Mark 10:13–31

It is looked upon as the indication of a kind and tender disposition to take notice of little children, and this was remarkable in our Lord Jesus, which is an encouragement not only to little children to apply themselves to Christ when they are very young, but to grown people, who are conscious to themselves of weakness and childishness, and of being, through manifold infirmities, helpless and useless, like little children. Here we have, I. Little children brought to Christ, Mar 10:13. Their parents, or whoever they were that had the nursing of them, brought them to him, that he should touch them, in token of his commanding and conferring a blessing on them. It doth not appear that they needed any bodily cure, nor were they capable of being taught: but it seems, 1. That they had the care of them were mostly concerned about their souls, their better part, which ought to be the principal care of all parents for their children; for that is the principal part, and it is well with them, it if be well with their souls. 2. They believed that Christ's blessing would do their souls good; and therefore to him they brought them, that he might touch them, knowing that he could reach their hearts, when nothing their parents could say to them, or do for them, would reach them. We may present our children to Christ, now that he is in heaven, for from thence he can reach them with his blessing, and therein we may act faith upon the fulness and extent of his grace, the kind intimations he hath always given of favour to the seed of the faithful, the tenour of the covenant with Abraham, and the promise to us and to our children, especially that great promise of pouring his Spirit upon our seed, and his blessing upon our offspring, Isa 44:3. II. The discouragement which the disciples gave to the bringing of children to Christ; They rebuked them that brought them; as if they had been sure that they knew their Master's mind in this matter, whereas he had lately cautioned them not to despise the little ones. III. The encouragement Christ gave to it. 1. He took it very ill that his disciples should keep them off; When he saw it, he was much displeased, Mar 10:14. "What do you mean? Will you hinder me from doing good, from doing good to the rising generation, to the lambs of the flock?" Christ is very angry with his own disciples, if they discountenance any in coming to him themselves, or in bringing their children to him. 2. He ordered that they should be brought to him, and nothing said or done to hinder them; suffer little children, as soon as they are capable, to come to me, to offer up their supplications to me, and to receive instructions from me. Little children are welcome betimes to the throne of grace with their Hosannas. 3. He owned them as members of his church, as they had been of the Jewish church. He came to set up the kingdom of God among men, and took this occasion to declare that that kingdom admitted little children to be the subjects of it, and gave them a title to the privileges of subjects. Nay, the kingdom of God is to be kept up by such: they must be taken in when they are little children, that they may be secured for hereafter, to bear up the name of Christ. 4. That there must be something of the temper and disposition of little children found in all that Christ will own and bless. We must receive the kingdom of God as little children (Mar 10:15); that is, we must stand affected to Christ and his grace as little children do to their parents, nurses, and teachers. We must be inquisitive, as children, must learn as children (that is the learning age), and in learning must believe, Oportet discentem credere - A learner must believe. The mind of a child is white paper (tabula rose - a mere blank), you may write upon it what you will; such must our minds be to the pen of the blessed Spirit. Children are under government; so must we be. Lord, what wilt thou have me to do? We must receive the kingdom of God as the child Samuel did, Speak, Lord, for thy servant heareth. Little children depend upon their parents' wisdom and care, are carried in their arms, go where they send them, and take what they provide for them; and thus must we receive the kingdom of God, with a humble resignation of ourselves to Jesus Christ, and an easy dependence upon him, both for strength and righteousness, for tuition, provision, and a portion. 5. He received the children, and gave them what was desired (Mar 10:16); He took them up in his arms, in token of his affectionate concern for them; put his hands upon them, as was desired, and blessed them. She how he out-did the desires of these parents; they begged he would touch them, but he did more. (1.) He took them in his arms. Now the scripture was fulfilled (Isa 40:11), He shall gather the lambs in his arms, and carry them in his bosom. Time was, when Christ himself was taken up in old Simeon's arms, Luk 2:28. And now he took up these children, not complaining of the burthen (as Moses did, when he was bid to carry Israel, that peevish child, in his bosom, as a nursing father bears the sucking child, Num 11:12), but pleased with it. If we in a right manner bring our children to Christ, he will take them up, not only in the arms of his power and providence, but in the arms of his pity and grace (as Eze 16:8); underneath them are the everlasting arms. (2.) He put his hands upon them, denoting the bestowing of his Spirit upon them (for that is the hand of the Lord), and his setting them apart for himself. (3.) He blessed them with the spiritual blessings he came to give. Our children are happy, if they have but the Mediator's blessing for their portion. It is true, we do not read that he baptized these children, baptism was not fully settled as the door of admission into the church until after Christ's resurrection; but he asserted their visible church-membership, and by another sign bestowed those blessings upon them, which are now appointed to be conveyed and conferred by baptism, the seal of the promise, which is to us and to our children.

Mark 10:13-16 Matthew 19:13-15 Mark 10:13-16 Luke 18:15-17 13. Then were presented to him children, that he might lay hands on them and pray; but the disciples rebuked them. 14. And Jesus said to them, Suffer children, and forbid them not, to come to me; for of such is the kingdom of heaven. 15. And when he had laid hands on them, he departed thence. 13. And they brought to him children, that he might touch them; but the disciples rebuked those who presented them. 14. And when Jesus saw it, he was displeased, and said to them, Suffer children to come to me, and do not forbid them; for of such is the kingdom of heaven. 15. Verily I say to you, Whosoever shall not receive the kingdom of God as a child shall not enter into it. 16. And when he had taken them in his arms, he laid hands on them, and blessed them. 15. And they presented to him also infants, that he might touch them; which, when the disciples saw, they rebuked them. 16. But Jesus, when he had called them to him, said, Suffer children to come to me, and do not forbid them; for of such is the kingdom of God. 17. Verily I say to you, Whosoever shall not receive the kingdom of God as a child shall not enter into it. This narrative is highly useful; for it shows that Christ receives not only those who, moved by holy desire and faith, freely approach to him, but those who are not yet of age to know how much they need his grace. Those little children have not yet any understanding to desire his blessing; but when they are presented to him, he gently and kindly receives them, and dedicates them to the Father [611] by a solemn act of blessing. We must observe the intention of those who present the children; for if there had not been a deep-rooted conviction in their minds, that the power of the Spirit was at his disposal, that he might pour it out on the people of God, it would have been unreasonable to present their children. There is no room, therefore, to doubt, that they ask for them a participation of his grace; and so, by way of amplification, Luke adds the particle also; as if he had said that, after they had experienced the various ways in which he assisted adults, they formed an expectation likewise in regard to children, that, if he laid hands on them, they would not leave him without having received some of the gifts of the Spirit. The laying on of hands (as we have said on a former occasion) was an ancient and well known sign of blessing; and so there is no reason to wonder, if they desire that Christ, while employing that solemn ceremony, should pray for the children At the same time, as the inferior are blessed by the better, (Hebrews 7:7,) they ascribe to him the power and honor of the highest Prophet. Matthew 19:13. But the disciples rebuked them. If a crown [612] had been put on his head, they would have admitted it willingly, and with approbation; for they did not yet comprehend his actual office. But they reckon it unworthy of his character to receive children; and their error wanted not plausibility; for what has the highest Prophet and the Son of God to do with infants? But hence we learn, that they who judge of Christ according to the feeling of their flesh are unfair judges; for they constantly deprive him of his peculiar excellencies, and, on the other hand, ascribe, under the appearance of honor, what does not at all belong to him. Hence arose an immense mass of superstitions, which presented to the world a fancied Christ. [613] And therefore let us learn not to think of him otherwise than what himself teaches, and not to assign to him a character different from what he has received from the Father. We see what happened with Popery. They thought that they were conferring a great honor on Christ, if they bowed down before a small piece of bread; but in the sight of God it was an offensive abomination. Again, because they did not think it sufficiently honorable to him to perform the office of an Advocate for us, they made for themselves innumerable intercessors; but in this way they deprived him of the honor of Mediator. 14. Suffer children. He declares that he wishes to receive children; and at length, taking them in his arms, he not only embraces, but blesses them by the laying on of hand; from which we infer that his grace is extended even to those who are of that age. And no wonder; for since the whole race of Adam is shut up under the sentence of death, all from the least even to the greatest must perish, except those who are rescued by the only Redeemer. To exclude from the grace of redemption those who are of that age would be too cruel; and therefore it is not without reason that we employ this passage as a shield against the Anabaptists. They refuse baptism to infants, because infants are incapable of understanding that mystery which is denoted by it. We, on the other hand, maintain that, since baptism is the pledge and figure of the forgiveness of sins, and likewise of adoption by God, it ought not to be denied to infants, whom God adopts and washes with the blood of his Son. Their objection, that repentance and newness of life are also denoted by it, is easily answered. Infants are renewed by the Spirit of God, according to the capacity of their age, till that power which was concealed within them grows by degrees, and becomes fully manifest at the proper time. Again, when they argue that there is no other way in which we are reconciled to God, and become heirs of adoption, than by faith, we admit this as to adults, but, with respect to infants, this passage demonstrates it to be false. Certainly, the laying on of hands was not a trifling or empty sign, and the prayers of Christ were not idly wasted in air. But he could not present the infants solemnly to God without giving them purity. And for what did he pray for them, but that they might be received into the number of the children of God? Hence it follows, that they were renewed by the Spirit to the hope of salvation. In short, by embracing them, he testified that they were reckoned by Christ among his flock. And if they were partakers of the spiritual gifts, which are represented by Baptism, it is unreasonable that they should be deprived of the outward sign. But it is presumption and sacrilege to drive far from the fold of Christ those whom he cherishes in his bosom, and to shut the door, and exclude as strangers those whom he does not wish to be forbidden to come to him For of such is the kingdom of heaven. Under this term he includes both little children and those who resemble them; for the Anabaptists foolishly exclude children, with whom the subject must have commenced; but at the same time, taking occasion from the present occurrence, he intended to exhort his disciples to lay aside malice and pride, and put on the nature of children Accordingly, it is added by Mark and Luke, that no man can enter into the kingdom of heaven unless he be made to resemble a child. But we must attend to Paul's admonition, not to be children in understanding, but in malice, (1 Corinthians 14:20.) Footnotes: [611] "A Dieu son Pere;" -- "to God his Father." [612] "Une couronne royale;" -- "a royal crown." [613] "Un Christ faict a la fantasie des hommes;" -- "a Christ made according to the fancy of men."

