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Nineteenth Sunday after Trinity.
St. Matthew, ix. 1-8.
1. And he entered into a ship, and passed 5. For whether is easier, to say, Thy sins over, and came into his own city.
| be forgiven thee; or to say, Arise, and walk ? 2. And, behold, they brought to him a man | 6. But that ye may know that the Son of man sick of the palsy, lying on a bed: and Jesus hath power on earth to forgive sins, (then saith seeing their faith said unto the sick of the palsy : he to the sick of the palsy), Arise, take up thy Son, be of good cheer; thy sins be forgiven bed and go unto thine house. thee.
7. And he arose, and departed to his 3. And, behold, certain of the scribes said house. within themselves, This man blasphemneth. 8. But when the multitudes saw it, they mar.
4. And Jesus knowing their thoughts said, velled, and glorified God, which had given such Wherefore think ye evil in your hearts ? | power unto men,
1. What city is here referred to? Chap. iv. How did He know their thoughts? Why did 13. Why was it called Christ's own city? they think He had blasphemed ? Was the
2. Who was brought to Jesus ? Whose faith charge they brought against Him true? Why did Jesus see? How did they show their con- not? Who alone has power to forgive sins ? fidence in the mercy and power of Christ? Luke 5. Was it not as easy to say one thing as v. 19. To whom did He speak? What did He another? say? Must He not have seen some penitence 6. What did Jesus now say to the palsied and faith in the man?
man? Why did He say this? 3. Who were the scribes ? From what places 7. What did the sick'man do ? had they come? Luke v. 17. What did they 8. What effect had this on the multitude ? say? Did they say this openly? What is Whom did they glorify? Why? In whom did blasphemy?
the power of God come down to earth? What 4. What did Jesus know and say to them? l effect should His grace and power have on us?
105. What doth God require in the sixth, In forbidding murder, God teaches us, that command?
He abhors the causes thereof; such as envy, That neither in thoughts, nor words, nor ges- hatred, anger, and desire of revenge ; and that tures, much less in deeds, I dishonor, hate, He accounts all these as murder. wound, or kill my neighbor, by myself or by 107. But is it enough that we do not kill any another; but that I lay aside all desire of re- man in the manner mentioned above? venge: also, that I hurt not myself, or wilfully No; for when God forbids envy, hatred, and expose myself to any danger. Wherefore also anger, He commands us to love our neighbor as the magistrate is armed with the sword, to pre ourselves; to show patience, peace, meekness, vent murder.
mercy, and all kindness towards him, and pre 106. But this command seems only to speak vent his hurt as much as in us lies; and that we of murder.
I do good even unto our enemies.
When, wounded sore, the stricken soul
Lies bleeding and unbound, One only hand, a pierced hand,
Can heal thé sinner's wound.
When penitence has wept in vain
Over some foul dark spot,
Can wash away the blot.
When sorrow swells the laden breast,
And tears of anguish flow, One only heart, a broken heart,
Can feel the singer's woe.
'Tis Jesus' blood that washes white,
His hand that brings relief,
And feels for all our grief.
COMMENTS.–1. His own city. Ca- evil heart of unbelief in the Scribes, and pernaum where he had a common resi- questioned them in regard to it. dence with Peter. Chap. iv. 13. 1 5. Whether it is easier to say, &c.
2. A man so paralyzed that he could | The claiming of the one power was as not walk, and was brought by his friends easy as the claiming of the other. on a litter. Jesus seeing their faith. 6. But that ye may know. &c. Jesus That of the sick man, as well as his here shows His Divine character by friends. The confidence they had in putting forth a power that man of himChrist's healing power and mercy, self could not exercise, to the end that showed ithelf in the fact that they broke those about Him might know that the through outward hindrances. St. Mark fullness” and prerogative of God had tells us that when they could not get to been let down to earth in the person Him, by reason of the throng, they un
of His Son. covered the roof and let the palsied man
7. He who had to be carried on his down where Jesus was. Mark ii. 4.
1. bed from his house, could now walk, Jesus addresses the sick person, in whom He saw a deeper sorrow than for his !
