Mark · Chapter 10

V. 1. He cometh thence-From Galilee. Matthew 19:1.

Verses 1-12. He cometh into the coasts of Judea, &c. — This paragraph is explained at large in the notes on Matthew 19:1-11. From the beginning of the creation — Therefore Moses, in the first chapter of Genesis, gives us an account of things from the beginning of the creation of this lower world. Does it not clearly follow from hence, that there was no creation here below, previous to that which Moses describes? Whosoever shall put away his wife, &c. — Though this discourse of Christ be originally about divorce, yet all polygamy is also condemned by it, as the reader may see in the note on Matthew 19:4-6. And if a woman shall put away her husband, &c. — “This practice of divorcing the husband, unwarranted by the law, had been (as Josephus informs us) introduced by Salome, sister of Herod the Great, who sent a bill of divorce to her husband Costobarus; which bad example was afterward followed by Herodias and others. By law, it was the husband’s prerogative to dissolve the marriage. The wife could do nothing by herself. When he thought fit to dissolve it, her consent was not necessary. The bill of divorce which she received was to serve as evidence for her, that she had not deserted her husband, but was dismissed by him, and consequently free.” — Campbell.

V. 2. Matthew 5:31; 19:7; Luke 16:18.

Verse 2. Is it lawful for a man to put away his wife?] See this question about divorce largely explained on Matthew 19:3-12.

Verses 1-12. He cometh into the coasts of Judea, &c. — This paragraph is explained at large in the notes on Matthew 19:1-11. From the beginning of the creation — Therefore Moses, in the first chapter of Genesis, gives us an account of things from the beginning of the creation of this lower world. Does it not clearly follow from hence, that there was no creation here below, previous to that which Moses describes? Whosoever shall put away his wife, &c. — Though this discourse of Christ be originally about divorce, yet all polygamy is also condemned by it, as the reader may see in the note on Matthew 19:4-6. And if a woman shall put away her husband, &c. — “This practice of divorcing the husband, unwarranted by the law, had been (as Josephus informs us) introduced by Salome, sister of Herod the Great, who sent a bill of divorce to her husband Costobarus; which bad example was afterward followed by Herodias and others. By law, it was the husband’s prerogative to dissolve the marriage. The wife could do nothing by herself. When he thought fit to dissolve it, her consent was not necessary. The bill of divorce which she received was to serve as evidence for her, that she had not deserted her husband, but was dismissed by him, and consequently free.” — Campbell.

Verse 2. The pharisees came and asked him, Is it lawful for a man to put away his wife? This was a net artfully spread, to entangle the Saviour’s feet. Had he said no, they would have accused him of teaching doctrines contrary to the law of Moses. Had he said yea, they would then have charged him as guilty of cruelty. Thus, like Ezekiel, the Saviour exercised his ministry among scorpions.

A woman repudiated for mere dislike, groans beneath a load of wrongs. She went to the altar in innocence, with all the hopes and joys of life. Now her joys wither, her bread fails, her friends recede. The tyranny of men over women in Asia, is extensive and grievous; and the infidels of Europe have made strong efforts to enforce it among christians.

2 Christ disputeth with the Pharisees touching divorcement: 13 blesseth the children that are brought unto him: 17 resolveth a rich man how he may inherit life everlasting: 23 telleth his disciples of the danger of riches: 28 promiseth rewards to them that forsake any thing for the Gospel: 32 foretelleth his death and resurrection: 35 biddeth the two ambitious suitors to think rather of suffering with him: 46 and restoreth to Bartimeus his sight. CHAPTER 10. Verse 2. Is it lawful, &c. — See notes on Matthew 19:3-12.

Verses 1-12. He cometh into the coasts of Judea, &c. — This paragraph is explained at large in the notes on Matthew 19:1-11. From the beginning of the creation — Therefore Moses, in the first chapter of Genesis, gives us an account of things from the beginning of the creation of this lower world. Does it not clearly follow from hence, that there was no creation here below, previous to that which Moses describes? Whosoever shall put away his wife, &c. — Though this discourse of Christ be originally about divorce, yet all polygamy is also condemned by it, as the reader may see in the note on Matthew 19:4-6. And if a woman shall put away her husband, &c. — “This practice of divorcing the husband, unwarranted by the law, had been (as Josephus informs us) introduced by Salome, sister of Herod the Great, who sent a bill of divorce to her husband Costobarus; which bad example was afterward followed by Herodias and others. By law, it was the husband’s prerogative to dissolve the marriage. The wife could do nothing by herself. When he thought fit to dissolve it, her consent was not necessary. The bill of divorce which she received was to serve as evidence for her, that she had not deserted her husband, but was dismissed by him, and consequently free.” — Campbell.

V. 4. Deuteronomy 24:1.

Verses 1-12. He cometh into the coasts of Judea, &c. — This paragraph is explained at large in the notes on Matthew 19:1-11. From the beginning of the creation — Therefore Moses, in the first chapter of Genesis, gives us an account of things from the beginning of the creation of this lower world. Does it not clearly follow from hence, that there was no creation here below, previous to that which Moses describes? Whosoever shall put away his wife, &c. — Though this discourse of Christ be originally about divorce, yet all polygamy is also condemned by it, as the reader may see in the note on Matthew 19:4-6. And if a woman shall put away her husband, &c. — “This practice of divorcing the husband, unwarranted by the law, had been (as Josephus informs us) introduced by Salome, sister of Herod the Great, who sent a bill of divorce to her husband Costobarus; which bad example was afterward followed by Herodias and others. By law, it was the husband’s prerogative to dissolve the marriage. The wife could do nothing by herself. When he thought fit to dissolve it, her consent was not necessary. The bill of divorce which she received was to serve as evidence for her, that she had not deserted her husband, but was dismissed by him, and consequently free.” — Campbell.

Verses 1-12. He cometh into the coasts of Judea, &c. — This paragraph is explained at large in the notes on Matthew 19:1-11. From the beginning of the creation — Therefore Moses, in the first chapter of Genesis, gives us an account of things from the beginning of the creation of this lower world. Does it not clearly follow from hence, that there was no creation here below, previous to that which Moses describes? Whosoever shall put away his wife, &c. — Though this discourse of Christ be originally about divorce, yet all polygamy is also condemned by it, as the reader may see in the note on Matthew 19:4-6. And if a woman shall put away her husband, &c. — “This practice of divorcing the husband, unwarranted by the law, had been (as Josephus informs us) introduced by Salome, sister of Herod the Great, who sent a bill of divorce to her husband Costobarus; which bad example was afterward followed by Herodias and others. By law, it was the husband’s prerogative to dissolve the marriage. The wife could do nothing by herself. When he thought fit to dissolve it, her consent was not necessary. The bill of divorce which she received was to serve as evidence for her, that she had not deserted her husband, but was dismissed by him, and consequently free.” — Campbell.

Ver. 5. Jesus answered — for the hardness of your heart he wrote you this precept. Moses, in the political law, suffered you to divorce and repudiate your wives; but the marriage in paradise, in which God made the man and his wife one flesh, is the model of all other marriages. No man can repudiate his wife, except for adultery, and that adultery lawfully proved: while, on the contrary, your divorces, for mere dislike, drive people to adultery, and by consequence to perdition. Oh glorious teacher, covered with honour and majesty, while all thine enemies are clothed with shame. What God hath joined, let not man put asunder.

V. 6. From the beginning of the creation-Therefore Moses in the first of Genesis gives us an account of things from the beginning of the creation. Does it not clearly follow, that there was no creation previous to that which Moses describes?

God made them male and female-Therefore Adam did not at first contain both sexes in himself: but God made Adam, when first created, male only; and Eve female only. And this man and woman he joined together, in a state of innocence, as husband and wife.

Verses 1-12. He cometh into the coasts of Judea, &c. — This paragraph is explained at large in the notes on Matthew 19:1-11. From the beginning of the creation — Therefore Moses, in the first chapter of Genesis, gives us an account of things from the beginning of the creation of this lower world. Does it not clearly follow from hence, that there was no creation here below, previous to that which Moses describes? Whosoever shall put away his wife, &c. — Though this discourse of Christ be originally about divorce, yet all polygamy is also condemned by it, as the reader may see in the note on Matthew 19:4-6. And if a woman shall put away her husband, &c. — “This practice of divorcing the husband, unwarranted by the law, had been (as Josephus informs us) introduced by Salome, sister of Herod the Great, who sent a bill of divorce to her husband Costobarus; which bad example was afterward followed by Herodias and others. By law, it was the husband’s prerogative to dissolve the marriage. The wife could do nothing by herself. When he thought fit to dissolve it, her consent was not necessary. The bill of divorce which she received was to serve as evidence for her, that she had not deserted her husband, but was dismissed by him, and consequently free.” — Campbell.

V. 7. Genesis 2:24.

Verses 1-12. He cometh into the coasts of Judea, &c. — This paragraph is explained at large in the notes on Matthew 19:1-11. From the beginning of the creation — Therefore Moses, in the first chapter of Genesis, gives us an account of things from the beginning of the creation of this lower world. Does it not clearly follow from hence, that there was no creation here below, previous to that which Moses describes? Whosoever shall put away his wife, &c. — Though this discourse of Christ be originally about divorce, yet all polygamy is also condemned by it, as the reader may see in the note on Matthew 19:4-6. And if a woman shall put away her husband, &c. — “This practice of divorcing the husband, unwarranted by the law, had been (as Josephus informs us) introduced by Salome, sister of Herod the Great, who sent a bill of divorce to her husband Costobarus; which bad example was afterward followed by Herodias and others. By law, it was the husband’s prerogative to dissolve the marriage. The wife could do nothing by herself. When he thought fit to dissolve it, her consent was not necessary. The bill of divorce which she received was to serve as evidence for her, that she had not deserted her husband, but was dismissed by him, and consequently free.” — Campbell.

