Mark 10

Mark 10:13-16

Parallels: Luke 18; Matthew 19

Christ blesses the little children that were brought to him, and rebukes his disciples who would have forbid them. Mat. XIX. 13—15. Mark X. 13—16. Luke XVIII. 15—17.

MARK X. 13.

AND while Jesus continued here, as the AND they brought inhabitants of the neighbouring country [LUKE, infants

are brought to Christ for his prayers.

on the banks of Jordan found their esteem for him continually increasing on their acquaintance with him (John x. 41, 42, p. 215), they brought to him, not only the sick, that they might be healed (Mat. xix. 2, p. 217), but also several infants, [and] other young children, who, though they could walk and speak, yet were not capable of understanding his doctrine, that he might touch them, [or] lay his hands upon them in a solemn manner, and pray for them; not doubting but prayers so acceptable to God as his would prevail both for their present and future happiness. And when his disciples, and particularly the apostles, who were about him, saw it, they rebuked those that brought them, as apprehending them too troublesome, and thinking it beneath the dignity of so great a Prophet to concern himself about such little creatures, who were incapable of receiving any instruction from him.

But Jesus seeing it, was greatly displeased, and moved with some degree of indignation against his disciples; for he had a tender love to children, and well knew that a proper notice of these might turn to some valuable account; and therefore he said to them, Let the little children alone, and do not now, or at any other convenient time, hinder them from coming to me: I am pleased, rather than offended, to see them near me: for of such is the kingdom of God:

Lay his hands upon them, and pray.] This was a rite that was very early used, particularly by those who stood in any superior relation, when they were praying for a blessing on young persons. See Gen. xlviii. 14-20. I see no reason to think, with Elsner, that they were brought to Christ for the cure of some malady; for in that case it is not to be imagined that the disciples would have been so inhumane as to prohibit them.

knew that a proper notice of these, [etc.] Christ’s shewing his regard in such a manner to them not only must have been exceedingly pleasing to the parents, but the memory of this condescension might make tender and lasting impressions on the children themselves; and the sight must be very edifying and encouraging to other young persons who might happen to be

present: not to say how instructive this gentleness to children may be to ministers, and how much their usefulness may, or might have been, promoted by a due regard to it. Nicephorus tells us that the celebrated Ignatius, afterwards Bishop of Antioch, was one of these infants. Our Lord might reasonably be the more displeased with his disciples for endeavouring to prevent their being brought, as he had so lately set a child among them, and insisted on the necessity of their being made conformable to it. Mat. xviii. 2, 3, sect. xciii. p. 19. I am obliged to Dr. Scott’s late Version of St. Matthew’s Gospel, which, according to the manner of the learned and ingenious author, is exact to a wonder, for the alteration I have made here, and for some other changes, which I take this opportunity of acknowledging with due gratitude.

VOL. 2.

e ta es t em in his arms, and bless

persons of such a character are the true subjects of my kingdom, and heirs of eternal glory, to which many little children are received ; and in token of it the children of believing parents are to be admitted into my church by baptism.ᶜ And verily, I say unto you, as I have formerly told you, (Mat. xviii. 3, 4, sect. xciii.) and would now have you to attend with seriousness while I repeat it, Whosoever shall not be willing to receive the kingdom of God, or the gospel dispensation, and the happiness it promises, as a little child, divesting himself of those prejudices and those secular views which men contract in their riper years, that he may come, as it were, to the humility and meekness, the simplicity and teachableness of a little child (compare Psal. cxxxi. 2), he shall not in any wise, or on any terms, enter into it, be his genius ever so sublime, or his circumstances in life ever so considerable.

And having said this, he would no longer be detained from shewing his regard unto these little children, but, having called them to him, and ordered the infants to be brought, he took them up in his arms, tenderly embracing them with a holy complacency and love ; and, as a farther token of the overflowing kindness and benevolence of his heart towards them, he laid his hands upon them, and blessed them, recommending them in a solemn manner to the Divine blessing and favour ; which accordingly descended upon them, to strengthen their constitutions, and to sanctify their hearts. And, after this, he departed from thence to another place in the neighbourhood, where the young ruler attended him, as will be presently related.

IMPROVEMENT.

Mark Let us make a pause here, that we may more attentively review this delightful and instructive sight ; that we may see this

ᶜ For of such is the kingdom of God, &c.] might here intend some reference to it ; I acknowledge these words will not of and I cannot approve of rendering resulter, themselves prove infant baptism to be an such as resemble these. It is the part of a institution of Christ ; but if that appears faithful translator not to limit the sense of from other scriptures to be the case (which the original, nor to fix what it leaves. I think most probable), there will be proportionable reason to believe that our Lord ambiguous.

Reflections on the kind regard of Christ to Children.

compassionate Shepherd of Israel, thus gathering the lambs in his arms, and carrying them in his bosom with all the tokens of tender regard (Isa. xl. 11), rebuking his disciples who forbade their coming, and laying his gracious hands upon them to bless them. How condescending and engaging a behaviour! how encouraging and amiable an image!

Let his ministers view it, to teach them a becoming regard to the lambs of their flock, who should early be taken notice of and instructed; and for and with whom they should frequently pray; remembering how often Divine grace takes possession of the heart in the years of infancy, and sanctifies the children of God almost from the womb. Let every first impression made upon their tender minds be cherished; and let not those whom Christ himself is ready to receive be disregarded by his servants, who upon all occasions should be gentle unto all, and apt to teach. (2 Tim. ii. 24.)

Let parents view this sight with pleasure and thankfulness: 13 let it encourage them to bring their children to Christ by faith, and to commit them to him in baptism, and by prayer. And if he who has the keys of death and the unseen world (Rev. i. 18) see fit to remove those dear creatures from us in their early days, let the remembrance of this story comfort us, and teach us to hope that he who so graciously received these children has not forgotten ours, but that they are sweetly fallen asleep in him, and will be the everlasting objects of his care and love; for of 14 such is the kingdom of God.

Let children especially observe this. The great and glorious Redeemer did not despise these little ones; nay, he was much displeased with those who would have prevented their being brought to him. As kindly would he, no doubt, have received you, ye dear children, who read or hear this; as kindly will he still receive you, if you go to him in the sincerity of your hearts, and ask his blessing in humble and earnest prayer. Though you see not Christ, he sees and hears you; he is now present with you, to receive you, to bless you, and to save you. Happy the weakest of you when lodged in the arms of Christ! nothing can pluck you from thence, or ever hurt you there.

In a word, let us all commit ourselves to him; and let us be 15 disposed to become as little children, if we desire to enter into his kingdom. Let us not govern ourselves by the vain maxims of a corrupt and degenerate age. Let not pride, ambition, lust, or avarice, possess, torment, and enslave our minds; but, with the amiable simplicity of children, let us put ourselves into the wise and kind hands of Jesus, as our Guardian, and refer ourselves to his pastoral and parental care, to be clothed and fed, to be guided and disposed of, as he shall see fit. For this purpose, O God, may we be born again by thy Spirit, and formed anew by

A rich young man inquires the way to eternal life.

thy grace! since by this method alone we can be made meet to be cxxxvi. partakers of the inheritance of the saints in light (Col. i. 12), and be so the children of God, as to be at length the children of the resurrection.

