selves eunuchs for the kingdom of | should put his hands on them, and heaven's sake. He that is able to pray and the disciples rebuked receive it, let him receive it. them.

14 But Jesus said, Suffer little children, and forbid them not, to the cares of the world. Yet our Lord by no means recommended such abstinence as a general rule. For he expressly asserts that this relation was ordained by God in the beginning; he honored its solemnization by his presence, John ii. 1-11; and the apostle, speaking by his spirit, says, "Marriage is honorable in all, and the bed undefiled." Heb. xiii. 4. And Paul, who seems to manifest more opposition to it than any other sacred writer, opposes it, more on the principle of expediency in that time of persecution and trial, than because it is in the slightest degree improper in itself.

13-15. Parallel with Mark x. 1316, and Luke xviii. 15-17.

13 Then were there brought unto him little children, that he pable of matrimonial duties. Such were, and still are, in the East, often employed in attending upon the females belonging to the harems of the rich; and the name is used as the title of an officer of state, because the office is ordinarily filled by one of this class. In the text, however, the word seems to have a wider signification, indicating those who were able, for this or for any other reason, to abstain from marriage. Of these three kinds are named; (1.) those, who, from their birth, were disinclined to marriage, probably from some natural weakness or imperfection; (2.) those, who, by violence or accident, had been disabled from its duties; and (3.) those, who, by discipline, and a firm, steady exercise of 13. Then were there brought unto the will, had attained the mastery over him little children, &c. "Young chiltheir feelings, and had thus been able dren," Mark ix. 13. "Infants," Luke voluntarily to abstain from marriage xviii. 15. These were evidently very and devote themselves exclusively to young-too young to come of their the duties of religion. Our Lord is own accord, or without assistance. supposed, in the last named class, to They were probably brought by parents have included the Essenes, one of the who believed on Jesus, and desired that Jewish sects, who did abstain from their children should, in some way, bemarriage, and whose life was almost come interested him and the benefits entirely devoted to the study and prac- he would bestow. ¶ That he should tice of religion and its duties. Many, put his hands on them and pray. by misunderstanding our Lord in this was customary among the Jews, to lay place, have grossly and violently abused hands on the heads of those upon whom themselves. Of this number was the they invoked blessings. Gen. xlviii. great Origen. So common and popular 14-16. The imposition of hands was did the practice become, at one time, an emblem. But the prayer of faith that laws were enacted, imposing penal was the principal thing. ¶ The discidisabilities on such as thus sinned ples rebuked them. Probably thinking against nature and themselves. But, it beneath the dignity of the Master to in the sense in which our Lord used devote attention to those who were too the language, it was well in apostolic young to understand his instructions; times, and might be well at other extra-or perhaps they thought he might not ordinary seasons, to abstain from marriage, for the sake of a more uninterrupted devotion to the duties of religion. 1 Cor. vii. 32-34. ¶ He that is able to receive it, &c. This phrase is somewhat ambiguous, and has been variously translated. The meaning seems to be this: if any are able innocently to pursue the course indicated by the saying of the disciples, and abstain from marriage, let them do so. In the period of tribulation then approaching, it was well to be as free as possible from

It

choose to be interrupted in the grave matters in which he was engaged.

14. But Jesus said, Suffer little children, &c. When he witnessed the opposition of his disciples to the approach of the little innocents, "he was much displeased, and said unto them, Suffer the little children," &c. Mark x. 14. He would not have them excluded from his presence and his blessing. What an encouragement to parents, to invoke the blessing of the Saviour on the heads of their tender offspring! ¶ For

come unto me: for of such is the kingdom of heaven.

16 And behold, one came and said unto him, Good Master, what 15 And he laid his hands on good thing shall I do that I may them, and departed thence. have eternal life?

also receive them to his arms in heaven, and bless them more abundantly. It affords the purest and richest consolation to parents, whose hearts bleed at the early death of their children, to believe that the dear objects of their love are in the arms of their Saviour, who will shield them from harm and bless them for evermore. Those who have committed to the grave the bodies of one after another of their little flock, until scarcely any remain, well know what comfort is derived from the belief that their spirits rejoice in heaven; and, feeling that they have such treasures there, the parents become more and more ready to depart thither, that where their treasures are, they may be also.