Verses 1-12. He cometh into the coasts of Judea, &c. — This paragraph is explained at large in the notes on Matthew 19:1-11. From the beginning of the creation — Therefore Moses, in the first chapter of Genesis, gives us an account of things from the beginning of the creation of this lower world. Does it not clearly follow from hence, that there was no creation here below, previous to that which Moses describes? Whosoever shall put away his wife, &c. — Though this discourse of Christ be originally about divorce, yet all polygamy is also condemned by it, as the reader may see in the note on Matthew 19:4-6. And if a woman shall put away her husband, &c. — “This practice of divorcing the husband, unwarranted by the law, had been (as Josephus informs us) introduced by Salome, sister of Herod the Great, who sent a bill of divorce to her husband Costobarus; which bad example was afterward followed by Herodias and others. By law, it was the husband’s prerogative to dissolve the marriage. The wife could do nothing by herself. When he thought fit to dissolve it, her consent was not necessary. The bill of divorce which she received was to serve as evidence for her, that she had not deserted her husband, but was dismissed by him, and consequently free.” — Campbell.

Verses 1-12. He cometh into the coasts of Judea, &c. — This paragraph is explained at large in the notes on Matthew 19:1-11. From the beginning of the creation — Therefore Moses, in the first chapter of Genesis, gives us an account of things from the beginning of the creation of this lower world. Does it not clearly follow from hence, that there was no creation here below, previous to that which Moses describes? Whosoever shall put away his wife, &c. — Though this discourse of Christ be originally about divorce, yet all polygamy is also condemned by it, as the reader may see in the note on Matthew 19:4-6. And if a woman shall put away her husband, &c. — “This practice of divorcing the husband, unwarranted by the law, had been (as Josephus informs us) introduced by Salome, sister of Herod the Great, who sent a bill of divorce to her husband Costobarus; which bad example was afterward followed by Herodias and others. By law, it was the husband’s prerogative to dissolve the marriage. The wife could do nothing by herself. When he thought fit to dissolve it, her consent was not necessary. The bill of divorce which she received was to serve as evidence for her, that she had not deserted her husband, but was dismissed by him, and consequently free.” — Campbell.

Verses 1-12. He cometh into the coasts of Judea, &c. — This paragraph is explained at large in the notes on Matthew 19:1-11. From the beginning of the creation — Therefore Moses, in the first chapter of Genesis, gives us an account of things from the beginning of the creation of this lower world. Does it not clearly follow from hence, that there was no creation here below, previous to that which Moses describes? Whosoever shall put away his wife, &c. — Though this discourse of Christ be originally about divorce, yet all polygamy is also condemned by it, as the reader may see in the note on Matthew 19:4-6. And if a woman shall put away her husband, &c. — “This practice of divorcing the husband, unwarranted by the law, had been (as Josephus informs us) introduced by Salome, sister of Herod the Great, who sent a bill of divorce to her husband Costobarus; which bad example was afterward followed by Herodias and others. By law, it was the husband’s prerogative to dissolve the marriage. The wife could do nothing by herself. When he thought fit to dissolve it, her consent was not necessary. The bill of divorce which she received was to serve as evidence for her, that she had not deserted her husband, but was dismissed by him, and consequently free.” — Campbell.

V. 11, 12. All polygamy is here totally condemned.

Verses 1-12. He cometh into the coasts of Judea, &c. — This paragraph is explained at large in the notes on Matthew 19:1-11. From the beginning of the creation — Therefore Moses, in the first chapter of Genesis, gives us an account of things from the beginning of the creation of this lower world. Does it not clearly follow from hence, that there was no creation here below, previous to that which Moses describes? Whosoever shall put away his wife, &c. — Though this discourse of Christ be originally about divorce, yet all polygamy is also condemned by it, as the reader may see in the note on Matthew 19:4-6. And if a woman shall put away her husband, &c. — “This practice of divorcing the husband, unwarranted by the law, had been (as Josephus informs us) introduced by Salome, sister of Herod the Great, who sent a bill of divorce to her husband Costobarus; which bad example was afterward followed by Herodias and others. By law, it was the husband’s prerogative to dissolve the marriage. The wife could do nothing by herself. When he thought fit to dissolve it, her consent was not necessary. The bill of divorce which she received was to serve as evidence for her, that she had not deserted her husband, but was dismissed by him, and consequently free.” — Campbell.

V. 11, 12. All polygamy is here totally condemned.

Verse 12. And if a woman shall put away her husband] From this it appears that in some cases, the wife assumed the very same right of divorcing her husband that the husband had of divorcing his wife; and yet this is not recorded any where in the Jewish laws, as far as I can find, that the women had such a right. Indeed, were the law which gives the permission all on one side, it would be unjust and oppressive; but where it is equally balanced, the right being the same on each side, it must serve as a mutual check, and prevent those evils it is intended to cure. Among the Jews there are several instances of the women having taken other men, even during the life of their own husbands. Nor do we find any law by which they were punished. Divorce never should be permitted but on this ground-“The parties are miserable together, and they are both perfectly willing to be separated.” Then, if every thing else be proper, let them go different ways, that they may not ruin both themselves and their hapless offspring.

Verses 1-12. He cometh into the coasts of Judea, &c. — This paragraph is explained at large in the notes on Matthew 19:1-11. From the beginning of the creation — Therefore Moses, in the first chapter of Genesis, gives us an account of things from the beginning of the creation of this lower world. Does it not clearly follow from hence, that there was no creation here below, previous to that which Moses describes? Whosoever shall put away his wife, &c. — Though this discourse of Christ be originally about divorce, yet all polygamy is also condemned by it, as the reader may see in the note on Matthew 19:4-6. And if a woman shall put away her husband, &c. — “This practice of divorcing the husband, unwarranted by the law, had been (as Josephus informs us) introduced by Salome, sister of Herod the Great, who sent a bill of divorce to her husband Costobarus; which bad example was afterward followed by Herodias and others. By law, it was the husband’s prerogative to dissolve the marriage. The wife could do nothing by herself. When he thought fit to dissolve it, her consent was not necessary. The bill of divorce which she received was to serve as evidence for her, that she had not deserted her husband, but was dismissed by him, and consequently free.” — Campbell.

Ver. 12. If a woman shall put away her husband, and be married to another, she committeth adultery. This was then the case with Herodias, whom Herod took from Philip. John had said, “it is not lawful for thee to have her;” and this decision was according to the law of Moses. Leviticus 18:16. 20:21. The case of incest augmented the sin, but did not interfere with the law of adultery. If Herodias pleaded polygamy against Philip, which might be the case, still it follows, that persons thus separated should continue in a state of continence, which leaves the door open for repentance. In addition to what is related in Matthew 19., Mark observes that the Lord spoke those last words in private conversation, being less fit for the public ear. When the disciples heard those expositions of superior morality, they said, if a man’s happiness thus depend on the fidelity of his wife, “it is not good to marry.” Matthew 19:10.

12. If a woman — By the Mosaic law the woman seems to have had no legal right to divorce her husband. Yet several instances appear in Jewish history, of a woman’s abandoning her husband and marrying another during the first husband’s life; nor does there seem to have been any law to punish such wickedness. Jesus virtually puts both sexes on a level in the Christian dispensation. Neither has a right to divorce for other cause than unchasteness, and neither, so divorced, has a right to marry again.

V. 13. Matthew 19:13.

Verse 13. And they brought young children] See on Matthew 19:13-15.

Verses 13-16. They brought little children to him — See the note on Matthew 19:13-15. Jesus was much displeased — At their blaming those who were not blameworthy, and endeavouring to hinder the children from receiving a blessing. And said, Suffer little children to come unto me — Now, and at other convenient times, for I am pleased, rather than offended, to see them brought to me: for of such is the kingdom of God — The members of the kingdom which I am come to set up in the world are such as these, as well as grown persons of a child-like temper. Verily, whosoever shall not receive the kingdom of God as a little child — Divesting himself of those prejudices and those secular views which men contract in their riper years, that he may come, as it were, to the humility and meekness, the simplicity and teachableness, of a little child, (see Psalm 131:2.) He shall not enter therein — He shall not be a member of my kingdom, be his genius ever so sublime, or his circumstances in life ever so considerable. And he took them up in his arms, &c. — He tenderly embraced them with complacency and love, and as a further token of the overflowing kindness of his heart toward them; he put his hands upon them, and blessed them — Recommending them in a solemn manner to the blessing and favour of his heavenly Father; which no doubt descended upon them, and attended them in their future life. “Let ministers view this compassionate Shepherd of Israel, thus gathering the lambs in his arms with all the tokens of tender affection; and let the sight teach them a becoming regard for the lambs of their flock, who should early be taken notice of and instructed; and for and with whom they should frequently pray, remembering how often divine grace takes possession of the heart in the years of infancy, and sanctifies the children of God almost from the womb. Let every first impression, made upon their tender minds, be cherished; and let not those whom Christ himself is ready to receive, be disregarded by his servants, who upon all occasions should be gentle unto all, and apt to teach. Let parents view this sight with pleasure and thankfulness; let it encourage them to bring their children to Christ by faith, and to commit them to him in baptism and by prayer. And if he who has the keys of death and the unseen world, see fit to remove these dear creatures from us in their early days, let the remembrance of this story comfort us; and teach us to hope, that he who so graciously received these children, has not forgotten ours; but that they are sweetly fallen asleep in him, and will be the everlasting objects of his care and love; for of such is the kingdom of God. And let us all commit ourselves to him; and let us be disposed to become as little children, if we desire to enter into his kingdom. Let us not govern ourselves by the vain maxims of a corrupt and degenerate age. Let not pride, ambition, lust, or avarice possess, torment, and enslave our minds; but, with the amiable simplicity of children, let us put ourselves into the wise and kind hands of Jesus, as our guardian, and refer ourselves to his pastoral and parental care; to be clothed and fed, to be guided and disposed of, as he shall see fit. For this purpose, O God, may we be born again by thy Spirit, and formed anew by thy grace! Since by this method alone we can be made meet to be partakers of the inheritance of the saints in light, and be so the children of God as to be at length the children of the resurrection.” — Doddridge.