carrying his bed to his house-an outbodily condition. His palsy may have |
eward evidence of a perfect cure. been caused by some sin, on account of 8. The Scribes may have continued which he was depressed and troubled. | in their unbelief, but the multitude less Sometimes the remission of sin follows | blind, “praised the Author of all good healing. John v. 14. Here it precedes for the revelation of His glory in His it, “the reason no doubt being, that in Son. (Matt. v. 16.) There was a true the sufferer's own conviction there was sense upon their part, of the significance so close a connection between the sin of this fact, in their thankful exultaand the plague that the outer healing tion that God had given such power would have been scarcely intelligible to unto men. Without supposing that him; would have scarcely carried to his they were accurately explained to themmind the sense of a benefit, unless his selves, or could have explained to others conscience had also been set free; per- their feelings, yet they felt rightly that haps he was incapable of receiving it, what was given to one man, to the Man till there had been spoken peace to his Christ Jesus, was given for the sake of spirit.” Thy sins are forgiven thee: an all, and ultimately to all-that it was actual and absolute pardon went forth indeed given 'unto men ;'--that He with these words. Here Christ asserted possessed these powers as the true Head His Divinity. God alone can forgive and Representative of the race, and sins. His ministers can only formally therefore that these gifts to Him, were announce “by the authority of the Gos- a rightful subject of gladness and pel” to those who have made confes- thanksgiving to every member of that sion of their sins” unto God, with hearty race. repentance and faith, being resolved to turn from them, and follow after right
The Reason Why. eousness and true holiness, what God has done “through the perfect satisfaction of the most holy passion and death
A great many little ones often wonof our Lord Jesus Christ.”
der why a cat always washes her face 3. Among the crowd assembled from after eating. The reason of it is given various motives, were Scribes from Je-l in an old legend: A cat caught a sparrusalem (Luke v. 17), who accused row, and was about to devour it, but Jesus of blasphemy-or the assuming the sparrow said: “No gentleman eats by the creature, what belonged to the until he washes his face.” The cat, Creator. These Scribes had a proper struck with the remark, set the sparrow idea that only He who was sinned down, and began to wash his face with against could remit sin; but their own his paw, but the sparrow flew away. sin was that they could not recognize This vexed puss extremely, and he said, the Divine in Christ. Jno. i. 10.
“as long as I live I will eat first and 4. The omniscience that recognized wash my face afterwards," which all cats the faith of the sick man, detected the do even to this day.
Twentieth Sunday after Trinity. Matt. xxii. 1-14.
1. And Jesus answered and spake unto them l 8. Then saith he to his servants, The wedding again hy parables, and said,
is ready, but they which were bidden were not 2. The kingdom of heaven is like unto a cer- worthy. tain king, which made a marriage for his son, 9. Go ye therefore into the highways, and as
3. And sent forth his servants to call them many as ye shall find, bid to the morriage. that were bidden to the wedding: and they 10. So those servants went out into the highwould not come.
ways, and gathered together all as many as they 4. Again, he sent forth other servants, saying, found, both bad and good : and the wedding Tell them which are bidden, Behold, I have was furnished with guests. prepared my dinner: my oxen and my fatlings 11. (And when the king came in to see the are killed, and all things are ready: come unto guests, he saw there a man which had not on a the marriage.
wedding garment: 5. But they made light of it, and went their 12. And be saith unto him, Friend, how ways, one to his farm, another to his merchan-camest thou in hither not having a wedding dise:
garment? And he was speechless. 6. And the remnant took his servants, and en 13. Then said the king to the servants, Bind treated them spitefully, and slew them.
Thim hand and foot, and take him away, and cast 7. But when the king heard thereof, he was him into outer darkness; there shall be weeping wroth : and he sent forth his armies, and de- and gnashing of teeth. stroyed those murderers, and burned up their 14. For many are called, but few are cho. city.
1. In what form did Jesus here speak? Was 18; viii. 3; v. 40; xiv. 5, 19; xvii. 5; xxi. 30; this His custom? Chap. xiii. 34.
xxiii. 2; vii. 58; xii. 3. 2. To what is the Kingdom of Heaven here 7. What effect had this on the king? What likened? Had the coming of the Messiah ever became of the Jews after this? How was their been spoken of before under this figure? (Is. city destroyed? By what army? Does God lxi. 10; Hos. ii. 19; Matt. ix. 15. Is. xxv. 6; use such powers as His instruments ? lxv, 13. Cant. v. 1.)