And they brought young children to him,.... The parents, or friends, or nurses of the children in those parts, having heard of the fame of Jesus; and having entertained an high opinion of him, as a great prophet, and a holy, good man, brought their children in their arms, or hands, that he should touch them; as he did when he healed diseased persons, as these might be, though not expressed: and his disciples rebuked those that brought them; See Gill on Matthew 19:13.

But when Jesus saw it,.... Observed that his disciples reproved those that brought their children to, him, he was much displeased; with his disciples, who took too much upon them; for they ought first, to have known their master's will; whether it was his pleasure to grant the favour desired for these children, and not to have forbid them of themselves: and said unto them; the disciples, as the Persic version reads: suffer the little children to come unto me, and forbid them not, for of such is the kingdom of God; or "of them who" are, , "as these", as the Syriac version, renders the words; or, as the Arabic, who "are like to these"; and the Persic, who are "like to these little children"; in innocence and humility; See Gill on Matthew 19:14.

Verily I say, unto you,.... A form of speech used when our Lord was about to asseverate a thing, and assert something of moment and importance, and which he would have attended to. Whosoever shall not receive the kingdom of God; the Gospel, and the mysteries of it: as a little child; laying aside all pride and prejudice, attending thereunto with humility and meekness: he shall not enter therein; he shall attain to no true spiritual knowledge of the Gospel; nor should he be admitted into a Gospel church state, and to the ordinances of it.

And he took them up in his arms,.... "Upon his arms", the Syriac version says; "he put them into his bosom", according to the Ethiopic; and the Persic renders it, "he took them into his bosom": all which expresses great tenderness towards them, and affection for them: put his hands upon them, and blessed them. The Ethiopic version transposes these clauses, and puts blessing first, contrary to the natural order of the words, and things; for he first put his hands on the children, according to the custom of the Jews, and then prayed over them, and wished all happiness and prosperity to them; See Gill on Matthew 19:15.

Mr 10:13-16 . Little Children Brought to Christ. ( = Mt 19:13-15 ; Lu 18:15-17 ). See on Lu 18:15-17 .

