(Mark, whatsoever thou hast. Luke, all that thou hast) and give (Luke, distribute) to the poor, (see Luke xii. 33. § 88.) and thou shalt have treasure in heaven: shalt have a much môre valuable treasure in the life to come, than that which I advise thee to part with now. Throw away then that load of riches with which thou art cumbered, and come (Mark, take up the cross. See on Luke ix. 23. § 71.) and follow me: become my disciple, and a preacher of the gospel. When the ruler heard that this was necessary to render him perfect in goodness, the point which he pretended to aim at, he was greatly disconcerted; insomuch, that, without making any reply, he went away very sorry; for he had a great estate which he would by no means part with. Matt. xix. 22. But when the young man heard that saying, he went away sorrowful, (Mark, He was sad at that saying, and qwent away grieved. (Luke, He was very sorrowful), for he had great possessions: (Luke, he was very rich.) From the circumstance of his being called a young man, it is conjectured by some, that this ruler was unmarried, on which account our Lord's command was less grievous to him than if he had had a wife and children.

The behaviour of this ruler affording a melancholy example of the pernicious influence of riches, Jesus thought fit to caution his disciples against the love of them, by declaring with what difficulty rich men become his disciples. The difficulty was next to an impossibility, because rich men commonly trust in their riches, that is to say, place their happiness in the enjoyments which their riches procure for them; and consequently could not easily become his disciples, at least in those early days, when the profession of the gospel exposed men to so much persecution. Luke xviii. 24. And when Jesus saw that he was very sorrowful, he said, (Mark, Jesus looked round about, and saith unto his disciples) How hardly shall they that have riches enter into the kingdom of God? Matt. xix. 23. Verily I say unto you, that a rich man skall hardly enter into the kingdom of heaven. Mark x. 24. And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God? Rich men, having ever obtained all the necessaries and superfluities of life by means of their riches, they are apt to consider them as the scurces of their happiness, and to depend upon or trust in them as such, forgetting altogether their dependance on God; see Luke xii. 15. § 88. xvi. 25. § 96. It is otherwise with the poor. They are exposed to manifold afflictions, and labour under the pressure of continual wants. These serve to convince them of the vanity of the

many countries, all that our Master requires of us is, that we be in constant readiness to part with the world, and that we actually do so when Cod in his providence calls us thereto. See on Luke xiv. 33. § 93.

*

the world, and to put them in mind of their dependence upon God; at the same time, the unexpected deliverances and supplies which they meet with, rivet the idea more firmly. Wherefore, in the very nature of things, the poor are nearer to the kingdom of God than the rich; and if the latter, yielding to the temptations of their state, trust in their riches, words can scarce be invented strong enough to paint the difficulty of bringing them to that virtuous temper of mind, which will qualify them for the kingdom of God. 25. It is easier for a camel to go through the eye of a needle, (a common proverb among the Jews to express the great difficulty of a thing) than for a rich man to enter into the kingdom of God. The disciples, who were following their Master in expectation of becoming both great and rich, were exceedingly astonished when they heard him declare that it was next to impossible for a rich man to enter into the kingdom of God. They thought, that if the rich and the great could not enter his kingdom, he never could have any kingdom at all; and therefore they asked one another with great surprise, "Who then can be saved?" 26. And they were astonished out of measure, (Matt. When his disciples heard it, they were exceedingly amazed) saying among themselves, Who then can be saved? But Jesus, who spake chiefly of rich mens entering into his kingdom on earth at that particular season, replied in return to their private discourses, that though it was impossible for men, by any art of persuasion which they were possessed of, to prevail with the rich to become his subjects at the expence of their estates, it was not impossible for God to do it. 27. And Jesus looking upon them saith, With men it is impossible, but not with God; for with God all things are possible. (Luke, The things which are impossible with men are possible with God.) The energy of the Divine grace is able to make a man despise the world with all its pleasures, when the eloquence and persuasion of his fellow-men are not able to do it. Joseph of Arimathea, Nicodemus, Joanna, the wife of Chusa, Herod's steward, and Manen, Herod's foster-brother, were remarkable instances of this triumphant power of grace.

