14 But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven. 15 And he laid his hands on them, and departed thence. 16 And, behold, one came and said unto him, Good Masvery occasion. The kingdom of heaven here means the Messiah's dispensation; and the sentiment uttered by our Lord is, that the spirit of little sessed by his disciples; that without this spirit no one can enjoy the blessings of his dispensation. How suitable, then, that he should regard with peculiar fondness, little children brought to him for his benediction! 15. He laid his hands on them. Mark (10: 16) adds, “he took them up in his arms, and blessed them." Examine, as parallel passages, Mark 10:13-16. Luke 18: 15-17. to him. The word bring is, in ordinary use, applied to children who walk by our side, as well as those who are carried in the arms. It is not important for us, in order to un-children is that which must be posderstand this passage, or for any practical purposes, to know of what age these children were. They were children of a tender age. That he should put his hands on them. The laying of hands on a person was significant of pronouncing on him, or seeking for him, a blessing. See Gen. 48 14. Matt. 9: 18. Mark 16: 18. || And pray; pray for a blessing on the children. The Jews, from the earliest period, thought very highly of such an act, performed by a venerable and pious man, especially a prophet, or a religious teacher. They believed that blessings thus pronounced would be efficacious as to the future welfare of children. A benediction pronounced by Jesus, and prayer for the children by him, were sought on the occasion here spoken of. || The disciples rebuked them; that is, those who brought the children. The disciples, perhaps, wished to continue their inquiries on the subject of which they had just been speaking; and they regarded it as quite unsuitable, that for the sake of little children, and for merely gratifying the feelings of some parents, they should be interrupted in the midst of an important conversation. 14. For of such is the kingdom of heaven; of persons resembling little children, that is, in their prevalent traits of character, love and submission to parents, and modest, humble temper. See 18: 3. That the Saviour spoke of the childlike disposition, as that required in the new dispensation, and not of children, as children, being actually included in the number of his people, is obvious from the manner in which Mark (10: 15) and Luke (18: 17) speak on this NOTICE the condescension of Je- the simplicity and modesty of child- 16. One came. From the 20th verse, we learn that he was a young man. From Luke 18: 18, we also learn that he was a ruler; what of fice, if any, he sustained, we are not informed. The word ruler was ap ter, what good thing shall I do that I may have eternal life? 17 And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, 19 Honor thy father and thy mother: and, Thou shalt love thy neighbor as thyself. 20 The young man saith unto him, All these things have I kept from my youth up: what lack I yet? 18 He saith unto him, Which? Jesus said, Thou shalt do no plicable to the rulers of synagogues, but to God; and hence it ought not to the members of the Sanhedrim, to be applied to one who is acknowland to other persons of distinction. edged only as a religious teacher. Good Muster. The Pharisees were He wished, too, to make a marked fond of being addressed by such titles, difference between himself and the for they made pretensions to high haughty Pharisees. The true characmoral worth, and to eminence as re-ter of Jesus was not known by this ligious teachers. The word rendered man; and the epithet which he emmaster, properly means teacher. This ployed was only intended as a flatteryoung man addressed the Saviour ing or respectful term, such as was with the same pompous title that he customary in addressing the Rabbins. would have used in speaking to a || Into life; eternal life. || Keep the Jewish doctor of the law. What commandments. The Saviour shaped good thing shall I do? He seems to his reply in such a manner as ultihave thought that some particular act mately to expose to the young man's or acts of obedience were preemi- own view his deficiencies, and his nently pleasing to God, so as to se- need of something for salvation difcure his regard. He did not think of ferent from what he had heretofore the state of the heart, as what God supposed. At the same time, he looks at. This tendency of his mind exhibited the true principle which was cherished, if not produced, by regulates the bestowal of divine favor. the doctrine of the Pharisees, that Obedience to God's commands, unsome of the commands of God are failing and universal, will secure his light, and can be dispensed with; approbation. This rule is, indeed, while others are of a more weighty properly speaking, applicable only to character, and must not be disregard- those who have never sinned. Still, ed, the performance of which will it is a true principle, to the spirit of certainly secure to man his favor. which faith in the Saviour brings us; What are the particular things, then, and the statement of which, in the the young man asked, which you con- case of the young ruler, was most sider as of so weighty a character as happily adapted to lead him to a conto secure the blessing of eternal hap-viction of his being utterly deficient in piness? On the division of the divine the sight of God. commands into important and unimportant, see 5: 19; also 22: 36. 