LESSONS ON THE GOSPELS.

EIGHTEENTH SUNDAY AFTER TRINITY. -Matt. xxii. 34-46. Circumstances.-These incidents occurred after our Saviour's triumphant entry into Jerusalem, which had roused the hatred and opposition of his enemies of all classes to greater violence. The disciples of the Pharisees with the Herodians, first tried to entrap Him into what they would have called rebellion against the Roman authority, chap. xxii. 16, 17; then the Sadducees proposed a case which seemed to them to involve the impossibility of the resurrection, and finally the Pharisees again endeavoured to ensnare Him into some expression which they could interpret as disrespectful to some part of the law.

Chief Lesson. The sum and substance of all Christian graces is love; where there is no love there is no religion, where there is most love is heaven.

Secondary Lessons.-Love to God cannot exist where there is no love for our neighbours, 1 John iv. 20. The Old Testament bears witness to the divinity of the future Messiah. Unbelief comes from the heart, John iii. 19.

EXPLANATORY NOTES.

Verse 34.-" gathered together," to take counsel against Christ. The Pharisees and Sadducees were bitter enemies to each other, see Acts xxiii. 6-9.; but they both hated our Saviour. Wicked men, however at variance between themselves, yet unite in hating the truth and those who love it.

Verse 35. "A lawyer" a man skilled in the knowledge of the law of Moses. "Tempting Him," trying his abilities as a teacher, and also perhaps seeking occasion to find fault with Him.

Verse 36-38.-The Pharisees had many superstititious disputes as to which commandment was the chief, but notice that our Saviour never entered into these foolish questions, He always went to the spirit of the law. See that God is to be loved and served with all our powers of mind and spirit. This is the sum and substance of our duty to God, and an epitome or summing up of the first four commandments in the decalogue.

Verse 39.-This again is the summing up of the last six commandments, their spiritual meaning, which the Pharisees had obscured, as for instance Mark, vii. 10. 13. Thy neighbour," every one who comes near to us.

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Verse 40. Christianity, foreshadowed in the Law and the Prophets, and revealed in the Gospel, is the religion of love, for God the author of it, is love, 1 John iv. 8. Verse 41.-All Christ's enemies had now been baffled in their attempts to ensnare Him. Onr Saviour in return proposes them a question which left them only the alternative of acknowledging the divinity of the Messiah, or on the other hand, of openly shewing that they rejected and would reject Him in spite of any evidence He could produce on his own behalf.

Verses 42-45.-Christ is the Son of David after the flesh (John vii. 42.; Acts xiii. 23.) but David's Lord and God, existing from all eternity, John i. 2. The difficulty to Pharisees was that they did not acknowledge that the Messiah whom they expected would be any more than a celebrated man. incarnation reconciles both passages immediately and clearly. Verse 46.-" David in spirit," or by the spirit; see 2 Peter i. 21.

APPLICATION.

Belief in the

What is the state of our hearts towards God? and towards our fellow creatures?

What think we of Christ, is He our Saviour?

NINETEENTH SUNDAY AFTER TRINITY.-Matt. ix. 1—8.

Circumstances.--This miracle was wrought in Capernaum, now called our Saviour's own city, because He had left Nazareth where He was brought up (Luke ii. 39, 51), to dwell there, Matt. iv. 13.

Chief Lesson.-The Saviour's almighty power over the souls and bodies of men. Secondary Lessons.-Brotherly kindness to the souls and bodies of our fellowcreatures; God gives more than his children can even ask for.

EXPLANATORY NOTES.

Verse 1.-This verse belongs to the previous chapter, for the miracle now related occurred before our Saviour's visit to Gadara. The cure was however wrought in Capernaum, now our Saviour's own city. Bethlehem brought Him forth, Nazareth brought Him up, and Capernaum was his dwelling place.

Verse 2.-This miracle is more fully related in Mark ii. 1—12, and Luke v. 18-26. We learn there that the crowd round our Saviour was so great, that the friends of the sick man were obliged to let him down by cords into the court yard. See here the kindness of these men, taking much trouble to bring their poor sick friend to Christ. So should we, as we have opportunity, try to persuade others to come to Christ. See John i. 40-46.

The palsy, which renders those afflicted by it helpless, is a fit emblem of sin, which renders us unable to seek God acceptably, until his grace works in our hearts to draw us to Him. See John vi. 44, 65; xv. 16. Article of the Church. And as bodily disease, if unchecked, will sin, unforgiven, destroy our souls with the second death. his mercy to heal all that will come to Him, and if we will not come, it is our own fault.

Refer to the 10th issues in death, so But God offers in

"Son," a title of condescension and tenderness. Notice that our Saviour did not at once cure the man's palsy; He did for him what was far better, and what he had not even asked for, Hosea xi. 4; Lamen. iii. 22; James i. 5. See Collect for 12th Sunday after Trinity.

We learn from this how much better spiritual blessings are than temporal ones. We may be poor, afflicted, forsaken of earthly friends, persecuted, but if our sins are forgiven, we have indeed cause to be of good cheer.

