12 And if a woman shall put away her husband, and be married to another, she committeth adultery. 13 And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them. there came one running, and kneeled to him, and 14 But when Jesus saw it, he was 'much dis-God. pleased, and said unto them, Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of God. 15 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. 16 And he took them up in his arms, put his hands upon them, and blessed them. 17 And when he was gone forth into the way, Matt. 19. 13. Luke 18. 15. h Eph. 4. 26. i Matt. 18. 10. 1 Cor. 14. 20. 1 Pet. 2.2. Rev. 14.5. k Matt. 19. 16, &c. Luke 18. 18, &c. . by consent, and be married to another, she commits adultery, I. Little children brought to Christ, v. 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. They that 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, if it be well with their souls. 2. They believed that Christ's blessing would do their souls good; and therefore to him they bring 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 tenor 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, Is. 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, v. 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, (v. 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 rasa-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? 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 an humble resignation of ourselves to Jesus Christ, and an easy dependence upon him, both for strength and righteousness, for tuition, provision, We must 19 Thou knowest the "commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. 20 And he answered and said unto him, Master, all "these have I observed from my youth. 21 Then Jesus, beholding him, loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, / Ps. 86.5. 119.68. Ex. 20. Rom. 13. 9. n Is. 58. 2. Ea. 33. 31, 32. Mal. 3.8. Rom. 7. 9. Phil. 3. 6. o Jam. 2. 10. and a portion. 5. He received the children, and gave them what was desired; (v. 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. See how he outdid 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, (Is. 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, Luke 2. 28. And now he took up these children, not complaining of the burden, (as Moses did, when he was bid to carry Israel, that peevish child, in his bosom, as the 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 Ez. 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, till 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. V. 17-31. Here is, I. A hopeful meeting between Christ and a young man; such he is said to be, (Matt. 19. 20-22,) and a ruler, (Luke 18. 18,) a person of quality. Some circumstances here are, which we had not in Matthew, which make 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 earnest ness 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, Cant. 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? Eter nal life was an article of his creed, though then denied by the Sadducees, a prevailing party; he thinks it a thing possible, that he may inherit eternal life, looking upon it not only as set before us, but as offered to us; he asks, What he shall do now that he may be happy for ever! Most men inquire for good to be had in this world, (Ps. 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 inquires 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 should do, Ec. 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 inquire 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 inquire of him; it is peculiar to the Christian religion, both to show eternal life, and to show the way to it, CHAPTER X. and thou shalt have treasure Pin heaven: and come, 22 And he was sad at that saying, and went away 23 And Jesus looked round about, and saith unto 24 And the disciples were astonished at his words. (3.) It was proposed with a good design-to be instructed. Children, how hard is it for them that trust in riches 25 It is easier for a camel to go through the eye 26 And they were astonished out of measure, saying among themselves, Who then can be saved? g Job 31. 24. Ps. 52. 7. 62. 10. Hab. 2. 9. 1 Tira. 6. 17. Rev. 3. 17. 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 did in effect despise Christ, as all those do who prefer the world grieved. Here appeared the truth of that, (Matt. 6. 24,) Ye cannot serve God and mammon; while he held to mammon he 5. Christ encouraged this address, (1.) By assisting his faith, before him. He that bids for what he has a mind for in the v. 17. He called him good Master; Christ would have him market, yet goes away grieved, and leaves it, because he canmean thereby, that he looked upon him to be God, since there not have it at his own price. Two words to a bargain. Mois none good but one, that is God, who is one, and his name tions are not marriages. That which ruined this young man, one, Zech. 14. 9. Our English word God, doubtless hath affi- was, he had great possessions: thus the prosperity of fools denity with good; as the Hebrews name God by his power, Elo-stroys them, and those who spend their days in wealth, are him, the strong God; so we by his goodness, the good God. tempted to say to God, Depart from us; or to their hearts, (2.) By directing his practice; (v. 19,) Keep the command- Depart from God. ments; 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. My drooтephons-that is, saith Dr. Hammond, "Thou shalt 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 7. Christ had a kindness for him; Jesus, beholding him, 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? Acts 4. 