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14 But Jesus said, Suffer lit-1 15 And he laid his hands tle children, and forbid them not, on them, and departed thence. to come unto me: for of such is 16 And, behold, one came the kingdom of heaven. | and said unto him, Good Masto him. The word bring is, in or- very occasion. The kingdom of heaven dinary use, applied to children who here means the Messiah's dispensawalk by our side, as well as those tion; and the sentiment uttered by who are carried in the arms. It is our Lord is, that the spirit of little not important for us, in order to un-children is that which must be posderstand this passage, or for any prac- sessed by his disciples; that without tical purposes, to know of what age | | this spirit no one can enjoy the blessthese children were. They were ings of his dispensation. How suitchildren of a tender age. || That he able, then, that he should regard should put his hands on them. The with peculiar fondness, little children laying of hands on a person was sig. brought to him for his benediction ! nificant of pronouncing on him, or 15. He laid his hands on them. seeking for him, a blessing. See Gen. Mark (10 : 16) adds," he took them 48: 14. Matt. 9:18. Mark 16:18. up in his arms, and blessed them.” || And pray; pray for a blessing on the Examine, as parallel passages, Mark children. The Jews, from the earliest 10:13—16. Luke 18: 15–17. period, thought very highly of such an act, performed by a venerable and pi- Notice the condescension of Jeous man, especially a prophet, or a re- sus. He honored the promptings of ligious teacher. They believed that natural affection in those who sought blessings thus pronounced would be his blessing in behalf of their chileificacious as to the future welfare of dren. He did not treat children as children. A benediction pronounced unworthy of his regard, but looked by Jesus, and prayer for the children on them with pleasure, as manifesting by him, were sought on the occasion some of the lovely traits of character

disciples re- wbich true religion inspires. See 1 buked them ; that is, those who brought Cor. 14: 20. He also knew how to the children. The disciples, perhaps, estimate the value of good impressions wished to continue their inquiries made on the heart at an early period, on the subject of which they had and would not miss an opportunity just been speaking; and they re- of doing good, which those children garded it as quite unsuitable, that for might remember for years. A worthy the sake of little children, and for example for us. Let us highly prize merely gratifying the feelings of some the simplicity and modesty of childparents, they should be interrupted hood, beware of neglecting “ little in the midst of an important conver- ones,” for whom the Saviour showed sation.

a tender regard, and feel that time 14. For of such is the kingdom of spent in seeking the welfare of chil. heaven; of persons resembling little dren is well bestowed. Let us exchildren, that is, in their prevalent amine whether we have a childlike traits of character, love and submis- disposition towards God; humble, sion to parents, and modest, humble submissive to his will, feeling towards temper. See 18: 3. That the Sa-him as the author of all our mercies. viour spoke of the childlike disposition, as that required in the new dis 16. One came. From the 20th pensation, and not of children, as verse, we learn that he was a young children, being actually included in man. From Luke 18: 18, we also the number of his people, is obvious learn that he was a ruler ; what of. from the manner in which Mark (10: fice, if any, he sustained, we are not 15) and Luke (18 : 17) speak on this informed. The word ruler was ap

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ter, what good thing shall I do murder, Thou shalt not coinmit that I may have eternal life? adultery, Thou shalt not steal,

17 And he said unto him, Thou shalt not bear false witness, Why callest thou me good ?! 19 Honor thy father and thy there is none good but one, mother : and, Thou shalt love that is, God: but if thou wilt thy neighbor as thyself. enter into life, keep the com- 20 The young man saith mandments.

unto him, All these things 18 He saith unto him, Which? I 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 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 hanghty 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 d ctor 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 unim- 18, 19. Compare Ex. 20 : 12—16. portant, see 5: 19; also 22: 36. Lev. 19: 18. The Saviour either

17. Why callest thou me good ? | mentioned these commandments as The young man had addressed the specimens of all the commands of Saviour as a religious teacher, or Rab- God, or as sufficiently adapted, though bi; and given him such a title as the relating only to duties between man doctors of the law and others, in their and man, to detect the deficiency of vain glory, were glad to receive. Je- the young man's righteousness. sus disapproved of applying such an 20. What lack I yet? what deepithet, in its proper meaning, to any / ficiency yet remains ? what thing

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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 23 Then said Jesus unto his have treasure in heaven : and disciples, Verily I say unto you, come and follow me.

