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If 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.

21 Howbeit, this kind goeth not out, but by prayer and fasting. 22 And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men :

23 And they shall kill him, and the third day he shall be

Mark 9: 14, we learn that the scribes had been disputing with the disciples during the absence of their Master. It is likely that the scribes were disputing in reference to Jesus, and to the power of working miracles; and by casting suspicions and surmises, and suggesting doubts, they had produced a distrustful state of mind in the disciples. One who believes the truth may have his mind shaken for a time by hearkening to objections, especially if skilfully and slyly presented. As a grain of mustard seed; that is, a very small degree of faith. The mustard seed was regarded as the smallest of seeds. See 13: 32. || Nothing shall be impossible; by cherishing a steadfast faith, you will be able to accomplish any miracles which your official station requires; you will never be foiled.

21. By prayer and fasting. By such religious exercises, love to God and confidence in his promises would be greatly increased; and only to so strong a faith as would be nourished by such religious exercises, would this species of adversaries, would these demons yield. Mark (9: 14-29) gives an account of this transaction more particular and highly interesting, especially as developing the feelings of the anxious father, and showing the high value of faith in order to the reception of blessings. Compare, also, Luke 9; 37-43.

raised again. And they were exceeding sorry.

24 And when they were come to Capernaum, they that received tribute-money, came to Peter, and said, Doth not your Master pay tribute?

25 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?

REMARK. By keeping our minds habitually directed to the promises of God, rather than to any difficulties which may beset us, our faith will become stronger, our happiness more abiding, and our ability to be useful much greater. v. 20.

22, 23. Mark observes (9: 30) that Jesus at this time purposely kept himself from the multitude. He was wishing to prepare the minds of his disciples for the trying events which were soon to occur. Compare Mark 9: 30-32. Luke 9: 43-45.

24. They that receive tribute. The tribute here spoken of was the yearly payment of a half shekel from every adult Jew, for the support of the temple, originating from the requisition in Ex. 30: 12-16. The Greek word here rendered tribute, is the name of a coin equal to a Jewish half shekel, and amounting to about twenty-eight cents of our money. | Doth not your Master pay tribute? It has been supposed, though there is no positive evidence, that the religious teachers among the Jews were exempted from this tax, but that they usually paid it, as a proof of their regard for religion. 25. Jesus prevented him; that is, anticipated him, commenced speaking on the subject before Peter had time to inform him of the question that had been proposed. The word prevent, in the Bible, means to be before, to go be

26 Peter saith unto him, Of|ing, Who is the greatest in the strangers. Jesus saith unto him, kingdom of heaven? Then are the children free.

27 Notwithstanding, lest we should offend them, go thou to the sea, and cast a 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.

CHAPTER XVIII.

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

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.

4 Whosoever, therefore, shall humble himself as this little child, the same is greatest in the king

T the same time came the dom of heaven.

A disciples unto Jesus, say

5 And whoso shall receive

CHAPTER XVIII.

1. At the same time. Reference may be had to the time of the event just related. In Mark 9: 33, mention is made of the disciples having con

fore, or to anticipate. || Of their own children, or of strangers? that is, from members of their own family, from their own sons, or from persons not belonging to the family? 26. On the principle just acknowl-versed on the way, that is, to Caperedged, then, a king's sons would be regarded as free from the taxes which were required for the support of the king and his household. Now, the temple was the house of God, the great King; and the half shekel tax was devoted to the support of the temple, and professedly to the honor of the great King. Jesus was this King's son; of him, then, the tax ought not, on the principle above stated, to be demanded.