Ver. 13. They brought young children to him. It was the method of the holy patriarchs and prophets to bless the children. We have a remarkable instance of this in Jacob’s blessing the two sons of Joseph, who had brought them to his father for that purpose. But Christ is here regarded as the greatest of prophets, and the highest estimation is set on his benedictions. The grace of Christ accompanied the words of Christ, for ordinances are seals of covenant blessings. And if these children received good from the blessing of the Saviour, other children may receive the same good. If they are members of the kingdom of heaven, the initiatory rite of baptism fully belongs to them, as has been the constant practice of the church of God.

§ 104. — THE BLESSING OF YOUNG CHILDREN, 13-16. (See notes on Matthew 19:13-15, and Luke 18:15.)

13. Touch them — In accordance, with the Old Testament custom. Genesis 47:14. He should lay his right hand on them and pray the divine benediction upon them.

§ 105. — POSSIBILITY OF A RICH MAN’S BEING SAVED, 17-31. (See notes on Matthew 19:23-30.)

Verse 13. They brought young children, &c. — See notes on Matthew 19:13-15.

V. 14. Jesus seeing it was much displeased-At their blaming those who were not blame worthy: and endeavouring to hinder the children from receiving a blessing.

Of such is the kingdom of God-The members of the kingdom which I am come to set up in the world are such as these, as well as grown persons, of a child-like temper.

Verses 13-16. They brought little children to him — See the note on Matthew 19:13-15. Jesus was much displeased — At their blaming those who were not blameworthy, and endeavouring to hinder the children from receiving a blessing. And said, Suffer little children to come unto me — Now, and at other convenient times, for I am pleased, rather than offended, to see them brought to me: for of such is the kingdom of God — The members of the kingdom which I am come to set up in the world are such as these, as well as grown persons of a child-like temper. Verily, whosoever shall not receive the kingdom of God as a little child — Divesting himself of those prejudices and those secular views which men contract in their riper years, that he may come, as it were, to the humility and meekness, the simplicity and teachableness, of a little child, (see Psalm 131:2.) He shall not enter therein — He shall not be a member of my kingdom, be his genius ever so sublime, or his circumstances in life ever so considerable. And he took them up in his arms, &c. — He tenderly embraced them with complacency and love, and as a further token of the overflowing kindness of his heart toward them; he put his hands upon them, and blessed them — Recommending them in a solemn manner to the blessing and favour of his heavenly Father; which no doubt descended upon them, and attended them in their future life. “Let ministers view this compassionate Shepherd of Israel, thus gathering the lambs in his arms with all the tokens of tender affection; and let the sight teach them a becoming regard for the lambs of their flock, who should early be taken notice of and instructed; and for and with whom they should frequently pray, remembering how often divine grace takes possession of the heart in the years of infancy, and sanctifies the children of God almost from the womb. Let every first impression, made upon their tender minds, be cherished; and let not those whom Christ himself is ready to receive, be disregarded by his servants, who upon all occasions should be gentle unto all, and apt to teach. Let parents view this sight with pleasure and thankfulness; let it encourage them to bring their children to Christ by faith, and to commit them to him in baptism and by prayer. And if he who has the keys of death and the unseen world, see fit to remove these dear creatures from us in their early days, let the remembrance of this story comfort us; and teach us to hope, that he who so graciously received these children, has not forgotten ours; but that they are sweetly fallen asleep in him, and will be the everlasting objects of his care and love; for of such is the kingdom of God. And let us all commit ourselves to him; and let us be disposed to become as little children, if we desire to enter into his kingdom. Let us not govern ourselves by the vain maxims of a corrupt and degenerate age. Let not pride, ambition, lust, or avarice possess, torment, and enslave our minds; but, with the amiable simplicity of children, let us put ourselves into the wise and kind hands of Jesus, as our guardian, and refer ourselves to his pastoral and parental care; to be clothed and fed, to be guided and disposed of, as he shall see fit. For this purpose, O God, may we be born again by thy Spirit, and formed anew by thy grace! Since by this method alone we can be made meet to be partakers of the inheritance of the saints in light, and be so the children of God as to be at length the children of the resurrection.” — Doddridge.

§ 104. — THE BLESSING OF YOUNG CHILDREN, 13-16. (See notes on Matthew 19:13-15, and Luke 18:15.)

13. Touch them — In accordance, with the Old Testament custom. Genesis 47:14. He should lay his right hand on them and pray the divine benediction upon them.

§ 105. — POSSIBILITY OF A RICH MAN’S BEING SAVED, 17-31. (See notes on Matthew 19:23-30.)

Verse 14. For of such is the kingdom of God. — A more correct translation would be, For to such belongeth the kingdom of God.

V. 15. Whosoever shall not receive the kingdom of God as a little child-As totally disclaiming all worthiness and fitness, as if he were but a week old.

Verses 13-16. They brought little children to him — See the note on Matthew 19:13-15. Jesus was much displeased — At their blaming those who were not blameworthy, and endeavouring to hinder the children from receiving a blessing. And said, Suffer little children to come unto me — Now, and at other convenient times, for I am pleased, rather than offended, to see them brought to me: for of such is the kingdom of God — The members of the kingdom which I am come to set up in the world are such as these, as well as grown persons of a child-like temper. Verily, whosoever shall not receive the kingdom of God as a little child — Divesting himself of those prejudices and those secular views which men contract in their riper years, that he may come, as it were, to the humility and meekness, the simplicity and teachableness, of a little child, (see Psalm 131:2.) He shall not enter therein — He shall not be a member of my kingdom, be his genius ever so sublime, or his circumstances in life ever so considerable. And he took them up in his arms, &c. — He tenderly embraced them with complacency and love, and as a further token of the overflowing kindness of his heart toward them; he put his hands upon them, and blessed them — Recommending them in a solemn manner to the blessing and favour of his heavenly Father; which no doubt descended upon them, and attended them in their future life. “Let ministers view this compassionate Shepherd of Israel, thus gathering the lambs in his arms with all the tokens of tender affection; and let the sight teach them a becoming regard for the lambs of their flock, who should early be taken notice of and instructed; and for and with whom they should frequently pray, remembering how often divine grace takes possession of the heart in the years of infancy, and sanctifies the children of God almost from the womb. Let every first impression, made upon their tender minds, be cherished; and let not those whom Christ himself is ready to receive, be disregarded by his servants, who upon all occasions should be gentle unto all, and apt to teach. Let parents view this sight with pleasure and thankfulness; let it encourage them to bring their children to Christ by faith, and to commit them to him in baptism and by prayer. And if he who has the keys of death and the unseen world, see fit to remove these dear creatures from us in their early days, let the remembrance of this story comfort us; and teach us to hope, that he who so graciously received these children, has not forgotten ours; but that they are sweetly fallen asleep in him, and will be the everlasting objects of his care and love; for of such is the kingdom of God. And let us all commit ourselves to him; and let us be disposed to become as little children, if we desire to enter into his kingdom. Let us not govern ourselves by the vain maxims of a corrupt and degenerate age. Let not pride, ambition, lust, or avarice possess, torment, and enslave our minds; but, with the amiable simplicity of children, let us put ourselves into the wise and kind hands of Jesus, as our guardian, and refer ourselves to his pastoral and parental care; to be clothed and fed, to be guided and disposed of, as he shall see fit. For this purpose, O God, may we be born again by thy Spirit, and formed anew by thy grace! Since by this method alone we can be made meet to be partakers of the inheritance of the saints in light, and be so the children of God as to be at length the children of the resurrection.” — Doddridge.

§ 104. — THE BLESSING OF YOUNG CHILDREN, 13-16. (See notes on Matthew 19:13-15, and Luke 18:15.)

13. Touch them — In accordance, with the Old Testament custom. Genesis 47:14. He should lay his right hand on them and pray the divine benediction upon them.

§ 105. — POSSIBILITY OF A RICH MAN’S BEING SAVED, 17-31. (See notes on Matthew 19:23-30.)

