Bible Heaven/Bible Heaven.iso/online/mhcc00/v00600

Text File | 1994-03-02 | 13KB | 213 lines

00604
 #21-35 Though we live wholly on mercy and forgiveness, we are
 backward to forgive the offences of our brethren. This parable
 shows how much provocation God has from his family on earth, and
 how untoward his servants are. There are three things in the
 parable: 1. The master's wonderful clemency. The debt of sin is
 so great, that we are not able to pay it. See here what every
 sin deserves; this is the wages of sin, to be sold as a slave.
 It is the folly of many who are under strong convictions of
 their sins, to fancy they can make God satisfaction for the
 wrong they have done him. 2. The servant's unreasonable severity
 toward his fellow-servant, notwithstanding his lord's clemency
 toward him. Not that we may make light of wronging our
 neighbour, for that is also a sin against God; but we should not
 aggravate our neighbour's wronging us, nor study revenge. 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. 3. The master reproved his servant's cruelty. The greatness
 of sin magnifies the riches of pardoning mercy; and the
 comfortable sense of pardoning mercy, does much to dispose our
 hearts to forgive our brethren. We are not to suppose that God
 actually forgives men, and afterwards reckons their guilt to
 them to condemn them; but this latter part of the parable shows
 the false conclusions many draw as to their sins being pardoned,
 though their after-conduct shows that they never entered into
 the spirit, or experienced the sanctifying grace of the gospel.
 We do not forgive our offending brother aright, if we do not
 forgive from the heart. Yet this is not enough; we must seek the
 welfare even of those who offend us. How justly will those be
 condemned, who, though they bear the Christian name, persist in
 unmerciful treatment of their brethren! The humbled sinner
 relies only on free, abounding mercy, through the ransom of the
 death of Christ. Let us seek more and more for the renewing
 grace of God, to teach us to forgive others as we hope for
 forgiveness from him.
00619
 * Jesus enters Judea. (1,2) The Pharisees' question about
 divorces. (3-12) Young children brought to Jesus. (13-15) The
 rich young man's inquiry. (16-22) The recompence of Christ's
 followers. (23-30)

 #1,2 Great multitudes followed Christ. When Christ departs, it
 is best for us to follow him. They found him as able and ready
 to help elsewhere, as he had been in Galilee; wherever the Sun
 of Righteousness arose, it was with healing in his wings.

00621
 #3-12 The Pharisees were desirous of drawing something from
 Jesus which they might represent as contrary to the law of
 Moses. Cases about marriage have been numerous, and sometimes
 perplexed; made so, not by the law of God, but by the lusts and
 follies of men; and often people fix what they will do, before
 they ask for advice. Jesus replied by asking whether they had
 not read the account of the creation, and the first example of
 marriage; thus pointing out that every departure therefrom was
 wrong. That condition is best for us, and to be chosen and kept
 to accordingly, which is best for our souls, and tends most to
 prepare us for, and preserve us to, the kingdom of heaven. When
 the gospel is really embraced, it makes men kind relatives and
 faithful friends; it teaches them to bear the burdens, and to
 bear with the infirmities of those with whom they are connected,
 to consider their peace and happiness more than their own. As to
 ungodly persons, it is proper that they should be restrained by
 laws, from breaking the peace of society. And we learn that the
 married state should be entered upon with great seriousness and
 earnest prayer.

00631
 #13-15 It is well when we come to Christ ourselves, and bring
 our children. Little children may be brought to Christ as
 needing, and being capable of receiving blessings from him, and
 having an interest in his intercession. We can but beg a
 blessing for them: Christ only can command the blessing. It is
 well for us, that Christ has more love and tenderness in him
 than the best of his disciples have. And let us learn of him not
 to discountenance any willing, well-meaning souls, in their
 seeking after Christ, though they are but weak. Those who are
 given to Christ, as part of his purchase, he will in no wise
 cast out. Therefore he takes it ill of all who forbid, and try
 to shut out those whom he has received. And all Christians
 should bring their children to the Saviour that he may bless
 them with spiritual blessings.