15. And he laid his hands on them. "He took them up in his arms, put his hands upon them, and blessed them." Mark x. 16. He invoked the blessing of God, and gave his own. And blessed be his name, for this manifestation of love, and for this encouragement to parents, especially the bereaved.

of such is the kingdom of heaven. That is, of persons with such tempers as these is the church to be composed. He does not say of those infants, but of such persons as resembled them, or were like them in temper, was the kingdom of heaven made up. It was proper, therefore, that he should pray for them. It was proper that they who possessed such a temper should be brought to him. The disposition itself, the humility, the teachableness, the want of ambition, was an ornament anywhere, and little children should therefore be brought to him. It is probable, it is greatly to be hoped, that all infants will be saved. No contrary doctrine is taught in the sacred Scriptures. But it does not appear to be the design of this passage to teach that all infants will be saved. It means simply that they should be suffered to be brought to him, as amiable, lovely, and uncorrupted by the world, and having traits of mind resembling those among real Christians." -Barnes. It may be added, (1.) that the doctrine of total depravity is effectually condemned by this passage; for such innocent, amiable, and lovely, beings could not be entirely polluted; nor would Jesus make totally depraved and 16. One came. A " young man," corrupt beings emblems of what Chris- ver. 20; a "ruler," Luke xviii. 18; tians must be; if they would be worthy" and kneeled to him," Mark x. 17; not a place in his church: and (2.) that, although this passage be not expressly designed to teach the salvation of all infants, yet it does teach it conclusively. No intimation is given that these children were essentially different from other little children. Yet of them it is said, that the kingdom of heaven, or the Christian church, is composed of such; that is, men, in a converted state, who are worthy of admission to the church, must resemble such little children. It is confessed, on all hands, that such converted persons, if they hold fast their integrity and innocence, will be saved. Most certainly, then, little children will also be saved; for it is a resemblance to these which makes men Christians, and fits them to receive salvation. The compassionate Saviour, who took little children in his arms and blessed them, on earth, will

16-30. Parallel with Mark x. 17— 31, and Luke xviii. 18-30.

as an act of religious adoration, but as a customary token of respect and civil homage. Good Master. Master here signifies teacher; and the epithet good seems to relate not so much to the moral character, as to the great eminence, of our Lord, as a religious teacher. What good thing shall 1 do, &c. He had heretofore endeavored to observe the commandments of the law; but he supposed that Jesus, as the teacher of a new doctrine, imposed some new or additional duties upon his followers. He desired, therefore, to learn what these duties were, so that he might perform them, and thus become a member of his kingdom and a partaker of its benefits. There is abundant reason to believe that he proposed the question in good faith, with a sincere desire to be instructed concerning his duty. T 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.

18 He saith unto him, Which?

Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness,

19 Honour thy father and thy mother: and, Thou shalt love thy

Many have supposed the young man 18. Which? The young man seems here referred to a state of endless happi- to have supposed there might be some ness in the life to come. But the an- one, of so much more importance than swer of Jesus clearly indicates that it the others, that obedience to that was was rather a state of happiness to be the one thing needful. A similar misenjoyed on the earth; for he tells him it take has been the occasion of much might be obtained by keeping the com- wickedness and misery among men; mandments. Ver. 17. But the state for they have imagined that disobeof final holiness and blessedness, re-dience to others would be excused in vealed in the Scriptures, is represented as a gift from God, not as the reward of works. See Rom. iv. 4; 2 Tim. 1. 9; Tit. iii. 5. The state of spiritual life and peace produced in the hearts of men, while they dwell on the earth, by faith in the gospel and obedience to its precepts, is frequently denominated life and eternal life. See John v. 24; 1 John iii. 14. Comp. 1 John iii. 3; James i. 25; ii. 14-17. The meaning of the question, I apprehend, is simply this; what must I do in order to become thy disciple and a member of thy kingdom? referring, as a Jew naturally and necessarily would, to the kingdom of the Messiah, otherwise called the kingdom of heaven, or of God.

17. Why callest thou me good? &c. Jesus disclaims the complimentary title; not because he did not know himself to be good, and eminent, but because he would rebuke the fondness of men for such titles. There is none good but one, that is, God. That is, no other being possesses perfect and underived goodness; and none other can strictly be called "the good." It is worthy of remark, that the word God, which is of Saxon origin, originally was the same as good; that is, the good, the supremely pure and holy. Keep the commandments. Some of these commandments are specified in ver. 18, 19. Though Jesus abolished the law of rites and ceremonies, yet the moral law was confirmed by him. He requires of his followers a careful obedience to this law; not merely according to the letter, but according to the spirit. For the manner in which he pointed out the spiritual nature of that law, and the kind of obedience which he enforced, see Matt. v. 20-48.

consequence of an exact observance of one. As, for example, a man, who abuses himself by strong drink, will say, I never cheated or defrauded any one; and this he seems to regard as a sufficient justification. ¶ Thou shalt do no murder. The sixth commandment. See notes on Matt. v. 21, 22. See also 1 John iii. 15. ¶ Thou shalt not commit adultery. The seventh commandment. See notes on Matt. v. 27, 28. ¶ Thou shalt not steal. The eighth commandment. To steal is to take the property of another privately, or without the owner's knowledge or consent. ¶ Thou shalt not bear false witness. The ninth commandment. This commandment is violated, not only by perjury, in a court of justice, but by speaking falsely concerning another, to his prejudice, either publicly or privately.

