Matthew 19:13

er Cupid, or genius of love comes behind, and places on their heads a basket of ripe fruits; to intimate that a matrimonial union of this kind will generally be blessed with children, who shall be as pleasing to all their senses as ripe and delicious fruits to the smell and taste. 8. The genius of love that follows them has his wings shrivelled up, or the feathers all curled, so as to render them utterly unfit for flight; to intimate that love is to abide with them, that there is to be no separation in affection, but that they are to continue to love one another with pure hearts fervently. Thus love begins and continues this sacred union; as to end, there can be none, for God hath yoked them together. A finer or more expressive set of emblems has never, I believe, been produced, even by modern refined taste and ingenuity. This group of emblematical figures is engraved upon an onyx by Tryphon, an ancient Grecian artist. A fine drawing was made of this by Cypriani, and was engraved both by Bartolozzi and Sherwin. See one of these plates in the second volume of Bryant's Analysis of Ancient Mythology, page 392. Verse 7 Why did Moses then command to give a writing of divorcement? - It is not an unusual case for the impure and unholy to seek for a justification of their conduct from the law of God itself, and to wrest Scripture to their own destruction. I knew a gentleman, so called, who professed deep reverence for the sacred writings, and, strange as it may appear, was outwardly irreproachable in every respect but one; that was, he kept more women than his wife. This man frequently read the Bible, and was particularly conversant with those places that spoke of or seemed to legalize the polygamy of the patriarchs! A writing of divorcement - See the form of it in the note on Mat 5:31 (note). Verse 8 Moses, because of the hardness of your hearts - It is dangerous to tolerate the least evil, though prudence itself may require it: because toleration, in this case, raises itself insensibly into permission, and permission soon sets up for command. Moses perceived that if divorce were not permitted, in many cases, the women would be exposed to great hardships through the cruelty of their husbands: for so the word σκληροκαρδια, is understood in this place by some learned men. From the beginning it was not so - The Jews named the books of the law from the first word in each. Genesis they always term Bereshith, בראשית, which is the first word in it, and signifies, In the beginning. It is probable that our Lord speaks in this way here, In Bereshith it was not so, intimating that the account given in Genesis is widely different. There was no divorce between Eve and Adam; nor did he or his family practice polygamy. But our Lord, by the beginning, may mean the original intention or design. Verse 9 Except it be for fornication - See on Mat 5:32 (note). The decision of our Lord must be very unpleasant to these men: the reason why they wished to put away their wives was, that they might take others whom they liked better; but our Lord here declares that they could not be remarried while the divorced person was alive, and that those who did marry, during the life of the divorced, were adulterers; and heavy judgments were, denounced, in their law, against such: and as the question was not settled by the schools of Shammai and Hillel, so as to ground national practice on it therefore they were obliged to abide by the positive declaration of the law, as it was popularly understood, till these eminent schools had proved the word had another meaning. The grand subject of dispute between the two schools, mentioned above, was the word in Deu 24:1 , When a man hath taken a wife - and she find no grace in his sight, because of some Uncleanness, ערות eruath: - this the school of Shammai held to mean whoredom or adultery; but the school of Hillel maintained that it signified any corporeal defect, which rendered the person deformed, or any bad temper which made the husband's life uncomfortable. Any of the latter a good man might bear with; but it appears that Moses permitted the offended husband to put away the wife on these accounts, merely to save her from cruel usage. In this discourse, our Lord shows that marriage, (except in one case), is indissoluble, and should be so: - 1st, By Divine institution, Mat 19:4 . 2dly, By express commandment, Mat 19:5 . 3dly, Because the married couple become one and the same person, Mat 19:6 . 