Verses 3, 4.-Christ could forgive sins for He was God; had He been a mere man his words would have been blasphemy. The apostles declared forgiveness of sins to the penitent, but only by Christ's command, and in Christ's name. The sin of the Scribes therefore was, refusing to acknowledge the Divinity of Christ.

Verses 5-6.—The Scribes contended that God alone could thus authoritatively pronounce the forgiveness of sins. Our Saviour tacitly allows this, but shews that He was Divine by this miraculous cure, and was therefore able to forgive sins. Healing the man's soul or body were alike beyond human power. The bed was oftentimes nothing more than a mat.

Verse 8.-Notice the difference between the multitude and the Scribes, the latter rejecting all evidence, the former rejoicing in the cure, but at the same time disregarding our Saviour's claim to Divinity. It is easy to admire Scripture truths and facts, without receiving them into the heart.

APPLICATION.

Which do we prize most, temporal or spiritual blessings?
Do we try to bring others to Christ?

TWENTIETH SUNDAY AFTER TRINITY.--Matt. xxii. 1-14.

Circumstances.-Same as 18th Sunday after Trinity.-This parable was addressed to the priests and people who rejected Christ.

Chief Lessons.-The guilt and danger of despising the Gospel call. The necessity of accepting it in God's own way.

Secondary Lessons.-The richness and freeness of the spiritual blessings offered us by our Gracious God. The difference between profession and reality in religion. EXPLANATORY NOTES.

Verses 2, 3.-The Gospel is compared to a marriage feast on account of 1st. The abundance, 2nd. The richness, 3rd. The generosity of the provision. There is salvation for all, (Rev. xxii. 17) enjoyments far greater than they can conceive, (1 Cor. ii. 9), and given freely without money and without price, Isaiah lv. 1. The men that were bidden had doubtless accepted the invitation, but now that the feast was ready they refused to come. Compare their excuses, as given Luke xiv. 15--24. Notice that many will profess to be followers of Christ, but when called by his servants (i. e., ministers and teachers), to come, they hang back or refuse. Verse 4.-See how God bears with our waywardness, and gives us time for repentance. Compare Isaiah lxv. 2; Ezekiel xxxiii. 11; Luke xiii. 6-9;

2 Peter iii. 9. Verse 6.—This represents the persecution which the early prophets (Acts vii. 52), the apostles (John xvi. 2), and our Saviour Himself, experienced at the hands of the Jews.

Verse 7.-See the final punishment of those who obstinately reject the truth. God bears long, but He strikes at last. See Genesis vi. 3, 7; Rev. ii. 5, 16; iii. 3.

Verses 8-10.—It is still customary in eastern countries for a rich man to make a feast, and invite all the poor and needy, maimed and blind to it. He thus gets himself a name and reputation (see Job xviii. 17), and, as he thinks, propitiates his false Gods. See a similar duty enjoined us, from better motives, Luke xiv. 14. This represents 1st, The rejection of the Gospel by the Jews, and the consequent calling of the Gentiles (the former being rich in privileges compared with the latter), and 2ndly, The rejection of the Gospel by the careless and impenitent of all times and all countries, and its reception by those who feel themselves poor and needy in God's sight. Learn also that salvation is offered to all, however unworthy. The first offers of Gospel mercy were to be made to the most hardened sinners, who had crucified Christ, Luke xxiv. 47.

Verses 11-13.-The host or entertainer at a feast used to provide handsome garments for the occasion. This man evidently kept his own clothes, and said they would do. This was great disrespect. Here we are taught the difference between nominal and real Christians. The latter alone "put on Christ," Romans xiii. 14, that is, reject self-righteousness, and rely on Christ's righteousness, and look for the sanctifying influence of the Holy Spirit.

Notice that this man could not escape the eye of the king, nor could he find any excuse for himself. So will false professors be discovered at the last day, and though they may find much to say for themselves now, then they will be "speechless."

Verse 14.-Many outside Christians, few heart Christians.

APPLICATION.

How do we treat God's messages of mercy?

Is our religion a reality?

TWENTY-FIRST SUNDAY AFTER TRINITY.-John iv 46–54.

Circumstances.—Our Saviour, after working his first miracle (chap. ii. 1—11), had gone up to Jerusalem (chap. ii. 13), and commenced his public ministry there, then had returned to Galilee, passing through Samaria, and preaching there to the Samaritans, chap. iv. 3—5, 40. He was now at Cana, which was several miles distant from Capernaum.

Chief Lesson. The power of Christ in curing the ruler's son, emblematic of his ability to cure our spiritual diseases.

Secondary Lessons.-The power of fervent supplication. The work and reward of faith.

EXPLANATORY NOTES.

Verse 46--The report of our Saviour's first miracle had spread abroad, and encouraged others to have recourse to his wonderful powers. So should past mercies increase our faith in our Heavenly Father. Notice that this nobleman's rank and circumstances could not save him from affliction. Money and influence may command attention and civility, but "it is appointed to all men once to die." See also Eccles. ii. 8--11, 14; Prov. xxii. 2.