18, 19. Compare Ex. 20: 12-16. Lev. 19: 18. The Saviour either mentioned these commandments as specimens of all the commands of God, or as sufficiently adapted, though relating only to duties between man and man, to detect the deficiency of the young man's righteousness. 20. What lack I yet? what deficiency yet remains? what thing 21 Jesus said unto him, If | heard that saying, he went away thou wilt be perfect, go and sorrowful: for he had great possell that thou hast, and give sessions. to the poor, and thou shalt have treasure in heaven: and come and follow me. 22 But when the young man yet is there which I must perform, so as to complete the whole circle of duty? 23 Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. man was most wisely adapted to the young man's professions and circumstances. Professing to have been 21. If thou wilt be perfect; that is, habitually conformed to the com complete in every respect; if thou mands which the Saviour had repeatwilt be without deficiency. The ed, and being a person of much word perfect, as used by the Saviour, wealth, it would have been a suitable was meant to meet the inquiry, What manifestation of his spirit of love and lack I, what deficiency still remains? obedience, to renounce worldly gain Go and sell that thou hast, &c.; dis- through a preference for heavenly pose of thy earthly possessions for the treasure, and to seek, in a very special benefit of the suffering; cherish the manner, the alleviation of human sufspirit of impartial love to thy fellow-fering. In his case, the requisition men, and of the renunciation of earth- was a wisely-adapted test. To a perly good. Compare Luke 11: 41. 12: son in different circumstances, and 33. 1 Tim. 6:17, 18. || Follow me; making a different profession, some become my disciple. Mark adds (10: other test might have been more suita21), as what the Saviour said to the ble. But in no other way could the young man, "take up the cross; real character of this person, as seen that is, submit to self-denial, be ready by Omniscience, be made manifest to to endure evils on account of attach-himself. ment to my cause. See Matt. 10: 38. Mark also observes previously to mentioning this reply of our Lord, that Jesus loved the young man; that is, was pleased with his amiable character, and felt a tender regard for him. 22. He went away sorrowful. The self-denying course which the Saviour enjoined, appeared too hard; and the young man turned away. The terms on which eternal life was now promised to him, required such a sacrifice as he was not disposed to make; and he was filled with sorrow, for he loved his wealth inordinately. Though he wished for happiness in the future world, yet he did not so love heavenly good as to be willing to sacrifice his present convenience and ease, out of regard to heavenly good. Thus the Saviour detected the absence of supreme love to God, and of true love to man; and showed him that he loved this world more than heaven, and himself more than his neighbor. Our Lord's treatment of this young From the case of this young man, let us LEARN, 1. That external correctness and morality are insufficient to secure our salvation. 2. That the love of the present world is ruinous to our eternal interests. Compare 1 John 2: 15—17. 3. That a decided preference of heaven to earth, and the spirit of selfdenial, of readiness to endure privations out of regard to the honor of God and to the welfare of men, are necessary in order to please God. 4. That nothing can supply the lack of true religion. Without this, there cannot be complete goodness of character. 23. The Saviour, employing the occasion which had presented itself for instruction, proceeded to speak very freely on the dangers connected with worldly possessions. Shall hardly enter, &c.; can with great diffi 24 And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. 25 When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? 26 But Jesus beheld them, and said unto them, With men this culty, or scarcely, become a subject of the new dispensation, and attain its honors and bliss in the coming world. Compare 13: 22. 1 Tim. 6: 9, 10. Jesus more fully explained this declaration by adding, as Mark relates (10: 24), "How hard is it for them that trust in riches to enter into the kingdom of God! 24. This verse repeats, in a more emphatic manner, the same sentiment as is contained in the preceding verse. It is easier for a camel, &c. This was a proverbial manner of expressing the utmost difficulty and the greatest improbability. 25. Amazed, saying, Who then can be saved? From their knowledge of their own hearts, and their observation of others, the disciples perceived that men who were not rich, were desirous to become so, and were very much occupied in matters pertaining to their worldly condition. is impossible; but with God all things are possible. 27 Then answered Peter, and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore? 28 And Jesus said unto them, Verily I say unto you, That ye which have followed me in the regeneration, when riches and righteousness, "treasure in heaven," even at the expense of all earthly wealth. Compare 13: 22. 