4thly, By the example of the first pair, Mat 19:8 ; and 5thly, Because of the evil consequent on separation, Mat 19:9 . The importance of this subject will, I hope, vindicate or excuse, the length of these notes. Verse 10 If the case of the man - Του ανθρωπου, of a husband, so I think the word should be translated here. The Codex Bezae, Armenian, and most of the Itala, have του ανδρος, which, perhaps, more properly signifies a husband, though both words are used in this sense. Our word husband comes from the Anglo-Saxon, hus and band: the bond of the house, anciently spelt housebond, - so in my old MS. Bible. It is a lamentable case when the husband, instead of being the bond and union of the family, scatters and ruins it by dissipation, riot, and excess. It is not good to marry - That is, if a man have not the liberty to put away his wife when she is displeasing to him. God had said, Gen 2:18 , It is not good for man to be alone, i.e. unmarried. The disciples seem to say, that if the husband have not the power to divorce his wife when she is displeasing to him, it is not good for him to marry. Here was a flat contradiction to the decision of the Creator. There are difficulties and trials in all states; but let marriage and celibacy be weighed fairly, and I am persuaded the former will be found to have fewer than the latter. However, before we enter into an engagement which nothing but death can dissolve, we had need to act cautiously, carefully consulting the will and word of God. Where an unbridled passion, or a base love of money, lead the way, marriage is sure to be miserable. Verse 11 All - cannot receive this saying - A very wise answer, and well suited to the present circumstances of the disciples. Neither of the states is condemned. If thou marry, thou dost well - this is according to the order, will, and commandment of God. But if thou do not marry, (because of the present necessity, persecution, worldly embarrassments, or bodily infirmity), thou dost better. See 1Cor 7:25 . Verse 12 Eunuchs - Ευνουχος, from ευνην εχειν, to have the care of the bed or bedchamber; this being the principal employment of eunuchs in the eastern countries, particularly in the apartments of queens and princesses. These are they whom our Lord says are made eunuchs by men, merely for the above purpose. So born from their mother's womb - Such as are naturally incapable of marriage, and consequently should not contract any. For the kingdom of heaven's sake - I believe our Lord here alludes to the case of the Essenes, one of the most holy and pure sects among the Jews. These abstained from all commerce with women, hoping thereby to acquire a greater degree of purity, and be better fitted for the kingdom of God: children they had none of their own, but constantly adopted those of poor people, and brought them up in their own way. Philo, Josephus, and Pliny have largely described this very singular sect; and Dean Prideaux, with his usual fidelity and perspicuity, has given the substance of what each has said. Connex. vol. iii. p. 483, etc.; edit. 1725. The account is very interesting, and well worthy the attention of every Christian. Among the rabbins we find these different kinds of eunuchs, not only mentioned, but circumstantially described, סריס חמה saris chama, eunuchs of the sun, i.e. eunuchs by the hand of God; men born impotent. סריס אדם saris Adam, eunuchs of men, those who were castrated. And they add a third sort; those who make themselves eunuchs, abstain from marriage, etc., that they may give themselves Up to the study of the Divine law. See many examples in Schoettgen. He that is able to receive - Χωρειν χωρειτω. These words are variously translated: he who can take; let him take it; comprehend, let him comprehend it: admit, let him admit it. The meaning seems to be, Let the man who feels himself capable of embracing this way of life, embrace it; but none can do it but he to whom it is given, who has it as a gift from his mother's womb. The great Origen, understanding the latter clause of this verse (which I have applied to the Essenes) literally - O human weakness! - went, and literally fulfilled it on himself! Verse 13 Then were there brought unto him little children - These are termed by Luke, Luk 18:15 , τα βρεφη, infants, very young children; and it was on this account, probably, that the disciples rebuked the parents, thinking them too young to receive good. See on Mar 10:16 (note). That he should put his hands - It was a common custom among the Jews to lay their hands on the heads of those whom they blessed, or for whom they prayed. This seems to have been done by way of dedication or consecration to God - the person being considered as the sacred property of God ever after. Often God added a testimony of his approbation, by communicating some extraordinary influence of the Holy Spirit. This rite has been long practised among Christians, when persons are appointed to any sacred office. But this consecration of children to God seems to have grown out of use. It is no wonder that the great mass of children are so wicked, when so few, are put under the care of Christ by humble, praying, believing parents. Let every parent that fears God bring up his children in that fear; and, by baptism, let each be dedicated to the holy trinity. Whatever is solemnly consecrated to God abides under his protection and blessing. Verse 14 Of such is the kingdom of heaven - Or, the kingdom of heaven is composed of such. This appears to be the best sense of the passage, and utterly ruins the whole inhuman diabolic system of what is called non-elect infants' damnation; a doctrine which must have sprung from Moloch, and can only be defended by a heart in which he dwells. A great part of God's kingdom is composed of such literally; and those only who resemble little children shall be received into it: see on Mat 18:3 (note). Christ loves little children because he loves simplicity and innocence; he has sanctified their very age by passing through it himself - the holy Jesus was once a little child. Verse 15 He - departed thence - That is, from that part of Judea which was beyond Jordan, Mat 19:1 ; and then went to Jericho. See Mat 20:29 . Verse 16 One came - Instead of εις one, several MSS., the Slavonic version, and Hilary, read νεανισκος τις, a certain young man. Good, etc. - Much instruction may be had from seriously attending to the conduct, spirit, and question of this person. 