Mark 10:17-31

Parallels: Luke 18; Matthew 19

A rich young man applying himself to Christ for direction in the way to eternal life, and afterwards parting with him out of regard to his possessions, gives our Lord an occasion of cautioning his disciples concerning the danger of riches. Mat. XIX. 16, to the end. Mark X. 17—31. Luke XVIII. 18—30.

MARK X. 17.

AND as he went out from thence,ᵃ into the cxxxvi. way to some other place which he designed Mark to visit, behold, a most remarkable occurrence happened; for there came one, even a certain magistrate, or ruler, who was a young person in very plentiful circumstances, running with an eager desire to converse with Jesus before he left that place; and he no sooner was come near him, but, kneeling down to him with the humblest respect, he asked him with great reverence and earnestness, saying, Good Master,ᵇ I am come to thee as a most wise and gracious Teacher, and beseech thee to answer me a question of the highest importance: What good thing shall I do that I may inherit eternal life? for nothing lies with so much weight upon my mind as this, and I am determined to secure it at any rate.

MARK X. 17.

AND when he was gone forth into the way, [behold,] there came one [LUKE, a certain ruler] running, and kneeled to him, and asked him, [LUKE, saying,] Good Master, what [good thing] shall I do, that I may inherit eternal life? [MAT. X.X 16 LUKE XVIII. 18.]

And Jesus, upon this, said to him, Why dost thou call me good,ᶜ whom thou regardest only as a prophet sent from God, and dost not look upon to be any more than a mere man? Thou shouldst remember upon all occasions, that

ᵃ As he went out from thence.] Both Matthew and Luke relate this story of the young ruler immediately after that in the preceding section; but Mark is more determinate than either of them in the connection, and more circumstantial in the narration.

ᵇ Good Master.] Wolfius observes that this was a title which the Jewish rabbies affected; which, if it were indeed so,

might be an additional reason for our Lord’s remark upon it.

ᶜ Why dost thou call me good?] It is certain that some very ancient manuscripts read this clause, Τι μι ιχωλες αερι τι αγαζω, Why dost thou ask me what good thing is to be done? But neither the number of copies nor the turn of our Lord’s answer will by any means admit of such a reading.

us bids him to keep the commandments.

one is perfectly good, but one glorious and imputable Being, [even] the ever blessed and eternal God; nor can any man or angel deserve the title of good in any degree of comparison with him, from whom originally stream forth all those rays of goodness which are but imperfectly reflected from them. But as to the question thou hast asked, If thou art resolutely determined to enter into life, it is absolutely necessary thou shouldst keep the Divine commandments; the perfect observance of which alone can give thee a legal claim to it, and in the wilful neglect of which thou must never on any terms expect it.

Then the young ruler, that he might fully understand the mind of Jesus, eagerly says to him, Which are those commandments on the observation of which my eternal life depends?

Jesus said, Thou undoubtedly knowest the commandments which God gave to Moses, written on the tables of stone at Mount Sinai, among which those of the second table, however neglected by the Pharisees, are by no means to be forgotten; such as, “Thou shalt not kill; Thou shalt not commit adultery; Thou shalt not steal; Thou shalt not bear false witness against thy neighbour; Thou shalt not covet any part of his property, or take any methods to defraud him;” and that which indeed stands in the front of all these, “Honour thy father and thy mother.” These are the six last commandments, which I now recommend to thy consideration; and they may all be summed up in that one comprehensive precept, “Thou shalt love thy neighbour as thyself.” (See Exod. xx. 12—17, and Lev. xix. 18.)

d Thou shalt not defraud.] As Mark seems to put this for the tenth commandment, Dr. Hammond (in loc.) and Archbishop Tillotson (see his Works, Vol. II. p. 257) suppose it a key to the sense of those words, Thou shalt not covet; the meaning of which, they argue, is as if it had been said, “Thou shalt not be so desirous of thy neighbours possessions as to be willing to injure the owner by depriving him of them, that thou mayest secure

them to thyself.” But the apostle Paul strongly intimates that the sense of that command is much more extensive (Rom. vii. 7); and as the preceding commandments had forbid to invade the life, the bed, the property, or reputation of another, so this requires a guard on those irregular appetites and passions which might by insensible degrees lead men to murder, adultery, theft, or falsewitness.

He says he has done it ; but is told that one thing

And the young man, not apprehending the large extent and spiritual meaning of these precepts, replied, with great cheerfulness and confidence, and said to him, Master, I have been early taught these precepts, and may venture to say that I have conscientiously observed all these even from my infancy, and have abstained from each of the vices and immoralities condemned in them : what then do I farther need, in order to secure the glorious prize after which I am seeking ?

And Jesus, looking steadfastly upon him, loved him, and felt the emotions of complacency mingled with tender compassion, in regard to so young a person, who had maintained so honourable a character in such an elevated station of life, and was under such concern about another world ; yet at the same time, amidst all these hopeful circumstances, was governed still by a secret fondness for the possessions he enjoyed in this : and as our Lord thought fit to manifest this fondness to himself and others, when he had heard these things which have been mentioned above, he was pleased to call him forth to a peculiar trial ; and therefore said unto him, Thus far it is well ; but yet, alas, One thing thou still wantest, in order to prove that integrity of soul and that prevailing love to God, without which none can be entitled to future blessedness : by me he now commands thee, if thou wilt be perfect, and determine to submit to all that he requires, to go thy way immediately, and sell all thy possessions,

• I have observed all these, even from my infancy. ] The phrase are visible may indeed be very exactly rendered from my youth : but as he was yet but a young man, it is probably here put for infancy or childhood. It is plain he did not understand the spiritual meaning and extent of the law according to our Lord’s explication of it in his sermon on the mount, or he would not have pleaded his exact obedience to it. But the Jews in general seem to have thought that, if they abstained from gross crimes, sacrifices might atone for smaller neglects or offences. And this compound seems to have been that righteousness of their own in which, to their final ruin, they trusted for justification before God, in the neglect of the righteousness which is of God by faith. Compare Rom. x. 3, and Phil. iii. 9.

• One thing thou wantest. ] Our Lord does not say he wanted but one thing ; so that nothing can be concluded from hence against the necessity of an acquaintance with some truths of which this youth, hopeful and amiable as he was, appears to have been ignorant. But it was to be charged on that want of sincere piety which his conduct presently discovered, that he did not come to the knowledge of them by a continued and submissive attendance on the teaching of Christ. See John vii. 17, sect. xcix.