I. Here is a hopeful meeting between Christ and a young man; such he is said to be (Mat 19:20, Mat 19:22), and a ruler (Luk 18:18), a person of quality. Some circumstances here are, which we had not in Matthew, which makes his address to Christ very promising. 1. He came running to Christ, which was an indication of his humility; he laid aside the gravity and grandeur of a ruler, when he came to Christ: thus too he manifested his earnestness and importunity; he ran as one in haste, and longing to be in conversation with Christ. He had now an opportunity of consulting this great Prophet, in the things that belonged to his peace, and he would not let slip the opportunity. 2. He came to him when he was in the way, in the midst of company: he did not insist upon a private conference with him by night, as Nicodemus did, though like him he was a ruler, but when he shall find him without, will embrace that opportunity of advising with him, and not be ashamed, Sol 8:1. 3. He kneeled to him, in token of the great value and veneration he had for him, as a teacher come from God, and his earnest desire to be taught by him. He bowed the knee to the Lord Jesus, as one that would not only do obeisance to him now, but would yield obedience to him always; he bowed the knee, as one that meant to bow the soul to him. 4. His address to him was serious and weighty; Good Master, what shall I do, that I may inherit eternal life? Eternal life was an article of his creed, though then denied by the Sadducees, a prevailing party: he asks, What shall he do now that he may be happy for ever. Most men enquire for good to be had in this world (Psa 4:6), any good; he asks for good to be done in this world, in order to the enjoyment of the greatest good in the other world; not, Who will make us to see good? But, "Who will make us to do good?" He enquires for happiness in the way of duty; the summum bonum - chief good which Solomon was in quest of, was that good for the sons of men which they do should do, Ecc 2:3. Now this was, (1.) A very serious question in itself; it was about eternal things, and his own concern in those things. Note, Then there begins to be some hope of people, when they begin to enquire solicitously, what they shall do to get to heaven. (2.) It was proposed to a right person, one that was every way fit to answer it, being himself the Way, the Truth, and the Life, the true way to life, to eternal life; who came from heaven on purpose, first to lay open for us, and then to lay open to us; first to make, and then to make known, the way to heaven. Note, Those who would know what they shall do to be saved, must apply themselves to Christ, and enquire of him; it is peculiar to the Christian religion, both to show eternal life, and to show the way to it. (3.) It was proposed with a good design - to be instructed. We find this same question put by a lawyer, not kneeling, but standing up (Luk 10:25), with a bad design, to pick quarrels with him; he tempted him, saying, Master, what shall I do? It is not so much the good words as the good intention of them that Christ looks at. 5. Christ encouraged this address, (1.) By assisting his faith, Mar 10:18. He called him good Master; Christ would have him mean thereby, that he looked upon him to be God, since there is none good but one, that is God, who is one, and his name one, Zac 14:9. Our English word God doubtless hath affinity with good; as the Hebrews name God by his power, Elohim, the strong God; so we by his goodness, the good God. (2.) By directing his practice (Mar 10:19); Keep the commandments; and thou knowest what they are. He mentions the six commandments of the second table, which prescribe our duty to our neighbour; he inverts the order, putting the seventh commandment before the sixth, to intimate that adultery is a sin no less heinous than murder itself. The fifth commandment is here put last, as that which should especially be remembered and observed, to keep us to all the rest. Instead of the tenth commandment, Thou shalt not covet, our Saviour here puts, Defraud not. Mē aposterēsēs - that is, saith Dr. Hammond, "Thou shalt not rest contented with thy own, and not seek to increase it by the diminution of other men's." It is a rule of justice not to advance or enrich ourselves by doing wrong or injury to any other. 6. The young man bid fair for heaven, having been free from any open gross violations of the divine commands. Thus far he was able to same in some measure (Mar 10:20), Master, all these have I observed from my youth. He thought he had, and his neighbours thought so too. Note, Ignorance of the extent and spiritual nature of the divine law, makes people think themselves in a better condition than they really are. Paul was alive without the law. But when he saw that to be spiritual, he saw himself to be carnal, Rom 7:9, Rom 7:14. However, he that could say he was free from scandalous sin, went further than many in the way to eternal life. But though we know nothing by ourselves, yet are we not thereby justified. Co1 4:4. 7. Christ had a kindness for him; Jesus, beholding him, loved him, Mar 10:21. He was pleased to find that he had lived inoffensively, and pleased to see that he was inquisitive how to live better than so. Christ particularly loves to see young people, and rich people, asking the way to heaven, with their faces thitherward. II. Here is a sorrowful parting between Christ and this young man. 1. Christ gave him a command of trial, by which it would appear whether he did in sincerity aim at eternal life, and press towards it: he seemed to have his heart much upon it, and if so, he is what he should be; but has he indeed his heart upon it? Bring him to the touchstone. (1.) Can he find in his heart to part with his riches for the service of Christ? He hath a good estate, and now, shortly, at the first founding of the Christian church, the necessity of the case will require that those who have lands, sell them, and lay the money at the apostles' feet; and how will he dispense with that? Act 4:34, Act 4:35. After awhile, tribulation and persecution will arise, because of the word; and he must be forced to sell his estate, or have it taken from him, and how will he like that? Let him know the worst now; if he will not come up to these terms, let him quit his pretensions; as good as the first as at last. "Sell whatsoever thou hast over and above what is necessary for thy support;" probably, he had no family to provide for; let him therefore be a father to the poor, and make them his heirs. Every man, according to his ability, must relieve the poor, and be content, when there is occasion, to straiten himself to do it. Worldly wealth is given us, not only as maintenance to bear our charges through this world, according to our place in it, but as talent, to be used and employed for the glory of our great Master in the world, who hath so ordered it, that the poor we should have always with us as his receivers. (2.) Can he find it in his heart to go through the hardest costliest services he may be called to as a disciple of Christ, and depend upon him for a recompence in heaven? He asks Christ what he should do more than he has done to obtain eternal life, and Christ puts it to him, whether he has indeed that firm belief of, and that high value for, eternal life that he seems to have. Doth he really believe there is a true treasure in heaven sufficient to make up all he can leave, or lose, or lay out, for Christ? Is he willing to deal with Christ upon trust? Can he give him credit for all he is worth; and be willing to bear a present cross, in expectation of a future crown? 2. Upon this he flew off (Mar 10:22); He was sad at that saying; was sorry that he could not be a follower of Christ upon any easier terms than leaving all to follow him; that he could not lay hold on eternal life, and keep hold of his temporal possessions too. But since he could not come up to the terms of discipleship, he was so fair as not to pretend to it; He went away grieved. Here appeared the truth of that (Mat 6:24), Ye cannot serve God and mammon; while he held to mammon he did in effect despise Christ, as all those do who prefer the world before him. He bids for what he has a mind for in the market, yet goes away grieved, and leaves it, because he cannot have it at his own price. Two words to a bargain. Motions are not marriages. That which ruined this young man was, he had great possessions; thus the prosperity of fools destroys them, and those who spend their days in wealth are tempted to say to God, Depart from us; or to their hearts, Depart from God. III. Here is Christ's discourse with his disciples. We are tempted to wish that Christ had mollified that saying which frightened this young gentleman from following him, and by an explanation taken off the harshness of it: but he knew all men's hearts; he would not court him to be his follower, because he was a rich man and a ruler; but, if he will go, let him go. Christ will keep no man against his will; and therefore we do not find that Christ called him back, but took this occasion to instruct his disciples in two things. 1. The difficulty of the salvation of those who have an abundance of this world; because there are few who have a deal to leave, that can be persuaded to leave it for Christ, or to lay it out in doing good. (1.) Christ asserts this here; He looked about upon his disciples, because he would have them all take notice of what he said, that by it they might have their judgments rightly informed, and their mistakes rectified, concerning worldly wealth, which they were apt to over-rate; How hardly shall they who have riches enter into the kingdom of God! Mar 10:23. They have many temptations to grapple with, and many difficulties to get over, which lie not in the way of poor people. But he explains himself, Mar 10:24, where he calls the disciples children, because as such they should be taught by him, and portioned by him with better things than this young man left Christ to cleave to; and whereas he had said, How hardly will those who have riches get to heaven; here he tells them, that the danger arose not so much from their having riches as from their trusting to them, and placing their confidence in them, expecting protection, provision, and a portion from them; saying that to their gold, which they should say only to their God, Thou art my hope, Job 31:24. They have such a value as this for the wealth of the world, will never be brought to put a right value upon Christ and his grace. They that have ever so much riches, but do not trust in them, that see the vanity of them, and their utter insufficiency to make a soul happy, have got over the difficulty, and can easily part with them for Christ: but they have ever so little, if they set their hearts upon that little, and place their happiness in it, it will keep them from Christ. He enforces this assertion with, Mar 10:25, It is easier for a camel to go through the eye of a needle, than for a rich man, that trusts in riches, or inclines to do so, to enter into the kingdom of God. The disproportion here seems so great (though the more it is so the more it answers the intention), that some have laboured to bring the camel and the eye of the needle a little nearer together. [1.] Some imagine there might be some wicket-gate, or door, to Jerusalem, commonly known by the name of the needle's eye, for its straitness, through which a camel could not be got, unless he were unloaded, and made to kneel, as those camel, Gen 24:11. So a rich man cannot get to heaven unless he is willing to part with the burthen of his worldly wealth, and stoop to the duties of a humble religion, and so enter at the strait gate. [2.] Others suggest that the word we translate a camel, sometimes signifies a cable-rope, which, though not to be got through a needle's eye, yet is of great affinity to it. A rich man, compared with the poor, is as a cabl…