Verse 47.-Notice in this nobleman great natural affection, leading him to a journey of some length, and making him earnest in his entreaties. Also he had faith in Christ's power to heal, though as yet he knew not his real character.

Verse 48.-The Jews repeatedly refused to credit our Saviour unless He gave (just at the time they pleased) some miraculous sign from heaven, whilst at the same time they rejected altogether the evidence of the miracle which He had been working before them. It was only an excuse to quiet for a time their own accusing consciences. The Samaritans had not proved so obstinate, they had believed without seeing miracles, verses 41, 42.

Verse 49.-A noble answer. The man does not deny our Saviour's charge, nor stop to argue with Him; under a deep sense of his need, he repeats his prayer with still greater earnestness. So should we be earnest in seeking for spiritual blessings; God loves such fervency in spirit; see Jerem. xxix. 13.

Verse 50.-"Thy son liveth," that is, he is cured and restored to health. Christ could work the cure at a distance as well as at hand; see also Matt. viii. 13; Mark vii. 29, 30; Luke xvii. 14. Thus are we reminded that He can now heal our souls, though hidden from our mortal sight. Our Saviour put the man's faith to a strong test, but at the same time gave him strength to believe. He taught him to pray and then answered his prayer.

Verses 51-53.-None ever trusted God's promises and were disappointed. This nobleman sought only temporal blessings, but coming to Christ for a bodily cure was the means of converting him and his whole household. Faith in Christ's power to work miracles expanded (by God's grace), into faith in Christ as the Messiah.

Let this narrative remind us of our state by nature, diseased with sin and ready to perish (Is. i. 5, 6), let it teach us to look to Christ for healing (Psalm xli. 4), and encourage us by shewing that He loves so to heal, Hosea xiv. 4.

APPLICATION.

Have we ever come to Christ for spiritual life and strength?

Do we ever plead for these blessings on behalf of our friends or fellow-creatures?

TWENTY-SECOND SUNDAY AFTER TRINITY.-Matt. xviii. 21-35. Circumstances.-This parable was delivered to the disciples at Capernaum, chap. xvii. 24, 25; xviii. 1; and Peter's question seems to have arisen out of the precept in verses 15-17.

Chief Lessson.-God's infinite mercy in pardoning our numberless sins should make us ready to forgive our fellow creatures when they injure us.

Secondary Lessons.-We are very apt to set up a low standard of right, but we should ask what standard does the Word of God set up. We think far too little of the sins we commit, far too much of the injuries we suffer.

EXPLANATORY NOTES.

Verse 21.-"My brother," friend, or neighbour. There is still a current saying in the East-"Have I not forgiven you seven times, how shall I forgive you again?" Verse 22.-Peter probably thought seven times a large number, but seventy times seven is meant to signify times without number. Notice that there should be no limit to our forgiveness of injuries. Revenge and malice should have no place in the Christian's heart. See also the beautiful precepts in Rom. xii. 12-21. A revengeful spirit is one of the sins of childhood, as well as of mature age.

Verse 23.—“Take account," or enquire how much each one had received on his behalf, and how much therefore he was indebted to his master.

Verse 24.-10,000 talents, an immense debt, equal to nearly two million pounds sterling.

Verse 25.-This was a custom in those countries; see Lev. xxv. 39, 45, 47; 2 Kings iv. 1; Nehemiah v. 5, 8; Isaiah 1. 1.

Verses 26, 27.—" Worshipped," or, in the margin "besought." The debt was too large ever to be repaid, as the servant knew. The Lord forgave him the whole of it.

Verses 28-30.-" One hundred pence," about £3. 2s. 6d. Observe the double contrast between the amount of the two debts, one not worthy to be compared with the other, being 600,000 times as much, and between the conduct of the Lord and the servant. The latter, though his claim was so small, and though he had just been treated with extreme generosity, was harsh and unforgiving to his fellow-servant.

Verse 32.-"Thou wicked servant." Observe that an unmerciful spirit is called wickedness.

Verse 34.—"Tormentors," executioners or jailors. He never could pay it, and therefore could never be released.

Verse 35.-Here our Lord, as in some other cases, furnishes the key to the parable. We learn therefore that the servant who owed 10,000 talents, represents us, who, by our sins, have incurred a debt to God which we can never satisfy. There is also set forth God's free undeserved and unlimited pardon, (Compare Is. i. 18; xliii. 25; Jerem. 1. 20; Hosea xiv. 4). Next we have a picture of the unrenewed heart in one point of view, its natural unmercifulness (compare Psalm lxxiv. 20), and finally the chief point of the Lesson, that those who betray such an unforgiving spirit, although they may profess to be God's servants, and even lay claim to his promises of pardon, are yet unpardoned hypocrites, whose portion will be everlasting punishment. Compare Jas. ii. 13; 1 John iii. 10, 15, 17; iv. 20, 21.

APPLICATION.

Do we wish and pray for our Master's forgiving spirit?