• Sell all thy possessions. ] It is strange that the learned and accurate Dr. Clarke should suppose that Christ did not demand this, in order to his being in a state of acceptance with God, but in order to his giving a testimony of exalted piety ; or, at

ed to sell a e has, he goes away sorrowful.

valuable as they are, and to distribute the money which arises from the sale of them to the poor; do this, and thou shalt have an infinitely more excellent treasure in heaven: and, in the assured hope of this, I call thee to come and take up the cross, and with courage and resolution to follow me as my constant attendant, though it should be even at the expense of thy life as well as thine estate.

But when the young man heard that saying, and saw that all his gay and delightful prospects for life must be given up in a moment, he was exceedingly concerned and troubled at it: and he went away in great sorrow; for he was very rich, [and] had great possessions, which were lately fallen into his hands; and how desirous soever he was of eternal life, he could not resolve to secure it at so great an expense.

And when Jesus saw that, though he was very sorrowful, yet he chose rather to go away than to part with his estate in the views of eternal happiness, he looked round on all that were about him, and said to his disciples, Observe this instructive incident, and learn to make this reflection upon it; How hardly shall they that possess the riches of this world enter into the kingdom of God! Dwell upon the thought, and repeat it, in order, if possible, to wean your hearts from these delusive vanities which often prove so fatal to the soul: for verily I say unto you, So many snares attend such circumstances, that a rich man will hardly enter into the kingdom of heaven, or be brought to such a relish for the gospel, and its future blessings, as either to resign, or improve his worldly

least, as necessary at that time to his being a preacher of the gospel. Our Lord’s manner of proposing the trial, and his reflection on the young man’s going away, plainly shew that it was in those circumstances necessary to his salvation. And indeed it is most apparent, that though God does not in fact require every man to distribute all his goods to others, and so in effect to become one of the number of poor to be relieved out of his own possessions, yet sincere virtue and piety demand an habit-

ual readiness, not only to sacrifice our possessions, but our lives, at the command of God; and Providence does in fact call some out to trials as severe as this. His refusal plainly shewed he valued his worldly possessions more than eternal life; and our Lord, with great wisdom, took this direct and convincing method of manifesting both to himself and others, that secret insincerity and carnality of temper which prevailed under all these specious pretences and promising appearances.

The rich shall hardly enter into the kingdom of

possessions, in such a manner as the laws of that kingdom require.

And the disciples were quite astonished at his words; for they were ready to imagine that, here long, all the rich and great people of the country would appear for their Lord, and fix him on the throne of Israel.

But Jesus, answering again to that surprise which he saw in their countenances, says to them in the most condescending manner, My dear children, when you consider what I said more attentively, you will not so much wonder at it: for it is manifest that the generality of rich men place their chief confidence and delight in the things of this present world; and you know that true religion requires a heart abstracted from them, and placed on nobler objects: judge then for yourselves, how hard it is for them that thus trust in their riches, to enter into the kingdom of God! And therefore I say to you again, in yet stronger terms, that your common proverb may have its place here, That it is easier for the huge cable of a ship, or even for a camel to go through the eye of a needle, than it is for a rich man to conquer the snares of his estate and the corruptions of his heart so far as to enter into the kingdom of God, and become the faithful, obedient subject of his Son.

And when his disciples heard [this] repetition and illustration of what was before said, they were struck into exceeding great and inexpressible amazement at it, saying one to another, And who then can be saved? Who that are rich can ever get to heaven? And what a discouragement will it be to others to see the rich and the great neglecting salvation, and turning the means of their happiness and usefulness into the instruments of their destruction?

ʰ Easier for a camel to go through the eye of a needle. Theophylact, and after him some other critics, for ἐκέραν read ἐκέραν, which they explain of a cable rope, which might appear more fitly to be mentioned as what could not pass through a needle’s eye. Others very precariously assert that there was near Jerusalem a low gate called the needle’s eye, through which a camel could not pass unless his load were taken off.

But I see no reason for departing from the received reading and interpretation; nor is there any thing in this proverbial expression, as it here stands, but what is very agreeable to the eastern taste, and may be paralleled in other Jewish writers. See Dr. Lightfoot’s Hor. Hebr. on Mat. xix. 24, where it is shewn there was a Jewish proverb to the same purpose of the elephant.

impossible with men is possible with God.

But Jesus, looking steadfastly upon them, saith unto them, With men it is indeed impossible, and the strength of corrupt nature alone will not be sufficient to encounter such difficulties as these; but it is not impossible with God to animate their hearts against them: for his grace has an almighty energy, and with God all things are possible [even] the things which are most impossible with men, and seem so insurmountable to human strength as to be reckoned utterly impracticable; to him therefore let the rich and poor unite their supplications, that each may be rendered superior to the snares which attend their respective circumstances.

Then Peter replied, and with some warmth and confidence began to say unto him, Well, Master, behold, we have done what this youth, hopeful as he seemed, had not the resolution to do; for though indeed we had not much, we have left all the little that we had in the world, and have at all adventures followed thee with the sincerest zeal and affection: what reward shall we therefore have? for we persuade ourselves thou wilt not permit us finally to be losers in thy cause.

And Jesus answering said to them, You may depend upon it that you shall not, but will be found upon the whole to have acted the wisest part; for verily I say unto you, and assure you of it, That you who have followed me in my humiliation, shall at length be distinguished by proportionable honours: and in the great renovation of all things,¹ when all the children

¹ In the great renovation of all things.] I have given what appears to me the most natural sense of this difficult passage. Mr. Fleming agrees with our translators in connecting the words « et non » with the preceding clause; and paraphrases the verse thus: “As for you, my apostles, who have followed me in this new state of the church, which is to be brought to the birth, when I am to ascend to heaven, that I may govern the world from thence by my word and Spirit, ye shall be to the whole Christian church what the twelve heads of the tribes were of old to the Jewish nation: my followers shall appeal to your decisions, as the rule of their faith and practice.” (Fleming’s Christology, Vol. I. p. 28.) But it seems plain to me

that our Lord refers in the following words to the time of final retribution, which he elsewhere mentions as that in which he should sit on the throne of his glory. Mat. xxv. 31, 32. Mr. Pierce (on Heb. i. 5) follows Brennius in expounding the regeneration of the time when Christ should be (as it were) begotten again by his resurrection from the dead; but the criticism seems very unnatural, and the objection mentioned above lies against it in its full force. The laboured argument which Dr. Thomas Burnet deduces from hence, to prove the renovation of the earth at the millennium, is very precarious; since the words will so fairly admit of another sense, referring them to the general resurrection. See Burnet’s Theory, Vol. II. p. 229, 230.

VOL. 2.

The apostles shall judge the twelve tribes of Israel.

If God shall, as it were, be born anew from their graves; when created nature shall put on its fairest forms to receive them, and the Son of man, presiding over that august assembly, shall sit on the throne of his glory, exalted above the highest angels of God, you also, my faithful apostles, shall sit around me upon twelve radiant thrones, judging the twelve tribes of Israel; concurring joyfully with me in the sentence which shall then be passed on the Jewish nation, and on all the professed members of my church, as they have been sincere, or faithless, in their profession, and in the observance of those laws which you, by authority from me, their exalted Sovereign, shall have given them.