Verse 16. And he took them up in his arms] One of the Itala reads in sinu suo-“in his bosom.” Jesus Christ loves little children; and they are objects of his most peculiar care. Who can account for their continual preservation and support, while exposed to so many dangers, but on the ground of a peculiar and extraordinary providence?

And blessed them.] Then, though little children, they were capable of receiving Christ’s blessing. If Christ embraced them, why should not his Church embrace them? Why not dedicate them to God by

baptism?-whether that be performed by sprinkling, washing, or immersion; for we need not dispute about the mode: on this point let every one be fully persuaded in his own mind. I confess it appears to me grossly heathenish and barbarous, to see parents who profess to believe in that Christ who loves children, and among them those whose creed does not prevent them from using infant baptism, depriving their children of an ordinance by which no soul can prove that they cannot be profited, and, through an unaccountable bigotry or carelessness, withholding from them the privilege of even a nominal dedication to God; and yet these very persons are ready enough to fly for a minister to baptize their child when they suppose it to be at the point of death! It would be no crime to pray that such persons should never have the privilege of hearing, My father! or, My mother! from the lips of their own child. See Clarke on “Matthew 3:6”, and see Clarke on “Mark 16:16”.

Verses 13-16. They brought little children to him — See the note on Matthew 19:13-15. Jesus was much displeased — At their blaming those who were not blameworthy, and endeavouring to hinder the children from receiving a blessing. And said, Suffer little children to come unto me — Now, and at other convenient times, for I am pleased, rather than offended, to see them brought to me: for of such is the kingdom of God — The members of the kingdom which I am come to set up in the world are such as these, as well as grown persons of a child-like temper. Verily, whosoever shall not receive the kingdom of God as a little child — Divesting himself of those prejudices and those secular views which men contract in their riper years, that he may come, as it were, to the humility and meekness, the simplicity and teachableness, of a little child, (see Psalm 131:2.) He shall not enter therein — He shall not be a member of my kingdom, be his genius ever so sublime, or his circumstances in life ever so considerable. And he took them up in his arms, &c. — He tenderly embraced them with complacency and love, and as a further token of the overflowing kindness of his heart toward them; he put his hands upon them, and blessed them — Recommending them in a solemn manner to the blessing and favour of his heavenly Father; which no doubt descended upon them, and attended them in their future life. “Let ministers view this compassionate Shepherd of Israel, thus gathering the lambs in his arms with all the tokens of tender affection; and let the sight teach them a becoming regard for the lambs of their flock, who should early be taken notice of and instructed; and for and with whom they should frequently pray, remembering how often divine grace takes possession of the heart in the years of infancy, and sanctifies the children of God almost from the womb. Let every first impression, made upon their tender minds, be cherished; and let not those whom Christ himself is ready to receive, be disregarded by his servants, who upon all occasions should be gentle unto all, and apt to teach. Let parents view this sight with pleasure and thankfulness; let it encourage them to bring their children to Christ by faith, and to commit them to him in baptism and by prayer. And if he who has the keys of death and the unseen world, see fit to remove these dear creatures from us in their early days, let the remembrance of this story comfort us; and teach us to hope, that he who so graciously received these children, has not forgotten ours; but that they are sweetly fallen asleep in him, and will be the everlasting objects of his care and love; for of such is the kingdom of God. And let us all commit ourselves to him; and let us be disposed to become as little children, if we desire to enter into his kingdom. Let us not govern ourselves by the vain maxims of a corrupt and degenerate age. Let not pride, ambition, lust, or avarice possess, torment, and enslave our minds; but, with the amiable simplicity of children, let us put ourselves into the wise and kind hands of Jesus, as our guardian, and refer ourselves to his pastoral and parental care; to be clothed and fed, to be guided and disposed of, as he shall see fit. For this purpose, O God, may we be born again by thy Spirit, and formed anew by thy grace! Since by this method alone we can be made meet to be partakers of the inheritance of the saints in light, and be so the children of God as to be at length the children of the resurrection.” — Doddridge.

§ 104. — THE BLESSING OF YOUNG CHILDREN, 13-16. (See notes on Matthew 19:13-15, and Luke 18:15.)

13. Touch them — In accordance, with the Old Testament custom. Genesis 47:14. He should lay his right hand on them and pray the divine benediction upon them.

§ 105. — POSSIBILITY OF A RICH MAN’S BEING SAVED, 17-31. (See notes on Matthew 19:23-30.)

V. 17. Matthew 19:16; Luke 18:18.

Verse 17. There came one running] See the case of this rich young man largely explained on Matthew 19:16, &c.

Verses 17-22. There came one running, &c. — See notes an Matthew 19:16-22. And he answered, Master, &c. — He stands reproved now, and drops the epithet, Good. Jesus, beholding him — And looking into his heart; loved him — Doubtless for the dawnings of good which he saw in him; and said to him — Out of tender love, One thing thou lackest — The love of God, without which all religion is a dead carcass. In order to this, throw away what is the grand hinderance of it. Give up thy great idol, riches! Go, sell whatsoever thou hast.

Ver. 17. There came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life? The other evangelists read, what “good thing” shall I do? Matthew 19:16. Luke 18:18. The applicant is understood to be rather young in years, and was a ruler in the city where he lived.

Verse 17. Good Master, &c. — See Matthew 19:16, &c.

Verses 17-22. There came one running, &c. — See notes an Matthew 19:16-22. And he answered, Master, &c. — He stands reproved now, and drops the epithet, Good. Jesus, beholding him — And looking into his heart; loved him — Doubtless for the dawnings of good which he saw in him; and said to him — Out of tender love, One thing thou lackest — The love of God, without which all religion is a dead carcass. In order to this, throw away what is the grand hinderance of it. Give up thy great idol, riches! Go, sell whatsoever thou hast.

Ver. 18. Why callest thou me good? There is none good but one, that is, God. Original sin is the birth-fault of man; the disease for which all the remedies of the gospel are prescribed. Seneca confesses, that every vice is in all men, though every vice in each be not apparent. Omnia in omnibus vitia sunt; sed non in singulis extant. De benefac. 50. 4. c. 7. On this head the christian doctrine taught by the Greek and Latin fathers is, “that men do not sin by imitation, but by real propagation, our will and consent being collocated in the one will of Adam.” — TIRINUS.

Verses 17-22. There came one running, &c. — See notes an Matthew 19:16-22. And he answered, Master, &c. — He stands reproved now, and drops the epithet, Good. Jesus, beholding him — And looking into his heart; loved him — Doubtless for the dawnings of good which he saw in him; and said to him — Out of tender love, One thing thou lackest — The love of God, without which all religion is a dead carcass. In order to this, throw away what is the grand hinderance of it. Give up thy great idol, riches! Go, sell whatsoever thou hast.

Ver. 19. Thou knowest the commandments. If thou wouldst be perfect, keep them. By asking — which, he might think that our Saviour referred to some particular precepts. Jesus said, Do not commit adultery, a prohibition of all impurity. This is named first, because of the great licentiousness of some young men of fortune. Our great Master here stooped to this ruler’s ideas and habits of education, that he might the more successfully illuminate his mind, and gradually lead him to the knowledge of the truth.

V. 20. He answering, said to him, Master-He stands reproved now, and drops the epithet good.

Verses 17-22. There came one running, &c. — See notes an Matthew 19:16-22. And he answered, Master, &c. — He stands reproved now, and drops the epithet, Good. Jesus, beholding him — And looking into his heart; loved him — Doubtless for the dawnings of good which he saw in him; and said to him — Out of tender love, One thing thou lackest — The love of God, without which all religion is a dead carcass. In order to this, throw away what is the grand hinderance of it. Give up thy great idol, riches! Go, sell whatsoever thou hast.

Ver. 20. All these have I observed from my youth. How many are the barriers against ruin: how many are the advantages of a religious education. Wisdom is more precious than rubies.

V. 21. Jesus looking upon him-And looking into his heart, loved him-Doubtless for the dawnings of good which he saw in him: and said to him-Out of tender love,

One thing thou lackest-The love of God, without which all religion is a dead carcass. In order to this, throw away what is to thee the grand hinderance of it. Give up thy great idol, riches.

Go, sell whatsoever thou hast.

Verse 21. Then Jesus, beholding him] Looking earnestly, embleyav, or affectionately upon him, loved him, because of his youth, his earnestness, and his sincerity.

One thing thou lackest] What was that? A heart disengaged from the world, and a complete renunciation of it and its concerns, that he might become a proper and successful labourer in the Lord’s vineyard. See Matthew 19:21. To say that it was something else he lacked, when Christ explains here his own meaning, is to be wise above what is written.

Verses 17-22. There came one running, &c. — See notes an Matthew 19:16-22. And he answered, Master, &c. — He stands reproved now, and drops the epithet, Good. Jesus, beholding him — And looking into his heart; loved him — Doubtless for the dawnings of good which he saw in him; and said to him — Out of tender love, One thing thou lackest — The love of God, without which all religion is a dead carcass. In order to this, throw away what is the grand hinderance of it. Give up thy great idol, riches! Go, sell whatsoever thou hast.

Ver. 21. Then Jesus beholding his open countenance and ingenuous speech, loved him, and said, one thing thou lackest — sell whatsoever thou hast, and give to the poor — and take up the cross of reproach and follow me, and be in training for this ministry of the kingdom of God. Peter Valdo of Lyons did this, and became a great minister, and father of the Waldenses. — See on Matthew 19:23-26.

