11 But he said unto them, which have made themselves All men cannot receive this eunuchs for the kingdom of saying, save they to whom it is heaven's sake. He that is given. able to receive it, let him re 12 For there are some eu- ceive it. nuchs, which were so born 13 Then were there brought from their mother's womb: unto him little children, that and there are some eunuchs, he should put his hands on which were made eunuchs of them, and pray and the discimen and there be eunuchs, ples rebuked them. stances, short of the crime specified by the Saviour, can justify the sundering of the bond, it would be well not to enter into the state of marriage. The disciples spoke thus, under the influence of notions and practices that prevailed among the Jews. The true view of the marriage state was not commonly entertained among them; and nearly all were in the habit of regarding a person's supposed convenience as sufficient to justify a divorce. Having grown up in the midst of practices proceeding from such a sentiment, it is not to be wondered at, that the disciples hastily spoke of the marriage state, as represented by Jesus, rather in the light of an uncomfortable restraint, a species of bondage, which it would be well to avoid. referred to, may be profitably read in this connection. REMARK. We see the happy influence of the gospel on the marriage relation. It has brought back the in stitution to its original state and design. It defends the rights and privileges of wives as well as of husbands. By the experience of Christian countries, as contrasted with other countries, it is also shown that the original character of the institution, thus restored by the gospel, is most happily adapted to the moral improvement and happiness of the human race; and that a departure from this original character is fraught with evils, personal, domestic, and civil. How grossly do persons offend against the best interests of the human race, who in any way disparage the institution of marriage, or slight the restraints and the privileges for which the Creator intended marriage! 11, 12. All men cannot receive this saying. The remark which the disciples had made, the Saviour said, is contrary to the nature of man; and there are but few in reference to whom their remark can properly be made. 13. Little children. The term is In reference to the great mass of men, a general one, not pointing out chilthe marriage state grows out of the dren of any particular age. In Mark very principles and propensities im-10: 13, the expression is, young chilplanted in their nature by the Cre-dren; but in the original, the word is ator. Still there are individual cases the same as in Matthew. In Luke of exception, and if a person has rea- 18: 15, we read, "they brought unto son to regard himself as among these him also infants." There a different cases of exception, and is, in a judi- word is used. It is, however, a word cious manner, disposed to act on the not restricted to the period of infansaying of the disciples, he is at lib-cy, as appears from examining 2 Tim. erty so to do. For the kingdom of heaven's sake; that is, as we say, for the sake of the cause of Christ, for the promotion of true religion. Cor. 7: 32. The chapter in the Epistle just 3: 15, "from a child thou hast known the holy Scriptures;" the word translated child, in the Epistle to Timothy, being the same as that which is translated infants in Luke. || Brought un 14 But Jesus said, Suffer lit-f tle children, and forbid them not, to come unto me: for of such is the kingdom of heaven. 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 understand 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 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 children is that which must be possessed 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. NOTICE the condescension of Jesus. He honored the promptings of natural affection in those who sought his blessing in behalf of their children. He did not treat children as unworthy of his regard, but looked on them with pleasure, as manifesting some of the lovely traits of character which true religion inspires. See 1 Cor. 14: 20. He also knew how to estimate the value of good impressions made on the heart at an early period, and would not miss an opportunity of doing good, which those children might remember for years. A worthy example for us. Let us highly prize the simplicity and modesty of childhood, beware of neglecting "little ones," for whom the Saviour showed a tender regard, and feel that time spent in seeking the welfare of children is well bestowed. Let us examine whether we have a childlike disposition towards God; humble, submissive to his will, feeling towards him as the author of all our mercies. 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 | murder, Thou shalt not commit that I may have eternal life? 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. 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. 20 The young man saith unto him, All these things 18 He saith unto him, Which? have I kept from my youth Jesus said, Thou shalt do no up: what lack I yet? 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 Master. 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 preëmi- 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. 17. Why callest thou me good? The young man had addressed the Saviour as a religious teacher, or Rabbi; and given him such a title as the doctors of the law and others, in their vain glory, were glad to receive. Jesus disapproved of applying such an epithet, in its proper meaning, to any VOL. I. 14 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 and sorrowful: for he had great possessions. give shalt thou wilt be perfect, go 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. 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. 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 su- 23. The Saviour, employing the preme love to God, and of true love to occasion which had presented itself man; and showed him that he loved for instruction, proceeded to speak this world more than heaven, and very freely on the dangers connected himself more than his neighbor. with worldly possessions. Shall hardOur Lord's treatment of this youngly enter, &c.; can with great diffi 4. That nothing can supply the lack of true religion. Without this, there cannot be complete goodness of character. 24 And again I say unto is impossible; but with God all things are possible. 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. 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. In the 27. We have forsaken all. 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, 25. Amazed, saying, Who then can that in the coming world they would be saved? From their knowledge have an abundant recompense, and of their own hearts, and their obser- would be signally honored as susvation of others, the disciples per- taining a very intimate relation to him. ceived that men who were not rich, In the regeneration. These words are were desirous to become so, and here obscure. But a careful examiwere very much occupied in mat-nation of the connection, and of the ters pertaining to their worldly con- meaning which the original word dition. 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 counteracting influence from above, the desire of riches "drowns men in destruction and perdition." Let us watch against the love of this world, and constantly pray God to bestow on us durable ness, to effect which the Saviour came into the world; the state of glory, in short, when the Messiah shall have gathered around him in heaven all his redeemed people, and shall appear conspicuously as the King of the new |