And though some peculiar rewards are reserved for you, with regard to your apostolic character, yet there is no man in any state or condition of life, whether in this or any future age of the world, who hath left, or shall hereafter leave, his house, or brethren, or sisters, or father, or mother, or wife, or children, or lands; in one word, none who shall undergo the loss of any temporal advantages, for the sake of the kingdom of God, [that is,] for my name’s sake and the gospel’s; But he shall receive manifold more for it in the inward satisfaction and Divine consolations attending real religion, [yea] even an hundred fold, now in this present time, more than all the comfort he could naturally have found in houses, and brethren, and sisters, and mothers, and children, and lands; such shall be the delights of a good conscience, and the secret manifestations of Divine acceptance and favour, which shall mingle themselves with all the persecutions he shall here endure;¹ and when they

ᵏ Shall sit upon twelve thrones.] Our Lord well knew that Judas would fall from his office and dignity; but as Matthias filled his place, and so stood entitled to the promise, he did not think it fit to enter into any particular distinction; but speaks to the whole body of the apostles in words which he knew would be accomplished to the far greater part of those to whom they were addressed.

¹ Shall receive — an hundred fold now in this present time, — with persecutions.] Dr. Massey, in his Vernacula Sacra, p. 18, proposes a very different version of this period, viz. “Though he may not receive [בְּנֵי נָא בְּנֵי נָא] an hundred fold (or a sufficient recompense) now in this time, houses, and brethren, and sisters, and mothers, and children, and lands; yet after persecution,

leave all for Christ shall be great gainers.

are over, as they will quickly be, in the world to come he shall inherit everlasting life, and be for ever enjoying that happiness which God has prepared for all his children, especially for such heroic souls as these, when all earthly relations are ceased, and the world itself is dissolved.

But such will be the issue and event of things under the gospel, that many [who are] first in the advantages and privileges they enjoy, shall, notwithstanding this, fall short of others, and be last in the great day of accounts; and those who are the last shall prove in this respect to be the first: for some, from whom it might be least expected, shall embrace the gospel, and courageously endure the greatest hardships for it; while others, with far greater advantages, shall reject it, and, under much stronger engagements, shall desert it.

IMPROVEMENT.

WHO can behold, without weeping eyes and a bleeding heart, this lovely youth perishing in sin!m What could have appeared more promising than this solicitous concern about eternal life in a young man rich in the possessions and high in the honours of the present world! To see him running with such eagerness to the feet of a Redeemer, kneeling down with such humility before him, calling upon him by so honourable a title, and professing so sincere a desire of instruction, could not but lead us to conclude, Surely this man was not far from the kingdom of God; 21 nor do we wonder that Jesus beholding him loved him. Who would not have looked on such an object with complacency! Who would not have expected that this pleasant plant should have brought forth grapes; but behold, it brought forth wild grapes! (Isa. v. 2.) So have we seen, in the compass perhaps of our small observation and experience, many a fair blossom fall

[μεῖα διαμυρίν], and in the world to come, he shall receive eternal life” But I neither think the authority of Theophylact sufficient to warrant our substituting διαμυρίν for διαμυρίν; nor can I find any satisfactory example of such an ellipsis as this version supposes in the original, if that variation were allowed; to which we may add, that the parallel passages both in Matthew and Luke lie strongly against the version ro osed.

m Lovely youth perishing in sin.] Dr. Watt’s excellent Sermon on this subject, and with this title, will, I doubt not, be recollected by multitudes on this occasion. There is so much beauty and pathos, so much wisdom and piety in it, that I could wish it might be attentively perused, especially by every one of my younger readers; for I would hope there are few capable of reading it without some serious impressions.

Reflections on the hopeful youth forsaking Christ.

withering to the ground. So have the hopes of ministers and parents, and other religious friends, been disappointed with respect to many young persons, adorned with a variety of amiable qualifications, yet lacking one thing and parting with Christ when put to the trial, after all the regard they have shewn to his name, and all the pleasing expectations they have given of a willingness to serve him. O my young reader, whoever thou art, I earnestly pray that thou mayest not be added to that number!

ver. 19, 20 This unhappy youth imagined himself in the certain way of salvation because he was free from the stains of fraud and injustice, of adultery and theft, of perjury and murder, or any other gross and infamous sin. But behold, how awful a method Christ takes to open to him that insincerity of heart, which he seems himself not to have known. Observe how strange a command he gives him, to sell all, and distribute to the poor. We cannot say that the very same is directly required of us; yet, by this order that was given to him, we are obliged to part with our all when it cannot be preserved with a good conscience; and by the general rules of Christianity, and by its fundamental precepts, we are in duty bound conscientiously to use, not only a little part of our substance, but even the whole of it for God, as stewards who are another day to give up a strict account for all. And if we like not Christ and glory on these terms, our end will be no better than his. Of him we read, that after all his morality, and all his zeal, he went away from Christ (though sorrowful) because he had great possessions. Oh dear bought wealth, which was the price of his soul!

Let us look upon him, and receive instruction; let us learn to be upon our guard against this vain world, that specious harlot, who hath cast down many wounded; yea, many strong men have been slain by her. (Prov. vii. 26.) How universally are riches desired, how eagerly are they pursued, by persons in all stations and of all professions of life! Yet what do they generally prove but shining mischief and guilded ruin! If we believe the incarnate wisdom of God, They make our salvation exceeding hazardous. Yet who does not wish for them? Who does not think that he has wisdom and grace enough to stand the danger? But God knows otherwise, and therefore he keeps, or makes, so many of his children poor. Let them be contented with their safer state; and let those who are rich be importunate with God for those influences of his grace which can effect those things which are impossible with men.

On the whole, let us not think much of any thing which Christ demands, knowing that whatever we may lose, or whatever we may resign, we shall gain far more by his favour. The testimony of a good conscience before him, a life of friendship with God, the consolations of his Spirit, and the hopes of his glory,

The parable of the labourers in the vineyard.

r the present, an hundred fold more satisfaction ns of the greatest riches, or the enjoyment of d nd beloved relatives. How much more abunll be repaid in the heavenly state! And, if we romise of our Lord for it, we are no more real we were publicly to worship mammon, or Pludolatrous rites of the ancient heathens.

Mark 10:32-46

Parallels: Luke 18

Christ, setting out on his last journey to Jerusalem, his sufferings there; rebukes the ambition of God and renews his exhortations to humility. Mark X. 32—46. Luke XVIII. 31—34.

MARK X. 32.