Verse 22. And he was sad at that saying] This young man had perhaps been a saint, and an eminent apostle, had he been poor! From this, and a multitude of other cases, we may learn that it is oftentimes a misfortune to be rich: but who is aware of this?-and who believes it?

Verses 17-22. There came one running, &c. — See notes an Matthew 19:16-22. And he answered, Master, &c. — He stands reproved now, and drops the epithet, Good. Jesus, beholding him — And looking into his heart; loved him — Doubtless for the dawnings of good which he saw in him; and said to him — Out of tender love, One thing thou lackest — The love of God, without which all religion is a dead carcass. In order to this, throw away what is the grand hinderance of it. Give up thy great idol, riches! Go, sell whatsoever thou hast.

Verses 23-27. Jesus looked round about — On all that were about him; and saith to his disciples, How hardly, Pwv duskolwv, with how great difficulty, shall they that have riches — Not only that love them, but that possess them; enter into the kingdom of God — Respecting this difficulty, see note on Matthew 19:23, 24. And the disciples were astonished at his words — For they were ready to imagine that ere long all the rich and great people of the country would appear for their Master, and fix him on the throne of Israel. But Jesus answereth again — To that surprise which he saw in their countenances; Children, &c. — See how he softens the harsh truth, by the manner of delivering it! And yet without retracting or abating one tittle: How hard is it for them that trust in riches — Either for defence, or happiness, or deliverance from the thousand dangers that life is continually exposed to. That these cannot enter into God’s glorious kingdom, is clear and undeniable; but it is easier for a camel to go through a needle’s eye, than for a man to have riches, and not trust in them. Therefore, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of heaven. And they were astonished out of measure — Perisswv exeplhssonto, they were more abundantly struck with astonishment, more even than before; having now heard Christ’s repetition and illustration of what he had said before; saying, Who then can be saved? — Who that are rich can ever get to heaven? and what a discouragement will it be to others, to see the rich and the great neglecting salvation, and turning the means of their happiness and usefulness into the instruments of their destruction? And Jesus looking upon them, &c. — See on Matthew 19:25, 26.

Verse 23. How hardly shall they that have riches, &c. — See notes on Matthew 19:23, 24.

V. 24. Jesus saith to them, Children-See how he softens the harsh truth, by the manner of delivering it! And yet without retracting or abating one tittle:

How hard is it for them that trust in riches-Either for defence, or happiness, or deliverance from the thousand dangers that life is continually exposed to. That these cannot enter into God's glorious kingdom, is clear and undeniable: but

it is easier for a camel to go through a needle's eye, than for a man to have riches, and not trust in them. Therefore, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom.

Verses 23-27. Jesus looked round about — On all that were about him; and saith to his disciples, How hardly, Pwv duskolwv, with how great difficulty, shall they that have riches — Not only that love them, but that possess them; enter into the kingdom of God — Respecting this difficulty, see note on Matthew 19:23, 24. And the disciples were astonished at his words — For they were ready to imagine that ere long all the rich and great people of the country would appear for their Master, and fix him on the throne of Israel. But Jesus answereth again — To that surprise which he saw in their countenances; Children, &c. — See how he softens the harsh truth, by the manner of delivering it! And yet without retracting or abating one tittle: How hard is it for them that trust in riches — Either for defence, or happiness, or deliverance from the thousand dangers that life is continually exposed to. That these cannot enter into God’s glorious kingdom, is clear and undeniable; but it is easier for a camel to go through a needle’s eye, than for a man to have riches, and not trust in them. Therefore, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of heaven. And they were astonished out of measure — Perisswv exeplhssonto, they were more abundantly struck with astonishment, more even than before; having now heard Christ’s repetition and illustration of what he had said before; saying, Who then can be saved? — Who that are rich can ever get to heaven? and what a discouragement will it be to others, to see the rich and the great neglecting salvation, and turning the means of their happiness and usefulness into the instruments of their destruction? And Jesus looking upon them, &c. — See on Matthew 19:25, 26.

Verse 24. Them that trust in riches, &c. — This seems to explain our Lord’s meaning as to the obstructions which riches present to piety. They naturally lead those who possess them to trust in them, that is, to expect ease and satisfaction of mind from them, and to depend upon the security which they seem to give, to the destruction of that sense of dependence upon God which leads to prayer and constant reference to him in our thoughts and purposes. Where this is the case there can be no spirituality of taste and discernment; the mind becomes animal and earthly, and can have no desire for the kingdom of God, which is “righteousness, peace, and joy in the Holy Ghost.”

Verses 23-27. Jesus looked round about — On all that were about him; and saith to his disciples, How hardly, Pwv duskolwv, with how great difficulty, shall they that have riches — Not only that love them, but that possess them; enter into the kingdom of God — Respecting this difficulty, see note on Matthew 19:23, 24. And the disciples were astonished at his words — For they were ready to imagine that ere long all the rich and great people of the country would appear for their Master, and fix him on the throne of Israel. But Jesus answereth again — To that surprise which he saw in their countenances; Children, &c. — See how he softens the harsh truth, by the manner of delivering it! And yet without retracting or abating one tittle: How hard is it for them that trust in riches — Either for defence, or happiness, or deliverance from the thousand dangers that life is continually exposed to. That these cannot enter into God’s glorious kingdom, is clear and undeniable; but it is easier for a camel to go through a needle’s eye, than for a man to have riches, and not trust in them. Therefore, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of heaven. And they were astonished out of measure — Perisswv exeplhssonto, they were more abundantly struck with astonishment, more even than before; having now heard Christ’s repetition and illustration of what he had said before; saying, Who then can be saved? — Who that are rich can ever get to heaven? and what a discouragement will it be to others, to see the rich and the great neglecting salvation, and turning the means of their happiness and usefulness into the instruments of their destruction? And Jesus looking upon them, &c. — See on Matthew 19:25, 26.

Ver. 25. It is easier for a camel to go through the eye of a needle. See on Matthew 19:24.

Verses 23-27. Jesus looked round about — On all that were about him; and saith to his disciples, How hardly, Pwv duskolwv, with how great difficulty, shall they that have riches — Not only that love them, but that possess them; enter into the kingdom of God — Respecting this difficulty, see note on Matthew 19:23, 24. And the disciples were astonished at his words — For they were ready to imagine that ere long all the rich and great people of the country would appear for their Master, and fix him on the throne of Israel. But Jesus answereth again — To that surprise which he saw in their countenances; Children, &c. — See how he softens the harsh truth, by the manner of delivering it! And yet without retracting or abating one tittle: How hard is it for them that trust in riches — Either for defence, or happiness, or deliverance from the thousand dangers that life is continually exposed to. That these cannot enter into God’s glorious kingdom, is clear and undeniable; but it is easier for a camel to go through a needle’s eye, than for a man to have riches, and not trust in them. Therefore, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of heaven. And they were astonished out of measure — Perisswv exeplhssonto, they were more abundantly struck with astonishment, more even than before; having now heard Christ’s repetition and illustration of what he had said before; saying, Who then can be saved? — Who that are rich can ever get to heaven? and what a discouragement will it be to others, to see the rich and the great neglecting salvation, and turning the means of their happiness and usefulness into the instruments of their destruction? And Jesus looking upon them, &c. — See on Matthew 19:25, 26.

Verses 23-27. Jesus looked round about — On all that were about him; and saith to his disciples, How hardly, Pwv duskolwv, with how great difficulty, shall they that have riches — Not only that love them, but that possess them; enter into the kingdom of God — Respecting this difficulty, see note on Matthew 19:23, 24. And the disciples were astonished at his words — For they were ready to imagine that ere long all the rich and great people of the country would appear for their Master, and fix him on the throne of Israel. But Jesus answereth again — To that surprise which he saw in their countenances; Children, &c. — See how he softens the harsh truth, by the manner of delivering it! And yet without retracting or abating one tittle: How hard is it for them that trust in riches — Either for defence, or happiness, or deliverance from the thousand dangers that life is continually exposed to. That these cannot enter into God’s glorious kingdom, is clear and undeniable; but it is easier for a camel to go through a needle’s eye, than for a man to have riches, and not trust in them. Therefore, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of heaven. And they were astonished out of measure — Perisswv exeplhssonto, they were more abundantly struck with astonishment, more even than before; having now heard Christ’s repetition and illustration of what he had said before; saying, Who then can be saved? — Who that are rich can ever get to heaven? and what a discouragement will it be to others, to see the rich and the great neglecting salvation, and turning the means of their happiness and usefulness into the instruments of their destruction? And Jesus looking upon them, &c. — See on Matthew 19:25, 26.

Verse 27. With men it is impossible, &c. — See notes on Matthew 19:26.