This answer, however, did not satisfy the disciples, who no doubt had often thought with pleasure on the honours and pro

fits

• Ver. 25. It is easier for a camel, &c.] Without doubt these strong expressions, in their strictest sense, must be understood of the state of things at that time subsisting. Yet, in some degree, they are applicable to rich men in all ages. The reason is, riches have a woeful influence upon piety in two respects: 1. In the acquisition; for not to mention the many frauds and other sins that men commit to obtain riches, they occasion an endless variety of cares and anxieties, which draw the affections away from God. 2. They are offensive to piety in the possession; because if they are hoarded, they never fail to beget covetousness, which is the root of all evil; and if they are enjoyed, they become strong temptations to luxury, and drunkenness, and lust, and pride, and idleness.

fits of the great offices which they expected to enjoy in his kingdom. Among the rest Peter was much disappointed, finding that his stewardship was to be of little service to him, the office he supposed his Master had promised him under the metaphor of "the keys of the kingdom." Wherefore, addressing Jesus in name of the rest, he begged him to consider, that his apostles had all done what the young ruler refused to do; had left their rela tions, their employments, and their possessions, on his account. And since he was pleased to tell them, that rich men could not enter into his kingdom, which was the same thing as to tell them there would be no kingdom, he desired to know what reward they were to have. Matt. xix. 27. Then answered Peter, and said unto him, (Mark, Then Peter began to say unto him) Behold, we have forsaken all, and followed thee; what shall we have therefore? It seems Peter thought their labour was lost, because they were to have no recompence on earth. Jesus replied, that they should certainly have a peculiar reward, even in this life; because immediately after his resurrection, when he ascended the throne of his mediatorial kingdom, he would advance them to the high honour of judging the twelve tribes of Israel; that is, of ruling his church and people, of which the twelve tribes were a type. 28. And Jesus said unto them, Verily I say unto you, that ye which have followed me in the regeneration, (mary Veveria) you who have left all and followed me, in order to assist me in accomplishing the creation of the new heavens and the new earth, predicted Isaiah lxv. 17. * when the Son of man shall sit in

the

* Ver. 28. When the Son of man, &c.] In the seventh chapter of Daniel, the prophet speaking of the erection of Messiah's kingdom, says, verse 9. I bebeld till the thrones were set (not cast down, as it is in our translation) and the Ancient of days did sit, namely, on one of the thrones that were set. 13. And behold one like the Son of man came to the Ancient of days, while he sat on his throne, and they brought him near before him, and there was given bim dominion, and glory, and a kingdom By the kingdom that was given to the Son of man, the prophet meant his mediatorial kingdom; and by the glory, his being seated beside the Ancient of days on one of the thrones mentioned, ver. 9. in testimony of his exaltation to that kingdom. The throne of his glory, therefore, which our Lord speaks of in the text, is the throne of his mediatorial kingdom, called the throne of his glory, in allusion to the representation which Daniel had given of it. In this kingdom, the apostles likewise were to be seated on thrones, and to judge the tribes; that is, were to be next to Messiah in dignity and office; his ministers, by whom he was to subdue and govern his church. Luke xxii. 28.130. we find this promise repeated to the disciples in words still more full to the same purpose, re are they which have continued with me in my temptations, answering to what is here termed, a following him in the regeneration, and I appoint unto you a kingdom, as my Father hath appointed unto me. The kingdom which the Father bestowed on Jesus as the reward of his humiliations, was his mediatorial kingdom, (Phil. ii. 9.) not the happiness of heaven, which he enjoyed from eternity. Wherefore, the kingdom which he bestowed on his apostles as the peculiar reward of their ser

the throne of his glory, ye also shall sit upon twelve thrones, * judg» ing the twelve tribes of Israel. He spake next of the rewards which his other disciples should receive, both in this life and in that which is come. Matt. xix. 29. And (Mark, Jesus answered and said, he likewise returned this answer, Verily I say unto you) every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake (Mark, and the gospel): Our Lord is not here speaking of such as have actually separated themselves from the persons, and parted with the possessions here mentioned; for if that had been his meaning, he would not have said that wives and children were to be forsaken, having himself on a former occasion expressly prohibited divorce on any account except fornication. But he is speaking of those, who for his sake and the gospel's, have renounced the pleasures and satisfactions which. relations and possessions usually afford; see on Luke xiv. 33. § 93.-shall receive an hundred fold, and shall inherit everlasting life, al

luding

vices, being of the same kind with his own, was nothing else but the authority which they enjoyed next to him in the gospel-dispensation. That ye may eat and drink at my table in my kingdom. This expression is evidently metaphorical, and signifies, that they were to share with him in the honours and pleasures of his high dignity, and sit on thrones judging the tavelve tribes of Israel. As their eating and drinking at his table does not imply any single act, but a continuation of enjoyment, so their sitting on the thrones judging, cannot signify their being assessors to Christ in the one act of passing sentence upon the tribes; it rather implies a continuation of action, viz. in their giving laws to the converted tribes, by the gospel which they preached to them. See the following note.