8. What did the king then say to His ser3. What people had been invited to the mar- vants? In what did the unworthiness here riage before the coming of Christ ? Was it the spoken of consist ? custom to announce the readiness of the feast to 9. To whom were the servants now sent? those who had been previously bidden? (Esther 10. Whom did they bring in? For whose v. 8, and vi. 14.) Who were the servants re- merits alone could they be admitted ? ferred to in this verse? How did those who 11. What is said in this verse? had been bidden act? Does this describe the 12. What did the king ask him? By whom disposition of the Jews?
were the wedding garments supplied in the 4. What other servants are referred to in this East? Was there then any excuse for being withverse? What time is here meant? Had not out one? Could the man say anything in his
1 had formerly promised, now been defense ? In what must we be clothed if we made ready? How had Christ actually made all would appear before God? Who supplies this? things ready?
Will there be any excuse for us, if we appear 5. "How did the Jews as a class, treat the re- in our impurity ? newed offer of salvation ?
13. What did the king command? What 6. What did the remnant do? Acts iv. 3; v. Isolemn warning has this for us?
. 108. What doth the seventh command teach, 109. Doth God forbid, in this command, only us?
| adultery, and such like gross sins? That all uncleanness is accursed of God, and Since both our body and soul are temples of that therefore we must, with all our hearts, the Holy Ghost, He commands us to preserve detest the same, and live chastely and tempe-them pure and holy; therefore He forbids all rately, whether in holy wedlock, or in a single unchaste actions, gestures, words, thoughts, life.
| desires, and whatever can entice men thereto.
COMMENTS.—1-2. This parable is for them. He, not their own merits different from the one recorded Luke was to be the ground of their accepxiv. (Lesson xxiii.), but bases itself on tance. the same general belief of the Jews that | 11. The wedding was furnished with the latter-day glory would be ushered in guests, but the eye of the king discerned with a marriage, (Is. lxi. 10; Hos. ii. one who had not on a wedding garment. 19; Matt. ix, 15); and with a festival, We must be clothed with righteousness. (Is. xxv. 6; Ixv. 13; Cant. v 1.) The 12. Speechless. It was the custom of two ideas are here combined. This para- the East for a king to furnish his guests ble spoken in view of the later and with a suitable apparel, and there was more violent disposition of the Phari- therefore no excuse for the want of it. sees towards Christ.
So Christ offers us the garments of His 3. The Jews had been constituted righteousness, and we will stand defenceinvited guests at the call of Abraham, less-not able to say a word in extenuaand all the Prophets had bidden them. tion, if we are found clothed in our At the Incarnation—"the true bridal “filthy rags.”. of the earth and heaven,” He sent forth 13-14. The guilty must not only sufHis servants to call them that had been fer the loss of good, but endure positive bidden. The servants here mentioned, evil. The outer darkness contrasted were most probably the first apostles, with the light of the banqueting hall, who labored during the lifetime of our the weeping and wailing contrasted with Lord, and it may be, John the Baptist, the joy of the feast, shows a difference who declared the kingdom of heaven to which may well admonish us to heed be “at hand.” But they heeded not the warning with which the parable the call.
closes. 4. Again sent other servants. Renewed invitation after the resurrection, through the disciples, with Stephen and Barna
No Burdens. bas, Paul and others. The full provision of grace was now, not simply There is a gateway at the entrance of promised, but actually made.
a narrow passage in London, over which 5-6. We have here the disposition of is written, “No burdens allowed to pass the Jews, when the long-suffering God through." renewed His invitation. Some were “And yet we do pass constantly with simply indifferent, and went on with ours,” said one friend to another, as worldly avocations; others laid violent they turned up this passage out of a hands on His servants, (Acts iv. 3; v. more frequented and broader thorough18; viii. 3); they “entreated them fare. They carried no visible burdens, spitefully,” (Acts v. 40; xiv. 5, 19; but they were like many who, although xvii. 5 ; xxi. 30; xxiji. 2); they “slew they had no outward pack upon their them.” Acts vii. 58; xii. 3.