34. After a while, 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 "Sell whatthe worst now; if he will not come up to these terms, let him quit his pretensions; as good at first as at last. soever 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 a 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 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 recompense in heaven? He asks Christ what he shall 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 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 2. Upon this he flew off; (v. 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 1. The difficulty of the salvation of those who have an abun- III. Here is Christ's discourse with his disciples. We are (1.) Christ asserts this here; He looked about upon his disThey have ciples, 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 overrate; How hardly shall they who have over, which lie not in the way of poor people. But he explains riches enter into the kingdom of God! v. 23. many temptations to grapple with, and many difficulties to get himself, v. 24, where he calls the disciples children, because as whereas he had said, How hardly will those that have riches get such they should be taught by him, and portioned by him with better things than this young man left Christ to cleave to; and 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 have such a value as this for the wealth of the world, will never portion from them; saying that to their gold, which they should say only to their God, Thou art my hope, Job 31. 24. They that that have ever so much riches, but do not trust in them, that see be brought to put a right value upon Christ and his grace. They 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 that 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, v. 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 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 made to kneel, as those camels, Gen. 24. 11. So a rich man which a camel could not be got, unless he were unloaded, and cannot get to heaven, unless he be willing to part with the burden of his worldly wealth, and stoop to the duties of an humble religion, and so enter in 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 greater affinity to it. A rich man, compared with the poor, is as a cable to a single thread, stronger, but not so pliable. and it will not go through the needle's eye, unless it be untwisted. So the rich man must be loosed and disentangled from his riches, and then there is some hope of him, that thread by thread he may be got through the eye of the needle, otherwise he is good for nothing but to cast anchor in the earth. (2.) This truth was very surprising to the disciples; They were astonished at his words, v. 24. They were astonished out of measure, and said among themselves, Who then can be saved? They knew what were generally the sentiments of the Jewish teachers-that the Spirit of God chooses to reside upon rich likewise that all either are rich or fain would be so, and that men: nay, they knew what abundance of promises there were, in the Old Testament, of temporal good things; they knew (275 †) they who are rich have so much the larger opportunities of doing good, and therefore were amazed to hear that it should be so hard for rich people to go to heaven. 27 And Jesus, looking upon them, saith, With men it is impossible, but not with God: for with God all things are possible. 28 Then Peter began to say unto him, Lo, we have left all, and have followed thee. 29 And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the Gospel's, 30 But he shall receive an hundred-fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come, eternal life. 31 But many that are first, shall be last; and the last, first. priests, and unto the Scribes; and they shall condemn him to death, and shall deliver him to the Gentiles; 34 And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him; and the third day he shall rise again. 35 And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire. 36 And he said unto them, What would ye that I should do for you? 37 They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. 38 But Jesus said unto them, Ye "know not what ye ask. Can ye drink of the cup that I drink of? 32 And they were in the way going up to Jeru-and be baptized with the baptism that I am bapsalem; and Jesus went before them: and they were tized with? amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him, 33 Saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief ↑ Gen. 18. 14. Job 42. 2. Jer. 32. 17. Luke 1. 37. Matt. 20. 16. Luke 13. 30. t Matt. 20. 17, &c. Luke 18, 13, &c. (3.) Christ reconciled them to it, by referring it to the almighty power of God, to help even rich people over the difficulties that lie in the way of their salvation; (r. 23,) He looked upon them, to engage their attention, and said, With men it is impossible; rich people cannot by their own skill or resolution get over these difficulties, but the grace of God can do it, for with him all things are possible. If the righteous scarcely are saved, much more may we say so of the rich; and therefore, when any get to heaven, they must give all the glory to God, who worketh in them both to will and to do. 39 And they say unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal, shall ye be baptized: 40 But to sit on my right hand and on my left Ps. 22. 