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so with his wife, it is not good to marry.s

11 But he said unto them, All men cannot receive this saying, save they to whom it is given. 12 For there are some eunuchs, which were so born from their mother's womb: and there

g Pr.19.13; 21.9,19.

11. Our Lord replies that such a doctrine as the expediency of living unmarried, could not be received by men at all, save by a certain limited class. It is not natural with men.

-¶ All men cannot receive. That is, none can receive. This use of terms is peculiar in the New Testament. So in Rom. 3. 20: "There shall no flesh be justified," reads in the Greek, "All flesh shall not be justified." It is an emphatic negative, "All shall not be." That is, the impossibility is universal and extends positively to ALL. The sense of this passage then is, none can receive this sentiment, suggested in verse 10, save those few to whom it is given, who are spoken of in verse 12. He meant to say that men have a different principle implanted in their very constitution. Marriage is natural as well as honourable in all. See 1 Cor. 7. 7, 26.

To whom it is given, by nature or by grace.

12. Our Lord here speaks of a certain class fitted to live unmarried. Eunuchs. The term means, literally, a bed-keeper, chamberlain. Either such as are so born, or such as are so made by men, for the purpose commonly, of attending on females. There was such a class in the East, who served in the harem. They were sometimes promoted to high office, whence the word comes to mean also a minister of state, a high officer, whether a eunuch in fact or not. So Potiphar is called a eunuch, Gen. 39. 1. Comp. Acts 8. 27, the eunuch, a grandee under Candace, queen of the Ethiopians.- -T Made themselves eunuchs. This is hyper

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

h 1 Cor.7.32.

cutting off a right hand, &c. Such as by mortification and denial have virtually made themselves so. That is, they willingly live unmarried, for the kingdom of heaven's sake, with the intent of more exclusively devoting themselves to the services of religion. Origen fell into sad error on this point, carrying out the literal purport of this clause. And some forbid marriage to the clergy, which is denounced by the Apostle as "a doctrine of devils" (1 Tim. 4. 1, 3). See Paul's teachings" by permission and not of commandment," in 1 Cor. ch. 7. They embody the general sentiment here annexed.- -T He that is able, &c. It is good to abide even as I. But, &c. 1 Cor. 7. 8, 9. All the Apostles did not receive it, that is, did not live unmarried. 1 Cor. 9. 5. An obligation to celibacy (says Calvin) is a great mistake. It is a foolish imagination that celibacy is a virtue, especially if in it a man only consults his own ease and convenience.

OBSERVE, (1.) The sanctity of the marriage institution is proved to be "from the beginning" (4-8). (2.) Moses legislates in the same line with Christ, and gives a lower testimony in those civil regulations which must have respect to the state of society (8). (3.) The gospel of Christ restores the marriage relation to all its original sanctity and value. For this, even modern civilization is indebted to the gospel. And society in Christian lands owes all its domestic blessings to the religion of Jesus Christ. 105. JESUS RECEIVES AND BLESSES LITTLE CHILDREN.-Perea.

Matt.

Mark.

Luke.

bolical language, like ch. 5. 29. 30, 19. 13-15 10.13-16 18. 15-17 John.

brought unto him little children, that he should put his hands on them, and pray and the disciples rebuked them.

14 But Jesus said, Suffer lit

i Mar.10.14. Lu.18.16,&c.

13. There were brought unto Him. As it had been customary among the Jews to apply to children the seal of the Abrahamic covenant in circumcision, they came naturally enough, with their little children, under the new dispensation. This is the most obvious mode of accounting for a presentation of such children by the parent's act. In Luke we find that these were infants.- -T That He should put His hands on them. This was the customary sign of a blessing. In the act of pronouncing it, the hand was laid on the head of the person, expressing by such a gesture, the idea of conveying the benefit. See Gen. 48. 14. Matt. 9. 18. It has always been natural to seek such a communication of good, or sign of it, from the excellent whom we venerate. Especially was this done among the Jews. Num. 22. 6; 27. 18. Acts 8. 18. 2 Kings 5. 11. -T And pray. They sought His prayers for them, it appears, looking upon Him as "the messenger of the covenant" (Mal. 3.1) -the Christ of God.-T Rebuked that is, reproved those who brought them, found fault with them, and signified their displeasure at this. They thought it a small matter or a mere obtrusion of the parents, interrupting Christ to show their children, or that children had nothing to do with Christ, nor He with them. This last would have seemed the point aimed at in Christ's reply, and it is the sad mistake of many.