Mark 10:17-22 Matthew 19:16-22 Mark 10:17-22 Luke 18:18-23 16. And, lo, one came and said to him, Good Master, what good thing shall I do, that I may have eternal life? 17. Who said to him, Why callest thou me good? There is none good but God alone? [614] but if thou wilt enter into life, keep the commandments. 18. He saith to him, Which? And Jesus said, Thou shalt not murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, 19 Honor thy father and mother: and, Thou shalt love thy neighbor as thyself. 20. The young man saith to him, All these things have I kept from my youth: what do I still want? 21. Jesus saith to him, If thou wilt be perfect, go sell what thou hast, and give to the poor, and thou shalt have a treasure in heaven; and come, follow me. 22. And when the young man heard that saying, he went away sorrowful; for he had many possessions. [615] 17. And as he was going out into the road, one ran, and, when he had kneeled down, asked him, Good Master, what shall I do, that I may obtain eternal life? 18. And Jesus said to him, Why callest thou me good? There is none good but God alone. 19. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honor thy father and mother. 20. But he answering said to him, Master, all these things have I kept from my youth. 21. And Jesus, beholding him, loved him, and said to him, Thou art in want of one thing, go sell what thou hast, and give to the poor, and thou shalt have a treasure in heaven; and come, follow me, taking the cross on thy shoulders. 22. But he, affected with uneasiness on account of the saying, went away sorrowful; for he had many possessions. 18. And a certain ruler asked him, saying, Good Master, what shall I do, that I may obtain eternal life? 19. And Jesus said to him, Why callest thou me good? None is good but God alone. 20. Thou knowest the commandments, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness. Honor thy father and thy mother. 21. And he said, All these things have I kept from my youth. 22. Having heard this, Jesus said to him, Yet one thing thou wantest; sell all that thou hast, and give to the poor, and thou shalt have a treasure in heaven; and come, follow me. 23. Having heard these things, he was grieved; for he was very rich. Matthew 19:16. And, lo, one. Luke says that he was a ruler, (archon,) that is, a man of very high authority, not one of the common people. [616] And though riches procure respect, [617] yet he appears to be here represented to have been held in high estimation as a good man. For my own part, after weighing all the circumstances, I have no doubt that, though he is called a young man, he belonged to the class of those who upheld the integrity of the Elders, by a sober and regular life. [618] He did not come treacherously, as the scribes were wont to do, but from a desire of instruction; and, accordingly, both by words and by kneeling, he testifies his reverence for Christ as a faithful teacher. But, on the other hand, a blind confidence in his works hindered him from profiting under Christ, to whom, in other respects, he wished to be submissive. Thus, in our own day, we find some who are not ill-disposed, but who, under the influence of I know not what shadowy holiness, [619] hardly relish the doctrine of the Gospel. But, in order to form a more correct judgment of the meaning of the answer, we must attend to the form of the question. He does not simply ask how and by what means he shall reach life, but what good thing he shall do, in order to obtain it. He therefore dreams of merits, on account of which he may receive eternal life as a reward due; and therefore Christ appropriately sends him to the keeping of the law, which unquestionably is the way of life, as I shall explain more fully afterwards. 17. Why callest thou me good? I do not understand this correction in so refined a sense as is given by a good part of interpreters, as if Christ intended to suggest his Divinity; for they imagine that these words mean, "If thou perceivest in me nothing more exalted than human nature, thou falsely appliest to me the epithet good, which belongs to God alone." I do acknowledge that, strictly speaking, men and even angels do not deserve so honorable a title; because they have not a drop of goodness in themselves, but borrowed from God; and because in the former, goodness is only begun, and is not perfect. But Christ had no other intention than to maintain the truth of his doctrine; as if he had said, "Thou falsely callest me a good Master, unless thou acknowledgest that I have come from God." The essence of his Godhead, therefore, is not here maintained, but the young man is directed to admit the truth of the doctrine. He had already felt some disposition to obey; but Christ wishes him to rise higher, that he may hear God speaking. For -- as it is customary with men to make angels of those who are devils -- they indiscriminately give the appellation of good teachers to those in whom they perceive nothing divine; but those modes of speaking are only profanations of the gifts of God. We need not wonder, therefore, if Christ, in order to maintain the authority of his doctrine, directs the young man to God. Keep the commandments. This passage was erroneously interpreted by some of the ancients, whom the Papists have followed, as if Christ taught that, by beeping the law, we may merit eternal life On the contrary, Christ did not take into consideration what men can do, but replied to the question, What is the righteousness of works? or, What does the Law require? And certainly we ought to believe that God comprehended in his law the way of living holily and righteously, in which righteousness is included; for not without reason did Moses make this statement, He that does these things shall live in them, (Leviticus 18:5;) and again, I call heaven and earth to witness that l have this day showed you life, (Deuteronomy 30:19.) We have no right, therefore, to deny that the keeping of the law is righteousness, by which any man who kept the law perfectly -- if there were such a man -- would obtain life for himself. But as we are all destitute of the glory of God, (Romans 3:23,) nothing but cursing will be found in the law; and nothing remains for us but to betake ourselves to the undeserved gift of righteousness. And therefore Paul lays down a twofold righteousness, the righteousness of the law, (Romans 10:5,) and the righteousness of faith, (Romans 10:6.) He makes the first to consist in works, and the second, in the free grace of Christ. Hence we infer, that this reply of Christ is legal, because it was proper that the young man who inquired about the righteousness of works should first be taught that no man is accounted righteous before God unless he has fulfilled the law, [620] (which is impossible,) that, convinced of his weakness, he might betake himself to the assistance of faith. I acknowledge, therefore, that, as God has promised the reward of eternal life to those who keep his law, we ought to hold by this way, if the weakness of our flesh did not prevent; but Scripture teaches us, that it is through our own fault that it becomes necessary for us to receive as a gift what we cannot obtain by works. If it be objected, that it is in vain to hold out to us the righteousness which is in the law, (Romans 10:5,) which no man will ever be able to reach, I reply, since it is the first part of instruction, by which we are led to the righteousness which is obtained by prayer, it is far from being superfluous; and, therefore, when Paul says, that the doers of the law are justified, (Romans 2:13,) he excludes all from the righteousness of the law. This passage sets aside all the inventions which the Papists have contrived in order to obtain salvation. For not only are they mistaken in wishing to lay God under obligation to them by their good works, to bestow salvation as a debt; but when they apply themselves to do what is right, they leave out of view the doctrine of the law, and attend chiefly to their pretended devotions, as they call them, not that they openly reject the law of God, but that they greatly prefer human traditions. [621] But what does Christ say? That the only worship of which God approves is that which he has prescribed; because obedience is better to him than all sacrifices, [622] (1 Samuel 15:22.) So then, while the Papists are employed in frivolous traditions, let every man who endeavors to regulate his life by obedience to Christ direct his whole attention to keep the commandments of the law. 18. Thou shalt not murder It is surprising that, though Christ intended to show that we are bound to obey the whole law, he should mention the second table only; but he did so, because from the duties of charity the disposition of every man is better ascertained. Piety towards God holds, no doubt, a higher rank; [623] but as the observation of the first table is often feigned by hypocrites, the second table is better adapted for making a scrutiny. [624] Let us know, therefore, that Christ selected those commandments in which is contained a proof of true righteousness; but by a synecdoche he takes a part for the whole. As to the circumstance of his placing that commandment last which speaks of honoring parents, it is of no consequence, for he paid no attention to the regular order. Yet it is worthy of notice, that this commandment is declared to belong to the second table, that no one may be led astray by the error of Josephus, who thought that it belonged to the first table. [625] What is added at the end, Thou shalt love thy neighbor, contains nothing different from the former commandments, but is, general explanation of them all. The young man saith to him. The law must have been dead to him, when he vainly imagined that he was so righteous; for if he had not flattered himself through hypocrisy, it was an excellent advice to him to learn humility, to contemplate his spots and blemishes in the mirror of the law. But, intoxicated with foolish confidence, he fearlessly boasts that he has discharged his duty properly from his childhood. Paul acknowledges that the same thing happened to himself, that, so long as the power of the law was unknown to him, he believed that he was alive; but that, after he knew what the law could do, a deadly wound was inflicted on him, (Romans 7:9.) So the reply of Christ, which follows, was suited to the man's disposition. And yet Christ does not demand any thing beyond the commandments of the law, but, as the bare recital had not affected him, Christ employed other words for detecting the hidden disease of avarice. I confess that we are nowhere commanded in the law to sell all; but as the design of the law is, to bring men to self-denial, and as it expressly condemns covetousness, we see that Christ had no other object in view than to correct the false conviction of the young man. [626] for if he had known himself thoroughly, as soon as he heard the mention of the law, he would have acknowledged that he was liable to the judgment of God; but now, when the bare words of the law do not sufficiently convince him of his guilt, the inward meaning is expressed by other words. If Christ now demanded any thing beyond the commandments of the law, he would be at variance with himself. He just now taught that perfect righteousness is comprehended in the commandments of the law: how then will it agree with this to charge the law with deficiency? Besides, the protestation of Moses, (Deuteronomy 30:15,) which I formerly quoted, would be false. Mark 10:21. One thing thou wantest. Christ therefore does not mean that the young man wanted one Thing beyond the keeping of the law, but in the very keeping of the law. For though the law nowhere obliges us to sell all, yet as it represses all sinful desires, an…