27. Should offend them; should give them occasion to speak reproachfully and sinfully. || A piece of money; in the original, a stater, the name of a coin equivalent to a shekel. It is well to observe, that in all matters pertaining to the ordinary duties of a citizen, Jesus wished to be blameless. Even exactions which had become grossly perverted, he did not resist, from a regard to peace and blamelessness. He was establishing a religion which would work a silent cure for all evils; and without attacking all the improprieties which existed, he enforced principles which would ultimately correct them.

naum, where they now were. Came the disciples to Jesus. According to Mark 9: 33, &c., the question mentioned by Matthew was discussed among the disciples while they were on the way; and when they had come into the house, Jesus inquired of them what they had been disputing about. But they held their peace. Probably, after remaining silent a short time, they came up to Jesus, as Matthew relates, and proposed the question, Who is the greatest in the kingdom of heaven? They meant, Who shall have the principal honors, the chief offices, in the Messiah's earthly government? Perhaps the remarks of Jesus to Peter, in 16: 18, 19, and his having taken Peter, James, and John, apart, 17: 1, gave rise to this inquiry.

3. Except ye be converted; turned from this worldly, aspiring disposition. || Become as little children; not aspiring, seeking for great things, but modest, humble. || Ye shall not enter, &c.; ye shall not be regarded as belonging to the Messiah's kingdom.

4. Greatest, &c. True humility is the ground on which the blessings and rewards of the divine kingdom will be

one such little child in name, receiveth me.

my

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 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:

8 Wherefore, if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter

distributed. To be little in your own eyes is the way to be great in the esteem of the Messiah.

5. In my name; on my account, as my disciple. By comparing the parallel passage in Mark 9:38, it will appear, that the conversation between Jesus and the disciples now took a different turn. Mark relates that just at this point, John recollected an event which had lately occurred. Some of the disciples had met with a man who was casting out demons in the name of the Messiah; and because he was not of their company, and did not follow them, they endeavored to restrain him. Jesus disapproved of their conduct, and took occasion from this circumstance to explain how they ought to feel and to act towards all who acknowledged him.

6. Offend; cast a stumbling-block in the way; treat one so as to alienate him from me. || These little ones; an expression equivalent to disciples. See on 10: 42. Reference is had here not to age, but to the relation sustained to the Messiah as the great Teacher; little ones being the contrasted term; as disciples are contrasted with Teacher.

7. Offences; occasions of sin and

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, 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.

10 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.

11 For the Son of man is come to save that which was lost.

departure from Christ, stumblingblocks.

8, 9. Compare 5: 29, 30. As parallel passages relating to what is contained in Matt. 18: 1–9, see Mark 9: 33-50. Luke 9. 46-48.

10. Jesus proceeded to show more at large the temper of mind which should be cherished towards his disciples, and mentioned some reasons why they should be treated with much affection. Despise; disesteem, undervalue. Their angels. Compare Heb. 1: 14. Angels in heaven are represented as feeling a deep interest in the repentance and salvation of a sinner. See Luke 15: 7, 10. Here they are said to behold the face of God, that is, to stand in his presence, ready to obey any order which he may give in respect to the welfare of the righteous. This is the first consideration enforcing a benevolent regard for the disciples of Christ; namely, they are objects of divine care, and angels, who are appointed as ministering spirits to them, are always ready to perform the will of God in respect to them.

11. Another reason Jesus present ed for cherishing a very kind regard for the disciples; namely, the Mes

12 How think ye? If a man have a 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?

13 And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep,

siah himself came on earth in order to save them. In their welfare, then, what an interest does the Messiah cherish! He looks upon them as those who were wandering and lost, and whom he came to search for and to deliver from their danger.

12, 13. Astray. The disciples of Jesus, regarded as those who had wandered away from duty and bliss, but who had been sought after and reclaimed, are on this very account objects of deep interest to the Messiah. This thought he illustrated by the feeling which a shepherd would cherish towards a sheep that had wandered from the fold, and had become lost, and which, after much anxiety and care, he had found and brought back. Such an unhappy sheep, thus rescued and restored, would, while the remembrance of this fact was present to the mind of the shepherd, be contemplated with a more lively interest than a whole flock that had not been thus exposed. So Jesus, having rescued and restored his disciples from their former sinful and dangerous condition, feels a very peculiar interest in them.

14. As in the case supposed, the rescuing of the lost sheep was the object to be gained, so in the case of the Saviour's disciples, God has purposed that they shall not be lost. And if he has formed such a design respecting them, surely we ought not (v. 10) to despise, to undervalue them.