AT length our Lord departed from the place of his retreat, and though he knew the resolution that his enemies had formed against him, yet he set out with his disciples, and (taking Jericho in his road) was determined to make his appearance in the temple at the approaching passover: and as, in pursuance of this design, they were in the way going up to Jerusalem, Jesus, to shew his readiness to meet sufferings and death in such a cause, went before them; and they were exceedingly amazed at the spirit and ardour which he discovered in so dangerous an expedition; and as they followed him they were afraid, both for themselves and him. And, while their hearts were thus impressed, he took the twelve disciples again apart to himself, into a convenient retirement which they met with by the way, and began particularly to tell them what things should befall him in that important journey, that he might thus prepare them for the sufferings he should undergo, and that the accomplishment of his predictions might be some confirmation to their faith during a series of events which he knew would so severely try it. And he said to them,

Behold, and observe what I say; We are now going up to Jerusalem, and it is the last journey of this kind we shall ever take; for now all things which are written by the ancient prophets, concerning the sufferings of the Son of man, shall be exactly fulfilled; and the Son of man shall be betrayed by one of his own company, who has professed the greatest duty and affection to him, [and] shall be ungratefully delivered to the chief priests and the scribes, particularly to those who constitute the sanhedrim, and who have already published so severe an edict against him; (John

³ Shall be betrayed and delivered, &c.] Judas and given up into the hands of his enemies. I have therefore retained the different words by which our translators render it, in the one place and the other.

e way foretells his death and resurrection.

xi. 57, sect. cxli.) and, when they have him thus in their power, they shall with great formality condemn him to death as a public enemy and disturber : and, as they have not now the power of capital executions in their own hands, they shall deliver him up to the Gentiles, even to the Roman governor and his soldiers ; and they, instigated by the malice of the Jews, and utterly ignorant of the dignity and glory of his person, shall mock and spitefully entreat him in the most contumelious and reproachful manner, and shall cruelly scourge him, and carry their rude outrage to such a height, that they shall even spit upon him ; and, when this scene of mockery is over, they shall put him to a most ignominious and painful death ; and, as if he was a common slave, shall even crucify him,ᵇ and leave him to expire in the gradual agonies of the cross : and yet all their malice shall not be able to triumph over him ; for on the third day he shall rise again, victorious over the powers of darkness, and take possession of that glorious and universal kingdom which the prophets assign to the Messiah. (Compare Mat. xvi. 21, sect. lxxxix. and Mat. xvii. 22, sect. xcii.)

And, plain as this declaration was, their prejudices were so great, that they did not understand any of these things thoroughly, being at a loss to reconcile his being slain with the possession of that kingdom which he was to inherit : and this matter was hid from them to so great a degree that, after all our Lord had said, they knew not the meaning of the things which were spoken. (Compare Luke ix. 44, 45, p. 15.)

Nevertheless they apprehended thus much, that whatever difficulties lay in the way, they should certainly end in his triumph and glory. And upon this presumption then the mother of

ᵇ They shall — scourge him, and spit upon him, — and crucify him.] This prediction is a remarkable proof of the prophetic Spirit which dwelt in Christ ; for, humanly speaking, it was much more probable that he should have been privately assassinated, or stoned (as was before attempted), by some zealous transport of popular fury, than that he should have been thus solemnly condemned, and delivered up to crucifixion ; a Roman punishment with which we do not find he had ever been

threatened. Indeed when the Jews condemned him for blasphemy, for which the punishment appointed in the law was stoning, and Pilate at last gave them a general permission to take him and judge him according to their own law (Mat. xxvi. 65, 66 ; John xviii. 31 ; and xix. 7), it is wonderful they did not choose to stone him : but all this was done that the scriptures might be fulfilled. (Compare Mat. xxvi. 56, and John xix. 36.)

James and John ask for the highest posts in

Zebedee’s children came at their instigation to him, with her sons James and John, who were peculiar favourites of our Lord; and they all three fell down at his feet, worshipping [him] in a most respectful manner, and desiring a certain [favour] of him with great importunity, weakly saying, Master, we would earnestly beg, that thou shouldest give us a general promise to do or us whatsoever we shall request of thee; for it would be a very great grief to us if we should not succeed in the important petition we have to present.

And he said to her [and] to them, You cannot expect that, whatsoever kindness I have for you, I should at all adventures enter myself into so rash an engagement; tell me therefore particularly, What wouldest thou have? [or] What would you so earnestly desire that I should do for you, if I was fully disposed to grant your request?

*She says unto him, I entreat thee to grant that these my two dear sons, to whom thou hast shewn so much regard, and who are so zealous for thy cause and interest, may be preferred to stations of the highest dignity, trust, and profit; [and] they joined with her in the same request, and said, Grant us, that when thou art established in thy glorious kingdom, which, as we apprehend, will shortly be erected in the world, we may not only have a place there, but may be fixed near thy throne, and sit in distinguished honour and authority, the one at thy right hand, and the other at thy left, as thy chief ministers of state.*ᶜ

But Jesus said to them in reply, Alas! you are under the force of such carnal prejudices and mistaken views, that you know not what you ask, or you would be ashamed of so unseasonable a petition. This is not a time to think of temporal grandeur and authority; but it is much more proper that I should ask you, and that you should put the question to yourselves, Are

ᶜ We may sit, the one at thy right hand, and the other at thy left.] There may perhaps be an allusion in these words to a circumstance which the Talmudical writers relate concerning the sanhedrim: that there were two officers of peculiar distinction, who sat on each side of the nasi, or

president of the court; the one called Ab Beth Din, or the father of the justiciary, who sat on the right hand of the president; the other Chacham, or the sage, who sat on the left. See, among many other writers on this head, Whits. Miscell. Sacr. Vol. I lib. ii. Dissert. 3, § 46, 47.

or those for whom the Father has prepared them.

you able to drink of the bitter cup of which I am now about to drink so deep, and to be baptized with the baptism, and plunged into that sea of sufferings with which I am shortly [to be] baptized, and, as it were, overwhelmed for a time? And they say to him, with a selfconfident assurance, Yes, Lord, we doubt not but that for thy sake we are able to undergo all this.

And Jesus says unto them, You shall indeed; both of you drink of this my cup of which I am to drink, and be baptized with the baptism of extreme sufferings with which I am to be baptized; for you shall endure great extremities for the sake of my gospel, and hazard your lives in its defence: but as to what you have now desired, to sit on my right hand, and on my left, in my kingdom of glory, this is not a privilege which is mine to give by partial friendship, or to the first and most importunate asker; nor can I dispose of it to any but [to those] for whom it is prepared by my Father, who has appointed that the exaltation and happiness of the other world shall be proportioned to the degrees of piety and holiness which are attained in this.

And when the ten other apostles heard [of it,] and were acquainted with this motion which the sons of Zebedee had made, they began to be much displeased that they should aspire to a superiority to which each of them imagined he had himself an equal claim; [and] as they were moved with indignation against the two brethren, James and John, they were going to expostulate the matter with some severity.

