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Matt. xviii, 2. And Jesus called a little child unto him, and set Capernaum.
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, Matt. xviii. 3. Verily I say unto you, i Except ye be converted, i Ch. xix. 14.
and become as little children, ye shall not enter i
into the kingdom of heaven. Matt. xviii. 4. Whosoever therefore shall humble himself as
this little child, the same is greatest in the king
dom of heaven. Matt. xviii. 5. And whoso shall receive one such little child in
my name receiveth me. Mark ix. 37. and whosoever shall receive me, receiveth not me,
but him that sent me : Luke ix. 48. for he that is least among you all, the same shall
be great. Mark ix. 38. k And John answered him, saying, Master, we k Luke ix. 49.
saw one casting out devils in thy name, and he
followeth not us. Mark ix. 39. But Jesus said, Forbid him not: : 'for there is no man which shall do a miracle in 11 Cor. xii. 3.
my name, that can lightly speak evil of me. Mark ix. 40. For he that is not against us is on our part. Mark ix. 41. m For whosoever shall give you a cup of water m Matt. x. 42.
to drink in my name, because ye belong to Christ,
verily I say unto you, he shall not lose his reward. Matt. xviii. 6. "But whoso shall offend one of these little ones n Mark ix. 42.
which believe in me, it were better for him that a Luke xvii, 1, millstone were hanged about his neck, and that he
were drowned in the depth of the sea. Matt. xviii. 7. 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 ! Matt. xviii. 8. "Wherefore if thy hand or thy foot offend thee, o Ch. v. 30.
cut them off, and cast them from thee :
thee to enter into life maimed, than having two thee to wena:
p Where their worm dieth not, and the fire is p Isa. Ixvi, 2 not quenched.
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 quenchod:
Mark ix. 14.
Mark ix. 45.
Where their worm dieth not, and the fire is Mark ix. 46. not quenched.
And if thine eye * offend thee, pluck it out: Mark iv. 47. thee to offend. and cast it from thee : it is better for thee to enter Matt. xviii. 9.
Where their worm dieth not, and the fire is Mark ix. 48. not quenched.
For every one shall be salted with fire”, and Mark ix. 49.
every sacrifice shall be salted with salt. r Matt. v. 13. "Salt is good, but if the salt have lost his salt- Mark ix, 50.
ness, wherewith will you season it? Have salt in
Take heed that ye despise not one of these little Matt. xviii.10. ones; for I say unto you, That in heaven their
9 Lev. ii. 13.
29 This is one of the most difficult passages in the New Testament. Beza and Mr. Gilpin suppose it to mean, "every Christian is purified by the difficult or fiery trials of life, in the same manner as (kai for wg, as in John xiv, 20. and Mark x. 12.) every sacrifice is salted with salt."
Macknight would read, “ Every Christian is salted and prepared a voi 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.
Whitby would render in this manner, "Every wicked man shall be so sea. soned by the fire itself, as to become unconsumable; and shall endure for ever to be tormented."
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."
Clarke, in his Paraphrase, thus interprets this verse, “For as every burnt offering under the law was first salted with salt, and then consumed by fire; so every one who has been instructed 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 eternal 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 mbo', which signifies both, shall be salted, and shall be destroyed. As every sacrifice is salted, nba', with salt, so every apostate shall be destroyed, nbra', (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 kai, by quemadmodum, on the authority of Noldius.
Schoetgen, Hor. Heb. vol. i. p. 249. Elsley, and Clarke's Paraphrase in loc.
angels do always behold the face of my Father Capernaum.
which is in heaven. Matt. xviii. 11. For the Son of man is come to save that which s Luke xix. 10.
was lost. Matt. xviii.12. How think ye? if a man have an hundred i Luke xv.
sheep, and one of them be gone astray, doth he
mountains, and seeketh that which is gone astray? Matt. xviii. 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. Matt. xviii.14. Even so it is not the will of your Father which
is in heaven, that one of these little ones should
2 Thess. iii. 6,
Matt. xviii. 15. Moreover " if thy brother shall trespass against u Lev. xix. I.
thee, go and tell him his fault between thee and Luke xvii. 3. him alone : if he shall hear thee, thou hast gained
thy brother. Matt. xviii. 16. But if he will not hear thee, then take with
thee one or two more, that in the mouth of two y Deut. xix.
or three witnesses every word may be established. 17 2Cor. xiii. Matt.xviii.17. And if he shall neglect to hear them, tell it .
unto the Church : but if he neglect to hear the
and a Publican. Matt. xviii. 18. Verily I say unto you, ? Whatsoever ye shall z John xx. 23.
bind on earth shall be bound in heaven : and 1 Cor. v. 4. whatsoever ye shall loose on earth shall be loosed
agree on earth as touching any thing that they
which is in heaven.
in my name, there am I in the midst of them a8. Matt. xviii.21. Then came Peter to him, and said, Lord, how
oft shall my brother sin against me, and I forgive
him? a till seven times ? Matt, xviii.22 Jesus saith unto him, I say not unto thee Un
til seven times; but Until seventy times seven.