1. He came running, ( Mar 10:17 ), for he was deeply convinced of the importance of his business, and seriously determined to seek so as to find. 2. He kneeled, or caught him by the knees, thus evidencing his humility, and addressing himself only to mercy. See Mat 17:14 . 3. He came in the spirit of a disciple, or scholar, desiring to be taught a matter of the utmost importance to him - Good teacher. 4. He came in the spirit of obedience; he had worked hard to no purpose, and he is still willing to work, provided he can have a prospect of succeeding - What good thing shall I do? 5. His question was the most interesting and important that any soul can ask of God - How shall I be saved? Verse 17 Why callest thou me good? - Or, Why dost thou question me concerning that good thing? τι με ερωτας περι του αγαθου. This important reading is found in BDL, three others, the Coptic, Sahidic, Armenian, Ethiopic, latter Syriac, Vulgate, Saxon, all the Itala but one, Origen, Eusebius, Cyril, Dionysius Areop., Antiochus, Novatian, Jerome, Augustin, and Juvencus. Erasmus, Grotius, Mill, and Bengel approve of this reading. This authority appears so decisive to Griesbach that he has received this reading into the text of his second edition, which in the first he had interlined. And instead of, None is good but the one God, he goes on to read, on nearly the same respectable authorities, εις εϚιν ο αγαθος. There is one who is good. Let it be observed also that, in the 16th verse, instead of διδασκαλε αγαθε, good teacher, διδασκαλε only is read by BDL, one other, one Evangelistarium, the Ethiopic, three of the Itala, Origen, and Hilary. The whole passage therefore may be read thus: O teacher! what good thing shall I do that I may have eternal life? And he said unto him, Why dost thou question me concerning that good thing? There is one that is good. (Or he who is good is one). But If thou art willing to enter into that life, keep the commandments. This passage, as it stood in the common editions, has been considered by some writers as an incontrovertible proof against the Divinity or Godhead of Christ. A very learned person, in his note on this place, thus concludes concerning it: "Therefore our Savior cannot be God: and the notion of, I know not what, a trinity in unity, Three Gods in One, is here proved beyond all controversy, by the unequivocal declaration of Jesus Christ Himself, to be Erroneous and Impossible." Not so. One of the greatest critics in Europe, not at all partial to the Godhead of Christ, has admitted the above readings into his text, on evidence which he judged to be unexceptionable. If they be the true readings, they destroy the whole doctrine built on this text; and indeed the utmost that the enemies of the trinitarian doctrine can now expect from their formidable opponents, concerning this text, is to leave it neuter. Keep the commandments - From this we may learn that God's great design, in giving his law to the Jews, was to lead them to the expectation and enjoyment of eternal life. But as all the law referred to Christ, and he became the end of the law for righteousness (justification) to all that believe, so he is to be received, in order to have the end accomplished which the law proposed. Verse 18 Thou shalt do no murder, etc. - But some say these commandments are not binding on us. Vain, deceived men! Can a murderer, an adulterer, a thief, and a liar enter into eternal life? No. The God of purity and justice has forbidden it. But we are not to keep these commandments in order to purchase eternal life. Right. Neither Jesus Christ, nor his genuine messengers, say you are. To save your souls, Christ must save you from your sins, and enable you to walk before him in newness of life. Verse 19 Honour thy father and thy mother - σου thy, is omitted by almost every MS. of respectability. Thou shalt love thy neighbor as thyself - Self-love, as it is generally called, has been grievously declaimed against, even by religious people, as a most pernicious and dreadful evil. But they have not understood the subject on which they spoke. They have denominated that intense propensity which unregenerate men feel to gratify their carnal appetites and vicious passions, self-love; whereas it might be more properly termed self-hatred or self-murder. If I am to love my neighbor as myself and this "love worketh no ill to its neighbor," then self-love, in the sense in which our Lord uses it, is something excellent. It is properly a disposition essential to our nature, and inseparable from our being, by which we desire to be happy, by which we seek the happiness we have not, and rejoice in it when we possess it. In a word, it is a uniform wish of the soul to avoid all evil, and