V. 28. Lo, we have left all-Though the young man would not.

Verses 28-31. Peter began to say, Lo, we have left all — Though the young man would not. Jesus said, There is no man that hath left house, &c. — This is explained Matthew 19:27-29. “Our Lord is not here speaking of such as have actually separated themselves from the persons, and parted with the possessions, here mentioned; for if that had been his meaning, he would not have said that wives and children were to be forsaken, having himself, on a former occasion, expressly prohibited divorce, on any account, except fornication. But he is speaking of those who, for his sake and the gospel’s, have renounced the pleasures and satisfactions which relations and possessions usually afford.” But he shall receive a hundred-fold now in this time, houses, &c. — Not in the same kind; for it will generally be with persecutions: but in value: a hundred-fold more happiness than any or all of these did or could afford. But let it be observed, None is entitled to this happiness, but he that will accept of it with persecutions. “They who have forsaken all for my sake, shall be no losers in the issue; because God, who designs to admit them into heaven, will give them the comforts necessary to support them in their journey thither, and will raise them up friends, who shall be as serviceable to them as their nearest kindred, whom they have forsaken. By the special benignity of his Providence, they shall have every thing valuable that relations or possessions could administer to them. And, besides, shall have persecutions, whose heat will nourish virtues in them of such excellent efficacy, as to yield them, even in this present world, joys a hundred times better than all earthly pleasures; so that they shall be fed by the bread of sorrows. But, above all, in the world to come they shall have everlasting life. Their afflictions contributing to the growth of their graces, which are the wings of the soul, they shall in due time be raised on them even up to heaven, leaving all sorrows behind them, and shall fly swiftly into the bosom of God, the fountain of life and joy, where they shall have full amends made them for all the evils they had undergone on account of Christ and his gospel.” — Macknight. But many that are first, &c. See on Matthew 19:30.

Ver. 28-30. Lo, we have left all, and followed thee. Small as was the sacrifice, home and parentage are dear to all men. The answer is repeated from chap. 3:34; but was given there when the relatives of Christ wanted to speak with him. The reply here is to Peter, with a promise of a hundredfold reward in this world, and in the world to come life everlasting.

Verse 29. And the Gospel’s] Read, for the sake of the Gospel. I have with Griesbach adopted eneken, for the sake, on the authority of BCDEGHKMS, V, sixty others, and almost all the versions.

Verses 28-31. Peter began to say, Lo, we have left all — Though the young man would not. Jesus said, There is no man that hath left house, &c. — This is explained Matthew 19:27-29. “Our Lord is not here speaking of such as have actually separated themselves from the persons, and parted with the possessions, here mentioned; for if that had been his meaning, he would not have said that wives and children were to be forsaken, having himself, on a former occasion, expressly prohibited divorce, on any account, except fornication. But he is speaking of those who, for his sake and the gospel’s, have renounced the pleasures and satisfactions which relations and possessions usually afford.” But he shall receive a hundred-fold now in this time, houses, &c. — Not in the same kind; for it will generally be with persecutions: but in value: a hundred-fold more happiness than any or all of these did or could afford. But let it be observed, None is entitled to this happiness, but he that will accept of it with persecutions. “They who have forsaken all for my sake, shall be no losers in the issue; because God, who designs to admit them into heaven, will give them the comforts necessary to support them in their journey thither, and will raise them up friends, who shall be as serviceable to them as their nearest kindred, whom they have forsaken. By the special benignity of his Providence, they shall have every thing valuable that relations or possessions could administer to them. And, besides, shall have persecutions, whose heat will nourish virtues in them of such excellent efficacy, as to yield them, even in this present world, joys a hundred times better than all earthly pleasures; so that they shall be fed by the bread of sorrows. But, above all, in the world to come they shall have everlasting life. Their afflictions contributing to the growth of their graces, which are the wings of the soul, they shall in due time be raised on them even up to heaven, leaving all sorrows behind them, and shall fly swiftly into the bosom of God, the fountain of life and joy, where they shall have full amends made them for all the evils they had undergone on account of Christ and his gospel.” — Macknight. But many that are first, &c. See on Matthew 19:30.

Ver. 28-30. Lo, we have left all, and followed thee. Small as was the sacrifice, home and parentage are dear to all men. The answer is repeated from chap. 3:34; but was given there when the relatives of Christ wanted to speak with him. The reply here is to Peter, with a promise of a hundredfold reward in this world, and in the world to come life everlasting.

V. 30. He shall receive a hundred fold, houses, &c.-Not in the same kind: for it will generally be with persecutions: but in value: a hundred fold more happiness than any or all of these did or could afford. But let it be observed, none is entitled to this happiness, but he that will accept it with persecutions.

Verse 30. In this time] en tw kairw toutw, In this very time. Though Jews and Gentiles have conspired together to destroy both me and you, my providence shall so work that nothing shall be lacking while any thing is necessary.

And fathers. This is added by K, upwards of sixty others, Æthiopic, Gothic, Slavonic, Saxon, Armenian, Coptic, and in one of my own MSS. of the Vulgate.

Some have been greatly embarrassed to find out the literal truth of these promises; and, some in flat opposition to the text, have said they are all to be understood spiritually. But thus far is plain, that those who have left all for the sake of Christ do find, among genuine Christians, spiritual relatives, which are as dear to them as fathers, mothers, &c.; yet they have the promise of receiving a hundredfold often literally fulfilled: for, wherever a Christian travels among Christians, the shelter of their houses, and the product of their lands, are at his service as far as they are requisite. Besides, these words were spoken primarily to the disciples, and pointed out their itinerant manner of life; and how, travelling about from house to house, preaching the Gospel of the grace of God, they should, among the followers of Christ, be provided with every thing necessary in all places, as if the whole were their own. I have often remarked that the genuine messengers of God, in the present day have, as noted above, this promise literally fulfilled.

With persecutions] For while you meet with nothing but kindness from true Christians, you shall be despised, and often afflicted, by those who are enemies to God and goodness; but, for your comfort, ye shall have in the world to come, aiwni tw ercomenw, the coming world, (that world which is on its way to meet you,) eternal life.

Verses 28-31. Peter began to say, Lo, we have left all — Though the young man would not. Jesus said, There is no man that hath left house, &c. — This is explained Matthew 19:27-29. “Our Lord is not here speaking of such as have actually separated themselves from the persons, and parted with the possessions, here mentioned; for if that had been his meaning, he would not have said that wives and children were to be forsaken, having himself, on a former occasion, expressly prohibited divorce, on any account, except fornication. But he is speaking of those who, for his sake and the gospel’s, have renounced the pleasures and satisfactions which relations and possessions usually afford.” But he shall receive a hundred-fold now in this time, houses, &c. — Not in the same kind; for it will generally be with persecutions: but in value: a hundred-fold more happiness than any or all of these did or could afford. But let it be observed, None is entitled to this happiness, but he that will accept of it with persecutions. “They who have forsaken all for my sake, shall be no losers in the issue; because God, who designs to admit them into heaven, will give them the comforts necessary to support them in their journey thither, and will raise them up friends, who shall be as serviceable to them as their nearest kindred, whom they have forsaken. By the special benignity of his Providence, they shall have every thing valuable that relations or possessions could administer to them. And, besides, shall have persecutions, whose heat will nourish virtues in them of such excellent efficacy, as to yield them, even in this present world, joys a hundred times better than all earthly pleasures; so that they shall be fed by the bread of sorrows. But, above all, in the world to come they shall have everlasting life. Their afflictions contributing to the growth of their graces, which are the wings of the soul, they shall in due time be raised on them even up to heaven, leaving all sorrows behind them, and shall fly swiftly into the bosom of God, the fountain of life and joy, where they shall have full amends made them for all the evils they had undergone on account of Christ and his gospel.” — Macknight. But many that are first, &c. See on Matthew 19:30.

Ver. 28-30. Lo, we have left all, and followed thee. Small as was the sacrifice, home and parentage are dear to all men. The answer is repeated from chap. 3:34; but was given there when the relatives of Christ wanted to speak with him. The reply here is to Peter, with a promise of a hundredfold reward in this world, and in the world to come life everlasting.

Verse 30. A hundredfold now in this present time, &c. — See note on Matthew 19:29. Meta diwgmwn, with persecutions, is added to indicate that our Lord is not speaking strictly of a hundredfold reward of external felicity to be enjoyed in this life; for whatever the promise might imply, still they were to be liable to persecutions. This shows the importance of this clause as elucidatory of our Lord’s meaning, although some critics have stumbled at it, and would conjecturally amend it into meta diwgmon, after “the persecution has ceased,” without the least authority. Besides, the very phrase shows that the words are to be understood mystically since of some things we can have but one, as, for instance, a mother, while mothers a hundredfold are yet promised. Yet are we not so to restrict the promise to spiritual consolation and advantages as to forget that even in this life those who willingly “lose” for Christ’s sake, often “find” advantages which at the time they could not expect. Here, as the early persecutions were of such a nature as often to deprive the believers of their natural relatives, who forsook and renounced them, so the compensation in the new and better friends which Christianity prepared for them may be glanced at. Thus, as one observes, “when the apostles left their own houses, the houses of all the faithful were open to them; so that, instead of one small dwelling, they had a hundred houses, — ut loco unius ædiculæ centum habuerunt domos. The lands of all the faithful ministered to them fruits and necessaries; ‘having nothing,’ as St. Paul says, ‘they possessed all things;’ and instead of one father, one mother, and a few brothers and sisters, they found a hundred of the faithful regarding them with paternal, maternal, and brotherly affection.” Chiefly, however, no doubt, does the promise, says Mr. Bolton, respect “spiritual joy in an enlarged measure, peace of conscience, contentment of soul, more familiarity with God, more communion with Jesus Christ, full assurance of his love, more sensible experience of his all-sufficiency, sweeter taste in the promises, &c.; one drop of which spiritual refreshing dews distilling upon the soul, even in the greatest outward distress; one glimpse of such glorious inward joys shining from the face of the sun of salvation into the saddest heart, into the darkest dungeon; doth incredibly surpass all the comfort which wife, children, wealth, or, in a word, all worldly good, or mortal greatness, can possibly yield.”