6, 7, 13. Jam. 4. 3. z Luke 12. 50. y Matt. 10. u Acts 20. 22. c. 14. 36. for all their losses. But because they talked so much, and I. Christ's prediction of his own sufferings; this string he harped much upon, though in the ears of his disciples it sounded very harsh and unpleasing. 1. See here how bold he was; when they were going up to Jerusalem, Jesus went before them, as the Captain of our salvation, that was now to be made perfect through sufferings, v. 32. Thus he showed himself forward to go on with his undertaking, even when he came to the hardest part of it. Now that the time was at hand, he said, Lo, I come; so far was he from drawing back, that now more than ever he pressed forward. Jesus went before them, and they were amazed. They began now to consider what imminent danger they ran themselves into, when they went to Jerusalem; how very malicious the sanhedrim which sat there was against their Master and them; and they were ready to tremble at the thought of it. To hearten them therefore, Christ went before them. “Come," saith he," surely you will venture where your Master ventures." Note, When we see ourselves entering upon sufferings, it is encouraging to see our Master go before us. Or, He went before them, and therefore they were amazed, they admired to see with what cheerfulness and alacrity he went on, though he knew he was going to suffer and die. Note, Christ's courage and constancy in going on with his undertaking for our salvation are, and will be, the wonder of all his disciples. 2. The greatness of the salvation of those that have but a little of this world, and leave it for Christ. This he speaks of, upon occasion of Peter's mentioning what he and the rest of the disciples had left to follow him: Behold, (saith he,) we have left all, to follow thee, v. 28. "You have done well," saith Christ, "and it will prove in the end that you have done well for yourselves; you shall be abundantly recompensed, and not only you shall be reimbursed, who have left but a little, but those that have ever so much, though it were so much as this young man had, that could not persuade himself to quit it for Christ; yet they shall have much more than an equivalent for it." (1.) The loss is supposed to be very great; he specifies, [1.] Worldly wealth; houses are here put first, and lands last. If a man quit his house, which should be for his habitation, and his land, which should be for his maintenance, and so make himself a beggar and an outcast, this has been the choice of suffering saints; farewell houses and lands, though ever so convenient and desirable, though the inheritance of fathers, for the house which is from heaven, and the inheritance of the saints in light, where are many mansions. [2.] Dear relations, father and mother, wife and children, brethren and sisters; in these, as much as in any temporal blessing, the comfort of life is bound up; (without these, the world would be a wilderness ;) 2. See here how timorous and faint-hearted his disciples yet, when we must either forsake these, or Christ we must were; As they followed, they were afraid, afraid for themremember, that we stand in nearer relation to Christ than we do selves, as being apprehensive of their own danger; and justly to any creature; and therefore, to keep in with him, we must might they be ashamed of their being thus afraid. Their be content to break with all the world, and say to father and Master's courage should have put spirit into them. mother, as Levi did, I have not known you. The greatest trial 3. See here what method he took to silence their fears. He of a good man's constancy, is, when his love to Christ comes did not go about to make the matter better than it was, nor to to stand in competition with a love that is lawful, nay, that is feed them with hopes that he might escape the storm, but told his duty. It is easy to such a one to forsake a lust for Christ, them again what he had often told them before, the things that for he hath that within him that rises against it; but to forsake should happen to him. He knew the worst of it, and therefore a father, a brother, a wife, for Christ, that is, to forsake those went on thus boldly, and he will let them know the worst of it. whom he knows he must love, is hard. And yet he must do Come, be not afraid; for, (1.) There is no remedy, the matter so, rather than deny or disown Christ. Thus great is the loss is determined, and cannot be avoided. (2.) It is only the Son supposed to be; but it is for Christ's sake, that he may be ho- of man that shall suffer; their time of suffering was not at noured, and the Gospel's, that that may be promoted and pro-hand, he will now provide for their security. (3.) He shall pagated. It is not the suffering, but the cause, that makes the rise again; the issue of his sufferings will be glorious to himmartyr. And therefore, (2.) The advantage will be great. self, and advantageous to all that are his, v. 33, 34. The [1] They shall receive a hundred-fold in this time, houses, and method and particulars of Christ's sufferings are more largely brethren, and sisters; not in specie, but that which is equivalent. foretold here than in any other of the predictions-that he shall He shall have abundance of comfort while he lives, sufficient first be delivered up by Judas to the chief priests and the to make up all his losses; his relation to Christ, his communion Seribes; that they shall