14. Suffer little children, allow them. Do not cast them off as though they had no interest in my work, "and forbid them not," adds Mark, who also says that Christ "was much displeased" at the disciples for rebuking the parents. Luke has it further that Christ" called them unto Him." Our Lord's remark here means that of such

tle children, and forbid them not, to come unto me; for of such is the kingdom of heaven. 15 And he laid his hands on them, and departed thence.

jc 18.3.

as these is the church on earth. He meant to signify (1.) that infants of believing parents have an interest in the covenant, and are therefore to be respected and allowed this blessing from Christ. Also, (2.) That of such like, persons of childlike temper and character, the church consists, (rebuking their haughtiness by the way) (ch. 18. 1-5, 10), as He adds (see Mark and Luke), "Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein" (ch. 18. 3, 4). This language gives encouragement to children who would seek Christ, that He pays them such marked attention and is much more willing to receive them, than men would think. They can go to Christ now, for they can pray to Him, and believe these words that He has said. And they should go now whilst they are children, because He shows here and elsewhere a special readiness to receive the young. "They that seek me early shall find me" (Prov. 8. 17).

15. He laid His hands on them. He complied with the parental request. Mark adds, that "He took them up in His arms and blessed them."

OBSERVE, (1.) Christian parents, who seek in prayer the Divine blessing on their children, and so bring them now to Christ, are here encouraged. It is the way of His plans for Zion to comply with their request, for He perpetuates the church on earth by means of a godly seed. He can and will bless them, for of such is the kingdom of heaven. (2.) Infant baptism falls in with this sentiment of our Lord. "Suffer" such to come. He rebukes such as forbid them. Many, like those disciples, think that children have nothing to do with Christ, and are to be held back, because unable to understand. But of such is the visible church.

The

16 And behold,

one came, and said unto him, Good master, what good thing shall I do, 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.

k Mar.10.17. Lu.10.25; 18.18.

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 neighbour as thyself. 20 The young man saith unto

7 Ex.20.13. De.5.17,&c. m Le. 19.18.

promise is unto you and to your chil- which he rejected. And this was a dren."

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This was "a certain ruler," as we learn from Luke. He "came running and kneeled to Him," as we learn from Mark. He was doubtless a ruler of the synagogue. Though he is here called a young man he belonged to the Jewish eldership, which was filled, like the same office now, not according to age always, but according to the standing in the church. He was no doubt of high repute. -T Good Master. A title usually given to distinguished Jewish Rabbis. Eternal life, that is, salvation, heaven.

17. Why callest thou? &c. Our Lord would take him up, upon the title he gave Him, "good master," and would show him that his real views of Him did not agree with this. He would thus more directly attack his low ideas of the Master. "You give me a title which properly belongs to God alone, yet you do not even receive my doctrine, much less regard me as God." Christ did not mean to say that He was not God, but rather that He was; and that the young man ought so to esteem Him, even to be consistent with the title which he gave Him. But he denied at heart the Divinity of Christ, and our Lord here calls attention to His own claims,

striking and appropriate way of reproving the young man.- -¶ Keep the commandments. Christ now presents him with the claims of the Divine law upon him, charging him with his obligation to keep the commandments. He does not say that any man ever kept them so as to deserve heaven, as none ever did (Rom. 3. 20, 28; 4. 6. Gal. 2. 16. Ephes. 2. 9. 2 Tim. 1.9). But by these he is to be judged; and only by seeing his inability to do this, and his short coming, could he feel the need of Christ's salvation. If any one is to gain eternal life by his works, he must, in all his life, keep the whole law, and not offend in one point-else he is guilty of all—that is, condemned by the whole law (James 2. 10).

18, 19. Which? Our Lord here points the inquirer to certain of the commandments. These were not all, yet quite enough for a trial (See Ex. 20. 12-16). These had relation to the common relative duties, and were all summed up in the last clause, "Thou shalt love thy neighbour as thyself” (Matt. 22. 39). He would have him judged now by his daily conduct, to see if he had kept, in the spirit, these commandments; and by using the last clause as a comprehensive summary, he points him to the great truth, that there is the spirit, beyond the letter, which is to be observed.

20. He holds himself unimpeached on all these points, and thought he had fully kept these requirements. So narrow had been his views of what the law of God demands of men.

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 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

n Lu. 12.33; 16.9. Ac.2.45; 4.34,35. 1Ti.6.18,19. o Jno.12.26.

- From my youth up-rather, from my childhood.