to enjoy all good. Therefore, he who is wholly governed by self-love, properly and Scripturally speaking, will devote his whole soul to God, and earnestly and constantly seek all his peace, happiness, and salvation in the enjoyment of God. But self-love cannot make me happy. I am only the subject which receives the happiness, but am not the object that constitutes this happiness; for it is that object, properly speaking, that I love, and love not only for its own sake, but also for the sake of the happiness which I enjoy through it. "No man," saith the apostle, "ever hated his own flesh." But he that sinneth against God wrongeth his own soul, both of present and eternal salvation, and is so far from being governed by self-love that he is the implacable enemy of his best and dearest interests in both worlds. Verse 20 All these have I kept - I have made these precepts the rule of my life. There is a difference worthy of notice between this and our Lord's word. He says, Mat 19:17 , τηρησον, keep, earnestly, diligently, as with watch and ward; probably referring not only to the letter but to the spirit. The young man modestly says, all these (εφυλαξα) have I observed; I have paid attention to, and endeavored to regulate my conduct by them. I have kept them in custody. From my youth - Several MSS., versions, and fathers, leave out these words. Grotius and Mill approve of the omission, and Griesbach leaves them in the text with a note of suspicion. Perhaps the young man meant no more than that he had in general observed them, and considered them of continual obligation. What lack I yet? - He felt a troubled conscience, and a mind unassured of the approbation of God; and he clearly perceived that something was wanting to make him truly happy. Verse 21 If thou wilt be perfect - Τελειος ειναι, To be complete, to have the business finished, and all hinderances to thy salvation removed, go and sell that thou hast - go and dispose of thy possessions, to which it is evident his heart was too much attached, and give to the poor - for thy goods will be a continual snare to thee if thou keep them; and thou shalt have treasure in heaven - the loss, if it can be called such, shall be made amply up to thee in that eternal life about which thou inquirest; and come and follow me - be my disciple, and I will appoint thee to preach the kingdom of God to others. This was the usual call which Christ gave to his disciples. See Mat 4:19 ; Mat 8:22 ; Mat 9:9 ; Mar 2:14 ; and it is pretty evident, from this, that he intended to make him a preacher of his salvation. How many, by their attachment to filthy lucre, have lost the honor of becoming or continuing ambassadors for the Most High! See on Mar 10:21 (note). Verse 22 Went away sorrowful - Men undergo great agony of mind while they are in suspense between the love of the world and the love of their souls. When the first absolutely predominates, then they enjoy a factitious rest through a false peace: when the latter has the upper hand, then they possess true tranquillity of mind, through that peace of God that passeth knowledge. He had great possessions - And what were these in comparison of peace of conscience, and mental rest? Besides, he had unequivocal proof that these contributed nothing to his comfort, for he is now miserable even while he possesses them! And so will every soul be, who puts worldly goods in the place of the supreme God. See on Mar 10:22 (note). Verse 23 A rich man shall hardly enter - That is, into the spirit and privileges of the Gospel in this world, and through them into the kingdom of glory. Earthly riches are a great obstacle to salvation; because it is almost impossible to possess them, and not to set the heart upon them; and they who love the world have not the love of the Father in them. 1Jn 2:15 . To be rich, therefore, is in general a great misfortune: but what rich man can be convinced of this? It is only God himself who, by a miracle of mercy, can do this. Christ himself affirms the difficulty of the salvation of a rich man, with an oath, verily; but who of the rich either hears or believes him! Verse 24 A camel - Instead of καμηλον, camel, six MSS. read καμιλον, cable, a mere gloss inserted by some who did not know that the other was a proverb common enough among the people of the east. There is an expression similar to this in the Koran. "The impious, who in his arrogance shall accuse our doctrine of falsity, shall find the gates of heaven shut: nor shall he enter there till a camel shall pass through the eye of a needle. It is thus that we shall recompense the wicked." Al Koran. Surat vii. ver. 37. It was also a mode of expression common among the Jews, and signified a thing impossible. Hence this proverb: A camel in Media dances in a cabe; a measure which held about three pints. Again, No man sees a palm tree of gold, nor an elephant passing through the eye of a needle. Because these are impossible things. "Rabbi Shesheth answered Rabbi Amram, who had advanced an absurdity, Perhaps thou art one of the Pembidithians who can make an elephant pass through the eye of a needle; that is, says the Aruch, 'who speak things impossible.'" See Lightfoot and Schoettgen on this place. Go