Mark, who relates also the same history more largely, Mark 9:33, saith, that this discourse was in the house at Capernaum, and that our Saviour began with them, asking them what they had been discoursing of by the way. That they held their peace, for they had been in the way arguing one with another who should be the greatest; they might at the same time also ask Christ the question. Luke, in whom we find the same history, speaketh of it only as a question that had arisen among themselves, Luke 9:46. It had been the matter of their thoughts in the way, yea, and of their more private discourse also. Luke saith, Jesus knew the thoughts of their hearts. We had need set the Lord at all times before our eyes, for we are always in his sight. He encompasses all our paths, as the psalmist saith. In the way, when we think also we cannot be overheard, he heareth us, and will call us to account for our travelling thoughts and discourses. They were at first ashamed to tell the Lord what they had been thinking and discoursing upon, for Mark saith, Mark 9:34, they held their peace. But by and by they propound the question to Christ himself; so saith Matthew, What do they mean here by the kingdom of heaven? or what gave them occasion to such a discourse? It is most probable that they did not in this question intend the kingdom of glory; but either the church, or gospel dispensation; or (which indeed is most likely) that earthly kingdom which the Jews thought the Messiah should exercise on the earth. The general error of their nation, about a secular kingdom, which the Messias, when he came, should exercise upon the earth, restoring the kingdom to Israel, as they phrase it, Acts 1:6, seemeth to have infected them; so as though in this they differed from the unbelieving Jews, that they owned Christ to be the promised Messiah, and the Christ the Son of God, yet they looked for a temporal kingdom which he should administer. Three times we find them in this mistake; here, and Matthew 20:21, and at our Saviour’s administration of the supper, Luke 22:24; and by Acts 1:6 it should seem that till Christ’s ascension they were not fully instructed in the nature of Christ’s kingdom, but expected that after his resurrection this kingdom of his should have began; and therefore they say,
Wilt thou at this time restore the kingdom to Israel? Some think that that which at this time raised their jealousy and stirred up their ambition, was our Saviour’s promising Peter the keys of the kingdom of heaven, Matthew 16:19, and paying tribute for him, Matthew 17:24-27. But neither of these could be, for had not the keys been given equally the question had been determined, they needed have reasoned no more. He that had the keys was certainly to be the greatest; and for the paying of tribute, it was too minute a thing to cause such a jealousy. Besides, this discourse of theirs was by the way to Capernaum, where he now was; that was after he came to the house. But they doubtless fancied a temporal kingdom of the Messiah, in which places would be bestowed; and Christ, by his discourse about the tribute, had asserted himself a King’s Son; and they conceived that after his death and resurrection (which Christ had lately been speaking of) this his kingdom would begin, which also agreeth with what we have Acts 1:6; they therefore thought it now time to speak for places. They had been arguing the point amongst themselves, and could not come to a resolution. Some of them were Christ’s near kinsmen (such was James, Galatians 1:19). Some of them had more extraordinary parts; he named two of them, on this account, the sons of thunder. To others he had showed a more particular kindness; John is called the beloved disciple; Peter, James, and John were taken up to the mount to see his transfiguration. These things might cause some emulation and suspicions; they therefore come to our Saviour to be resolved.
1. How slowly do we conceive, and how hardly do we come to understand, spiritual things! We are of the earth, and we are earthly.
2. How prone are we to seek great things for ourselves, neglecting our higher spiritual and eternal concerns! This text lets us see, that even the best of men are subject to earthly mindedness, ambition, emulation, and hardly brought truly to understand, believe, and seek the things which are above.
Let us now observe how our Saviour behaveth himself towards his disciples upon this question, and what answer he makes to it.

Our Saviour having before declared how dear believing souls are unto him, though their quality or parts be not like others’, here he gives the world a further charge not to despise, that is, not to contemn or neglect them, because God the heavenly Father hath such a care of them, so as he hath given his angels a charge over them, Psalms 34:7; Psalms 91:11; Hebrews 1:14; which
angels (saith he) do always behold the face of my Father which is in heaven, that is, are always ministering before him, and ready to execute his will and pleasure; so as the argument is not only drawn from the indecency and undutifulness that such despising must import, but also from the danger of it. Your heavenly Father so loveth these little ones, that he hath given his angels a special charge concerning them; and these angels being continually in the Lord’s presence, are ready both to make report how they are used in the world, and likewise having commission from God to execute his vengeance upon those who neglect, despise, or affront those that he hath taken into such a special protection. Here is no ground in this text for their notion, who fancy that every particular child of God hath his proper angel to attend him. Our Saviour doth not say their several and respective angels, but their angels; and if all the angels be ministering spirits, for the good of God’s elect, Hebrews 1:14, I see no great reason to contend for a particular angel for every individual amongst them. But be that as it will, the opinion hath no patronage from this text.

We find the same in Luke 19:10, but applied upon another occasion. Our Saviour here riseth higher in his argument against giving offence to his little ones. All scandal tendeth to the ruin and destruction of him to whom it is given. Scandalum non est nisi malae rei aeidificans ad Gehennam, saith Tertullian; and a greater than he hath taught us the same lesson, Romans 14:15; 1 Corinthians 8:11 Now, saith our Saviour, I am
come to save that which was lost; you ought therefore to take care that you be not the causes and instruments of any being lost. Or thus; You look upon poor humble souls, that believe in me, as mean, contemptible creatures, therefore you think you may despise them: were not all those whom I came to redeem in as mean and despicable a condition? Yet I did not despise their souls. Did I come to save them, and shall it be your work to destroy them?

We met with this sentence, Matthew 16:19, where we observed that by binding and loosing was signified (according to the usage of the Jews of those times) declaring of propositions true or false, or judging things lawful or unlawful. Some think that it hath no further import here; but it is the opinion of Mr. Calvin, and other very judicious interpreters, that it is here to be extended to the censures of the church, the sentence of the church pronounced justly in the case of offences; and is added, lest persons justly denied the communion of the church should contemn such censures. Christ assures these persons that such censures ought not to be slighted, for God would confirm them in heaven; as also to their absolutions, or readmissions of such persons into their communion, upon their true repentance and acknowledgment of their errors. Not that our Lord by this intended to confirm all sentences of excommunication, or to patronize any cheat or hypocrisy in any, to gain an absolution, or restoration to the church. But only, as to the first, to assure stubborn and impenitent sinners that he would ratify what his church did, according to the rule he had given them to act by. It is therefore a terrible text to those who are justly and duly cut off from the communion of the church, for notorious and scandalous sins, such as whoso committeth and doth not repent of, they shall never enter into the kingdom of God. And as comfortable to those who, being so cast out, do truly repent, and are under temptations to be swallowed up of too much sorrow. If therefore any be cast out of any church for professing or standing to any truth of the gospel, or because he will not do what is sinful, we must not understand them bound in heaven, though they be bound on earth, nor have any such excommunications any terror in them. How forcible are right words! But these arguings, what do they reprove? The church is not by this text made infallible, nor is the holy God by it engaged to defend their errors.