00634
 #16-22 Christ knew that covetousness was the sin which most
 easily beset this young man; though he had got honestly what he
 possessed, yet he could not cheerfully part with it, and by this
 his want of sincerity was shown. Christ's promises make his
 precepts easy, and his yoke pleasant and very comfortable; yet
 this promise was as much a trial of the young man's faith, as
 the precept was of his charity and contempt of the world. It is
 required of us in following Christ, that we duly attend his
 ordinances, strictly follow his pattern, and cheerfully submit
 to his disposals; and this from love to him, and in dependence
 on him. To sell all, and give to the poor, will not serve, but
 we are to follow Christ. The gospel is the only remedy for lost
 sinners. Many abstain from gross vices who do not attend to
 their obligations to God. Thousands of instances of disobedience
 in thought, word, and deed, are marked against them in the book
 of God. Thus numbers forsake Christ, loving this present world:
 they feel convictions and desires, but they depart sorrowful,
 perhaps trembling. It behooves us to try ourselves in these
 matters, for the Lord will try us.

00641
 #23-30 Though Christ spoke so strongly, few that have riches do
 not trust in them. How few that are poor are not tempted to
 envy! But men's earnestness in this matter is like their toiling
 to build a high wall to shut themselves and their children out
 of heaven. It should be satisfaction to those who are in a low
 condition, that they are not exposed to the temptations of a
 high and prosperous condition. If they live more hardly in this
 world than the rich, yet, if they get more easily to a better
 world, they have no reason to complain. Christ's words show that
 it is hard for a rich man to be a good Christian, and to be
 saved. The way to heaven is a narrow way to all, and the gate
 that leads into it, a strait gate; particularly so to rich
 people. More duties are expected from them than from others, and
 more sins easily beset them. It is hard not to be charmed with a
 smiling world. Rich people have a great account to make up for
 their opportunities above others. It is utterly impossible for a
 man that sets his heart upon his riches, to get to heaven.
 Christ used an expression, denoting a difficulty altogether
 unconquerable by the power of man. Nothing less than the
 almighty grace of God will enable a rich man to get over this
 difficulty. Who then can be saved? If riches hinder rich people,
 are not pride and sinful lusts found in those not rich, and as
 dangerous to them? Who can be saved? say the disciples. None,
 saith Christ, by any created power. The beginning, progress, and
 perfecting the work of salvation, depend wholly on the almighty
 power of God, to which all things are possible. Not that rich
 people can be saved in their worldliness, but that they should
 be saved from it. Peter said, We have forsaken all. Alas! it was
 but a poor all, only a few boats and nets; yet observe how Peter
 speaks, as if it had been some mighty thing. We are too apt to
 make the most of our services and sufferings, our expenses and
 losses, for Christ. However, Christ does not upbraid them;
 though it was but little that they had forsaken, yet it was
 their all, and as dear to them as if it had been more. Christ
 took it kindly that they left it to follow him; he accepts
 according to what a man hath. Our Lord's promise to the apostles
 is, that when the Son of man shall sit on the throne of his
 glory, he will make all things new, and they shall sit with him
 in judgement on those who will be judged according to their
 doctrine. This sets forth the honour, dignity, and authority of
 their office and ministry. Our Lord added, that every one who
 had forsaken possessions or comforts, for his sake and the
 gospel, would be recompensed at last. May God give us faith to
 rest our hope on this his promise; then we shall be ready for
 every service or sacrifice. Our Saviour, in the last verse, does
 away a mistake of some. The heavenly inheritance is not given as
 earthly ones are, but according to God's pleasure. Let us not
 trust in promising appearances or outward profession. Others
 may, for aught we know, become eminent in faith and holiness.
00649
 * The parable of the labourers in the vineyard. (1-16) Jesus
 again foretells his sufferings. (17-19) The ambition of James
 and John. (20-28) Jesus gives sight to two blind men near
 Jericho. (29-34)

 #1-16 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,
 1. That God is debtor to no man. 2. 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.
 3. That 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 been before preached to
 them. Those that have had gospel offers made them at the third
 or sixth hour, and have refused them, 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 it remembered, that
 now is the accepted time. The riches of Divine grace are loudly
 murmured at, among proud Pharisees and nominal Christians. There
 is great proneness in us to think that we have too little, and
 others too much of the tokens of God's favour; 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 worldlings 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. Didst not thou agree to take up
 with heaven as thy portion, thy all; wilt thou seek for
 happiness in the creature? 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. See here the nature of envy. It is an evil eye, which
 is displeased at the good of others, and desires their hurt. It
 is a grief to ourselves, displeasing to God, and hurtful to our
 neighbours: it is a sin that has neither pleasure, profit, nor
 honour. 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.