Mark 10:23-27 Matthew 19:23-26 Mark 10:23-27 Luke 18:24-27 23. And Jesus said to his disciples, Verily I say to you, A rich man will with difficulty enter into the kingdom of heaven. 24. Again I say to you, It is easier for a camel [630] to pass through the eye of a needle, than for a rich man to enter into the kingdom of God. 25. And his disciples, when they had heard these things, were greatly amazed, [631] saying, Who then can be saved? 26. And Jesus, beholding them, said to them, With men this is impossible; but with God all things are possible. 23. And when Jesus had looked around, he said to his disciples, With what difficulty shall they who have riches enter into the kingdom of God! 24. And the disciples were astonished at his words. But Jesus again replying, said to them, Children, how difficult is it for those who have confidence in riches to enter into the kingdom of God! 25. It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of God. 26. And they wondered beyond measure, saying within themselves, And who can be saved? 27. And Jesus beholding them saith, With men it is impossible, but not with God: for all things are possible with God. 24. And Jesus, perceiving that he was sorrowful, said, With what difficulty shall they who have riches enter into the kingdom of God! 25. For it is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of God. 26. And they that heard it said, And who can be saved? [632] 27. But he said, The things which are impossible with men are possible with God. Matthew 19:23. A rich man will with difficulty enter. Christ warns them, not only how dangerous and how deadly a plague avarice is, but also how great an obstacle is presented by riches. In Mark, indeed, he mitigates the harshness of his expression, by restricting it to those only who place confidence in riches But these words are, I think, intended to confirm, rather than correct, the former statement, as if he had affirmed that they ought not to think it strange, that he made the entrance into the kingdom of heaven so difficult for the rich, because it is an evil almost common to all to trust in their riches Yet this doctrine is highly useful to all; to the rich, that, being warned of their danger, they may be on their guard; to the poor, that, satisfied with their lot, they may not so eagerly desire what would bring more damage than gain. It is true indeed, that riches do not, in their own nature, hinder us from following God; but, in consequence of the depravity of the human mind, it is scarcely possible for those who have a great abundance to avoid being intoxicated by them. So they who are exceedingly rich are held by Satan bound, as it were, in chains, that they may not raise their thoughts to heaven; nay more, they bury and entangle themselves, and became utter slaves to the earth. The comparison of the camel., which is soon after added, is intended to amplify the difficulty; for it means that the rich are so swelled with pride and presumption, that they cannot endure to be reduced to the straits through which God makes his people to pass. The word camel denotes, I think, a rope used by sailors, rather than the animal so named. [633] 25. And his disciples, when they heard these things, were greatly amazed. The disciples are astonished, because it ought to awaken in us no little anxiety, that riches obstruct the entrance into the kingdom of God; for, wherever we turn our eyes, a thousand obstacles will present themselves. But let us observe that, while they were struck with astonishment, they did not shrink from the doctrines of Christ. The case was different with him who was lately mentioned; for he was so much alarmed by the severity of the commandment, that he separated from Christ; while they, though trembling, and inquiring, who can be saved? do not break off in an opposite direction, but are desirous to conquer despair. Thus it will be of service to us to tremble at the threatenings of God: whenever he denounces any thing that is gloomy or dreadful, provided that our minds are not discouraged, but rather aroused. 26. With men this is impossible. Christ does not entirely free the minds of his disciples from all anxiety; for it is proper that they should perceive how difficult it is to ascend to heaven; first, that they may direct all their efforts to this object; and next, that, distrusting themselves, they may implore strength from heaven. We see how great is our indolence and carelessness; and what the consequence would be if believers thought that they had to walk at ease, for pastime, along a smooth and cheerful plain. Such is the reason why Christ does not extenuate the danger -- though he perceives the terror which it excited in his disciples -- but rather increases it; for though formerly he said only that it was difficult, he now affirms it to be impossible Hence it is evident, that those teachers are guilty of gross impropriety, who are so much afraid to speak harshly, that they give indulgence to the slothfulness of the flesh. They ought to follow, on the contrary, the rule of Christ, who so regulates his style that, after men have been bowed down within themselves, he teaches them to rely on the grace of God alone, and, at the same time, excites them to prayer. In this manner, the weakness of men is seasonably relieved, not by ascribing anything to them, but by arousing their minds to expect the grace of God. By this reply of Christ is also refuted that widely embraced principle -- which the Papists have borrowed from Jerome -- "Whoever shall say that it is impossible to keep the law, let him be accursed. "For Christ plainly declares, that it is not possible for men to keep the way of salvation, except so far as the grace of God assists them. Footnotes: [630] "Il est plus facile qu'un Chable passe;" -- "it is easier for a CABLE to pass." [631] "S'estonnerent grandement;" -- "were greatly astonished." [632] "Qui pent donc estre sauve?" -- "Who can then be saved?" [633] "Vray est que le mot CAMELUS, dont a use l'Evangeliste, significant un chameau qu'un chable: mats i'aime mieux le prendre en la derniere signification pour une grosse carde de nayire." -- "It is true that the word kamelos which the Evangelist has employed, means both a camel and a cable; but I prefer taking it in the latter signification for a large rope used by sailors." The two English words camel and cable closely resemble each other, and the corresponding Greek words differ only by a single vowel; kamelos, denoting a camel, and kamilos a cable or rope It does not appear that Calvin; relied on certain Manuscripts of no good authority, which substitute kamilon, for kamelon. But he adopted the notion equally unfounded, that Greek writers sometimes used kamelos, in the sense of kamilos. Had due allowance been made for the boldness of Eastern imagery, the supposed difficulty would have disappeared, and the most refined taste would have been fully gratified. The poet Southey has seized the true spirit of the passage: -- "S. The camel and the needle, Is that then in your mind? "T. Even so. The text Is gospel wisdom. I would ride the camel, -- Yea leap him flying, through the needle's eye, As easily as such a pampered soul Could pass the narrow gate." At one period, critics showed a strong leaning to the idea of cable, which our Author favors, but have now very generally abandoned it, and returned to the true reading. -- Ed