To drink of the cup, &c.] It was customary among the ancients to assign to each guest at a feast a particular cup, as well as dish; and by the kind and quantity of the liquor contained in it, the respect of the entertainer was expressed. Hence cup came in general to signify a portion assigned (Psal. xvi. 5, xxiii. 5), whether of pleasure or sorrow; and many instances occur in which it refers to the latter. Compare Psal xi. 6; lxxiii. 10; Isa. li. 17, 22; Jer. xxv. 15, 17; Zech. xii. 2; John xviii. 11; and Mat. xxvi. 39, 42.

You shall indeed drink of my cup, &c.] Accordingly it is observable that this James was the first of all the apostles who suffered martyrdom for Christ. (Act. xii. 2.) And

John was scourged by the Jews (Acts v. 40); and afterwards banished by Domitian into the isle of Patmos, where he speaks of himself as a companion of Christ’s tribulation. (Rev. i. 9.) Not to mention Tertullian’s tradition, that at Rome he was plunged into boiling oil; by which it is said, instead of being destroyed, he was sensibly refreshed (Tertulli. Prescript. cap. 36): nor what the pretended Prochorus says of the attempt made by some heretics to poison him; which is generally referred to in the pictures of this apostle, where the venom is ridiculously represented as coming out of the cup in the form of a serpent, to signify that the poison did not take effect.

He t at would be chie should be the serva

But, to prevent the evil consequences which might arise from such an illjudged debate, and to root out that envy and ambition which prevailed among them, *Jesus called them all to him, and said unto them, You well know that the princes of the heathen nationsᶠ lord it over them in a very imperious manner; and their great men, in stations of subordinate government, imitate their tyrannical masters, and exercise an arbitrary authority upon them that are more immediately subject to their command; and that ambition, which is so natural to the depraved heart of man, engages them eagerly to pursue such distinguished stations which may give them an opportunity to gratify it. But my kingdom is of another nature, and it shall not be so among you; for, instead of appointing any one among you as the chief who shall govern the rest,ᵍ I tell you plainly, that you are to look on each other as brethren and equals, or rather, each to esteem others as worthier of regard than himself: indulge not therefore an ambitious temper, but whosoever would indeed be great among you, let him, instead of aiming at power and authority, choose to be your minister, and attend on the rest with all the humblest offices of condescension and love. And whosoever would be chief among you, or first in my esteem, and in future honour and happiness, let him be ready to behave himself on all occasions as your servant; [yea,] let him be the servant, not only of your little fraternity, but of all that are about him;ʰ with all

ᶠ The princes of the heathen nations.] ark expresses it by οἱ δυκινὶς ἀρχὴν τῶν ἑνῶν, which we render, they which are accounted to rule over the Gentiles; but this (with Gataker, Cinn. lib. i. cap. 3) I take to be a pleonasm, and think it should be translated, they who rule over the Gentiles; and so it coincides with the clause inserted from Matthew. (Compare 1 Cor. xi. 16; xii. 23; xiv. 37; and Phil. iii. 4, Gr.) Instances are produced of the like use of the phrase in the best Greek authors by Mr. Blackwall, in his Sacred Classics, Vol. I. p. 74, to which may be added, πυς δυκινὶς ἀδικῶν, for ἀδικινὶς, Polyb. lib. i. cap. 5, and πᾶν ἐν ὑπᾶσῃ δυκινὶς, Epictet. Enchirid. cap. 30, § 11.

ᵍ Instead of appointing any one among

you as the chief, &c.] As the request of these two brethren plainly shewed that they did not understand our Lord’s words to Peter (Mat. xvi. 18, 19, sect. lxxxviii.) as designed to invest him with any authority over the rest of his brethren, so the answer which Christ here gives them, far from intimating any thing of that kind, concludes as strongly against any such authority as a negative argument can be supposed to do, and seems abundantly to justify the turn given in the paraphrase.

ʰ The servant of all.] There is a gradation here not commonly observed. The word δικαῖος in the former verse, which, for want of a better word, we render minister, is a name which might be given to any who occasionally attended others, or

Re actions on Christ’s readiness to meet his sufferings.

humility submitting to the meanest services, by which he may promote the spiritual interest and benefit of others.

spect exlii.

And wonder not that this should be required of you, when you consider how great an example you have of this temper in him who is so far your Superior; for even the Son of man himself, though a person of such illustrious dignity, and constituted to so glorious and lasting a kingdom, came not to be waited upon, but to serve others; and was not sent into the world to exercise a temporal dominion, and in a lordly way to rule over men, but to take upon him the form of a servant, and not only to labour, but to die for their good, and to give his own life as a ransom for many who had forfeited theirs to the justice of an offended God. Think not, therefore, that the disciples of such a selfdenying Master are to dream of secular power, dominion, and grandeur; but rather study to mortify these very unbecoming desires after it.

And, quickly after this, they came to Jericho, where two blind men were cured by Christ, which was soon after followed with the remarkable conversion of Zaccheus, as will be seen in the next section.

IMPROVEMENT.

ASTONISHING grace and compassion of the Son of God in going up to Jerusalem at this passover, when he so circumstantially knew all the things which were to befall him there! not only that he should be put to death, but in what manner he should suffer; and what cruelty and what scorn should introduce the last scene of his agonies! Yet, with so sad a prospect in his eye, he marched on with distinguished alacrity, leading the company, as if he longed to encounter what they could not bear to see, or even to hear of. Glorious Captain of our salvation, give us the like alacrity in all the sufferings we are called to bear for thee!

Who would not grieve to see these good apostles still so much possessed with the spirit of this world, and still dreaming

was statedly employed to render them any particular kind of service; but servant, signifies one whose whole business it is to serve, and who is indeed the property of another. The words, of all, do likewise increase the gradation.

Jesus passes through Jericho, and many follow him.

of preferment in a temporal kingdom? Who would not especially cxlii. lament it, that his most intimate friends, James, and John the — beloved disciple, should be the persons who should come to him with this strange request? Justly did our Lord answer them, ver.38 You know not what you ask. And may not the same answer often be made to us? When therefore he denies us the great things that we are seeking for ourselves, let us be satisfied with the denial he sees fit to give us; believing that it is wisdom and love, and not unkindness, that produces it.

38— Let us often ask ourselves, Can we share the sufferings which our Lord endured? If we do not desire to do it so far as he shall appoint, we are not worthy to be called his disciples. Let us then gird up the loins of our minds, and wait our Master’s signal to go forth to any suffering or service that he shall require; 44, 45 ever ready to make ourselves the servants of all, and therein to imitate the humility of the Son of man, who came not to be administered unto, but to minister: yet, after all we can do or bear for him, let our trusts still be in the merits of his righteousness and blood who gave his life a ransom for many. So shall we be fitted for those distinguished honours in the heavenly world, in comparison with which thrones and sceptres on earth are but empty pageants and childish toys.

Mark 10:46

Parallels: Luke 18; Matthew 20

Our Lord, passing through Jericho in his way to Jerusalem, cures two blind men as he came out from thence, and converts Zaccheus the publican. Mat. XX. 29, to the end. Mark X. —46, to the end. Luke XVIII. 35, to the end; XIX. 1—10.