Verses 28-31. Peter began to say, Lo, we have left all — Though the young man would not. Jesus said, There is no man that hath left house, &c. — This is explained Matthew 19:27-29. “Our Lord is not here speaking of such as have actually separated themselves from the persons, and parted with the possessions, here mentioned; for if that had been his meaning, he would not have said that wives and children were to be forsaken, having himself, on a former occasion, expressly prohibited divorce, on any account, except fornication. But he is speaking of those who, for his sake and the gospel’s, have renounced the pleasures and satisfactions which relations and possessions usually afford.” But he shall receive a hundred-fold now in this time, houses, &c. — Not in the same kind; for it will generally be with persecutions: but in value: a hundred-fold more happiness than any or all of these did or could afford. But let it be observed, None is entitled to this happiness, but he that will accept of it with persecutions. “They who have forsaken all for my sake, shall be no losers in the issue; because God, who designs to admit them into heaven, will give them the comforts necessary to support them in their journey thither, and will raise them up friends, who shall be as serviceable to them as their nearest kindred, whom they have forsaken. By the special benignity of his Providence, they shall have every thing valuable that relations or possessions could administer to them. And, besides, shall have persecutions, whose heat will nourish virtues in them of such excellent efficacy, as to yield them, even in this present world, joys a hundred times better than all earthly pleasures; so that they shall be fed by the bread of sorrows. But, above all, in the world to come they shall have everlasting life. Their afflictions contributing to the growth of their graces, which are the wings of the soul, they shall in due time be raised on them even up to heaven, leaving all sorrows behind them, and shall fly swiftly into the bosom of God, the fountain of life and joy, where they shall have full amends made them for all the evils they had undergone on account of Christ and his gospel.” — Macknight. But many that are first, &c. See on Matthew 19:30.

Verse 31. Many that are first shall be last. — Many who promise to endure persecutions with confidence shall lose the martyr’s crown through a base cowardice: and the last first, persons not esteemed as of high and solid attainments, yet shall show that the judgment of man, nay, the judgment of the Church, is often fallacious; and shall come forth as unshrinking confessors of Christ, to prison and to death.

V. 32. They were in the way to Jerusalem, and Jesus went before them: and they were amazed-At his courage and intrepidity, considering the treatment which he had himself told them he should meet with there: and as they followed, they were afraid-Both for him and themselves: nevertheless he judged it best to prepare them, by telling them more particularly what was to ensue. Matthew 20:17; Luke 18:31.

Verse 32. And he took again the twelve] Or thus: For having again taken the twelve, &c. I translate kai for, which signification it often bears; see Luke 1:22; John 12:35, and elsewhere. This gives the reason of the wonder and fear of the disciples, FOR he began to tell them on the way, what was to befall him. This sense of kai, I find, is also noticed by Rosenmuller. See on Matthew 20:17-19.

Verses 32-34. They were in the way to Jerusalem, and Jesus went before them: and they were amazed — At his courage and intrepidity, considering the treatment which he had himself told them he should meet with there: and as they followed, they were afraid — Both for him and themselves: nevertheless, he judged it best to prepare them, by telling them more particularly what was to ensue. The rulers at Jerusalem had issued out a proclamation against our Lord, immediately after the resurrection of Lazarus, and probably promised a reward to any that would apprehend him, John 11:57. This might be the reason why the disciples were astonished at the alacrity which their Master showed in this journey to the capital city, and afraid while they followed him. In such circumstances our Lord knew that a repetition of the prophecy concerning his own sufferings was proper; because it showed the disciples they were entirely voluntary. And as he told them expressly that they had been predicted by the prophets, and consequently decreed of old by God, the opposition that he was to meet with, though it would end in death, instead of weakening their faith, ought to have increased it; especially as he informed them at the same time that he would rise again the third day. Behold we go up to Jerusalem, &c. — See on Matthew 20:18, 19.

§ 106. — HIS SUFFERINGS AGAIN FORETOLD, 32-34.

(See on Matthew 20:17-19.)

Our Lord is now on his final journey to Jerusalem, before his crucifixion.

32. Jesus… before them… amazed… followed — The picture is a very striking one. As our Lord is boldly starting to move forward, and is about leading on the way, his tremulous and trembling disciples hesitate in dismay at the prospect of going to the capital at the present time. Our Lord then pauses with them at the wayside to show that the destiny which he goes to meet is the divine destiny of his mission.

§ 107. — AMBITIOUS REQUEST OF SALOME FOR HER SONS,

(See notes on Matthew 20:20-28.)

According to Matthew, the request is made by the mother of James and John. But if the two sons did not verbally make the request, they spoke through the mouth of their mother.

Verses 32-34. They were amazed. — See notes on Matthew 20:17-19.

Verses 32-34. They were in the way to Jerusalem, and Jesus went before them: and they were amazed — At his courage and intrepidity, considering the treatment which he had himself told them he should meet with there: and as they followed, they were afraid — Both for him and themselves: nevertheless, he judged it best to prepare them, by telling them more particularly what was to ensue. The rulers at Jerusalem had issued out a proclamation against our Lord, immediately after the resurrection of Lazarus, and probably promised a reward to any that would apprehend him, John 11:57. This might be the reason why the disciples were astonished at the alacrity which their Master showed in this journey to the capital city, and afraid while they followed him. In such circumstances our Lord knew that a repetition of the prophecy concerning his own sufferings was proper; because it showed the disciples they were entirely voluntary. And as he told them expressly that they had been predicted by the prophets, and consequently decreed of old by God, the opposition that he was to meet with, though it would end in death, instead of weakening their faith, ought to have increased it; especially as he informed them at the same time that he would rise again the third day. Behold we go up to Jerusalem, &c. — See on Matthew 20:18, 19.

§ 106. — HIS SUFFERINGS AGAIN FORETOLD, 32-34.

(See on Matthew 20:17-19.)

Our Lord is now on his final journey to Jerusalem, before his crucifixion.

32. Jesus… before them… amazed… followed — The picture is a very striking one. As our Lord is boldly starting to move forward, and is about leading on the way, his tremulous and trembling disciples hesitate in dismay at the prospect of going to the capital at the present time. Our Lord then pauses with them at the wayside to show that the destiny which he goes to meet is the divine destiny of his mission.

§ 107. — AMBITIOUS REQUEST OF SALOME FOR HER SONS,

(See notes on Matthew 20:20-28.)

According to Matthew, the request is made by the mother of James and John. But if the two sons did not verbally make the request, they spoke through the mouth of their mother.

Verses 32-34. They were amazed. — See notes on Matthew 20:17-19.

Verses 32-34. They were in the way to Jerusalem, and Jesus went before them: and they were amazed — At his courage and intrepidity, considering the treatment which he had himself told them he should meet with there: and as they followed, they were afraid — Both for him and themselves: nevertheless, he judged it best to prepare them, by telling them more particularly what was to ensue. The rulers at Jerusalem had issued out a proclamation against our Lord, immediately after the resurrection of Lazarus, and probably promised a reward to any that would apprehend him, John 11:57. This might be the reason why the disciples were astonished at the alacrity which their Master showed in this journey to the capital city, and afraid while they followed him. In such circumstances our Lord knew that a repetition of the prophecy concerning his own sufferings was proper; because it showed the disciples they were entirely voluntary. And as he told them expressly that they had been predicted by the prophets, and consequently decreed of old by God, the opposition that he was to meet with, though it would end in death, instead of weakening their faith, ought to have increased it; especially as he informed them at the same time that he would rise again the third day. Behold we go up to Jerusalem, &c. — See on Matthew 20:18, 19.

§ 106. — HIS SUFFERINGS AGAIN FORETOLD, 32-34.

(See on Matthew 20:17-19.)

Our Lord is now on his final journey to Jerusalem, before his crucifixion.

32. Jesus… before them… amazed… followed — The picture is a very striking one. As our Lord is boldly starting to move forward, and is about leading on the way, his tremulous and trembling disciples hesitate in dismay at the prospect of going to the capital at the present time. Our Lord then pauses with them at the wayside to show that the destiny which he goes to meet is the divine destiny of his mission.

§ 107. — AMBITIOUS REQUEST OF SALOME FOR HER SONS,

(See notes on Matthew 20:20-28.)

According to Matthew, the request is made by the mother of James and John. But if the two sons did not verbally make the request, they spoke through the mouth of their mother.

Verses 32-34. They were amazed. — See notes on Matthew 20:17-19.

V. 35. Saying-By their mother. It was she, not they that uttered the words. Matthew 20:20.

Verse 35. And James and John-come unto him] The request here mentioned, Matthew says, Matthew 20:20, was made by Salome their mother; the two places may be easily reconciled thus:-The mother introduced them, and made the request as if from herself; Jesus knowing whence it had come, immediately addressed himself to James and John, who were standing by; and the mother is no farther concerned in the business. See Clarke’s note on “Matthew 20:20”.