Mark 10:28-31 Matthew 19:27-30 Mark 10:28-31 Luke 18:28-30, Luke 22:28-31 27. Then Peter answering said to him, Lo, we have left all, and have followed thee: what therefore shall we have? 28. And Jesus said to them, Verily I say to you, That you who have followed me in the regeneration, when the Son of man shall sit on the throne of his majesty, you also shall sit on twelve thrones, judging the twelve tribes of Israel. 29. And whosoever shall leave houses, or brothers, or sisters, or father, or mother, or wife, or children, or fields, for the sake of my name, shall receive a hundred-fold, and shall obtain eternal life. 30. And many that are first shall be last, and the last first. [634] 28. And Peter began to say to him, Lo, we have left all, and have followed thee. 29. And Jesus answering said, Verily I say to you, There is no man that hath left house, or brothers, or sisters, or father, or mother, or wife, or children, or fields, for my sake, and (for the sake) of the Gospel, [635] 30. But shall receive a hundred-fold now at this time, houses, and brothers, and sister, and mothers, and children, and fields, with persecution, and in the world to come eternal life. 31. But many that are first shall be last, and the last first. [636] 28. And Peter said, Lo, we have left all, and have followed thee. 29. Who said to them, Verily I say to you, There is no man who hath left house, or parents, or brothers, or wife, or children, on account of the kingdom of God, 30. Who shall not receive much more at this time, and in the world to come eternal life. Luke 22:28-30 28. You are they that have continued with me in my temptations: [637] 29. And I appoint to you the kingdom, [638] as my Father hath appointed it to me; 30. That you may eat and drink at my table in my kingdom and may sit on thrones, judging the twelve tribes of Israel. Matthew 19:27. Then Peter answering said to him. Peter tacitly compares himself and the other disciples to the rich man, whom the world had turned aside from Christ. As they had led a poor and wandering [639] life, which was not unaccompanied by disgrace and by annoyances, and as no better condition for the future presented itself, he properly inquires if it be to no purpose that they have left all their property, and devoted themselves to Christ; for it would be unreasonable if, after having been stripped of their property by the Lord, they should not be restored to a better condition. Lo, we have left all. But what were those all things? for, being mean and very poor men, they scarcely had a home to leave, and therefore this boasting might appear to be ridiculous. And certainly experience shows how large an estimate men commonly form of their duties towards God, as at this day, among the Papists, those who were little else than beggars make it a subject of haughty reproach that they have sustained great damage for the sake of the Gospel. But the disciples may be excused on this ground, that, though their wealth was not magnificent, they subsisted at home, by their manual labors, not less cheerfully than the richest man. And we know that men of humble condition, who have been accustomed to a quiet and modest life, reckon it a greater hardship to be torn from their wives and children than those who are led by ambition, or who are carried in various directions by the gale of prosperity. Certainly, if some reward had not been reserved for the disciples, it would have been foolish in them to have changed their course of life. [640] But though on that ground they might be excused, they err in this respect, that they demand a triumph to be given them, before they have finished their warfare. If we ever experience such uneasiness at delay, and if we are tempted by impatience, let us learn first to reflect on the comforts by which the Lord soothes the bitterness of the cup in this world, and next elevate our minds to the hope of the heavenly life; for these two points embrace the answer of Christ. 28. Verily I say to you. That the disciples may not think that they have lost their pains, and repent of having begun the course, Christ warns them that the glory of his kingdom, which at that time was still hidden, was about to be revealed. As if he had said, "There is no reason why that mean condition should discourage you; for I, who am scarcely equal to the lowest, will at length ascend to my throne of majesty. Endure then for a little, till the time arrive for revealing nay glory." And what does he then promise to them? That they shall be partakers of the same glory. You also shall sit on twelve thrones By assigning to them thrones, from which they may judge the twelve tribes of Israel, he compares them to assessors, or first councilors and judges, who occupy the highest seats in the royal council. We know that the number of those who were chosen to be apostles was twelve, in order to testify that, by the agency of Christ, God purposed to collect the remnant of his people which was scattered. This was a very high rank, but hitherto was concealed; and therefore Christ holds their wishes in suspense till the latest revelation of his kingdom, when they will fully receive the fruit of their election. And though the kingdom of Christ is, in some respects, manifested by the preaching of the Gospel, there is no doubt that Christ here speaks of the last day. In the regeneration. Some connect this term with the following clause. In this sense, regeneration would be nothing else than the renovation which shall follow our restoration, when life shall swallow up what is mortal, and when our mean body shall be transformed into the heavenly glory of Christ. But I rather explain regeneration as referring to the first coming of Christ; for then the world began to be renewed, and arose out of the darkness of death into the light of life. And this way of speaking occurs frequently in the Prophets, and is exceedingly adapted to the connection of this passage. For the renovation of the Church, which had been so frequently promised, had raised an expectation of wonderful happiness, as soon as the Messiah should appear; and therefore, in order to guard against that error, Christ distinguishes between the beginning and the completion of his reign. Luke 22:28. You are they who have continued with me. Although Luke appears to relate a different discourse of Christ, and one which was delivered at a different time, yet I have no doubt that it refers to the same time. For it is not a continued discourse of Christ that is here related, but detached sentences, without any regard to the order of time, as we shall shortly afterwards have occasion to state. But he employs more words than Matthew; for he declares that, as the apostles had accompanied him, and had remained steadfastly in his temptations, they would also be partakers of his glory. It is asked, in what sense does he call them his temptations? I think that he means the contests by which God tried him and the apostles in common. And properly did he use the word temptations; for, according to the feeling of human nature, his faith and patience were actually tried. 29. And I appoint to you the kingdom. Here he makes them not only judges, but kings; for he shares with them the kingdom which he received from the Father There is an emphasis in the word appoint, that they may not, by warmth and vehemence of desire, hasten too eagerly to possess the kingdom of which he alone has the lawful right to dispose. By his own example, also, he exhorts them to patience; for, though he was ordained by the Father to be a King, yet he was not immediately raised to his glory, but even emptied Himself, (Philippians 2:7,) and by the ignominy of the cross obtained kingly honor. To eat and drink at his table is put metaphorically for being made partakers of the same glory. Matthew 19:29. And whosoever shall forsake. After having raised the expectation of his followers to the hope of a future life, he supports them by immediate consolations, [641] and strengthens them for bearing the cross. For though God permit his people to be severely afflicted, he never abandons them, so as not to recompense their distresses by his assistance. And here he does not merely address the apostles, but takes occasion to direct his discourse generally to all the godly. The substance of it is this: Those who shall willingly lose all for the sake of Christ, will be more happy even in this life than if they had retained the full possession of them; but the chief reward is laid up for them in heaven. But what he promises about recompensing them a hundredfold appears not at all to agree with experience; for in the greater number of cases, those who have been deprived of their parents, or children, and other relatives -- who have been reduced to widowhood, and stripped of their wealth, for the testimony of Christ -- are so far from recovering their property, that in exile, solitude and desertion, they have a hard struggle with severe poverty. I reply, if any man estimate aright the immediate grace of God, by which he relieves the sorrows of his people, he will acknowledge that it is justly preferred to all the riches of the world. For though unbelievers flourish, (Psalm 92:7,) yet as they know not what awaits them on the morrow (James 4:14,) they must be always tossed about in perplexity and terror, and it is only by stupefying themselves in some sort that they can at all enjoy prosperity. [642] Yet God gladdens his people, so that the small portion of good which they enjoy is more highly valued by them, and far sweeter, than if out of Christ they had enjoyed an unlimited abundance of good things. In this sense I interpret the expression used by Mark, with persecutions; as if Christ had said, Though persecutions always await the godly in this world, and though the cross, as it were, is attached to their back, yet so sweet is the seasoning of the grace of God, which gladdens them, that their condition is more desirable than the luxuries of kings. 30. And many that are first shall be last. This sentence was added in order to shake off the indolence of the flesh. The apostles, though they had scarcely begun the course, were hastening to demand the prize. And such is the disposition of almost all of us, that, when a month has elapsed, we ask, like soldiers who have served their time, to receive a discharge. But Christ exhorts those who have begun well (Galatians 3:3; Galatians 5:7) to vigorous perseverance, and at the same time gives warning, that it will be of no avail to runners to have begun with alacrity, if they lose courage in the midst of the course. In like manner Paul also warns us, that not all who run obtain t/re prize, (1 Corinthians 9:24;) and in another passage he exhorts believers, by referring to his own example, to: forget those things which are behind, and press forward to the remaining portion of their course, (Philippians 3:13,14.) As often, therefore, as we call to mind the heavenly crown, we ought, as it were, to feel the application of fresh spurs, that we may not be more indolent for the future. Footnotes: [634] "Et les derniers seront premiers;" -- "and the last shall be first." [635] "Pour l'amour de moy et de l'Evangile;" -- "for the love of me and of the Gospel." [636] "Et les derniers seront premiers;" -- "and the last shall be first." [637] "Qui avez persevere avec moy;" -- "who have persevered with me." [638] "Le royaume." [639] "Et suiete a changer souvent de demeurance;" -- "and liable to change their residence frequently." [640] "D'avoir change d'estat et de facon de vivre;" -- "for having changed their condition and their way of living." [641] "De consolations de la vie presente;" -- "by consolations of the present life." [642] "Ils ne peuvent iouir a leur aise des biens qu'ils ont, sinon qu'ils en-trent comme en une stupidite, et effacent tout sentiment de leur conscience;" -- "they cannot enjoy at their ease the good things which they possess, unless …

[148] Mark x. 29, 30. “There is no man that hath left house or brethren, &c. but he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, with persecutions, and in the world to come, eternal life.” We may be helped to understand this place by Matthew’s account of the same thing, Matt. xix. 27., &c. where we have an account that Christ told his disciples upon John’s asking this question at the same time, that they should sit upon twelve thrones, judging the twelve tribes of Israel, i. e. they should be the means of the conversion of the world, the world should be given into their hands, should be brought to embrace their doctrine, and their word should be the standard of their faith, and rule of their worship and practice, and thus they had houses, and brethren, and sisters, and mothers, and children, an hundred-fold. They had the houses of all the Christians to receive them, and at their service; they had brethren and sisters, for all Christians were such in Christ; they had mothers, for so were the churches of Christ. We may observe in the foregoing verse, their forsaking fathers is mentioned, the fathers are not put in here as being restored an hundred-fold, but only mothers, but one Father, even their heavenly Father; they were to have children, for so were those they converted, and lands, for most regions of the earth were to be given to them. The meek shall then inherit the earth. This is especially fulfilled in the glorious times of the church, after the fall of antichrist.