condemn him to death, but, not having with his saints, and his title to eternal life, shall be to him bre- power to put him to death, shall deliver him to the Gentiles, to thren, and sisters, and houses, and all. God's providence gave the Roman powers, and they shall mock him, and scourge Job double to what he had had, but suffering Christians shall him, and spit upon him, and kill him. Christ had a perfect forehave a hundred-fold in the comforts of the Spirit sweetening sight, not only of his own death, but of all the aggravating their creature comforts. But observe, It is added here in Mark, circumstances of it; and yet he thus went forth to meet it. with persecutions. Even when they are gainers by Christ, let II. The check he gave to two of his disciples for their amthem still expect to be sufferers for him; and not to be out of bitious request. This story is much the same here as we the reach of persecution, till they come to heaven. Nay, The bad it, Matt. 20. 20. Only there they are said to have made persecutions seem to come in here among the receivings, in this their request by their mother, here they are said to make it present time; for unto you it is given, not only to believe in themselves; she introduced them, and presented their petiChrist, but also to suffer for his name; yet this is not all, [2.] tion, and then they seconded it, and assented to it. They shall have eternal life in the world to come. If they receive a hundred-fold in this world, one would think they should not be encouraged to expect any more. Yet, as if that were a small matter, they shall have life eternal into the bargain; which is more than ten thousand-fold, ten thousand times told, Note, 1. As, on the one hand, there are some that do not use, so, on the other hand, there are some that aluse, the great encouragements Christ has given us in prayer. He hath said, Ask, and it shall be given you; and it is a commendable faith to ask for the great things he has promised; but it was a culpable hand, is not mine to give; but it shall be given to them for whom it is prepared. 41 And when the ten heard it, they began to be much displeased with James and John. 42 But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. 43 But so shall it not be among you: but whosoever will be great among you, shall be your minister: 44 And whosoever of you will be the chiefest, shall be servant of all. 45 For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. a Matt. 25. 34. Heb. 11. 16. b Luke 22. 25. ⚫or, think good. c Matt, 20, 26, 23. c. 9. 35. Luke 9. 48. d John 13. 14. Phil. 2. 7. e Is. 53. 11, 12. Dan. 9. 26. presumption in these disciples to make such a boundless demand upon their Master; We would that thou shouldest do for us whatsoever we shall desire. We had much better leave it to him to do for us what he sees fit, and he will do more than we can desire, Eph. 3. 20. 2. We must be cautious how we make general promises. Christ would not engage to do for them whatever they desired, but would know from them what it was they did desire; What would ye that I should do for you? He would have them go on with their suit, that they might be made ashamed of it. 3. Many have been led into a snare by false notions of Christ's kingdom, as if it were of this world, and like the kingdoms of the potentates of this world. James and John conclude, If Christ rise again, he must be a king, and if he be a king, his apostles must be peers, and one of these would willingly be the Primus par regni-The first peer of the realm, and the other next him, like Joseph in Pharaoh's court, or Daniel in Darius's. 4. Worldly honour is a glittering thing, with which the eyes of Christ's own disciples have many a time been dazzled. Whereas to be good should be more our care than to look great, or to have the pre-eminence. 5. Our weakness and short-sightedness appear as much in our prayers as in any thing. We cannot order our speech, when we speak to God, by reason of darkness, both concerning him and concerning ourselves. It is folly to prescribe to God, and wisdom to subscribe. 6. It is the will of Christ that we should prepare for sufferings, and leave it to him to recompense us for them. He needs not be put in mind, as Ahasuerus did, of the services of his people, nor can he forget their work of faith and labour of love. Our care must be, that we may have wisdom and grace to know how to suffer with him, and then we may trust him to provide in the best manner how we shall reign with him, and when, and where, and what, the degrees of our glory shall be. III. The check he gave to the rest of the disciples, for their uneasiness at it; They began to be much displeased, to have indignation about James and John, v. 41. They were angry at them for affecting precedency, not because it did so ill become the disciples of Christ, but because each of them hoped to have it himself. When the Cynic trampled on Alexander's footcloth, with Calco fastum Alexandri-Now I tread on Alexander's pride, he was seasonably checked with Sed majori fastu -But with greater pride of thine own. So these discovered their own ambition, in their displeasure at the ambition of James and John; and Christ took this occasion to warn them against it, and all their successors in the ministry of the Gospel, v. 42, 43. He called them to him in a familiar way, to give them an example of condescension, then when he was reproving their ambition, and to teach them never to bid their disciples keep their distance. He shows them, 1. That dominion was generally abused in the world; (v. 42,) They that seem to rule over the Gentiles, have the name and title of rulers, they exercise lordship over them, that is all they study and aim at, not so much to protect them, and provide for their welfare, as to exercise authority upon them; they will be obeyed, aim to be arbitrary, and to have their will in every thing. Sic volo, sie jubeo, stat pro ratione voluntas-Thus I will, thus I command: my good pleasure is my law. Their care is, what they shall get by their subjects to support their own pomp and grandeur, not what they shall do for them. | 46 And they came to Jericho and as he went out of Jericho, with his disciples, and a great number of people, blind Bartimeus, the son of Timeus, sat by the highway side, begging. 