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11 wife, it is not good to marry. But he said unto them : All men 12 cannot receive this saying, save they to whom it is given. For
there are some eunuchs which were so born from their mother's womb; and there are some eunuchs which were made eunuchs of men ; and there be eunuchs which have made themselves eunuchs for the kingdom of heaven's sake. He
that is able to receive it, let him receive it. 13 Then were there brought unto him little children, that he
should put his hands on them, and pray ; and the disciples re14 buked them. But Jesus said : Suffer little children, and for
bid them not to come unto me ; for of such is the kingdom
tion of the husband with his wife. Let him who can live without marThe disciples talked as Jews, full of riage, if such be his preference, live the notions of their times. If, said without it. No peculiar holiness is they, marriage has this binding ten- here attached to an unmarried life ure, it is better to remain single. It by Jesus. is a striking proof of the truth of 13 - 29. Parallel to Mark x. 13 the Gospels, that there is no con- 30; Luke xviii. 15 – 30. cealment of the errors, and follies, 13. That he should put his hands and sins of the Apostles ; but they on them, and pray. It was customare depicted just as they were, ob- ary among the Jews, to lay the tuse and blinded, but honest. hands on a person's head, in whose
11. All men cannot receive this behalf a prayer was offered. Gen. saying. All cannot practise this xlviii. 14; 2 Kings v. 11. This is saying, and abstain from marriage. one of the most beautiful passages
Save they to whom it is given. in our Saviour's history. Though Or, who are disinclined, from their occupied with healing the sick, natural constitution, or other causes, preaching to the multitude, discito marry. 1 Cor. vii. 7.
plining his followers, and, chief of 12. Were so born. Those who all, with the fearful anticipation were indisposed to marriage from of his hastening fate at Jerusalem, their birth. Which were made, fc. he yet had time and affectionate The word eunuchs is here used in thoughts to bestow on those little its literal sense ; but in the previous innocents, that were the purest imand subsequent places figuratively. ages of his divine kingdom. But
Which have made themselves, fc. the disciples, perhaps impatient unWho have, from choice, from reli- der the interruption, or deeming it gious motives, for the sake of pro- beneath their Master's dignity to moting God's kingdom, by their notice and caress children, repulsed greater exemption from private them. They may have been stimcares, abstained from marriage. ulated the more to this harshness, No personal violence is spoken of from the lesson, which had been behere. It is supposed that reference fore deduced from childhood, against was made, in this clause, to the Es- their ambition. Matt. xviii. 2. The senes, who voluntarily lived in celi- sight of children had become disbacy. — Able to receive it. Refer- tasteful. ring to the words above, in verse 11. 14. A similar sentiment is taught of heaven. And he laid his hands on them, and departed 15 thence.
And, behold, one came and said unto him : Good Master, 16 what good thing shall I do, that I may have eternal life? And 17 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,
in Matt. xviii. 5. – Of such is the 16. One came. He was a young kingdom of heaven. The kingdom man, verse 20, and a ruler, Luke of heaven is composed of such as xviii. 18. He approached Jesus have a childlike simplicity, affec- with the signs of the greatest retion, and purity. Mark writes, that spect, kneeling to him, Mark x. 17. Jesus was
much displeased," that His motive was good, and he prohis disciples rebuked them. — Chil- posed the greatest of questions, dren can no more be carried to re- What he should do to have eternal ceive the Saviour's benediction, as life. Probably he had been conin olden time, but they may be ta- founded by the instructions of the ken to the altar and baptismal font Jewish doctors, by their subtleties, of his religion, to be dedicated, in and division of the commands of all their loveliness, to his service. God, calling some lighter and some “Happy were they, the mothers, in whose weightier. Hence, he asks, “ What sight
good thing shall I do?" His adYe grew, fair children! hallowed from that dress, “Good Master," or Teacher, By your Lord's blessing! Surely thence a was the common title of the day, in
speaking to religious instructers. Of heavenly beauty, a transmitted light, Hung on your brows and, eyelids, meekly We learn that the doctrine of imbright,
mortality was not unknown to him, Through all the after years, which saw ye
as he inquires how he might gain Lowly, yet still majestic, in the might, its blessedness. The conscious glory of the Saviour's love! 17. Jesus first discards these Of that high love ! Let reverential care
empty titles, according to the direcWatch to behold the immortal spirit wake, tion given to his disciples. Matt. And shield its first bloom from unholy air; Owning, in each young suppliant glance, the
xxiii. 8. — Why callest thou me good.
fc. According to the reading of Of claims upon a heritage dirine."