shoulders, often stoop inwardly beneath 6. The bad treatment of Christ's am- | the pressure of a heavy load upon the bassadors was an insult to Him; He heart. The worst burdens are those avenged His servants. His armies which never meet the eye. either, as some say His avenging angels, There is another gate-one which we (Rev. xix. 14), legions of which do His are invited to enter, must enter, if we bidding,” Matt. xxvi. 53), or the hosts would ever attain to rest and peace, and of Rome, whom He used to execute over which is also inscribed, “No burHis vengeance. Burned up their city, dens allowed to pass through.” This is Jerusalem.
the strait gate which leads to life ; 8-9. The unworthiness of the Jews and by it stands One who opened the consisted in their rejecting Him who narrow way to which it leads, saying to would have made them worthy. The each one of us, “Come unto me, all ye door was now opened for the Gentiles. that labor and are heavy laden, and I
10. Good and bad. Without regard will give you rest.”— Selected. to moral qualifications, for none were so good as to have no need of Christ, none DISCOVERY often becomes a crime, so bad that His grace was not sufficient and doubt of established error, treason.
Twenty-first Sunday after Trinity. John iv. 46–54. 46. So Jesus came again into Cana of Galilee, that Jesus had spoken unto him, and he went where he made the water wine. And there his way. was a certain nobleman, whose son was sick at 51. And as he was now going down, his serCapernaum.
vants met him, and told him, saying, Thy son 47. When he heard that Jesus was come out liveth. of Judea into Galilee, he went unto him, 52. Then inquired he of them the hour when and besought him that he would come down, he began to amend. And they said unto him, and heal his son: for he was at the point of Yesterday at the seventh hour the fever left him. death.
53. So the father knew that it was at the same 48. Then said Jesus unto him. Except ye see hour, in the which Jesus said unto him, Thy signs and wonders, ye will not believe.
son liveth: and himself believed, and his 49. The nobleman saith unto him, Sir, come whole house. down ere my child die,
54. This is again the second miracle that 50. Jesus saith unto him, Go thy way; thy Jesus did, when he was come out of Judea into son liveth. And the man believed the word Galilee.
46. Where did Jesus now come? Who is the faith of the nobleman? What did he spoken of in this verse? What is said of his do ? son? Where was he sick ?
51. Who met him on his way home? What 47. When did the nobleman go to Jesus ? did they say? · What impelled him to go? What request did 52. What did the nobleman ask? Did he he make?
seem to expect an instant cure? What reply 48. What did Jesus say? What Jewish pro- did the servants give? Did not this indicate pensity did our Saviour detect in him ? (1 Cor. that an immediate cure had taken place? i. 22.) What did he think it necessary for Christ 53. What did the father know from the time to do in order to heal his son ?
the fever left his son? What effect had this on 49. What did the nobleman say? Did not him? Who believed with him? What effect this show some faith?
should God's mercy have on us ? 50. What did Jesus say? Was that word 54. What other miracle had Christ per: sufficient? Did this enlarge and increase formed at Cana? John ii.
XLII. Lord's Day. 110. What doth God forbid in the eighth | dise, false coins, usury, or by any other way command ?
forbidden by God; as also all covetousness, all God forbids not only those thefts and robbe- waste and abuse of His gifts. ries which are punishable by the magistrate, 111. But what doth God require in this combut He comprehends under the name of theft, all mand ? wicked tricks and devices, whereby we design. That I promote the advantage of my neighto appropriate to ourselves the goods which bor in every instance I can or may, and deal belong to our neighbor; whether it be by force. with him as I desire to be dealt with by others; or under the appearance of RIGHT, as by unjust further ALSO, that I faithfully labor, so that I weights, ells, measures, FRAUDULENT merchan. may be able to relieve the needy.
The hosts of God encamp around
The dwellings of the just;
Who on His succor trust.
Through all the changing scenes of life,
In trouble and in joy,.
My heart and tongue employ.
With me exalt His name;
He to my rescue came.
O make but trial of His love,
Experience will decide
Wbo in His truth confide.