47 And when he heard that it was Jesus of Naza reth, he began to cry out, and say, Jesus, thou son of David, have mercy on me. 48 And many charged him that he should hold his peace: but he cried the more sa great deal, Thou son of David, have mercy on me. 49 And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise: he calleth thee. 50 And he, casting away his garment, rose, and came to Jesus. 51 And Jesus answered, and said unto him, What 2 Cor. 5. 21. Gal. 3. 13. 1 Tim. 2. 6. Tit. 2. 14. f Matt. 20. 29, &c. Luke 18. 35, &c. g Jer. 29. 13. h Ps. 62. 12. John 11. 28. Phil. 3. 7-9. fore them his own example; (v. 45,) "The Son of man submits first to the greatest hardships and hazards, and then enters into his glory, and can you expect to come to it any other way; or to have more ease and honour than he has? (1.) He takes upon him the form of a servant, comes not to be ministered to, and waited upon, but to minister, and wait to be gracious. (2.) He becomes obedient to death, and to its dominion, for he gives his life a ransom for many; did he die for the benefit of good people, and shall not we study to live for their benefit? V. 46-52. This passage of story agrees with that, Matt. 20. 29, &c. Only that there we were told of two blind men; here, and Luke 18. 35, only of one: but if there were two, there was one. This one is named here, being a blind beggar that was much talked of; he was called Bartimeus, that is, the son of Timeus; which, some think, signifies the son of a blind man; he was the blind son of a blind father, which made the case the worse, and the cure the more wonderful, and the more proper to typify the spiritual cures wrought by the grace of Christ, on those that not only are born blind, but are born of those that are blind. I. This blind man sat begging; as they do with us. Note, Those who by the providence of God are disabled to get a livelihood by their own labour, and have not any other way of subsisting, are the most proper objects of charity; and particular care ought to be taken of them. II. He cried out to the Lord Jesus for mercy; Have mercy on me, O Lord, thou Son of David. Misery is the object of mercy, his own miserable case he recommends to the compassion of the Son of David, of whom it was foretold, that, when he should come to save us, the eyes of the blind should be opened, Is. 35, 5. In coming to Christ for help and healing, we should have an eye to him as the promised Messiah,,the Trustee of mercy and grace. III. Christ encouraged him to hope that he should find mercy; for he stood still, and commanded him to be called. We must never reckon it a hinderance to us in our way, to stand still, when it is to do a good work. Those about him, who had discouraged him at first, perhaps were now the persons that signified to him the gracious call of Christ; "Be of good comfort, rise, he calls thee; and if he call thee, he will cure thee." Note, The gracious invitations Christ gives us to come to him, are great encouragements to our hope, that we shall speed well if we come to him, and shall have what we come for. Let the guilty, the empty, the tempted, the hungry, the naked, be of good comfort, for he calls them to be pardoned, to be supplied, to be succoured, to be filled, to be clothed, to have all that done for them, which their case calls for. IV. The poor man, hereupon, made the best of his way to Christ; He cast away his loose upper garment, and came to Jesus, (v. 50;) he cast away every thing that might be in danger of throwing him down, or might any way hinder him in coming to Christ, or retard his motion. Those who would come to Jesus, must cast away the garment of their own sufficiency, must strip themselves of all conceit of that, and must free themselves from every weight, and the sin that, like long garments, doth most easily beset them, Heb. 12. 1. V. The particular favour he begged, was, that his eyes might be opened; that so he might be able to work for his living, and might be no longer burdensome to others. It is a very desirable thing to be in a capacity of earning our own bread; and where God has given men their limbs and senses, it is a shame for men by their foolishness and slothfulness to make themselves, 2. That therefore it ought not to be admitted into the church: "It shall not be so among you; those that shall be put under your charge, must be as sheep under the charge of the Shep-in effect, blind and lame. herd, who is to tend them and feed them, and be a servant to them, not as horses under the command of the driver, that works them and beats them, and gets his pennyworths out of them. He that affects to be great and chief, that thrusts himself into a secular