The Pulpit Commentary — Matthew — Volume 2 — Section 232

scandalous transgresses the reason for its existence. (4) A scandalous Church can bo of little service to the world. III. SPIRITUAL, 1. It recognizes the presence of God. (1) The sanctuary of God Is the assembly of his saints (er. Exod. xl. 24; 2 Chron. v. 14; Ps, cxxxii. 14; eh.. xxviii. 20; Rev. ii. 1). (2) That presence is here promised in relation to maintenance of discipline. God is with his Church to quicken prayer, to answer petition, to guide in counsel. (3) "If two of you shall agree," etc. "God sometimes stands upon a number of voices for the carrying of some public mercy, because he delighteth in the harmony of many praying souls, and also because he loves to gratify and oblige many in the answer" (Fla.vel). 2. It recognizes his ratification. (1) "Binding and loosing." When the Jews set apart any to be a preacher, they said, "Take thou liberty to teach what is bound and what is loose," i.e. what is binding or obligatory and what is not. (2) Here the question has relation to discipline rather than to doctriae. It is concerned also with things rather than persons. "Whatsoever," etc. "In the primitive Church absolution meant no more than a discharge from Church censure" (Wesley, in loc. ). (3) The ratification in heaven of the decisions of the Church, in tbe strict sense, applied to apostolic times when plenary inspiration was with it (see John xvi. 24-26; Acts ix. 29-31). (4) In a qualified sense it still holds good, viz. when the rules la.id down in Scripture are observed. (5) If through error or envy any be cast out of the Church, Christ will find that soul in mercy (er. John ix. 34, 35). The inst1uctions of the text come to us with the force of law. We have no option to pursue any different course with an offender, or any different order to that here prescribed. In the whole compass of pagan ethics there is no r•.tle at once so manly, so benevolent, so wise, so practical. -J.A.M. Vers. 21-35.-The limits of mercy. Peter's question here was suggested by his Lord's doctrine concerning Christianjudgment (vers.15-20). " Then came Peter," etc. The form of Peter's question may have been suggested by the custom of the rabbinB who from Amos i. 3-" For three transgressions, and for four, I will not turn away wrath "-,-held that three offences were to be forgiven, and not the fourth; or, uniting the two numbers, made "seven times" the extreme limit of their forgiveness. The Lord's reply teaches us- I. THAT THE CLAIMS OF BROTHERHOOD ABE THE LJJ4ITB OJ' MERCY. 1. Forgive- ness ,hould never be refused when sought with repentance. (1) That repentance is understood here is evident from the illustrative parable of the two debtors (vers. 26, 29). Also from the parallel place (sec Luke xvii. 4). (2) To gain a brother is more noble than to ruin him. Mercy is nobler than sacrifice. (3) 'l'he gaining of a brother is greater than the recovery of property. Life is more than meat. How much is a man better than a sheep? 2. Ji'orgiveness is no mercy to the impenitent. (1) It leaves his evil nature still unchanged. (2) It encourages and hardens him in his perversity. (3) It offends public justice. The fellow-servants of the oppressor were " exceediug sorry." They looked to their lord for his judgment upon the tyrant. IT. THAT THE MERCIFULNESS OF THE LORD IS OUR INCITA.NT TO MEBOY. 1. God's mercy is boundless. (1) Offences against God, as compared with offences against our fellows, are as "ten thousand talents" to "one hundred pence." We should regard ourselves as debtors to God in all we have and all we are. (2) It is folly in us to say to him, "I will pay thee all." He that goes about to establish his own righteousness is guilty of this folly of attempting with nothing to pay all (cf. ver. 25; Rom. x. 3). (3) The parable teaches that the only way to forgiveness is to acknowledge our debt and appeal only to mercy, The promise to pay may express the desire of the contrite heart to make amends. (4) The Lord does not exact; be forgives (cf. Ps. lxxviii 38, 40). His mercy is limited neither to "seven times" nor to "seventy times seven." 2. We mmtforgive as we are forgiven. (1) This is required (cf. eh. vi. 12; Mark xi 25, 26). It was at the close of the great Day of Atonement that the jubilee trumpet sounded a release from debts (see Lev. x:xv. 9), (2) To the merciless God will show no mercy. A claim pushed to an extremity becomes a wrong. Mercilessness is great wickedness. "Thou wicked servant I" " To be beggars to Go,l and tyrants to our brethren is the height of depravity" (Helfrich). 3. Forgiveness must ba "from the heart." (1) God's reasons of mercy are from himseU: "He will have mercy upou  236 THE GOSPEL ACCORDING TO ST. MATTHEW. [on. xvm. 1--35.