IL THE CHANGE BY WHICH WE BECOME AS LITTLE CHILDREN. 1. A parallel passages In St. Matthew’s Gospel (xviii. 3) we have a statement exactly corresponding to the fifteenth verse of this tenth chapter of St. Mark, with this difference, however, that the former passage goes further back, bringing us up to the turning-point at which we become as little children. The verse referred to reads thus, “ Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the rang he of God;” the Revised Version has, “ Except ye turn, and become as little children, ye shall tn no wise enter into the kingdom of heaven.” This rendering of o% u> eigéA@nre in the last clause brings out the meaning with due emphasis, and is thus more accurate than that of the common version; the substitution of tern for be converted in the first clause is intended to divest the term of the technical theological sense which some attach to it. The word orpapjre (second aorist passive) may be translated as & passive, or as a middle, since the aorists passive have often a middle meaning, equivalent to turn yourselves, or simply turn intransitively, as we have it in the Revised Version. In its application, as shown by the context, it urged those addressed to turn away from their ambitious notions, self-seeking eagerness, and fondness for prece- dence. The term is general, we readily acknowledge, and denotes a change such as that referred to; but before men are capable of turning from the courses indicated, and of exhibiting the characteristics of little children, they must have becoms the subjects of a special and greater change, of which that immediately referred to is a manifesta- tion. We may read the statement of St. Mark, that “ Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein,” or, as it is more accurately rendered in the Revised Version, “he shall in no wise enter therein,” in the light which St. Matthew’s statement sheds on it. 2. Divine agency. We have seen that the word in the closely corresponding text is limited by some, and may indeed be limited, to its literal sense, and understood of a turning away from such high- mindedness as the disciples had displayed on that occasion—a turning away from such haughtiness of spirit as led to the question asked by them, “ Who is the greatest in the kingdom of heaven?” Others may be disposed to take it in the sense of recovery from backsliding, of a return to the Lord after some wrong step, as a compound form of the same verb is employed (éo7pépas) in the words addressed to Peter, “ When thou art converted, strengthen the brethren ;” or, as we read it in the Revised Version, “‘ And do thou, when once thou hast turned again, stablish thy brethren.” Others may prefer the wider and more technical sense of conversion. But whatever sense be attached to the one particular term, a change effected by Divine agency must be presupposed ; otherwise the changes implied in the lower sense cannot be rightly accomplished, nor the characteristics of childhood fully attained. ‘ Whosoever shall not receive the kingdom of God asa little child, shall in no wise enter thorein,” is the statement of St. Mark, and suggests the inquiry—What is it to receive the kingdom of God? Now, to take the simplest and plainest view of this matter, to receive the kingdom of God is to receive the gospel of the kingdom; and to receive the gospel of the kingdom is to receive him who is the Subject of that gospel, and the Sovereign of that kingdom—the Christian’s King and Head ; and to receive him, again, is the tumsing-point in a man’s spiritual history, the greatest and most important event of his whole life. This reception of the Saviour implies faith of the operation of God—faith, which is God’s gift and the Spirit’s work in the heart. Wherever faith exists, even as a grain of mustard seed, Christ is formed in the heart. It matters little what name is given to this change, whether we call it “ the new birth,” or “ regeneration,” or “ conversion ou to be subjects of it is the great thing, for it is the principle of all right action, and the prolific source of all Christian graces and of all truly virtuous conduct. 3. Statement of a difference. We may notice a difference which will help to a clearer apprehension of
88 THE GUSPEL ACCORDING TO ST. MARK. {om x. 1—52.
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