21. Our Lord now puts to him an unexpected test, yet the most allow able. -If thou wilt be perfect. See note, ch. 5. 48. "One thing thou lackest " (Mark, Luke). The law he had not kept. If we really had kept the ten commandments, we should be ready to obey whatever God enjoins; and the ten commandments, rightly understood, do really cover all possible duties. Though love to our neighbour does not require of us, ordinarily, to give away all we have to the poor, yet here Christ commanded it; and if He commanded it of us, we should not hesitate, else we love ur possessions better than Himself. Had he done this, he could not have deserved eternal life, for it could not be bought by any amount of money or of selfsacrifice. It must needs be received by sinners as a free gift. Yet this young man could have claimed CHRIST'S PROMISE to him. But now, the heart is shown to be worldly, and needing to be changed. To part with wealth for Christ, and to give to the poor, were beyond his attainments. Mark says that " Jesus, beholding him, loved him" (vs. 21). As a man, He felt an interest in his amiable and ingenuous qualities; and He who loves sinners, even his enemies, so as to die for the vilest, could not be destitute of love toward this youth, though it was not his covenant love. God has a love to the world. But it is expressed in the plan of salvation by a

sorrowful: for he had great possessions.

23 Then said Jesus unto his disciples, Verily I say unto you, that P a rich man shall hardly enter into the kingdom of heaven. 24 And again I say unto 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.

p Ti.6.9,10.

Redeemer. "God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life."

22. It appears here, that he had great struggles and sorrows on account of such a test being applied. He could not bear to give up his worldly possessions. They were the idol of his heart, and the more wealth he had, the harder it was to yield to such a demand. "Covetousness is IDOLATRY.”

23. Hardly-with great difficulty. Christ here teaches what was shown in this case, that it is hard-not impossible, but extremely difficult-for a rich man to get to heaven-because it is found to be hard to put Christ's will before his worldly possessions. Mark has it, "How hard is it for them that trust in riches." They that have riches."

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Luke,

24. It is easier for a camel to go through the eye of a needle. Lord Nugent, in his recent publication, "Lands Sacred and Classical," has given an application of these words which strikingly shows their fitness and point. Lord N. describes himself as "about to walk out of Hebron, through the large gale, when his companions, seeing a train of camels approaching, desired him to go through the eye of the needle" -in other words, the small side of the gate. This Lord N. applies as explanatory of the Saviour's words; for he adds, "the sumpter camel cannot pass through unless

fore?

25 When his disciples heard it, | thee: what shall we have therethey were exceedingly amazed, saying, Who then can be saved? 26 But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible. 27 Then answered Peter, and said unto him, Behold, we have forsaken all and followed

r

8

q Ps.3.8; 62.11. Zec.8.6. r Mar.10.28. Lu.18.28. 8 Ph.3.8.

with great difficulty, and stripped of his load, his trappings, and his merchandize." This language was proverbial among the Jews, to denote an impossibility. Literally it meant, that it was easier for a huge camel, with all his load of goods, to go through this small side gate, than for a rich man to enter into the kingdom of heaven-of course one who loves riches, and trusts in them (as Mark has it), is meant. This should warn us not to covet wealth, nor too eagerly to pursue what may prove to us such a serious obstacle in the way to heaven. This young man lacked one thing (see Mark's language); Christ had put to him this test-if he would be perfect—that is, if he had a disposition to be complete and entire wanting nothing. But here was the lack of one thing-of a disposition to serve Christ fully, and to make His favour more than wealth or life. He lacked the essential, vital thing. So there is some one thing that keeps many from following Christ. They have too large possessions, or too many gay friends and amusements, or a self-righteousness, which they cannot consent to part with, even for Christ Himself. The most common thing among the young is this love of the world, which the scripture declares is so inconsistent with true love to

God (1 John 2. 15). "They that will be rich, fall into temptation," &c. (1 Tim. 6. 9.)

28 And Jesus said unto them, Verily, I say unto you, that ye 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 of Israel.

t c.20.21. Lu.22.28-30. 1Cor. 6.2,3. Re.2.26.

They are startled at such a rule laid down, and think it must exclude many

-07 ALL.

26. With men, &c. Our Lord replies, that this only shows the impossibility by human power-that by human means, indeed, this is quite impossible. The impotency of all human effort, and even of the means of grace, in themselves, to change and save the soul, is most apparent. In God is the only hope. But with Him, it is possible! "Born, not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John 1. 13). "I can do all things through Christ, which strengtheneth me" (Phil. 4.13).

27. Then answered Peter. Peter is induced by this language of our Lord, to mention the case of the twelve, and to ask what special reward they may expect for having left all. Their boats, and nets, and fish, and father, were every thing to them. They might, indeed, look for a reward, for it had been promised.

But this temper is wrong, so far as it puts forth claims for our good deeds, as though we deserved the reward at Christ's hands. What pay does a man deserve for giving up a copper, or pepper-corn, for a palace?

28. Ye which have followed me. The words "in the regeneration" belong to the remainder of the verse, and are not to be read with the preceding words. Christ tells of the reward that shall be revealed for his humble 25. Exceedingly amazed. Mark followers. A time of regeneration is has it, "were astonished out of meas- coming. The term 'means renovation ure." Who then can be saved?-literally new birth-and refers to

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