through - But instead of διελθειν, about eighty MSS. with several versions and fathers, have εισελθειν, to enter in; but the difference is of little importance in an English translation, though of some consequence to the elegance of the Greek text. Verse 25 Who can be saved? - The question of the disciples seemed to intimate that most people were rich, and that therefore scarcely any could be saved. They certainly must have attached a different meaning to what constitutes a rich man, to what we in general do. Who is a rich man in our Lord's sense of the word? This is a very important question, and has not, that I know of, been explicitly answered. A rich man, in my opinion, is not one who has so many hundreds or thousands more than some of his neighbors; but is one who gets more than is necessary to supply all his own wants, and those of his household, and keeps the residue still to himself, though the poor are starving through lack of the necessaries of life. In a word, he is a man who gets all he can, saves all he can, and keeps all he has gotten. Speak, reason! Speak, conscience! (for God has already spoken) Can such a person enter into the kingdom of God? All, No!!! Verse 26 With men this is impossible - God alone can take the love of the world out of the human heart. Therefore the salvation of the rich is represented as possible only to him: and indeed the words seem to intimate, that it requires more than common exertions of Omnipotence to save a rich man. Verse 27 We have forsaken all - "A poor all," says one, "a parcel of rotten nets." No matter - they were their All, whether rotten or sound; besides, they were the all they got their bread by; and such an all as was quite sufficient for that purpose: and let it be observed, that that man forsakes much who reserves nothing to himself, and renounces all expectations from this world, taking God alone for his portion. See Mat 4:20 . To forsake all, without following Christ, is the virtue of a philosopher. To follow Christ in profession, without forsaking all, is the state of the generality of Christians. But to follow Christ and forsake all, is the perfection of a Christian. What shall we have therefore? - Τι αρα εϚαι ημιν, What Reward shall we get? This Kypke proves to be the meaning of the words from some of the best Greek writers. Verse 28 Ye which have followed me, in the regeneration, when the Son of man shall sit in the throne of his glory, etc. - The punctuation which I have observed here, is that which is followed by the most eminent critics: the regeneration is thus referred to the time when Jesus shall sit on the throne of his glory, and not to the time of following him, which is utterly improper. The regeneration, παλιγγενεσια. Some refer this to the time in which the new heavens and the new earth shall be created, and the soul and body united. The Pythagoreans termed that παλιγγενεσια, when, according to their doctrine of the transmigration or metempsychosis, the soul entered into a new body, and got into a new state of being. Clement, in his Epistle to the Corinthians, calls the restoration of the world, after the deluge, by the same name. Judging the twelve tribes - From the parallel place, Luk 22:28-30 , it is evident that sitting on thrones, and judging the twelve tribes, means simply obtaining eternal salvation, and the distinguishing privileges of the kingdom of glory, by those who continued faithful to Christ in his sufferings and death. Judging, κρινοντες. Kypke has shown that κρινεσθαι is to be understood in the sense of governing, presiding, holding the first or most distinguished place. Thus, Gen 49:16 , Dan shall Judge his people, i.e. shall preside in, or rule over them; shall occupy a chief place among the tribes. It is well known that the Judges among the Jews were moderators, captains, chief, or head men. The sense therefore of our Lord's words appears to be, that these disciples should have those distinguished seats in glory which seem to belong peculiarly to the first confessors and martyrs. See 1Thes 4:14 , 1Thes 4:16 , and particularly Rev 20:4-6 . The last-quoted passage brings into view the doctrine of the Millennium, when Jesus, after having formed the new heavens and the new earth, shall reign here gloriously among his ancients 365,000 years; for the thousand years referred to above are certainly prophetical years, in which, it is well known, each day stands for a year. Others, of no mean note, are of opinion that the regeneration means the conversion of men by the preaching of the Gospel - that sitting on twelve thrones signifies the state of eminent dignity to which the apostles should be raised - and that judging the twelve tribes of Israel, means no more than exercising authority in the Church, and dispensing laws to the people of God. But I confess I do not see the propriety of this application of the terms, as the following verse seems to fix the meaning mentioned above. Verse 29 Shall receive a hundredfold - Viz. in this life, in value, though perhaps not in kind; and in the world to come everlasting life. A glorious portion for a persevering believer! The fullness of Grace here, and the fullness of Glory hereafter! See on Mar 10:30 (note). Verse 