That a rich man shall hardly en22 But when the young man ter into the kingdom of heaven. yet is there which I must perform, man was most wisely adapted to the so as to complete the whole circle of young man's professions and circumduty ?

stances. 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 ll 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 per. ly 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. Märk 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 men

erves previously to men- / From the case of this young man, tioning this reply of our Lord, that let us LEARN, Jesus loved the young man ; that is, 1. That external correctness and was pleased with his amiable charac- morality are insufficient to secure our ter, and felt a tender regard for him. salvation.

22. He went away sorrowful. The 2. That the love of the present self-denying course which the Saviour world is ruinous to our eternal interenjoined, appeared too hard ; and the ests. Compare 1 John 2: 15—17. young man turned away. The terms 3. That a decided preference of on which eternal life was now prom heaven to earth, and the spirit of selfised to him, required such a sacrifice denial, of readiness to endure privaas he was not disposed to make; and tions out of regard to the honor of he was filled with sorrow, for he loved God and to the welfare of men, are his wealth inordinately. Though he necessary in order to please God. wished for happiness in the future 4. That nothing can supply the world, yet he did not so love heaven- lack of true religion. . Without this, ly good as to be willing to sacrifice his there cannot be complete goodness of present convenience and ease, out of character. 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 hard.

Our Lord's treatment of this youngly enter, &c.; can with great diffi

24 And again I say unto is impossible; but with God all you, It is easier for a camel to things are possible. go through the eye of a needle, 27 Then answered Peter, than for a rich man to enter and said unto him, Behold, into the kingdom of God. we have forsaken all, and fol

25 When his disciples heard lowed thee; what shall we it, they were exceedingly amaz- have therefore ? ed, saying, Who then can be 23 And Jesus said unto saved ?

them, Verily I say unto you, 26 But Jesus beheld them, and That ye which have followed said unto them, With men this me in the regeneration, when culty, or scarcely, become a subject riches and righteousness,“ treasure in of the new dispensation, and attain heaven,” even at the expense of all its honors and bliss in the coming earthly wealth. Compare 13: 22. world. Compare 13: 22. 1 Tim. 6: 27. We have forsaken all. In the 9, 10. Jesus more fully explained 21st verse, Jesus had enjoined upon this declaration by adding, as Mark the young man to part with his earthrelates (10 : 24), “ How hard is it forly possessions in order to benefit the them that trust in riches to enter into poor. Peter, recalling this part of the kingdom of God!”

| the Saviour's remarks, inquired what 24. This verse repeats, in a more blessings would be bestowed on the emphatic manner, the same sentiment disciples, as a consequence of their as is contained in the preceding verse. obedience to him. They had abanIt is easier for a camel, &c. This doned their secular calling, and had was a proverbial manner of expressing become his constant attendants, wholthe utmost difficulty and the greatest | ly devoted to his service. improbability.

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 pertaining 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 exami were 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 happi. itual 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 thel 29 And every one that hath throne of his glory, ye also shall forsaken houses, or brethren, sit upon twelve thrones, judg- or sisters, or father, or mother, ing the twelve tribes of Israel. or wise, 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 shull ple, and to be chief officers under the sit in the throne of his glory (on bis 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 twelde 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 circunstance of be partakers of his glory, and should there having been twelve disciples, be signally honored. The language and of Israel haying 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 29. And every one, &c. The Sadisciples as twelve subordinate kings, viour proceeded to observe, that not or rulers, each over a tribe. In this only Peter and his fellow-disciples way he wished to make the impres- should attain to signal honor and hapsion that a state of consummate glory piness, as the Messiah's servants, but awaited them, after the services which every one who should possess a spirit they should render on earth. In no of entire submission and cordial atstronger manner could he express this tachment to him, and should endure thought to the disciples, such was the privations and sufferings for his sake,

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