MARK X. 46. SECT. AND Jesus, being come to Jericho, procxliii. ceeded on his journey towards Jerusalem; Mark and being observed by many as he was passing x. 46 through the city, they were all ready to run after him: and accordingly, as he went out of Jericho with his disciples in his train, a great multitude of other people followed him. Mat. And behold, an occasion offered for a remarkxx. 30 able display of his power and grace at his departure thence; for it came to pass, that Providence so ordered it, as he was yet nigh unto Jericho,² MARK X.—46.— AND as he went out of Jericho with his disciples, [a great multitude followed him] [MAT. XX. 29.] MAT. XX. 30.— And behold, [LUKE, it came to pass, that as he was come nigh unto Jericho,] Two

² As he was yet nigh unto Jericho.] In v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v.

Bartimeus and his companion beg to be cured.

that Two blind men sat begging by the way side, as beggars used to do in places that are much frequented; [the one] of whom was well known by the name of Bartimeus, that is, the son of Timeus:ᵇ And hearing the noise of a great multitude passing by, he, together with his companion, asked what that unusual concourse of people meant, and how it was occasioned. And they told him that Jesus of Nazareth, that celebrated Prophet who had performed so many miracles, was coming by, and a vast number of the people of the town were with him. And when he heard that it was Jesus of Nazareth, as he had frequently been told what remarkable cures of this kind he had performed in other places, he could not but look upon it as a happy circumstance that he was now passing by the very place where he sat; and immediately he began to cry out with a loud voice, and with great eagerness to say, Jesus, thou Son of David, thou great and glorious Messiah, pity my sad condition, and have mercy on me! [yea, they both] cried out, saying in the same manner, and with one voice, Have mercy on us, O Lord, thou illustrious Son of David, and exert thy almighty power to deliver us from this deplorable darkness and distress!

And some of the multitude who went before Jesus, rebuked them for their making such a clamour; and as the voice of Bartimeus distinguished itself on this occasion, many particularly charged him that he should be silent, and not be so importunate and troublesome: but they, knowing that if such an opportunity as this was lost it might never return, regarded nothing but the success of their petition, and therefore cried out a great deal the more earn-

ark, which has been a writer of great world], Luke x. Rom. xiii. 12; and of Isa. 1. 8; Jer. xxiii. ary to understand it ncile Luke’s account that of Matthew and ressly say it was per- or went out of Jericho. cied that he restored n as he entered in, and to another as he came out; (see Light Harmony, § lxix.) but this is impro especially considering how the mul- rebuked Bartimeus for his import which surely they never would hav if such a cure as this had but just no wrought at the other end of the same ᵇ The son of Timeus.] It is very ble Timeus might have been a pers some note in that neighbourhood, son, by a complication of calamitie both into poverty and blindness.

Jesus orders them to be brought to him.

estly, saying as before, Have mercy upon us, O Lord, thou Son of David! and Bartimeus especially repeated it again and again, saying, Thou Son of David have mercy on me, and help me!

And Jesus, as he was advancing forwards in his way, observed how earnestly they cried; and as they still repeated their request, he graciously stood still, and ordered them both to be called [and] brought to him, that they might tell him what it was they so earnestly desired. And upon this the people had their expectations raised, and as they now concluded that they should see him work a miracle, they ran immediately to call the blind man and his companion, saying to him, as also to the other, Be of good courage, and rise up, for he calleth thee to him; and you may therefore hope that he intends to grant your request. And Bartimeus joyfully received the message, and throwing aside his upper garment, that it might not hinder him a moment, he arose, and came to Jesus with all possible haste and eagerness; the other blind man also following as fast as he could. And when he was come near, Jesus, to try his faith, and to encourage his dependance on his power and goodness, answered and said unto him, What is the mercy you so earnestly entreat? or what dost thou desire I should do for thee? And the blind man said unto him, Rabboni, that is, my Master and my Lord, the favour which I beg is obvious from the circumstance in which thou seest me, even that I may be so happy as to recover my sight, the loss of which I cannot but lament as a great calamity to me, from which I know that thou art able to deliver me. The other likewise by this time came up, making the same request; and they both joined to say, Lord, we beseech thee, that our eyes might be opened.

Then Jesus had compassion on them both, and touched their eyes; and, as a testimony of his approbation of that eminent degree of faith

That I may recover my sight.] This the word ἀναδελφω exactly signifies, and seems to import that he was not born blind, but lost his sight by some disease or accident, which made him so much the more

sensible of the calamity. Yet I acknowledge it appears from John ix. 11, 18, that the word is sometimes used in a great latitude.

They have their sight restored, and follow him.

[LUKE, and said unto him, Receive thy sight,] and go thy way; thy faith hath made thee whole.] [MARK X. 52—LUKE XVIII. 42.] which they had each of them expressed, and SECT. Bartimeus in particular in the strongest terms, exliii he said to him, and his companion, Be it unto thee as thou hast desired; receive thy sight, Mat. xx. 3 [and] go thy way; thy faith has saved thee from the sad condition thou wast in; and if thou continuest to exercise it in a reliance upon me, thy eternal salvation and happiness will be secure.

And immediately their eyes were opened, and received sight, so that they now could see distinctly; and, with a grateful sense of their deliverance, they joined the company, and followed Jesus in the way to Jerusalem, glorifying God for this amazing instance of his goodness to them: and all the people likewise, when they saw [it], gave praise unto God, who in remembrance of his mercy had sent them so great a Prophet, to appear and act among them under the character of the Son of David.

And presently the news of this surprising miracle was spread abroad; and [Jesus] having entered (as was said before) into the city, and having passed through Jericho, a vast number of people had followed him from thence; and this new instance he had given of his miraculous power increased his fame through all the neighbourhood, and drew the multitude as he passed along in crowds about him.

And as he thus proceeded on his journey, behold, another most remarkable occurrence happened, in which the efficacy of his grace was signally displayed; for [there was] a man in that country whose name was Zaccheus, who was the chief among the publicans, or head collector of the customs in those parts; and, having heaped up abundance of wealth by his gainful employment, he was very rich. And the great things which he had heard of Jesus made such a powerful impression on his mind, that when he was informed that he was coming by that way, he diligently sought an opportunity to see this celebrated Jesus, what sort of a person he was; but he could not compass his design because of the crowd about him; for he himself was very little of stature. And running therefore before the rest of the company, without regarding what they might think or say of him,

Jesus goes to the house of Zaccheus the

he got up into a sycamoretree, that he might see him there distinctly; for he perceived he was to pass that way, and the tree stood so near the road that he must go close by it. And Jesus, when he came to the place where he was, looked up, and saw him; and knowing his disposition, character, and circumstances, he immediately said to him, Zaccheus, make haste and come down; for today I design thee a visit, and must abide for a while at thine house; and, fully satisfied that I shall be a welcome guest, I take the liberty to invite myself thither. And Zaccheus was so overjoyed that Jesus should distinguish him in such a manner, that he came down with all the speed he could, and gladly entertained him at his house, thinking himself highly honoured by the presence of so excellent a Person.