30 But many that are first, etc. - The Jews, who have been the first and most distinguished people of God, will in general reject the Gospel of my grace, and be consequently rejected by me. The Gentiles, who have had no name among the living, shall be brought to the knowledge of the truth, and become the first, the chief, and most exalted people of God. That this prediction of our Lord has been literally fulfilled, the present state of the Christian and Jewish Churches sufficiently proves. To illustrate this fully, and to demonstrate that the Jews and Gentiles were now put on an equal footing by the Gospel, our Lord speaks the following parable, which has been unhappily divided from its connection by making it the beginning of a new chapter. Introduction The similitude of the householder hiring laborers into his vineyard, to show that the Gentiles should be preferred to the Jews, according to what was hinted at the close of the last chapter, vv. 1-16. On the way going up to Jerusalem he predicts his sufferings and death, Mat 20:17-19 . The mother of Zebedee's children requests dignities for her sons, Mat 20:20 , Mat 20:21 . Christ, by his answer, shows that sufferings, not worldly honors, are to be the lot of his most faithful followers, and that seats in glory can be given only to those who are prepared for them, Mat 20:22 , Mat 20:23 . From this our Lord takes occasion to teach the necessity of humility, and to show that those who wished to be chief must be servants of all, Mat 20:24-28 . On his coming to Jericho, he restores sight to two blind men, who, being restored, follow him, Mat 20:29-34 . Verse 1 For the kingdom of heaven is like unto a man - a householder - The very commencement of this chapter shows it to be connected with the preceding. The manner of God's proceeding under the Gospel dispensation resembles a householder, who went out at day break, αμα πρωι, together with the morning; as the light began to go out of its chambers in the east, so he went out of his bed-room to employ laborers, that they might cultivate his vineyard. This was what was called, among the Jews and Romans, the first hour; answering to six o'clock in the morning. To hire laborers - Some workmen, των εργατων - for he had not got all that was necessary, because we find him going out at other hours to hire more. Verse 2 A penny - A Roman coin, as noted before, Mat 18:28 , worth about seven-pence halfpenny or seven-pence three farthings of our money, and equal to the Greek drachma. This appears to have been the ordinary price of a day's labor at that time. See Tobit 5:14. In 1351 the price of labor was regulated in this country by parliament; and it is remarkable that "corn-weeders and hay-makers, without meat, drink, or other courtesy demanded," were to have one penny per day! In 1314 the pay of a chaplain to the Scotch bishops, who were then prisoners in England, was three halfpence per day. See Fleetwood's Chronicon Precios, p. 123, 129. This was miserable wages, though things at that time were so cheap that twenty-four eggs were sold for a penny, p. 72; a pair of shoes for four-pence, p. 71; a fat goose for two-pence halfpenny, p. 72; a hen for a penny, p. 72; eight bushels of wheat for two shillings, and a fat ox for six shillings and eight-pence! Ibid. In 1336, wheat per quarter, 2s.; a fat sheep 6d.; fat goose, 2d. and a pig, 1d., p. 75. Verse 3 The third hour - Nine o'clock in the morning. Market-place - Where laborers usually stood till they were hired. I have often seen laborers standing in the market places of large towns in these countries, waiting to be employed. Verse 5 The sixth hour - Twelve o'clock. Ninth hour - three o'clock in the afternoon. Verse 6 Eleventh - Five o'clock in the evening, when there was only one hour before the end of the Jewish day, which, in matters of labor, closed at six. Verse 7 No man hath hired us - This was the reason why they were all the day idle. And whatsoever is right, that shall ye receive - Ye may expect payment in proportion to your labor, and the time ye spend in it; but this clause is wanting in some of the best MSS., versions, and fathers. Verse 8 When the even was come - Six o'clock, the time they ceased from labor, and the workmen came to receive their wages. Steward - Επιτρωπος. A manager of the household concerns under the master. The rabbinical writers use the very same word, in Hebrew letters, for the same office, אפיטרופוס epitropos. See Kypke. Verse 11 They murmured - The Jews made the preaching of the Gospel to the Gentiles, a pretense why they should reject that Gospel; as they fondly imagined they were, and should be, the sole objects of the Divine approbation. How they murmured because the Gentiles were made partakers of the kingdom of God; see Act 11:1 , etc., and Act 15:1 , etc. There are many similitudes of this kind among the Jews, where the principal part even of the phraseology of our Lord's parable may be found. Several of them may be seen in Schoettgen. Our Lord, however, as in all other cases, has greatly improved the language, scope, design, and point of the similitude. He was, in all cases, an eminent master of the sentences. Verse 13 Friend, I do thee no wrong - The salvation of