dignity and dominion, he shall be servant of all, he shall be mean and contemptible in the eyes of all that are wise and good; he that exalteth himself shall be abased." Or rather, "He that would be truly great and chief, he must lay out himself to do good to all, must stoop to the meanest services, and labour in the hardest services. Those not only shall be most honoured hereafter, but are most honourable now, who are most useful." To convince them of this, he sets be VI. This favour he received; his eyes were opened, (v. 52 ;) and two things Mark here adds, which intimate, 1. How Christ made it a double favour to him, by putting the honour of it upon his faith; "Thy faith has made thee whole; faith in Christ as the Son of David, and in his pity and power; not thy importunity, but thy faith, setting Christ on work, or rather Christ setting thy faith on work." Those supplies are most comfortable, that are fetched in by our faith. 2. How he made it a double favour to himself; When he had received his sight, he followed Jesus by the way. By this he made it appear that he was thoroughly cured, that he no more needed one to lead him, but could go himself; and by this he evidenced the grateful sense wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight. 52 And Jesus said unto him, Go thy way; thy 'faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way. CHAPTER XI. We are now come to the Passion Week, the week in which Christ died, and the v. 1-11. II. His cursing of the barren fig-tree, v. 12-14. 11. His driving of great occurrences of that week. I. Christ's riding in triamh into Jerusalem, those out of the temple, that turned it into an exchange, v. 15-19. IV. His discourse with his disciples concerning the power of faith and efficacy of prayer, on occasion of the withering of the fig tree he cursed, v. 20-26. V. His reply to those who questioned his authority, v. 27-33. AND when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples, 2 And saith unto them, Go your way into the village over against you and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him. 3 And if any man say unto you, Why do ye this? say ye that the Lord hath need of him: and straightway he will send him hither. 4 And they went their way, and found the colt 7 Matt. 9. 22. c. 5. 34. or, saved thee. a Matt. 21. 1, &c. Luke 19. 29, &c. John 12. 14, &c. b Acts 17.25. he had of Christ's kindness to him, that when he had his sight, he made this use of it. It is not enough to come to Christ for spiritual healing, but, when we are healed, we must continue to follow him; that we may do honour to him, and receive instruction from him. Those that have spiritual eyesight, see that beauty in Christ, that will effectually draw them to run after him. NOTES TO CHAPTER XI. V. 1-11. We have here the story of the public entry Christ made into Jerusalem, four or five days before his death. And he came into town thus remarkably, 1. To show that he was not afraid of the power and malice of his enemies in Jerusalem. He did not steal into the city incognito, as one that durst not show his face; no, they needed not send spies to search for him, he comes in with observation. This would be an encouragement to his disciples that were timorous, and cowed at the thought of their enemies' power and rage; let them see how bravely their Master sets them all at defiance. 2. To show that he was not cast down or disquieted at the thoughts of his approaching sufferings. He came not only publicly, but cheerfully, and with acclamations of joy. Though he was now but taking the field, and girding on the harness, yet, being fully assured of a complete victory, he thus triumphs as though he had put it off. I. The outside of this triumph was very mean; he rode upon an ass's colt, which being an ass, looked contemptible, and made no figure; and being but a colt, whereon never man sat, we may suppose, was rough and untrimmed, and not only so, but rude and ungovernable, and would disturb and disgrace the solemnity. This colt was borrowed too. Christ went upon the water, in a borrowed boat, ate the passover in a borrowed chamber, was buried in a borrowed sepulchre, and here rode on a borrowed ass. Let not Christians scorn to be beholden one to another, and, when need is, to go a borrowing, for our Master did not. He had no rich trappings; they threw their clothes upon the colt, and so he sat upon him, v. 7. The persons that attended were mean people; and all the show they could make was, by spreading their garments in the way, and strewing branches of trees in the way, (v. 8,) as they used to do at the feast of tabernacles. All these were marks of his humiliation; even when he would be taken notice of, he would be taken notice of for his meanness; and they are instructions to us, not to mind high things, but to condescend to them of low estate. How ill doth it become Christians to take state, when Christ was so far from affecting it! II. The inside of this triumph was very great; not only as it was the fulfilling of the scripture, (which is not taken notice of here, as it was in Matthew,) but as there were several rays of Christ's glory shining forth in the midst of all this meanness. 1. Christ showed his knowledge of things distant, and his power over the wills of men, when he sent his disciples for the colt, v. 1-4. By this it appears that he can do every thing, and no thought can be withholden from him. 2. He showed his dominion over the creatures in riding on a colt that was never backed. The subjection of the inferior part of the creation to man is spoken of, (Ps. 8. 