And the Pharisees, and other selfconceited persons, who saw [it,] were very much offended at the particular regard that Jesus shewed him; and they all murmured, saying, He is gone in to refresh himself at a man’s house who is certainly a notorious sinner, since he follows the scandalous employment of a publican.

But as Zaccheus now was quite another man than he had been before, and Divine Grace had changed his heart, that he might fully obviate these reflections, and manifest the truth of his conversion, he stood forth in the face of all the company, and said to the Lord with great reverence and affection, Behold, O Lord, I acknowledge the sins of my past life, and desire to testify my repentance for them by an entire and immediate reformation; as the first fruits of which, I openly declare, that the half of my goods I give to the poor; and out of the remainder, if I wrongfully have taken any thing from any man by injurious charges or oppressive claims, I am ready, not only

d He is gone in to refresh himself, &c.] The phrase κελαυσαίωσαι πι, properly signifies, to bait at a person’s house on a journey, referring to the laying down their own burdens, or loosening them from their beasts at such times and places. See Wolf. Vol. I. p. 733.

e If I wrongfully have taken any thing, &c.] The word ισυκοφανίωσαι (as Heinsius has abundantly shewn) may properly

signify any kind of oppression, especially under the pretence of law. (Compare Eccles. iv. 1, and v. 8, Septuag.) It seems therefore not so proper to limit it, as our translation does, to an injury done by a false accusation, which implies something of a formal trial, and defence of the party accused; whereas many frauds and oppressions might be practised by such a taxgatherer where nothing of this sort occurred.

The conversion of Zaccheus.

to restore a fifth part more than the principal (which is all that the law requires in such cases besides the trespass offering, Lev. vi. 2—5, and Numb. v. 7, 8), but even to return [him] four fold.⁶

And Jesus said to Zaccheus, and to them that were about him, Surely today is salvation come to this house; and it is evidently to be seen that spiritual blessings are imparted to it, and designed for it, when such a penitent and religious temper is expressed; since, notwithstanding all the sins he has committed, it is now manifest that even this man also is a true son of Abraham, not only descended lineally from him,⁸ but of a character in some measure worthy of so honourable a descent. And therefore, notwithstanding all your murmurings, I rejoice in the consequences of this happy visit to him, as answering the great purposes of my life; for the Son of man, as I have formerly declared, (Mat. xviii. 11, sect. xciv.) is come to seek and to save that which was lost; and it is the grand design of his abode on earth to recover those who, like this poor Zaccheus in his unconverted state, were wandering in the way to everlasting ruin.

IMPROVEMENT.

THUS did our Lord Jesus Christ, wheresoever he came, scatter blessings around him, both to the souls and the bodies of men. Who can wonder that Zaccheus had a curiosity to see such a

⁶ I restore him four fold.] This was the utmost that the Jewish law required, even in cases of a fraudulent concealment and conviction (unless where an ox had been killed or sold, and so its labour lost to the owner, and the discovery rendered more difficult; Exod. xxii. 1); for the phrase of restoring seven fold (Prov. vi. 31) seems only proverbial, to express making abundant satisfaction. But if a man not legally convicted or accused, voluntarily discovered a fraud he had committed, besides his trespass offering, he was to add to the principal only a fifth part. Lev. vi. 5. Zaccheus therefore shews the sincerity of his repentance by such an offer. Some commentators (with Salmasius, de Fæ. p. 242) have remarked, that oppressive publicans were by the Roman law required to restore four fold; but this was only after judgment obtained, where the had been

guilty of extorting by force; whereas before conviction it was enough to make restitution of what had been taken; and even after it, in common cases, all that the law required was restoring twice as much. (Leg. locatio Vectigal. § quod. illic. and L. hoc edicto effic. Digest. de Publicanis.) Archbishop Tillotson justly observes, that had more than an eighth part of Zaccheus’s possessions been unjustly gotten, he could not have been able to make such restitution, after having given away half of what he now had to the poor, even though he had stripped himself of all. Tillotson’s Works, Vol. III. p. 86.

⁸ Descended lineally from him.] The name of Zaccheus) which is the same with Zaccai, Ezra ii. 9) shews he was a Jew. See Lightfoot, Hor. Hebr. in loc. and Salmasius, de Fæ. p. 386.

Reflections on the conversion of Zaccheus.

person! And how happily did that curiosity end! Christ graciously observed him, and, with an amiable frankness and openness of heart, invited himself to be a guest at his house; choosing to accept the entertainment of a publican, and to distinguish with a particular regard one that was so desirous to see him. And let us diligently observe how happy a change this visit produced in the master of the family. O Zaccheus, well wast thou repaid for thine hospitality when salvation came to thine house, and the Saviour himself bore witness to thee as a son of Abraham?

What cannot the grace of God effect? This publican was in the morning contriving only how he might increase his estate by all possible methods of gain; and, before evening, he cries out, Lord, the half of my goods I give to the poor. Thus does the Spirit of Christ operate on the soul, producing in it the fruits of righteousness and charity to our fellowcreatures, as well as of love to God and faith in the Redeemer. And surely the miracle by which the walls of Jericho were many ages before thrown down by the sound of rams’ horns, was not greater in its kind than that which now triumphed over the heart of Zaccheus, and threw down all the obstacles which corrupt nature had formed against the entrance of Christ into it.

Now were his eyes opened, and he saw in a moment how much more valuable the pearl of price was than all the riches he could part with to procure it. And he judged rightly of religion when he saw the necessity not only of faith, but of charity too; and not only of charity, but of restitution also to those whom he had injured, without which the highest pretences to charity are but presenting to God robbery for a burnt offering.

Mark Our Lord’s progress is marked with another work of Divine power and beneficence in opening the eyes of the blind. With what importunity was the cure desired! And when the petitioner was for a while discouraged, with what eagerness was that importunity repeated, Thou Son of David, have mercy on me! Thus will the sinner cry to Jesus when he sees how much he needs him. But, alas! men are not aware of their spiritual indigence and distress: they say they are rich, and increased in goods, and have need of nothing; and know not that they are wretched, and miserable, and poor, and blind, and naked. (Rev. iii. 17.)

When once they come to be awakened to a just sense of their case, there is then room for hope, and great encouragement for their address. We may in such circumstances say to them, as was said to Bartimeus, Be of good courage, rise, he calleth thee. With pleasure should we deliver such a message; with pleasure should we lead on the lame and the blind, the weak and the trembling, in their application to Christ; and in all the instances, in which his victorious grace is exercised, should join with those who have received it in glorifying God, and in celebrating the praise of this Deliverer, whom he has mercifully raised up for his people.

The parable of the ten pounds.