Ver. 28. Judging the twelve tribes of Israel.] According to the common interpretation of these words, they relate entirely to the other life; implying, that at the general judgment the apostles shall assist Christ in passing sentence upon the Israelites. Yet this explication may justly be disputed; because the promise thus understood, would make the apostles very much inferior to all other saints, of whom it is said expressly, that they shall judge the world, and not the world only, but the angels also, 1 Cor. vi. 2, 3. Besides, the promise, in the ordinary sense of it, is not applicable to Judas at all, who being a bad man, cannot be supposed capable of the dignity of Christ's assessor at the general judgment. In the Hebrew language, to judge, signifies to rule or govern. Thus, Judges xii. 7. Jephtha judged Israel twelve years. 1 Sam. viii. 5. Make us a king to judge us, like all the nations. Wherefore, by the apostles sitting on thrones judging the tribes, may be understood their ruling the Christian church, of which the Jewish was a type, by the laws of the gospel, which their Master inspired them to preach, and by the infallible decisions relative to faith and manners, which he enabled them to give in all difficult cases.

Such seems to have been the true nature of the dignity which Jesus now promised to his apostles. However, as they had always been accustomed to look on Messiah's kingdom as a secular empire, they would naturally interpret their sitting on thrones, and judging the tribes, of their being made chief magistrates in Judea under their master; and would fr... thence take courage again, after having been greatly dispirited by the declaration which Jesus had made, concerning the impossibility of rich mens entering into his kingdom.

luding to the ruler's expression, "What shall I do that I may ins herit eternal life?" Mark expresses the promise more fully, x. 30. He shall receive an hundred fold now in this time, (Luke, z manifold more this present time) houses, and brethren, and visters, and mothers, and children, and lands, with persecutions; aud in the world to come everlasting life: They who have forsaken all for my sake shall be no losers in the issue; because God, who de- : signs to admit them into heaven, will give them the comforts necessary to support them in their journey thither, and will raise them up friends, who shall be as serviceable to them as their, nearest kindred, whom they have forsaken. By the special be nignity of his providence, they shall have every thing valuable that relations or possessions can minister to them, and besides, shall have persecutions, whose heat will nourish virtues in them of such excellent efficacy as to yield them, even in this present world, joys an hundred times better than all earthly pleasures; so that they shall be fed by the bread of sorrows. But above all, in the world to come they shall have everlasting life. Their afflictions contributing to the growth of their graces, which are the wings of the soul, they shall in due time be raised on them even up to heaven, leaving all sorrows behind them, and shall fly swiftly into the bosom of God, the fountain of life and joy, where they shall have full amends made them for all the evils they have undergone on his account. Thus, many who in the eyes of their fellows, are last in this life, by reason of their afflictions, mortifications, and self-denial, are really first, not only in point of future reward, but even in respect of present satisfaction. Matt." xix. 30. But many that are first shall be last; and the last shall be first. These words were spoken also with a view to keep the disciples humble after their imaginations had been warmed with the prospect of their reward. For in all probability, they interpreted the promise of the thrones so as to make it refer to the, highest offices in the temporal kingdom, the offices of greatest power, honour, and profit in Judea, and supposed that the other posts which were to be occupied at a distance from Messiah's person, such as the government of provinces, the generalship of armies, &c. would all be filled by their brethren Jews, to whom of right they belonged, rather than to the Gentiles. Nay, it was a prevailing opinion at this time, that every particular Jew whatever, the poorest not excepted, would enjoy some office or other in the vast empire which Messiah was to erect over all nations. In this light Christ's meaning was, Though you may imagine, that you and your brethren have a peculiar title to the great and substantial blessings of my kingdom which I have been describing, the Gentiles shall have equal opportunities and advantages for obtaining them; because they shall be admitted to all the privi leges of the gospel, on the same footing with you Jews; nay,