And when he was gone forth into the way,.... For when he had blessed the children he departed from the coasts of Judea, on the further side of Jordan, and steered his course towards Jerusalem, Mark 10:32, and as he was on the road thitherwards, there came one running; a young man, a ruler among the Jews, and very rich, a person of great dignity, and large substance; he hearing that Christ was going from those parts, ran in great haste to him, to have some conversation with him, before he was entirely gone; and kneeled to him; as a token of great respect and civility: some versions, as the Persic and Ethiopic, render it, "and worshipped him"; which must be understood not in a religious, but in a civil way: the words might be literally rendered, "and kneeled him"; and Dr. Lightfoot suspects, that more is meant than bending his knees to Christ; that he also might take hold of the knees of Christ, and kiss them, as was usual with the Jewish Rabbins, and which he illustrates by several instances: and asked him, good master, what shall I do that I may inherit eternal life? This man, though a young man, and also a rich man, was thoughtful of the world to come, and the life of it: he believed there was an eternal life after this state of things, and so was no Sadducee; but he had wrong notions about the way and manner of attaining it: he thought it was to be had by the works of the law, which shows him to be a Pharisee; whereas eternal life is the gift of God, through the Messiah, the person he now applied to, and who had the words of eternal life; and to a more proper person he could not have put the question, he being himself the way, the truth, and the life, or the true way to eternal life: and had he attended to his own words, which suggest, that eternal life is an inheritance, he might have learned, that it is not to be acquired by the industry and works of men; but, that it is the bequest of our heavenly Father to his children, and comes by will, by promise, and as a free gift; so that it is not of the law; nor are they that are of the law heirs of it, Romans 4:14; See Gill on Matthew 19:16.

And Jesus said unto him,.... The same as in Mat_. 19:17, See Gill on Matthew 19:17. Why callest thou me good? This is said, not as denying that he was good, or as being angry with him for calling him so, but in order to lead this young man to a true knowledge of him, and his goodness, and even of his proper deity: there is none good, but one, that is, God; some render it, "but one God", as the Vulgate Latin, Syriac, and Arabic versions; and so the words are a proof of the unity of the divine being, and agree with Deuteronomy 6:4, but are not to be understood to the exclusion of the Son and Spirit, who, with the Father, are the one God: nor do these words at all militate against the deity of Christ, or prove that he is not God, as the Jew objects (a); seeing this is not to be understood of the person of the Father, in opposition to the Son and Spirit, who are equally good: nor does Christ, in these words, deny himself to be God, but rather tacitly suggests it; since he is good in the same sense in which God is good: in Matthew it is added, "but if thou wilt enter into life, keep the commandments", Matthew 19:17, this Christ said not as his sense, that the way to eternal life lies in keeping the commandments of the law; but he speaks in the language of the Pharisees, and of this man; and his view is, to bring him to a sense of the impossibility of obtaining eternal life by these things, as the sequel shows: wherefore the above Jew (b) has no reason to confront the followers of Jesus with this passage, as if it was a concession of his, that it is impossible any should be saved without keeping the commands of the law of Moses. (a) R. Isaac Chizzuk Emuna, par. 2. c. 19. p. 408. (b) Ib.

Thou knowest the commandments,.... Which God gave to Moses on Mount Sinai; these the Jews taught their children; so that this young man might reasonably be thought to know what, and how many they were, though he was ignorant of the extent and spirituality of them; do not commit adultery, do not kill, do not steal, do not bear false witness, defraud not, honour thy father and mother. In which may be observed, that the strict order in which the commandments stood is not kept; the seventh commandment, "thou shalt not commit adultery", is set before the sixth, "thou shalt not kill"; though the Arabic version places them in their order; and the fifth command, "honour thy father and thy mother", is placed last of all: but a Jew has no reason to object to this, when it is a rule with them, that (c), there is no first nor last in the law; that is, order is not strictly attended to; but sometimes, that which is first is mentioned last, and the last first. There is one precept, "defraud not", wrong no man of his property, either by force or fraud, which none of the other evangelists have. Dr. Hammond, and others, think, that it is an explanation of the tenth command, "thou shalt not covet"; signifying, that a man should be so satisfied with his own condition, as not to desire another's goods, or, by any means, seek to lessen them to enlarge his own. A certain Jew (d) objects against our Lord Jesus, that he did not mention the other precepts in Exodus 20:3, by which he seems to mean the precepts of the first table, which respect the unity of God, and his worship, which are of greater moment; to which may be replied, that our Lord does suggest the unity of the Divine Being, and his essential, infinite, and independent goodness, which are the ground and foundation of his fear and worship in the preceding verse; and besides, as Bishop Kidder observes (e), nothing is more common than to put some precepts for the whole; see Micah 6:8; yea, that Jesus may be justified from the Old Testament in this method, as from Psalm 15:1, where a question, very like this of the young man, is put; and yet in answer to it we find nothing mentioned but obedience to the second table: to which reply of the learned prelate, may be added, that Christ instances in the commandments of the second table, as being more known, and better understood by this young man; "thou knowest the commandments"; that is, the following ones he mentions: and besides the argument runs strong from the lesser to the greater, which is implied, that if the commands of the second table, which respect the neighbour, are necessary to be observed, then much more those which concern God himself; and if men fail short in keeping the lesser commands, it can hardly be thought they should be perfect in the observance of greater ones; and so consequently, and which is our Lord's drift, eternal life is never to be obtained by the works of the law. (c) T. Bab. Yesachim, fol. 6. 2.((d) R. Jacob Aben Amram, Porta Verit. num. 1026. Apud Kidder's Demonstr. of the Messiah, par. 3. p. 50. (e) Demonstrat. ib. p. 50, 51.

And he answered and, said unto him,.... With a great deal of pertness, master, all these have I observed from my youth; See Gill on Matthew 19:20. In a certain copy, Beza says, it is added, as there, "what lack I yet?" and so in one of Stephens's copies.