Griesbach, Why askest thou me conWhat opinion our Saviour enter- cerning good? One is good. But tained of human nature is evident in Mark the text remains unaltered. from the benediction here pronounc- In this passage, Jesus asserts that ed upon it in its infantile, unsophis- God alone is good, originally, abticated state. Could he believe that solutely, and perfectly, thus disthose tender beings were originally claiming his own title to such a and totally depraved in their nature, character as many of his disciples when he thus held them up as the have attributed to him, that of untypes of his spiritual kingdom ? Far created perfection. The word God from it.
is of Saxon or Teutonic derivation, 15. Laid his hands on them. Mark and signifies the Good, the essenhas more :
“. Took them up in his tially, infinitely Good Peing. The arms, put his hands upon them, and young man hoped, perhaps, to seblessed them." This action reveals cure his salvation, by observing some the amiable and affectionate disposi- new rite or command which Jesus tion of Jesus.
might enjoin. But the Saviour re
And honored be all childhood for the sake
18 keep the commandments. 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 19 witness ; Honor thy father and thy mother ; " and : " Thou 20 shalt love thy neighbor as thyself.” The young man saith unto
him : All these things have I kept from, my youth up ; what 21 lack I yet? Jesus said unto him : If thou wilt be perfect, go
and sell that thou hast, and give to the poor ; and thou shalt 22 have treasure in heaven; and come and follow me. But when
the young man heard that saying, he went away sorrowful ; 23 for he had great possessions. Then said Jesus unto his ferred him to God, as the sum of all of wealth, distribute your property excellence, and to his command- among the destitute, and thus attain ments, as the way of life eternal. leisure from worldly concerns
18, 19. Which? This question serve as my disciple in preaching shows that he 'wished to fix on the Gospel, and thou shalt possess some particular one, as of saving a richer treasure in heaven than any efficacy. Have we not here an in- earthly fortune. No more was restance of a desire that has appeared quired of him in selling all that he in all ages, of doing some one thing had, than of the other persons whom to save the soul, rather than of com- Jesus had called to be his attendants plying with the whole circle of and Apostles, except that his estate God's laws?- Thou shalt do no was larger. Matthew left all, Luke murder, fc. Ex. xx. 12 - 16 ; Lev. v. 28, and Peter says the same of xix. 18. 'The Saviour here gives the whole company, verse 27. specimens of the commandments, 22. Went away sorrowful. A rather than enumerates all that were graphic stroke of the Evangelist's essential. — Thy neighbor as thyself. pencil. The young man had been As means comparatively, not abso- put to the proof, and found wanting lutely like.
in that spirit of self-sacrifice and re20. Kept from my youth up. Ra- nunciation required by Christianity. ther, from my childhood up; for he He might have an amiable and upwas yet a young man. He thought right character, but the fountains well of himself, but yet felt the want of the great spiritual deep had not of something more, and, with the been opened in his soul. He did spirit of inquiry, rather than of not yet see that the grand, towering, boasting, he asked, What lack I yet? heavenly good of life consisted in From Mark we learn, that Jesus, supreme love to God and man, howwhen he heard this evidence of his ever fortunes might come or go. exemplary life, “beholding him, His great possessions were the loved him," but said, “ One thing grave of his spirit. He retires sorthou lackest.”
rowful, as we may suppose, with 21. If thou wilt be perfect, fc. If hanging head, and sad countenance, thou wilt attain to the highest spir- and slow and heavy steps, and hearitual excellence, and be complete in ier heart. No high promptings of character, greater sacrifices are re- the better nature can be resisted quired. Renounce the gratifications without sorrow. It is goodness, not
disciples : Verily I say unto you, that a rich-man shall hardly
selfishness, that is light-hearted and became disciples of our Lord. The serenely happy. The so called gay moral dangers of riches are, that life of folly and sin is the saddest of they will engross time and the afall lives, for the inner heart is cold fections to the exclusion of nobler and leaden.