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.
his servan hen him,
750 ounces of silver, which
lings the ounce
Capernaum. Therefore is the kingdom of heaven likened Matt. xviii.23.
unto a certain king, which would take account of
And when he had begun to reckon, one was Matt. xviii.24.
brought unto him, which owed him ten thousand * A talent is * talents.
ces But forasmuch as he had not to pay, his lord Matt. xviii.25. afler five skil. commanded him to be sold, and his wife, and is 1877. 108. children, and all that he had, and payment to be
made. + Or, besought The servant therefore fell down, and + wor- Matt. xvii.26.
shipped him, saying, Lord, have patience with
Then the Lord of that servant was moved with Matt. xviii.27.
But the same servant went out, and found one Matt. xviii.28.
of his fellow servants, which owed him an hun+ The Roman dred I pence: and he laid hands on him, and
en ware ar took him by the throat, saying, Pay me that thou
penny is the
an ounce, rohich after
five shillings And his fellow servant fell down at his feet, and Matt. xviii.29. the ounce is seven pence besought him, saying, Have patience with me, ch. Xx, 2. and I will pay thee all.
And he would not: but went and cast him into Matt. xviii.30. prison, till he should pay the debt.
So when his fellow servants saw what was done, Matt. xviii.31. they were very sorry, and came and told unto their Lord all that was done.
Then his lord, after that he had called him, Matt. xviii.32. said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:
Shouldest not thou also have had compassion Matt. xviii.33. on thy fellow servant, even as I had pity on thee?
And his lord was wroth, and delivered him to Matt. xviii.34. the tormentors, till he should pay all that was due unto him.
So likewise shall my heavenly Father do also Matt. xviii.35. unto you, if ye from your hearts forgive not every one his brother their trespasses.
MATT. xviji. part of ver. 3. 8. and 9. 3 -and said
8 —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.
9 And if thine eye offend thee, pluck it out-with one eye, rather than having two eyes to be cast into hell fire.
MARK ix. part of ver. 37. ver. 42. and part of ver. 43. 37 Whosoever shall receive one of such children in my name, receiveth
42 . And whosoever shall offend one of these little ones that believe in me, it b Matt. xviii.6. is better for him that a millstone were hanged about his neck, and he were cast into the sea. 43 And
LUKE ix. part of ver. 47, 48. and ver. 49, 50. 47 --took a child, and set him
48 And said unto them, Whosoever shall receive this child in my name receiveth me : and whosoever shall receive me receiveth him that sent me :
49 c And John answered and said, Master, we saw one casting out devils in c Mark ix. 38. thy name; and we forbad him, because he followeth not with us.
50 And Jesus said unto him, Forbid him not : for he that is not against us is for us.
Entry of Christ into Jerusalem, sir Days before the
LUKE X. 1–17...
1 There is very little difference of opinion between the harmonizers as to the place of this section. Michaelis, indeed, does not attempt to insert it in its probable order, but connects it arbitrarily with the mission of the twelve, as a parallel event. Lighfoot endeavours to prove that our Lord commissioned the Seventy, on his way to Jerusalem, to keep the feast of tabernacles. He supposes, too, that they returned to our Lord within a very short time, even before Christ left Jerusalem. His principal arguments are derived from the expression metà raūra, Luke x. 1. and that in John vii. 10. that he went not up to the feast openly: from whence he concludes that the Seventy had been previously dismissed. Pilkington places this event about the same time, partly on account of the latter argument. Doddridge and Newcome would refer it also to this period : but at a longer interval, before the feast; and Doddridge observes, that the space between the feast of tabernacles and the feast of dedication, affords but little time for his proposed circuit round Galilee after the mission of the Seventy. Lightfoot's last argument has considerable weight with all.
? Moses, in the Levitical dispensation, directed that six should be returned from each of the twelve tribes (whether as a permanent or temporary council, is