REMARKS. 1. Jesus always discountenanced an ambitious, aspiring disposition. He encouraged the pur

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than of the ninety and nine which went not astray.

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

15 Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall

suit of moral excellence, but not the seeking after great earthly distinctions. Compare Jer. 45: 5. 1 Tim. 6: 9.

2. Humility is the best recommendation to the divine favor. v. 4. Compare Luke 14: 11. James 4: 6.

3. The condescension of Christ is

great in regarding any disciple as a representative of himself. v. 5. Compare Matt. 10: 42.

4. To be the means of leading a Christian to do wrong, is an offence of no ordinary magnitude. v. 6.

5. Any inconvenience ought to be submitted to, rather than to be drawn atsray to the commission of sin. vs. 7-9.

6. We ought to cherish a very high esteem for the followers of Christ, however lowly their situation, or mean their garb, or depressed in understanding and outward circumstances. vs. 10-14. Compare John 15: 12. 13: 34, 35. 1 John 3: 14.

15. The cautions respecting the high regard which we ought to cherish towards the disciples of Christ, were followed by directions how to regulate our conduct, if a Christian brother should do us wrong. Hear thee; hear so as to yield to thy representations, and return to his duty. || Gained thy brother. A person who lives in sin, is lost in respect to his eternal welfare; if he be recovered from sin, he experiences great gain, and is gained, that is, recovered and saved by the instrumentality of him who brings him back to obedience. The one who thus brings him back,

hear thee, thou hast gained thy | Whatsoever ye shall bind on brother.

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.

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 a heathen man and a publican.

18 Verily I say unto you,

gains him, saves him from being lost. Compare James 5: 20. 1 Pet. 3: 1.

earth, shall be bound in heaven: and whatsoever ye shall loose on earth, shall be loosed in heaven.

19 Again, I say unto you, That if two of you shall agree on earth, as touching any thing that they shall ask, it shall be done for them of my Father, which is in heaven.

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

you shall agree. It was not necessary that the whole company should always be together in order to consult and pray; if only two should unite in seeking a knowledge of the

heard, and whatsoever they should ask for, as connected with their official capacity, they should receive it.

tion to the church, they would need special direction from heaven. This 1 Cor. 7: 16. 9: 19-22. the Saviour promised they should re16. Two or three witnesses, &c. Aceive, in answer to prayer. If two of rule similar in its import was binding on the Jews. Compare Deut. 19: 15. 17. The church; the company of believers with which the offender is connected. As a heathen man and a publican. The Jews did not en-divine will, their prayer would be courage intimacy with the heathen, that is, with Gentiles, and publicans (see on 5:47) they regarded as unworthy of their society. An offender, then, who would not hearken, in a private conversation, to reasonable suggestions, nor listen, when two or three witnesses were present, nor comply with the directions of the church, was no longer to be kept in familiar intimacy as a Christian, but was to be removed from the company of Christians, as unsuitable for Christians to associate with. Jesus, however, unlike the Jewish teachers, does not permit us to hate those who are thus separated. See 5: 44-48.

18. Compare 16: 19. The difference between this verse and the one referred to, is, that in this verse the words of Christ are manifestly addressed to all the apostles, giving them all alike full authority in respect to the church, as his representatives. His followers were to look to them as guides fully qualified and empowered.

19. Sustaining this important rela

20. Where two or three, &c. If any of the apostles had met in the name of Christ, that is, with reference to his cause, to consult on a matter which involved his glory, Christ himself would be spiritually present with them, and communicate to their minds a knowledge of his will.

REFLECTIONS. 1. There is great wisdom and kindness in the rule requiring a private interview with a Christian brother who may have done us wrong. Little success could be anticipated, if we should at first converse with him in the presence of others. Men have such a regard to false honor, and are so unwilling to acknowledge that they have done wrong, when their reputation is at stake, that the utmost secrecy ought to be sought in matters of this kind. Reproof is unwelcome to one who deserves it; and all outward circumstances which might unpleasantly

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