and the disciples, and our Lord’s seeing it. The parents were bringing the children, the disciples were rebuking them, Jesus was perceiving. He was much displeased (jyavdnrnoe); literally, he was moved with indignation. His words imply eagerness and earnestness: Suffer the little children to come unto me; forbid them not. The copu- lative «a! is not to be found in the best authorities. The omission adds force and vividness to the words. The simplicity, candour, and innocence of little children are very attractive. This narrative shows with what care children should be educated. For of such is the kingdom of God; that is, of such little children as these. The king- dom of heaven belongsin a peculiar manner to little children. We know for certain that little children who have been brought to Christ in Holy Baptism, if they die before they are old enough for moral accountable- ness, are undoubtedly saved. They pass at ‘nee into a nearer position to the throne. ‘“ They are without fault before the throne of oe
Ver. 15.—Verily I say unto you, Whoso- ever shall not receive the kingdom of God as @ little child, he shall in no wise enter therein. Observe the “verily” with which our Lord introduces these words. He here adds something which extends what he has just said to those who are, not literally, but figuratively, little children. We must first receive the kingdom into our affections be- fore we can really enter into it. It is as though Christ said, “It is not unworthy of my dignity to take little children into my arms and bless them, because by my bene- diction they become fit for the kingdom of heaven. And if you full-grown men would become fit for my kingdom, you must give up your ambitious aims and y contests, and imitate the simple unworldly ways of little children. The simplicity of the little child is the model and the rule for every one who desires, by the grace of Christ, to obtain the kingdom of heaven. Our Lord’s whole action here is a great encouragement to the receiving of little children by Holy Baptism into covenant with him.
Ver. 16.—And he took them in his arma, and blessed them, laying his hands upon them. This is considered the true order of the words, according to the best autho- rities. The word rendered “taking in the arms” (évayxadicduevos) has already oc- eurred in this Gospel at ch. ix. 36 (where see the note). The description here is very
hic. Our Saviour would first embrace the little child, folding it in his arms; then he would lay his right hand upon the child’s head, and bless it.
Ver. 17.—This verse should be rendered, And as he was going forth (éxmopevouévov
THE GOSPEL ACCORDING TO ST. MARK. 61
abrev)—that is, just as he was leaving the house—there ran one to him, and kneeled to him, and asked him. St. Matthew (xix. 20) says that he was “a young man.” St. Luke (xviii. 18) that he was “a ruler.” He had apparently been waiting for our Lord, way- laying him, though with a good intention. He showed zeal—as soon as he saw Jesus he ran to him; and he showed reverence, for he kneeled down to him. He wanted advice from one whom he must have heard of as a celebrated Teacher; and he wanted this counsel as a matter of great interest to himself. Good Master. This would be the ordinary and courteous mode of accosting a person professing to be a teacher, so as to conciliate his attention and interest. What shall I do that I may inherit eternal life? It is as though he said, “Rabbi, I know thee to be good, both as a man and as a teacher, and a prophet, well able to teach me perfectly those things which are really good, and which lead to blessedness here- after. Tell me, therefore, What shall [ do?” St. Matthew (xix. 17) says, “ What good thing (rf dyabdy woinow) shall I do that I may inherit eternal life ?”
Ver. 18.—Why oallest thou me good? Ac- cording to the best authorities, the words in St. Matthew (xix. 17) run thus: “ Why askest thou me concerning that which ig good? One there is who is good.” The word “good” is the pivot on which our Lord’s answer turns, both in St. Matthew and here. The question is doubtless put to test the young ruler’s faith. If, as may be supposed, the young man used the term, “ good Master,” as a mere conventional ex- pression, it was not the proper epithat to apply to our Lord, who at once transfers tha praise and the goodness to God, that he might teach us to do the same. This ruler, by his mode of accosting our Lord, showed that he had not as yet a right faith in him —that he did not believe in his Godhead. Our Lord, therefore, desired to rouse him and lift him up to a higher faith. He seems to say to him, “If you call me good, believe that Iam God; for no one is good, intrinsically good, but God. God alone is essentially good, and wise, and powerful, and holy. It is from him that angels and men derive a few drops, or rather some faint adumbration, of his goodness. There is none essentially, entirely, absolutely good but one, that is, God. Therefore seek after him, love him, imitate him. He alone can satisfy your longing desires, ag in this life with his grace, so in the life to come with his glory; yea, with himself. For in heaven he mani- fests himself as the supreme good, te be tasted and enjoyed by the blessed fer ever.”
Ver. 19.—in St. Matthew (xix. 17, ete.) the record of our Lord’s conversation with
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62 THE GOSPEL ACCORDING TO ST. MARK.
[cH. x. 1-52.
the young ruler is more full; and it should be read side by side with the more con- densed narrative of St. Mark. It will be observed that it is upon the commandments of the second table that our Lord here lays stress. For the love of God produces the love of our neighbour; and he who loveth not his brother whom he hath seen, how can be love God whom he hath not seen?
Ver. 20.—Master, all those things have I observed from my youth (épvAataunv); fiterally, I kept, I guarded. St. Matthew adds here (xix. 20), ‘‘ What lack I yet?’”— “What is still wanting in me, that I may ‘nherit the life to come in ite fulness of glory and bliss? You seem, good Master, as a heavenly Teacher, to set forth a higher and more excellent way than that pointed out by our scribes and Pharisees. Tell me what that way is. Tell me what I still lack; for I earnestly desire to go forward in the right way that leadeth to everlasting life
Ver. 21.—And Jesus looking upon him loved him (éufadpas aité, jydrqcey abrév).
This is another of St. Mark’s graphic touches —an exquisite piece of word-painting, pro- St. Peter. The