the Gentiles can in itself become no impediment to the Jews; there is the same Jesus both for the Jew and for the Greek. Eternal life is offered to both through the blood of the cross; and there is room enough in heaven for all. Verse 15 Is it not lawful for me - As eternal life is the free gift of God, he has a right to give it in whatever proportions, at whatever times, and on whatever conditions he pleases. Is thine eye evil - An evil eye among the Jews meant a malicious, covetous, or envious person. Most commentators have different methods of interpreting this parable. Something was undoubtedly designed by its principal parts, besides the scope and design mentioned at the conclusion of the last chapter. The following, which is taken principally from the very pious Quesnel, may render it as useful to the reader as any thing else that has been written on it. The Church is a vineyard, because it is a place of labor, where no man should be idle. Each of us is engaged to labor in this vineyard - to work out our salvation through him who worketh in us to will and to perform. Life is but a day, whereof childhood, or the first use of reason, is the day-break or first hour, Mat 20:1 , in which we receive the first Call. The promise of the kingdom of glory is given to all those who are workers together with him, Mat 20:2 . The second call is in the time of youth, which is most commonly idle, or only employed in dissipation and worldly cares, Mat 20:3 . The third call is at the age of manhood. The fourth, in the decline of life, Mat 20:5 . The fifth, when sickness and the infirmities of life press upon us. How many are there in the world who are just ready to leave it, before they properly consider for what end they were brought into it! Still idle, still unemployed in the things which concern their souls; though eternal life is offered to them, and hell moving from beneath to meet them! Mat 20:6 . Others consider the morning the first dawn of the Gospel; and the first call to be the preaching of John Baptist. The second call, the public preaching of our Lord; and that of the apostles when they got an especial commission to the Jews, Mat 10:5 , Mat 10:6 , together with that of the seventy disciples mentioned Luk 10:1 . The third call, which was at mid-day, represents the preaching of the fullness of the Gospel after the ascension of Christ, which was the meridian of evangelic glory and excellence.

We have here the welcome which Christ gave to some little children that were brought to him. Observe, I. The faith of those that brought them. How many they were, that were brought, we are not told; but they were so little as to be taken up in arms, a year old, it may be, or two at most. The account here given of it, is, that there were brought unto him little children, that he should put his hands on them, and pray, v. 13 . Probably they were their parents, guardians, or nurses, that brought them; and herein, 1. They testified their respect to Christ, and the value they had for his favour and blessing. Note, Those who glorify Christ by coming to him themselves, should further glorify him by bringing all they have, or have influence upon, to him likewise. Thus give him the honour of his unsearchable riches of grace, his overflowing, never-failing, fulness. We cannot better honour Christ than by making use of him. 2. They did a kindness to their children, not doubting but they would fare the better, in this world and the other, for the blessing and prayers of the Lord Jesus, whom they looked upon at least as an extraordinary person, as a prophet, if not as a priest and king; and the blessings of such were valued and desired. Others brought their children to Christ, to be healed when they were sick; but these children were under no present malady, only they desired a blessing for them. Note, It is a good thing when we come to Christ ourselves, and bring our children to him, before we are driven to him (as we say) by woe-need; not only to visit him when we are in trouble, but to address ourselves to him in a sense of our general dependence on him, and of the benefit we expect by him, this is pleasing to him. They desired that he would put his hands on them, and pray. Imposition of hands was a ceremony used especially in paternal blessings; Jacob used it when he blessed and adopted the sons of Joseph, Gen. xlviii. 14 . It intimates something of love and familiarity mixed with power and authority, and bespeaks an efficacy in the blessing. Whom Christ prays for in heaven, he puts his hand upon by his Spirit. Note, (1.) Little children may be brought to Christ as needing, and being capable of receiving, blessings from him, and having an interest in his intercession. (2.) Therefore they should be brought to him. We cannot do better for our children than to commit them to the Lord Jesus, to be wrought upon, and prayed for, by him. We can but beg a blessing for them, it is Christ only that can command the blessing. II. The fault of the disciples in rebuking them. They discountenanced the address as vain and frivolous, and reproved them that made it as impertinent and troublesome. Either they thought it below their Master to take notice of little children, except