Keep the commandments.' That is, do what God has com manded. Jesus said this, doubtiess, to try him, and to convince him that he had by no means kept the commandments; and that in supposing he had, he was altogether deceived. It was of great importance, therefore, to convince him that he was, after all, a sinner. Christ did not mean to say any man would be saved by the works of the law, for the bible teaches plainly that such will not be the case, Rom. iii. 20-28; iv. 6. Gal. ii. 16. Eph. ii. 9. 2 Tim. i. 9. At the same time, however, it is true that if a man perfectly complied with the requirements of the law, he would be saved; for there would be no reason why he should be condemned. Jesus, therefore, since he saw this man depending on his works, told him that if he would enter life he must keep the commandments; he must keep them perfectly; and if this was done, he would be saved.

18 He saith unto him, Which? Jesus said, Thou Ishalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, 19 Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.

In reply to the inquiry of the young man, Jesus directed him to the sixth, seventh, eighth, ninth, and fifth, Ex. xx. 12-16. as containing the substance of the whole. See notes Matt. v. 2127. To this he added another-the duty of loving our neighbour, Lev. xix. 18. This Christ declared to be the second great commandment of the law, Matt. xxii. 39. 'A neighbour' means any person with whom we have dealing-friend, relative, countryman, or foe, Luke x. 27-37. This commandment means evidently, that we should not injure our neighbour in his person, property, or character; that we should seek to do him good, regarding his interest as much as our own, and not being influenced by a love of self; that in order to benefit him we should practise self-denial, or do as we would wish him to do to us, Matt. vii. 12. It does not mean, that love of ourselves, according to what we are, or according to truth, is improper. A man's own happiness is of as much importance as that of any others; and it is as proper that it should be sought. Neither does it mean that he is to neglect his own business to take care of his neighbours. His happiness, salvation, health, and family are peculiarly his care; and provided ne does not interfere with his neighbour's rights, or violate his obligations to him, it is his duty to seek the welfare of his own as his first duty, 1 Tim. v. 8, 13. Titus ii. 5.

20 The young man saith unto him, All these things have I kept from my youth up: what lack I yet?

I have made these the rule of my life. I have endeavoured to

obey them. Are there any new commandments to be kept? Do you, the Messiah, teach any new commands, besides those which I have learned from the law, and from the Jewish teachers?

21 Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.

The word 'perfect' means complete in all its parts-finished, having no part wanting, &c. Job was said to be perfect, Job. i. 1; not that he was sinless, for he is afterwards reproved by God himself, Job xxxviii. xxxix. xl. 4; but because his piety was proportioned, had a completeness of parts. He was a pious father, a pious magistrate, a pious neighbour, a pious citizen. His religion was not confined to one thing, but extended to all. See Matt. v. 48.

Mark says, v. 21, 'Jesus, beholding him, loved him.' He was pleased with his amiableness, his correct character, his ingenuousness. Jesus, as a man, was capable of all the emotions of most tender friendship; his disposition was affectionate, mild, and calm. Hence he loved with peculiar affection the disciple John, eminently endowed with these qualities. And hence he was pleased with the same traits in this young man. Still, there is reason to think the love of mere amiable qualities was all the affection bestowed on him by the Saviour.

'One thing,' adds Mark, thou lackest.' There is one thing wanting. You are not complete. This done, you would show that your obedience lacked no essential part, but was complete, finished, proportionate, perfect. Go and sell that thou hast,' &c. The young man attested that he had kept the law. That law required, among other things, that he should love his neighbour as himself. It required also that he should love the Lord his God supremely; that is, more than all other objects. If he had that true love to God and man, he would be willing to give up his wealth to the service of God and of man. Jesus commanded him to do this, therefore, to test his character, and to show him that he had not kept the law as he pretended; and thus to show him that he needed a better righteousness than his own. 'Treasure in heaven.' See note Matt. vi. 20. Follow me.' To follow Jesus, then, meant to be a personal attendant on his ministry; to go about with him from place to place, as well as to imitate and obey

him.

22 But when the young man heard that saying, he went away sorrowful: for he had great possessions.

'He had great possessions.' He was very rich. He made an idol of his riches. He loved them more than God. He had not kept

the commandments from his youth up, nor had he kept them at all. And rather than do good with his treasures, he chose to turn away from the Saviour, and give over his inquiry about eternal life. Alas, how many lovely and amiable young persons follow his example!

23¶Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.

'Shall hardly enter into the kingdom of heaven.' Shall with difficulty be saved. His temptations and idols will prove great obstacles in his way, and to overcome them will be a most arduous work.

24 And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. 25 When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? 26 But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.

