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.

What Christ had just declared to be true in a particular case he now declares to be true in general. He had been saying that what they loosed on earth should be loosed in heaven; i. e. that the persons whom, upon the profession of repentance, they forgave, and admitted into their society again, should likewise, at their request, be forgiven by God: he now declares that if there was any thing else, for promoting reformation of manners, or advancing true religion in the world, which they should concur in asking of God, it should be granted. It seems as if the words were not to be interpreted literally, and that they only mean that union in a good cause is so acceptable to the Divine Being, that there is no favour which he is not ready to grant to persons who practise it.

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

The name of Christ is often put for his religion. To be gathered together, therefore, in the name of Christ, is to meet for the purpose of promoting his religion.--Those who assembled together with this view, however few they might be in number, might be assured that their prayers and other services would have the same force as if he himself were among them. There seems to be nothing in this passage, to countenance the idea that Christ is personally present, in every place where his followers assemble.

21. Then came Peter to him, and said, Master, how often shall my brother sin against me, and I forgive him? rath

er,

"How many

many times, if my brother of fend against me, must I forgive him :" till

seven-times?

Peter's question was probably founded upon a trad ition of the Jews, that it was right to forgive a person who had offended, seven times, but not oftener. In Luke (xvii. 3.) it is not seven times simply, but seven times a day. Christ, however, tells him that this was not sufficient.

22. Jesus saith unto him, I say not unto thee until seven-times, but until seventy-times seven, i. e. without any limits.

A condition upon which pardon is to be bestowed is plainly implied here, and expressly mentioned by Luke, (xvii. 4.) when reciting the same conversation; and that is, that the offender repent of his fault.

The forgiveness of injuries may be of two sorts, and consists either in subduing all malice, and in abstaining from all retaliation and revenge against the offender; which is what we owe to all men, although they persist in the same injurious behaviour; or in restoring the offender to the same state of favour as he was in before; which is due only to him who repents. this kind of forgiveness of which Christ here speaks.

It is

Lest any one should think this rule, of repeating forgiveness upon a repetition of the offence, severe and unreasonable, Christ here shews by a parable how equitable it is.

23.

Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.

The meaning of which is this, that God's dealing with men, under the Christian dispensation, is like that of a king, who would reckon with his servants.

24. And when he had begun to reckon, one was brought unto him which owed him ten thousand talents.

This sum is put for the greatest debt which it was possible to contract.

25.

But forasmuch as he had not to pay, his lord commanded him to be sold and his wife and children and all that he had, and payment to be made.

When a debtor was unable to discharge his debts, the Jews permitted him to be sold for a slave, together with his wife and children, as appears from 2 Kings, iv. 1. where we are told that a certain woman of the wives of the sons of the prophets cried unto Elisha, saying, "Thy servant my husband is dead, and thou knowest that thy servant did fear the Lord, and the creditor is come, to take unto him my two sons to be bondmen." The king, therefore, proposed to do in this instance no more than what was usually practised, and what the law authorized.

26. The servant, therefore, fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.

27. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.

That is, remitted the payment of it to another time: for this was all that he desired of him.

28. But the same servant went out, and found one of his fellow-servants which

Ꮓ Ꮓ

owed him an hundred pence, three pounds four shillings and seven-pence sterling; and he laid hands on him, and took him by the throat, saying, Pay me that thou

owest.

29. And his fellow-servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.

30. And he would not, but went and cast him into prison, till he should pay the debt.

31. So when his fellow-servants saw what was done, they were very sorry, and came, and told unto their master all that was done.

32. Then his master, after that he had called him, said unto him, O thou wicked servant! I forgave thee all that debt, because thou desiredst me.

33. Shouldst not thou also have had compassion on thy fellow-servant, even as I had compassion on thee?

34. And his master was wroth, and delivered him to the tormentors, rather, jailors," till he should pay all that was due unto him.

The keepers of prisons were tormentors, whenever there was occasion for tortures; but they were not always so employed.

35. So likewise shall my heavenly Father do also unto you, if ye, from your hearts, forgive not every one his brother their trespasses.

That is, In the like circumstances: if you forgive them not, when they turn unto you, and repent, and beseech you to have compassion on them. This parable is so plain, as not to need any comment.

REFLECTIONS.

1. From the which has been read we may passage learn the best method of administering reproof for injuries received, and what ought to be our principal design in giving it: not so much to obtain redress for ourselves, as to make the offender sensible of his fault: not to give him pain, for the sake of giving pain, but in order to reclaim. The injury we suffer by his injustice is but a temporary inconvenience, which may be soon repaired, or easily borne if it should not admit of a remedy: but the injury which he has done to himself, by transgressing a divine law, is of a more serious and lasting nature, affecting his future happiness, and exposing him to the wrath of God in the world to come. One who has brought himself to this dreadful condition, calls for the compassion of every one who has any portion of humanity left in his breast, and who is concerned for the eternal welfare of a fellow-creature: he that shall rescue him from it will perform a worthy exploit: he will gain a brother: he will save a