any thing in particular ailed them; or, they thought he had toil enough with his other work, and would not have him diverted from it; or, they thought if such an address as this were encouraged, all the country would bring their children to him, and they should never see an end of it. Note, It is well for us, that Christ has more love and tenderness in him than the best of his disciples have. And let us learn of him not to discountenance any willing well-meaning souls in their enquiries after Christ, though they are but weak. If he do not break the bruised reed, we should not. Those that seek unto Christ, must not think it strange if they meet with opposition and rebuke, even from good men, who think they know the mind of Christ better than they do. III. The favour of our Lord Jesus. See how he carried it here. 1. He rebuked the disciples ( v. 14 ); Suffer little children, and forbid them not; and he rectifies the mistake they went upon, Of such is the kingdom of heaven. Note, (1.) The children of believing parents belong to the kingdom of heaven, and are members of the visible church. Of such, not only of such in disposition and affection (that might have served for a reason why doves or lambs should be brought to him), but of such, in age, is the kingdom of heaven; to them pertain the privileges of visible church-membership, as among the Jews of old. The promise is to you, and to your children. I will be a God to thee and thy seed. (2.) That for this reason they are welcome to Christ, who is ready to entertain those who, when they cannot come themselves, are brought to him. And this, [1.] In respect to the little children themselves, whom he has upon all occasions expressed a concern for; and who, having participated in the malignant influences of the first Adam's sin, must needs share in the riches of the second Adam's grace, else what would become of the apostle's parallel? 1 Cor. xv. 22 ; Rom. v. 14, 15 , &c. Those who are given to Christ, as part of his purchase, he will in no wise cast out. [2.] With an eye to the faith of the parents who brought them, and presented them as living sacrifices. Parents are trustees of their children's wills, are empowered by nature to transact for their benefit; and therefore Christ accepts their dedication of them as their act and deed, and will own these dedicated things in the day he makes up his jewels. [3.] Therefore he takes it ill of those who forbid them, and exclude those whom he has received: who cast them out from the inheritance of the Lord, and say, Ye have no part in the Lord (see Josh. xxii. 27 ); and who forbid water, that they should be baptized, who, if that promise be fulfilled ( Isa. xliv. 3 ), have received the Holy Ghost as well as we, for aught we know. 2. He received the little children, and did as he was desired; he laid his hands on them, that is, he blessed them. The strongest believer lives not so much by apprehending Christ as by being apprehended of him ( Phil. iii. 12 ), not so much by knowing God as by being known of him ( Gal. iv. 9 ); and this the least child is capable of. If they cannot stretch out their hands to Christ, yet he can lay his hands on them, and so make them his own, and own them for his own. Methinks it has something observable in it, that, when he had done this, he departed thence, v. 15 . As if he reckoned he had done enough there, when he had thus asserted the rights of the lambs of his flock, and made this provision for a succession of subjects in his kingdom. The Rich Ruler's Enquiry; The Rich Ruler's Disappointment. 16 And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? 17 And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. 18 He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not comm

Then were there brought unto him little children. See also Mk 10:13-16, Lk 18:16-17. Probably these were brought by some of his followers, who desired not only to devote themselves to Jesus, but all that they had--their children as well as themselves. All the Jews were accustomed to devote their children to God by circumcision. It was natural, therefore, under the new dispensation, that it should be done. Luke says, they were infants. They were undoubtedly those who were not old enough to come by choice, but their coming was an act of the parents. Put his hands on them, and pray. It was customary among the Jews, when blessings were sought for others in prayer, to lay the hands on the head of the person prayed for, implying a kind of consecration to God. See Gen 48:14, Mt 9:18. They had also much confidence in the prayers of pious men; believing that those blessed by a saint or a prophet would be happy. See Nu 22:6, Lk 2:28. The disciples rebuked them. That is, reproved them, or told them it was improper. This they did, probably, either (1.) because they thought they were too young; or, (2.) because they thought they would be troublesome to their Master.

That he should lay his hands on them - This was a rite which was very early used, in praying for a blessing on young persons. See Gen 48:14 ,20. The disciples rebuked them - That is, them that brought them: probably thinking such an employ beneath the dignity of their Master. Mark 10:13 ; Luke 18:15.