19. Honor thy father and thy mother. The fifth commandment, and the first with promise. Eph. vi. 2. See notes on Matt. xv. 4-6. By honoring parents is to be understood obedience to their proper commands, a respect and filial reverence towards them, and kindness and assistance rendered to them in their days of feebleness and necessity. Thou shalt love thy neighbor as thyself. This commandment is not found in so many words, in the Decalogue; yet it expresses the substance of the second table, so called. Our Lord calls it the second great commandment. Matt. xxii. 36-46. And Paul speaks of its vast comprehensiveness, Rom. xiii. 8-10. Instead of this, Mark has defraud not; which is similar in spirit; for he who defrauds or injures another, clearly does not love that other as himself. For the meaning of neighbor, in this command

neighbour as thyself.

20 The young man saith unto him, All these things have I kept from my youth up: what lack I yet?

21 Jesus said unto him, If thou wilt be perfect, go and sell that ment, see Luke x. 25-37. In loving others as we love ourselves, it is implied that we abstain from injuring them in any manner; and that we do them good as we have opportunity. See Matt. vii. 12. It is not implied, however, that we may not cherish a proper love for ourselves, or that we are bound to love others better than ourselves. "The happiness of myself is of as much importance as that of any other man; and it is as proper that it should be sought.-Provided I do not interfere with my neighbor's rights, or violate my obligations to him, it is my duty to seek the welfare of my own as my first duty. 1 Tim. v. 8, 13."Barnes.

20. All these, &c. I have endeavored, even from childhood, to observe all these commandments. What further remains to be done? Do you, as a religious teacher, impose any new commandment, or require any additional duty? If so, what is yet lacking, on my part, to entitle me to admission into the kingdom?

21. If thou wilt be perfect, &c. If thou wilt be complete in obedience, or if thou wilt perform thy whole duty, and acquire all the knowledge necessary to the perfection of the Christian character, renounce the riches and gratifications of the world; sell thy possessions; give the proceeds to the poor; and having forsaken all, as these my disciples have done, follow me and listen to my instructions. Thus shalt thou have treasure in my kingdom, or that righteousness, peace, and joy in the Holy Ghost, which it richly affords. Rom. xiv. 17. See note on ver. 23, 24.

22. Went away sorrowful, for he had great possessions. He had an honest desire to become a disciple; but he so highly valued his possessions that he could not willingly give them up. He was sorry that the terms of admission were so strict as to exclude him from the kingdom. See further, on ver. 23, 24. One fact, in connexion with

thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.

22 But when the young man heard that saying, he went away sorrowful: for he had great possessions.

the interview between our Lord and the rich young ruler, ought not to be overlooked. Jesus required him to surrender all his riches and bestow them on the poor; to divest himself not only of the personal comforts and gratifications, but also of all the power and influence over others, which the possession of riches affords; before he would receive him as a disciple. Can an instance of similar kind be found in the conduct of any impostor, since the world began? Impostors gladly receive the rich among their followers, for the sake of their power and influence, and with the hope of gain from their riches: some might even require their disciples to put all their property into the common treasury, for the benefit of the party, or into the hands of the leader himself, to be used according to his discretion? But when was it ever known, or heard, that an impostor declined to admit the rich, until they would render themselves destitute and come without the power of furnishing the least pecuniary aid? To my mind, this circumstance affords strong and convincing evidence that our Lord was a true prophet and teacher of righteousness. He would not that any should imagine his kingdom was established by earthly means; but chose that its establishment should so manifestly depend on the power of God, that none should be able to gainsay or dispute the fact. See 1 Cor. 1. 26-31; ii. 1-5. Another fact, connected with the foregoing, deserves notice. Impostors are uniformly anxious to increase the number of their followers, by promises of immediate advantages. Far different the conduct of our Lord. He desired none, except those who would remain faithful in all trials. And by his terms of admission, by his open and frank declaration of the perils to be encountered, and by his uniform testimony that he had no worldly riches or honors to bestow as rewards, he discouraged many who would gladly have become his disciples. Such was

23 Then said Jesus unto his | the eye of a needle, than for a rich disciples, Verily, I say unto you, man to enter into the kingdom of That a rich man shall hardly enter God. into the kingdom of heaven. 24 And again I say unto you, It is easier for a camel to go through the fact, in this case. See also Matt. viii. 19, 20; x. 34-39; xvi. 24. Can a parallel be found in the conduct of any impostor?