no occasion to be very definite about numbers where an indefinite number is meant. We should make too small an account of offenses to occupy time in counting them, or in reckoning the number of times that we have overlooked them.
23. Therefore is the kingdoms of heaven likened unto a certain king, which would take account of his servants.
. The kingdom of heaven is again brought forward. We must not forget that this is the key of Matthew's Gospel. In all kingdoms there must be a king, a tribunal, and a time for judgment of those under rule. The personal servants of a king must expect to give a special account as to how they have used their lord's goods. Our Lord is that certain King, who would take account of his servants. Even if he called no one else to give an account, he would assuredly call his own servants to a settlement.
24. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.
Ten thousand talents was an immense amount for a servant to owe his king. Some reckon that it was equivalent to two millions of our money. It was debt that could not be paid; overwhelming, and almost incalculable. This debt cropped up as soon as the king had begun to reckon: it was a matter of notoriety, too vast to be concealed. The debtor was brought bound before his lord, but his vast debt was his strongest bond ten thousand talents! Yet what is this amount to the burden of our obligations to God? O my soul, humble thyself as you answer the question, "How much do you owe?"
25. 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 debtor was penniless: he had not to pay. The creditor takes possession of the man: his lord commanded him to be sold. His wife, his children, and all that he had were to be sold also; but all put together, when payment was to be made, it came to nothing compared with the enormous debt.

28th

September 28
MATTHEW 18:15-35
THE KING'S LAW CONCERNING OFFENSES

The sale of the man and his family was according to Oriental justice: the generous lord here described did not hesitate to exact it, and the debtor himself raised no question about the righteousness of the proceeding. Our Lord does not justify the act of the lord in the story: he simply uses the custom as a part of the scenery of his parable. We may be thankful that the spirit of Christianity has utterly abolished a law that made unoffending children suffer for their father's default, by the loss of their liberties. The servant was in a sad plight indeed when nothing remained his own and even his own personality was sold away from him. He had not to pay; yet by royal order payment was to be made: he was wretched indeed.
26. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.
He could not pay, but he could humble himself before his lord. He fell down and worshipped him. He owned the debt, and begged for time "Have patience with me." Moreover; he gave a promise to discharge his obligations: "I will pay thee all." The promise was not worth the breath that spoke it. It is a very usual thing for men who can incur an enormous debt to make light of the payment, and fancy that a bill at three months is as good as gold. They dream that time is money, and that a promise is a payment. Many a poor sinner is very rich in resolutions. This servant-debtor thought he only needed patience; but indeed he needed forgiveness! It seems strange that he did not see this, since the debt was so great, and he had nothing wherewith to pay, but was utterly bankrupt: yet it is a well-known fact, that men do not see their true condition before the Lord God, even when they perceive that in many things they come short.
27. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.
Humility and prayer prevailed; for the lord of that servant was such a king as the whole universe cannot rival for pity and grace. The debtor received far more than he dared to ask; for the measure of the gracious deed was not his own sense of need, nor even his own prayers, but the compassion of his lord. The heart of the great creditor was touched, and his whole being was moved with pity. The penniless debtor was unbound, and his debt was forgiven him.

29th

September 29
MATTHEW 18:15-35
THE KING'S LAW CONCERNING OFFENSES

His lord loosed him, and forgave him. We know what this means. This was kindness indeed! There could be no greater thing done for the debtor; and all was so free, so noble, so perfect, that it ought to have produced a great effect upon him, and have led him in his measure, to imitate the royal example. Hard was the heart which such a fire of love could not soften.
28. 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.
The same servant, but how different his bearing! Just now he was a lowly suppliant, but now he is a hectoring tyrant. He went out from the presence of his gracious lord, scarcely waiting to express his gratitude. He found one of his fellow servants; not his servant, nor his inferior, but one who was his equal, and his companion in service. This man owed him an hundred pence: a mere trifle when compared with the enormous debt which had been forgiven. We expect that he will at once wipe out that little score; but no: he laid hands on him, violently seizing him, for fear he should get away for a time. He took him by the throat, and bullied him with peremptory demands. He would have no patience with his debtor; he would not let him breathe if he did not pay. The debt was very small, but the claim was urged with intense ferocity. Our little claims against our fellowmen are too apt to be pressed upon them with unsparing severity. The claimant had not even patience for an hour, but throttled his fellow-servant with the rough demand, "Pay me that thou owest," What right had he to be choking his lord's servant? He was injuring one who belonged to his own king. Our fellow-servant is our Lord's servant, and not ours to bully and oppress as we please.
29. And his fellow-servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.
It ought to have startled the tyrant when he heard his own prayer addressed to himself. It was word for word what he had said; and the suppliant's posture was just what his own had been when before his lord: he fell down at his feet.

30th

September 30
MATTHEW 18:15-35
THE KING'S LAW CONCERNING OFFENSES

That poor promise, too, "I will pay thee all," was repeated in his ear, and with much more likelihood of its being fulfilled. Surely he would give the same answer as his lord had granted him! Not he: he was servile, and of an evil spirit; his lord was a king, and acted royally.
30. And he would not: but went and cast him into prison, till he should pay the debt.
He gave no time, proposed no composition, promised no mercy, He used the law of his own generous king as a means of treading down his poor fellow-servant. He personally attended to the debtor's arrest: he went and cast him into prison. He sees him sentenced to a debtor's dungeon, without hope of coming out again unless by payment. It was his lord's own prison, too: he was making use of his generous sovereign's lock-up to gratify his own malevolence. He vowed that his fellow-servant should lie there till he should, pay the debt. Base conduct this! As common as it is base!
31. So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done.
Others could see the evil of his conduct if he could not. His fellow-servants saw what was done: he was not of notable character, and what he did was sure to be observed. Much had been forgiven him, and much was expected from him. His fellow-servants were very sorry for the imprisoned debtor and sorry that any fellow-servant of theirs should degrade himself by acting in a manner so opposite to the treatment which he had received from his lord. They were right in reporting the transaction to headquarters; for such a foul offense ought to be known where right could be done. Instead of carrying out lynch law, they told unto their lord all that was done. This was a very sensible course of conduct on their part. Let us adopt this plan if we are ever in similar circumstances, instead of indulging in foolish gossip and angry denunciation.

31st

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