Then Jesus, beholding him, loved him,.... Not as God, with that special love, with which he loves his people, who were given him by the Father, are redeemed by his blood, whom he calls by his grace, justifies by his righteousness, forgives their iniquities, and, at last, glorifies: but as man, he had an human affection for him; so far as there was any appearance of moral good in him, it was agreeable to him, who loves righteousness, and hates iniquity; and though the young man betrayed much vanity, pride, and conceit, he did not use him roughly, but kindly, and tenderly; he beheld him, he looked wistly upon him, when he said the above words; which look intimated, that he could not believe he had perfectly, and completely kept all the commandments; however, he did not choose to reproach him with a lie, and charge him with pride and arrogance, but gave him good words, and spoke friendly to him; and, as far as he could, commended him for his diligence in observing the commands: in this sense the word is observed to be used by the Septuagint interpreters, as when it is said of Ahab, 2 Chronicles 18:2, that he "persuaded him" (Jehoshaphat), they render it, "he loved him to go up to Ramoth Gilead": he gave him good words, he spake friendly to him, and by fair speeches prevailed upon him: and so when it said of the Israelites, Psalm 78:36; "they did flatter him", (God,) they render it, "they loved him with their mouth"; spoke very well to him, and of him, praised him, and his works, and in this way expressed affection to him, though it was only with their mouths. Moreover, Christ might not only speak kindly to this young man, but he might make use of some external gesture: which showed an human affection to him, and respect for him. Dr, Lightfoot conjectures it might be by kissing his head, which might be conveniently done, as he was now on his knees; and since this was frequently used by the Jewish doctors, as an expression of respect, of which he gives various instances; and more might be added, especially out of the book of Zohar, where we often read of one Rabbi kissing the head or another, or of his pupil. But the sense of this phrase, which pleases me best of all, is what may be collected from the use of it among the "seventy" interpreters, who often render the Hebrew which signifies to "have compassion", or "show pity", by the word here used: so Proverbs 28:13, "whoso confesseth and forsaketh, shall have mercy", they interpret "shall be loved" and Hosea 2:23, "I will have mercy on her that had not obtained mercy", they render "l will love her that was not beloved"; once more, Zechariah 10:6. "I will bring them again to place them, for I have mercy upon them", they translate , "because I have loved them"; see also Isaiah 60:10 and then, according to this use of the word, the sense is, that Jesus looked upon him when he expressed himself in such a pert manner, and had a compassionate concern for him; he pitied him for his ignorance of the law, in its spirituality and large extent; for his pride and vanity, his conceit of, and glorying in himself: wherefore, in order to mortify him, and abate these swelling thoughts of himself; he said unto him, one thing thou lackest; before which last clause the Ethiopic version puts this, "if thou wilt be perfect", out of Matthew 19:21, see the note there: and the Coptic version, and two of Stephens's copies read it before the following, go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, take up the cross, and follow me. This young man's reigning sin seems to have been an overweening affection for the things of this world; his riches were his idol, on which his heart was set, and in which he trusted: wherefore he was so far from keeping all the commandments, that he had not kept the first; "thou shalt have no other gods before me": there was more than one thing wanting in him, but Christ takes notice of this as the first; and there was no need to mention any other; this touched him sensibly, and fully tried, and sufficiently exposed the vanity of his boasted perfection. That clause, "take up the cross", is omitted in the Vulgate Latin version, as it is not mentioned by Matthew. The Ethiopic version reads it, "the cross of thy death", and places it before, "come and follow me"; as do also the Syriac and Persic versions; but the Arabic reads it last of all; See Gill on Matthew 19:21.

And, he was sad at that saying,.... That he lacked one thing, and especially that he should be bid to sell all that he had, and give it away; and what might add to his sadness is, that he must take up the cross of reproach, affliction, persecution, and death; his countenance fell upon this, and went away grieved: finding that he must part with two things his heart was set upon, his idol of self-righteousness, and his mammon of unrighteousness; the bladder of his pride was pricked, and his vanity and self-conceit were exposed; and he was called upon to part with his substance; all which were sadly mortifying, and exceedingly disagreeable to him: for he had great possessions; See Gill on Matthew 19:22.

And Jesus looked round about,.... To see what effect the discourse he had with the young man, and the consequence of it, had upon his disciples; as also to raise their attention to what he was about, to say: and saith unto his disciples, how hardly shall they that have riches enter into the kingdom of God! the Gospel dispensation, by embracing the doctrines, and submitting to the ordinances of it; See Gill on Matthew 19:23.

And the disciples were astonished at his words,.... For they expected, in a little while, that the kingdom of the Messiah would be set up in great worldly pomp and grandeur; and that all the rich men of the nation would come into it, become his subjects, and join to support the glory and splendour of it: but Jesus answereth again, and saith unto them, children: it was common with the Jews to call the disciples, or scholars of the wise men, "children"; hence that saying of theirs (f), , "the disciples are called children", which they prove from 2 Kings 2:3 Isaiah 8:18. How hard is it for them that trust in riches to enter into the kingdom of God! This he said partly to confirm what he had before said, at which his disciples were astonished; and partly to explain it, as that he was to be understood of such that trusted in their riches, set their hearts upon them, and placed their hope and happiness in them: and the great difficulty, or rather impossibility of such, at least continuing so, entering into the kingdom of God, is still more strongly expressed in the following words. (f) Maimon. Hilch. Talmud Tora, c. 1. sect. 2. Moses Kotsensis Mitzvot Tora, pr. affirm. 12. Vid. T. Bab. Sanhedrin, fol. 19. 2. Bereshit Rabba, sect. 42. fol. 36. 4. & Vajikra Rabba, sect. 11. fol. 154. 4.

And they were astonished out of measure,.... They were still more amazed, their surprise increased exceedingly upon our Lord's using the above comparison; which, in their apprehension, showed, that it was utterly impossible for a rich man to enter into the kingdom of God; and they expressed their astonishment, saying, among themselves, who then can be saved? in the Messiah's kingdom, if rich men are not? See Gill on Matthew 19:25. The Persic version renders it, "how can this man be saved?" as if the words had a particular respect to the young man, that had great possessions, and was gone away sorrowful.

And Jesus, looking upon them,.... And by their countenances saw the surprise and anxiety of mind they were in, as well as by his omniscience, knew their private reasonings among themselves: saith, with men it is impossible, but not with God; for with God all things are possible; even to reduce a camel to so small a size, as to go through the eye of a needle; and to work upon a rich man's heart, so as to take him off of his trust and confidence in his worldly riches, and bring him to a compliance with his will, and into his kingdom; and also to protect, and save his poor and mean followers, notwithstanding all the difficulties, dangers, and oppositions they meet with; See Gill on Matthew 19:26.

Then Peter began to say unto him,.... only observing that Christ promised treasure in heaven to the young man, provided he sold all that he had, and gave it to the poor; but being, in some measure, freed from that surprise and astonishment, which had seized him, and his fellow disciples, at the representation of the difficulty of a rich man's entering into the kingdom of God, by the last words; and taking heart from thence, began to take notice of the following case, as an instance and illustration of what Christ had said; for that same power, which had caused them to quit all their worldly substance for Christ, though it was but small, could also work a like effect upon the heart of a man ever so rich: lo! we have left all, and have followed thee: in Matthew it is added, "what shall we have therefore?" See Gill on Matthew 19:27.

And Jesus answered and said, verily I say unto you,.... This evangelist omits what Matthew relates; that whereas Peter, and his fellow disciples had followed Christ in the present time, hereafter when he appeared in his glory, they should sit upon twelve thrones, and judge the twelve tribes of Israel; see Matthew 19:28, and where it is added to the same sense as here; there is no man that hath left house, or brethren, or sister, or father, or mother, or wife, or children, or lands, for my sake, and the Gospel's; for the sake of preaching, or professing Christ, and his Gospel. The word "wife" is left out in the Vulgate Latin version, perhaps because it is not repeated in the following verse; but all copies, and other versions have it; See Gill on Matthew 19:29.

But he shall receive an hundred fold now in this time,.... Not that he should have an hundred houses, brethren, &c. but that he should enjoy that even in this present life, which was an hundred times better than any of the things mentioned; namely, houses, and brethren, and sisters, and mothers, and children, and lands; See Gill on Matthew 19:29 it is added here, with persecutions. The Syriac and Ethiopic versions read in the singular, "with persecution"; signifying that this must be expected amidst the greatest happiness, and highest enjoyments of this life; though often even that which the saints enjoy, whilst they are, in the severest manner, persecuted for Christ, is an hundred times better than, yea, infinitely above, all that they part with, or lose for his sake; and so is an ample compensation for all: and yet this is not all they shall have; for it follows, and in the world to come eternal life: so that they will be doubly recompensed; once in this life, and again in the other world: in the Targum on Sol 8:7 is a passage somewhat like this, where the Lord of the world is represented saying; "if a man will give all the substance of his house to obtain wisdom in the captivity, I will return unto him, , "double in the world to come".''

Mr 10:17-31 . The Rich Young Ruler. ( = Mt 19:16-30 ; Lu 18:18-30 ). See on Lu 18:18-30 .

It is easier for a camel,.... See Gill on Matthew 19:24.

But many that are first shall be last,.... See Gill on Matthew 19:30.