5, 6,) with application to Christ, (Ps. 8. 5, 6, compared with Heb. 2. 8;) for to him it is owing, and to his mediation, that we have any remaining benefit by the grant God made to man, of a sovereignty in this lower world, Gen. 1. 28. And perhaps Christ, in riding the ass's colt, would give a shadow of his power over the spirit of man, who is born as the wild ass's colt, Job 11. 12. 3. The colt was brought from a place where two ways met, (v. 4,) as if Christ would show that he came to direct those into the right way, who had two ways before them, and were in danger of tied by the door without, in a place where two ways met; and they loose him. 5 And certain of them that stood there said unto them, What do ye, loosing the colt? 6 And they said unto them even as Jesus had commanded: and they let them go. 7 And they brought the colt to Jesus, and cast their garments on him; and he sat upon him. 8 And many spread their garments in the way; and others cut down branches off the trees, and Strewed them in the way. 9 And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord: 10 Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest. 11 And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. 12 And on the morrow, when they were come from Bethany, he was hungry: 13 And seeing a fig-tree afar off, having leaves, he came, if haply he might find any thing thereon: e Zech. 9. 9. d Ps. 118. 26. e Is. 9. 7. Jer. 33. 15. ƒ Fs. 148, 1. g Zeph.1. 12. E1.8.9. A Matt. 21. 18, &c. taking the wrong. 4. Christ received the joyful hosannas of the people; that is, both the welcome they gave him, and their good wishes to the prosperity of his kingdom, v. 9. It was God that put it into the hearts of these people, to cry Hosanna, who were not by art and management brought to it, as those were, who afterward cried Crucify, crucify. Christ reckons himself honoured by the faith and praises of the multitude, and it is God that brings people to do him this honour beyond their own intentions. (1.) They welcomed his person; (v. 9,) Blessed is he that cometh, the d loxóuevos, he that should come, so often promised, so long expected; he comes in the name of the Lord, as God's Ambassador to the world; Blessed be he let him have our applauses, and best affections; he is a blessed Saviour, and brings blessings to us, and blessed be he that sent him. Let him be blessed in the name of the Lord, and let all nations and ages call him Blessed, and think and speak highly and honourably of him. (2.) They wished well to his interest, v. 10. They believed that, mean a figure as he made, he had a kingdom, which should shortly be set up in the world, that it was the kingdom of their father David, (that father of his country,) the kingdom promised to him and his seed for ever; a kingdom that came in the name of the Lord, supported by a divine authority. Blessed be this kingdom; let it take place, let it get ground, let it come in the power of it, and let all opposing rule, principality, and power, be put down; let it go on conquering and to conquer. Hosanna to this kingdom; prosperity be to it; all happiness attend it. The proper signification of hosanna is that which we find, Rev. 7. 10, Salvation to our God, that sitteth on the throne, and to the Lamb; success to religion, both natural and revealed. Hosanna in the highest. Praises be to our God, who is in the highest heavens over all, God blessed for ever; or, let him be praised by his angels, that are in the highest heavens, let our hosannas be an echo to theirs. Christ, thus attended, thus applauded, came into the city, and went directly to the temple. Here was no banquet of wine prepared for his entertainment, nor the least refreshment: but he immediately applied himself to his work, for that was his meat and drink. He went to the temple, that the scripture might be fulfilled; "The Lord, whom ye seek, shall suddenly come to his temple, without sending any immediate notice before him; he shall surprise you with a day of visitation, for he shall be like a refiner's fire, and like fuller's soap," Mal. 3. 1-3. He came to the temple, and took a view of the present state of it, v. 11. He looked round about upon all things, but as yet said nothing. He saw many disorders there, but kept silence, Ps. 50. 21. Though he intended to suppress them, he would not go about the doing of it all on a sudden, lest he should seem to have done it rashly; he let things be as they were for this night, intending ing the next morning to apply himself to the necessary reformation, and to take the day before him. We may be confident that God sees all the wickedness that is in the world, though he do not presently reckon for it, nor cast it out. Christ, having made his remarks upon what he saw in the temple, retired in the evening to a friend's house at Bethany, because there he would be more out of the noise of the town, and out of the way of being suspected, as designing to head a faction. V. 12-26. Here is, I. Christ's cursing of the fruitless fig-tree. He had a convenient resting place at Bethany, and therefore thither he went at resting time; but his work lay at Jerusalem, and thither therefore he returned in the morning, at working time; and so intent was he upon his work, that he went out from Bethany without breakfast, which, before he was gone far, he found the want of, and was hungry, (v. 12,) for he was subject |