IL A PERMANENT DOCTRINE OF RIGHTEOUSNESS. The historical circumstances of the time when the precept was formulated were probably considered at greater length than could be represented in Mark’s account, and the position justified that it was a com- promise or provisional measure necessitated by “the hardness of heart” of the Jews, the drawing up of a formal document being a check upon hasty and psssionate ruptures of the marriage tie. He thus proved that moral obligation ts deeper and more permanent than convention or external law. He next considered marriage as a law of nature anterior to the social sanction, which does not therefore create the institution, but ought only to recognize and enforce it. To this end he traces it to the original purpose of God in creation, quoting Gen. i. 27; and strengthening the inference from this by the positive command of Gen. ii. 24, long anterior to the time of Moses. It is not for man to interfere with or modify an arrangement so manifestly Divine. The only ground upon which marriage can be set aside is therefore that of one or other party to the marriage bond having already broken it by sinful action, and thus destroyed it as an actual thing. The Law then simply steps in to defend the rights of the party who has been injured, setting that party free from further possibility of like injury. This transgression of the marriage bond which amounts to its annulment is not stated, but is clearly implied, viz. adultery. The Saviour thereby proves his teaching in harmony with the teaching of nature and previous revelation. But the gospel which is proclaimed in his Name does more than this. It seeks to fit man for the highest social and religious duties, by purifying and strengthening his moral being. —M.
Vers. 18 —16.—Jesus blessing the little children: a@ children’s sermon. One of the scenes in the life of the Saviour which illustrate most strongly and beautifully the genius of the gospel. The imagination loves to dwell upon it, and the heart is its best interpreter. There is, so to speak, a climax in the action.
I, LITTLE CHILDREN ARE ATTRACTED To Jesus. There must have been something in the aspect, etc., of the Saviour which drew the little ones and their mothers to his side. Christianity differs from the systems of idolatry in presenting us with One whom we instinctively can love. A little girl, when asked why she thought Jesus must have smiled, said, “He must have smiled when he said, ‘Suffer little children,’ etc., else they would never have come!” A chief object of preaching and living the gospel is to exhibit this charm.
Il, LrrTLE CHILDREN ARE INVITED To JEsus. How many people won’t come to a pia unless they think they are welcome, and therefore they expect an invitation.
ow, when the disciples thought that their Master was too engrossed with high thoughts and important affairs to attend to the children, they took it upon themselves to send them away. This was not done through unkindnegs, but simply through a mistake. Christ corrected the mistake, and deliberately invited the little children. That proves—does it not ?—in the strongest way that he intends them to come to him. But Jesus does more than invite.
IIL. Lirr.e cHILDREN ARE CLAIMED By Jesus. “For of such is the kingdom of heaven.” That means that little children are very near to him already. They are really én his kingdom, and he is their King. He has a greater right, therefore, to their obedience and service and society, than father or mother, or brother or sister. When little children are good and loving they are with Jesus, and it is only when they do or think what is wrong that they go away from him. And all who come into his kingdom have to come in as little children, ¢.e, they are to be childlike—simple, loving, trustful and obedient. :
IV. LirrLe CHILDREN ARE BLESSED BY JEsUs. He took them in his arms and embraced them. But he also put his hands on them, and gave them his Father’s blessing. How great a thing did the Jews think a blessing was! Let us try and live so that we shall at last get the blessing Christ has in store for us. Do you love to be with Jesus? Do you do whatever he commands you? Then you are a subject of his kingdom, and a child of grace; and hereafter you will share his glory.—M.
ou, x,1—52.] THE GOSPEL ACCORDING TO ST. MARK, 17
_ Vers. 17—22.— The great inquiry. This seems a better title for the subject than “The Great Decision,” as we have no reason to believe that the decision come to was a final one. But the reference to “eternal life” proves how momentous the occasion was to him who inquirad. Such a time comes but seldom, yet it comes to every man, when he feels that everything else dwindles into insignificance in comparison with “life.” As to this inquiry, notice—
I. How rr was maps. 1. Harnestly. The manner of the man is vividly portrayed by St. Mark: “running, and kneeled to him.” This spirit is a primary requisite. “Seek first the kingdom of God, and his righteousness.” He seized the passing opportunity and despised the judgment of onlookers. 2. Intelligently. What he was seeking was definitely before his mind. His previous training had prepared him to think of the object he sought more or less correctly. He used the word “inherit,” which implied something different from “have,” or “possess” (Matthew). 3. With read but defectively justified acknowledgment of Christ's character. This vague instinct which he expressed in the title “Good,” had to be grounded in some true apprehension of the nature and character of Jesus ere it could be accepted as satisfactory. How radical this misconception was appears as he answers the question regarding the com- mandments.