things, and lead to fraud, oppression, 23. Jesus converts the occasion and covetousness in their acquisiinto a lesson of warning against the tion, and in their possession and use moral dangers of riches. A rich engender pride, luxury, and dissipaman. Explained in Mark by " them tion, or congeal the whole man with that trust in riches." Shall hardly a contracted, icy avarice. enter. Shall with difficulty enter. 25. Exceedingly amazed. BeThe rich are tempted to trust in cause they looked for a temporal their riches as the supreme good. kingdom, in which wealth would be They were therefore disinclined, an important element. more than the poor, from entering 26. Jesus beheld them. A descripinto the service of Christ on earth, tion of the mingled astonishment and thence into the spiritual life of and earnestness of his manner as he heaven. We read of only two rich looked on them. · Who then, i. e. men who became disciples of Jesus, what rich man. - With God all and that, too, secretly; and the dec- things are possible. Surprised as laration of Jesus stands confirmed you are at the strength of my asserby the accumulated experience of tion, impossible as it may seem to centuries. Religion has scarcely human apprehension, and as it conany mightier foe to contend with cerns human power, yet by divine than wealth and its natural concom- aid, by the motives of the Gospel, itants. Matt. xiii. 22; 1 Tim. vi. even the rich, with all their tempta9, 10.
tions to worldliness, may be quick24. Jesus here speaks yet more ened in the spiritual life. emphatically, and uses a proverb 27. We have forsaken all, fc. that signifies the greatest difficulty Peter's question refers to verse 21. and improbability Easier for a Jesus had directed the young man camel, fc. A similar expression is to go and sell all, to relieve the found twice in the Talmud, with poor; and the inquiry naturally the substitution of the term ele- arises, What reward shall we have, phant in the place of camel. An who have left our houses, families, absolute impossibility is not, of and callings, to follow you? It was course, meant, for some rich men an inquisitive, not a boastful spirit
which have followed me in the regeneration, when the Son of Man shall sit in the throne of his glory,
ye also shall sit upon twelve thrones, judging the twelve tribes 29 of Israel. And every one that hath forsaken houses, or breth
ren, or sisters, or father, or mother, or wife, or children, or
lands, for my name's sake, shall receive an hundred-fold, and 30 shall inherit everlasting life. But many that are first shall
be last ; and the last shall be first.
in the disciple. Their all was in- but then so improbable prediction, deed but little, but it was their all has been gloriously fulfilled. The to them, as much as if it had been fame and doctrine of those obscure the wealth of Cresus, or the crown men have gone forth into all counof Alexander.
tries. That new religion, which is 28. In the regeneration. The "the wonder, the beauty, and the best critics place the comma before glory of the earth,” first spoke its instead of after these words, for they divine accents abroad among the narelate not to the past, but to the fu- tions, through their “ tongues of ture; not to their following Christ, fire,” and shone with the irradiations but to their reigning with him in of their meekness and love. What glory. Regeneration here refers influence of poet or philosopher can not to the change in individual char- compare with the mighty impulses, acter, so much as to the moral ref
which they communicated to the ormation of the world at large, its hearts and lives of their own and new creation by Christianity. — Sit all succeeding generations ? What in the throne of his glory, fc. Said glory of monarch or warrior can be Jesus, This shall be your reward : likened to the thrones of heavenly you shall rank next to me in the light, in which these men have kingdom of righteousness and truth, swayed the world, “ who first fished which I am to establish on earth, for their living in the Sea of Galiand in the future world you shall lee, and then were called to be inherit everlasting life and happi- Apostles of Christ”? They “shine ness. But in expressing this idea, as the brightness of the firmament, he enrobes it in a Jewish costume, and as the stars for ever and ever. and uses such material figures as 29. Jesus goes on to extend the were adapted to their ignorance and promise of noble rewards, beyond unspirituality, and as would array the circle of the Twelve, to all who the splendid promise in the most should strive and suffer in the Chrisbrilliant, but really true colors, to tian cause. — For my name's sake, their minds. — Twelve thrones. As i.e. as my disciple, or in behalf of my that was the number of the Apos- religion. — An hundred fold. Mark tles. — Judging. Ruling, or exer- adds," with persecutions,” intimatcising authority over, as the word ing the conditions of suffering and often signifies in Scripture. Twelve death, on which they would secure tribes of Israel. After the Gospel these illustrious blessings. Rom. dispensation, this appellation was viii. 17, 18. given to the Christian world, as it 30. This verse has, by the illhad been before to the chosen peo- judged division into chapters and ple. James i. 1. This wonderful, verses, been separated from the fol