It was a proverb in common use among the Jews, and still common among the Arabians, to denote that a thing was impossible, or exceedingly difficult, to say that a camel or an elephant might as soon walk through a needle's eye. 'A camel.' A beast of burden, much used in eastern countries. It is about the size of the largest ox, with one or two bunches on his back, with long neck and legs, no horns, and with feet adapted to the hot and dry sand. Camels are capable of carrying heavy burdens; will travel sometimes faster than the fleetest horse; and are provided with a peculiar stomach which they fill with water, by means of which they can live four or five days without drink. They are very mild and tame, and kneel down to receive and unload their burden. They are chiefly used in deserts and hot climates, where other beasts of burden are with difficulty kept alive. A rich man.' Mark says, 'them that trust in riches.' While he has this feeling, it is literally impossible that he should be a christian. For religion is the love of God, rather than the world; the love of Jesus and his cause, more than gold. The difficulties in the way of salvation for a rich man are many; riches engross the affections. Men consider wealth as the chief good; and when this is obtained, think they have gained all. They are proud of their wealth, and unwilling to be numbered with the poor and despised followers of Jesus. Riches often produce luxury, and dissipation, and vice, and are frequently obtained by covetousness, fraud, and oppression, 1 Tim. vi. 9, 10, 17. James v. 1—5, Luke

xii. 16-21; xvi. may be overcome.

19-31. Still Jesus says, ver. 26, all these God can give grace to do it.

27 Then answered Peter, and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore?

'We have forsaken all.' Probably nothing but their fisning nets, small boats, and cottages. But these were their all: their living, their home. And forsaking them, they had as really shown their sincerity, as though they had possessed the gold of Ophir, and dwelt in the palaces of kings, and had forsaken it all. What shall we have therefore? We have done as thou didst command this young man to do. What reward may we expect for it?

28 And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.

Jesus in this verse declares the reward which they would have. They were not to look for it now, but in a future period. In the regeneration.' This word occurs but once elsewhere in the New Testament, Titus iii. 5. It literally means a new birth, or being born again. The word also means any great changes, or restoration of things to a former state, or to a better state. In this sense it is used here. It refers to that great revolution; that restoration of order in the universe; that universal new birth when the dead shall rise, and all human things shall be changed, when the Son of man shall come to judgment. When the Son of man shall sit in the throne of his glory.' That is, to judge the world. Throne of glory' means glorious throne, or a splendid throne. It is used to denote his character as a King and Judge, and to signify the great dignity and majesty which will be displayed by him. See Matt. xxiv. 30; xxvi. 64. Acts i. 11; xvii. 31. Sit upon twelve thrones.' This is figurative. To sit on a throne denotes power and honour; and means here that they should be distinguished above others, be more highly honoured and rewarded. Judging the twelve tribes of Israel.' As earthly kings have those around them dignified with honours and office, counsellors and judges, so Christ says his apostles shall occupy the same relative station in the great day. They shall be honoured by him, and by all, as apostles; as having in the face of persecution left all; as having laid the foundations of his church, and endured all the dreadful persecutions of the world. "The twelve tribes of Israel.' This was the number of the ancient tribes. By this name the people of God were denoted. By this name Jesus here denotes his redeemed people. Among them Jesus says his apostles shall be honoured in the day of judgment,

as earthly kings place in posts of office and honour the counsellors and judges who have signally served thein.

29 And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundred fold, and shall inherit everlasting life.

'Forsaken houses,' &c. In our times it does not often mean that we should literally leave them, except when the life is devoted to Christ among the heathen, but that we are to love them less than we do him; that we give up all that is inconsistent with religion; and be ready to give up all when he demands it. 'For my name's sake.' From attachment to me. Mark adds, and for the gospel's; that is, from obedience to the requirements of the gospel, and love for the service of the gospel. Shall receive a hundred fold.' Mark says, 'a hundred fold now in this time, houses, and brethren, and sisters,' &c. 'A hundred fold' means a hundred times as much. It does not mean literally, but that he will give what will be worth a hundred times as much, in the peace, and joy, and rewards of religion. Mark adds, with persecutions.' These are not promised as a part of the reward; but amidst their trials and persecutions, they should find reward and peace. This is the testimony of all christians of all denominations; of all that have lived, and of all that do live; that they never knew true peace, till they found it in the gospel. The testimony of so many must be true. They have tried the world in all its forms of gaiety, folly, and vice, and they come and say with one voice, Here only is true peace. On any other subject, they would be believed. Their testimony here must be true.

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

This verse should have been connected with the following chapter. The parable there spoken is expressly to illustrate this sentiment. See its meaning, ch. xx. 16.

CHAPTER XX.

1 FOR the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard.

For the kingdom of heaven,' &c. The word 'for' shows that this chapter should have been connected with the preceding. The parable was spoken expressly to illustrate the sentiment in the last verse of that chapter. The meaning may be thus expressed; Rewards shall be bestowed in my kingdom, or on my followers in the same manner as they were by a certain house