27. We have forsaken all. In the 21st verse, Jesus had enjoined upon the young man to part with his earthly possessions in order to benefit the poor. Peter, recalling this part of the Saviour's remarks, inquired what blessings would be bestowed on the disciples, as a consequence of their obedience to him. They had abandoned their secular calling, and had become his constant attendants, wholly devoted to his service. 28. Jesus assured the disciples, that in the coming world they would have an abundant recompense, and would be signally honored as sustaining a very intimate relation to him. In the regeneration. These words are here obscure. But a careful exami nation of the connection, and of the meaning which the original word translated regeneration bears else26. With men this is impossible. where, removes the difficulty. The Jesus readily acknowledged that pow-word regeneration, here, does not mean er superior to man's is necessary in that great change in the character, order so to affect the human heart, that of which Jesus spoke to Nicodemus salvation may be secured. So many (John 3: 3), and of which Paul speaks allurements do wealth and worldly in the Epistle to Titus (3:5). It reavocations present, and so liable are fers to that new and glorious state we to be unduly engaged in the cares which will be the consummation of of the present life, that we are in im- the Messiah's administration; that reminent danger of neglecting our spir- establishment of holiness and happiitual interests. Without a counteract- ness, to effect which the Saviour came ing influence from above, the desire into the world; the state of glory, in of riches" drowns men in destruction short, when the Messiah shall have and perdition." Let us watch against gathered around him in heaven all his the love of this world, and constant- redeemed people, and shall appear ly pray God to bestow on us durable | conspicuously as the King of the new the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. 29 And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, state. In order to make this mean- state of opinion and of feeling at that ing manifest, it may be observed that time. With Israel, as the chosen the word here translated regeneration people of God, the disciples, in comis applied by a Greek writer to ex- mon with other Jews, associated ideas press the state of the earth when of singular privileges and glory; they restored from the flood; and by an- were expecting, as a result of the other Greek writer, to express the Messiah's coming, a restoration of the renewed state of the Jewish nation ancient dignity and prosperity of the after the Babylonian captivity was nation, and the subjection of other naended. It is necessary to make a tions to it; and it was, in their opinslight alteration in the punctuation ion, by becoming Jews, by being inof the verse (which we are at liberty corporated into their nation, that other to do, as the punctuation did not pro- people were to be really blessed, and ceed from divine authority), and to to become the people of God. When place the comma after the words fol- that state of things should be brought lowed me. The verse would then about, and lasting glory be conferred read, ye which have followed me, in on the people of Israel, nothing could the regeneration [in the new order be greater than to be king of this peoof things] when the Son of man shall ple, and to be chief officers under the sit in the throne of his glory [on his King Messiah. Judging the twelve glorious throne, as the great king tribes of Israel. The term judge is of of Israel; for thus the people were similar import to our word rule, or govin the habit of regarding the Mes-ern; the mention of the twelve tribes siah, namely, as king of the Jews, of Israel is only an extension of the or of Israel], then, in that regen- preceding idea, and representing the erated state of things, ye shall also dignity as exceedingly illustrious on sit upon twelve thrones. That is, the account of its being over the people Lord Jesus would, as the Messiah, of God, the Israelites. The simple be signally honored, and these disci- idea conveyed by this language was, ples would partake of his honors; he that when the Messiah should have would appear as the king of Israel; finished his work, and entered upon they too should be in royal state. his reign over the regenerated people The manner of expressing this idea of God in glory, these disciples should was drawn from the circumstance of be partakers of his glory, and should there having been twelve disciples, be signally honored. The language and of Israel having been divided in- here employed, must be understood to twelve tribes. In conformity with in accordance with the spiritual nathe then current mode of speaking ture of the Saviour's government, about the Messiah, Jesus represent and of the rewards which he will ed himself as a great king over the bestow. whole people of Israel, and his twelve disciples as twelve subordinate kings, or rulers, each over a tribe. In this way he wished to make the impression that a state of consummate glory awaited them, after the services which they should render on earth. In no stronger manner could he express this thought to the disciples, such was the 29. And every one, &c. The Saviour proceeded to observe, that not only Peter and his fellow-disciples should attain to signal honor and happiness, as the Messiah's servants, but every one who should possess a spirit of entire submission and cordial attachment to him, and should endure privations and sufferings for his sake, |