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 i lit

¿ 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.- 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.

j c.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

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 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." Luke, They that have riches."

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 gate, 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?

r

27 Then answered Peter, and said unto him, Behold, we have forsaken alls and followed

q Ps.3.8; 62.11. Zec.8.6. ↑ 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 This should warn us not to covet wealth, no 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 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, yet 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, hut of GOD" (John 1. 13). "I can do all things through Christ, which stre..gtheneth 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

u Mar.10.29,30. Lu.18.29,30. 1Cor.2.9.

the new creation prophesied as the glory of the latter days, "when the Son of man shall sit on the throne of his glory" (ch. 25. Isa. 65. 17; 66. 22. Rev. 21. 1). In this new state of things, wherein all things shall become new, ye shall enjoy a glorious distinction. When Christ shall come to judgment, sitting on the throne of His glory-or His glorious throne as Mediator and Judge, then, as great kings have officers around them, dignitaries of the kingdom, ye, the twelve apostles, shall be exalted to special honour, and shall sit on twelve thrones of majesty, judging the people of God -the twelve tribes of Israel. The language is used to express most strongly to them, in a way which they could appreciate, the special glories reserved for them, in connexion with Christ's exaltation. See Luke 22. 28, 29, 30, where it is "eating and drinking at His table" that is the figure used to enforce this.

29. Forsaken. The forsaking here intended is such as accords with the spirit of the discourse. We must have our affections weaned from the pleasures and riches of the world, so as willingly to part with any thing and every thing for Christ. The early Christians actually gave up houses, and lands, and friends. This is not always called for; but where it is called for we are not to hesitate. The disposition--the heart is all-important. A hundred-fold. Such shall receive a hundred-fold of real good. Mark reads, a hundred-fold (that is, a hundred times as much) of the same things. But the meaning is rather, in substantial, essential value. Mark adds, "with persecutions," showing that it is not worldly ease that is promised, but what shall be a hundred times better.

30 But many that are first shall be last; and the last shall be first.

v c.20.16. c.21.31,32. Mar.10.31. Lu.13.30. Ga.5.7. He.4.1.

30. This verse is thrown in, as a caution against indolence or presumption. Though great honours and rewards awaited them, they were not such as they had thought; for the last might come out first, on His plan of reckoning, and the first be last in those distributions. Also He would teach, by a proverbial saying, that this future exaltation will not be according to appearances or prospects here. The highly honoured here, will often be the most degraded and sunk, in those future awards. Hence they should not covet earthly distinctions, as Peter seemed to have sought for, in his question. This language applies to all! Those of best advantages for obtaining true religion, often turn out the worst; while those of humble opportunities are often found entering the kingdom first. Publicans and harlots enter, while the children of the kingdom are cast out. Those who seem nearest the kingdom, are often the farthest from entering in, and seem to find it most difficult to see the way, or continue most careless about it. The moral and correct in life, who are not true Christians, often seem most fixed and settled in their neglect of Christ.

"Do

OBSERVE, (1.) Many inquire what they must do to be saved, with the most mistaken views of Christ's person and claims. (2.) Those who would get to heaven by doing some good thing, must be held to a perfect obedience of the Divine law. this and live." (3.) How easy is it for men to be mistaken as to their keeping the commandments. So Paul the apostle, in Romans ch. 7, "The law is spiritual." (4.) Duties to God are of superior rank-but duties to our neighbour will sufficiently test our dispositions. (5.) Christ will