Verses 35-40. And James and John come to him, saying — By their mother, (see Matthew 20:20,) for it was she, not they, that uttered the words: Master, we would that thou shouldest do, &c. — Here, again, the disciples show their utter ignorance of the prophecies, and of their Master’s kingdom, by an action which likewise discovered, in the clearest manner, the temper of mind they were in, and the motives from which they followed Christ. They seem to have fancied that by his resurrection, after his sufferings, was meant, his taking possession of the great empire which they believed he was come to erect; and therefore they no sooner heard him mention his rising from the dead, than they came and begged the favour of him, that he would confer on them the chief posts in his kingdom. This they expressed by asking to be seated, the one on his right hand, the other on his left, in allusion to his late promise of placing the twelve apostles on twelve thrones, to judge the tribes. But Jesus said, Ye know not what ye ask — Ye know not that ye are asking for sufferings, which must needs pave the way to glory. Can ye drink of the cup — Can ye bear the inward sufferings which I must undergo? and be baptized with the baptism — Can ye endure the outward sufferings which await me? Our Lord was filled with sufferings within, and covered with them without. They said, We can — Being greatly moved with the prospect of the dignities which they were aspiring after, they replied without hesitation, that they were able to drink of his cup, that is, to undergo any hardship with their Master, which he might suffer in the way to his kingdom. Jesus said, Ye shall indeed drink of the cup, &c. — Ye shall certainly share with me in my lot, which they accordingly did. See on Matthew 20:20-23. But to sit on my right hand, &c., is not mine to give, but to them for whom it is prepared — Them who, by patient continuance in well-doing, seek for glory, and honour, and immortality. For these only eternal life is prepared. To these only he will give it in that day; and to every man his own reward, according to his own labour.

Verses 35-45. And James and John, &c. — See notes on Matthew 20:20, &c.

Verses 35-40. And James and John come to him, saying — By their mother, (see Matthew 20:20,) for it was she, not they, that uttered the words: Master, we would that thou shouldest do, &c. — Here, again, the disciples show their utter ignorance of the prophecies, and of their Master’s kingdom, by an action which likewise discovered, in the clearest manner, the temper of mind they were in, and the motives from which they followed Christ. They seem to have fancied that by his resurrection, after his sufferings, was meant, his taking possession of the great empire which they believed he was come to erect; and therefore they no sooner heard him mention his rising from the dead, than they came and begged the favour of him, that he would confer on them the chief posts in his kingdom. This they expressed by asking to be seated, the one on his right hand, the other on his left, in allusion to his late promise of placing the twelve apostles on twelve thrones, to judge the tribes. But Jesus said, Ye know not what ye ask — Ye know not that ye are asking for sufferings, which must needs pave the way to glory. Can ye drink of the cup — Can ye bear the inward sufferings which I must undergo? and be baptized with the baptism — Can ye endure the outward sufferings which await me? Our Lord was filled with sufferings within, and covered with them without. They said, We can — Being greatly moved with the prospect of the dignities which they were aspiring after, they replied without hesitation, that they were able to drink of his cup, that is, to undergo any hardship with their Master, which he might suffer in the way to his kingdom. Jesus said, Ye shall indeed drink of the cup, &c. — Ye shall certainly share with me in my lot, which they accordingly did. See on Matthew 20:20-23. But to sit on my right hand, &c., is not mine to give, but to them for whom it is prepared — Them who, by patient continuance in well-doing, seek for glory, and honour, and immortality. For these only eternal life is prepared. To these only he will give it in that day; and to every man his own reward, according to his own labour.

Verses 35-45. And James and John, &c. — See notes on Matthew 20:20, &c.

Verse 37. In thy glory.] In the kingdom of thy glory-three MSS. Which kingdom they expected to be established on earth.

And be baptized] OR, be baptized. Instead of kai and h or, is the reading of BCDL, five others, Coptic, Armenian, later Syriac in the margin, Vulgate, all the Itala, and Origen. See Clarke’s note on “Matthew 20:22”.

Verses 35-40. And James and John come to him, saying — By their mother, (see Matthew 20:20,) for it was she, not they, that uttered the words: Master, we would that thou shouldest do, &c. — Here, again, the disciples show their utter ignorance of the prophecies, and of their Master’s kingdom, by an action which likewise discovered, in the clearest manner, the temper of mind they were in, and the motives from which they followed Christ. They seem to have fancied that by his resurrection, after his sufferings, was meant, his taking possession of the great empire which they believed he was come to erect; and therefore they no sooner heard him mention his rising from the dead, than they came and begged the favour of him, that he would confer on them the chief posts in his kingdom. This they expressed by asking to be seated, the one on his right hand, the other on his left, in allusion to his late promise of placing the twelve apostles on twelve thrones, to judge the tribes. But Jesus said, Ye know not what ye ask — Ye know not that ye are asking for sufferings, which must needs pave the way to glory. Can ye drink of the cup — Can ye bear the inward sufferings which I must undergo? and be baptized with the baptism — Can ye endure the outward sufferings which await me? Our Lord was filled with sufferings within, and covered with them without. They said, We can — Being greatly moved with the prospect of the dignities which they were aspiring after, they replied without hesitation, that they were able to drink of his cup, that is, to undergo any hardship with their Master, which he might suffer in the way to his kingdom. Jesus said, Ye shall indeed drink of the cup, &c. — Ye shall certainly share with me in my lot, which they accordingly did. See on Matthew 20:20-23. But to sit on my right hand, &c., is not mine to give, but to them for whom it is prepared — Them who, by patient continuance in well-doing, seek for glory, and honour, and immortality. For these only eternal life is prepared. To these only he will give it in that day; and to every man his own reward, according to his own labour.

Ver. 37. That we may sit, one on thy right hand, and the other on thy left. The mother, it would seem, had urged this request before. Matthew 20:21.

Verses 35-45. And James and John, &c. — See notes on Matthew 20:20, &c.

V. 38. Ye know not what ye ask-Ye know not that ye ask for sufferings, which must needs pave the way to glory.

The cup-Of inward;

the baptism-Of outward sufferings. Our Lord was filled with sufferings within, and covered with them without.

Verses 35-40. And James and John come to him, saying — By their mother, (see Matthew 20:20,) for it was she, not they, that uttered the words: Master, we would that thou shouldest do, &c. — Here, again, the disciples show their utter ignorance of the prophecies, and of their Master’s kingdom, by an action which likewise discovered, in the clearest manner, the temper of mind they were in, and the motives from which they followed Christ. They seem to have fancied that by his resurrection, after his sufferings, was meant, his taking possession of the great empire which they believed he was come to erect; and therefore they no sooner heard him mention his rising from the dead, than they came and begged the favour of him, that he would confer on them the chief posts in his kingdom. This they expressed by asking to be seated, the one on his right hand, the other on his left, in allusion to his late promise of placing the twelve apostles on twelve thrones, to judge the tribes. But Jesus said, Ye know not what ye ask — Ye know not that ye are asking for sufferings, which must needs pave the way to glory. Can ye drink of the cup — Can ye bear the inward sufferings which I must undergo? and be baptized with the baptism — Can ye endure the outward sufferings which await me? Our Lord was filled with sufferings within, and covered with them without. They said, We can — Being greatly moved with the prospect of the dignities which they were aspiring after, they replied without hesitation, that they were able to drink of his cup, that is, to undergo any hardship with their Master, which he might suffer in the way to his kingdom. Jesus said, Ye shall indeed drink of the cup, &c. — Ye shall certainly share with me in my lot, which they accordingly did. See on Matthew 20:20-23. But to sit on my right hand, &c., is not mine to give, but to them for whom it is prepared — Them who, by patient continuance in well-doing, seek for glory, and honour, and immortality. For these only eternal life is prepared. To these only he will give it in that day; and to every man his own reward, according to his own labour.

Verses 35-45. And James and John, &c. — See notes on Matthew 20:20, &c.

Verses 35-40. And James and John come to him, saying — By their mother, (see Matthew 20:20,) for it was she, not they, that uttered the words: Master, we would that thou shouldest do, &c. — Here, again, the disciples show their utter ignorance of the prophecies, and of their Master’s kingdom, by an action which likewise discovered, in the clearest manner, the temper of mind they were in, and the motives from which they followed Christ. They seem to have fancied that by his resurrection, after his sufferings, was meant, his taking possession of the great empire which they believed he was come to erect; and therefore they no sooner heard him mention his rising from the dead, than they came and begged the favour of him, that he would confer on them the chief posts in his kingdom. This they expressed by asking to be seated, the one on his right hand, the other on his left, in allusion to his late promise of placing the twelve apostles on twelve thrones, to judge the tribes. But Jesus said, Ye know not what ye ask — Ye know not that ye are asking for sufferings, which must needs pave the way to glory. Can ye drink of the cup — Can ye bear the inward sufferings which I must undergo? and be baptized with the baptism — Can ye endure the outward sufferings which await me? Our Lord was filled with sufferings within, and covered with them without. They said, We can — Being greatly moved with the prospect of the dignities which they were aspiring after, they replied without hesitation, that they were able to drink of his cup, that is, to undergo any hardship with their Master, which he might suffer in the way to his kingdom. Jesus said, Ye shall indeed drink of the cup, &c. — Ye shall certainly share with me in my lot, which they accordingly did. See on Matthew 20:20-23. But to sit on my right hand, &c., is not mine to give, but to them for whom it is prepared — Them who, by patient continuance in well-doing, seek for glory, and honour, and immortality. For these only eternal life is prepared. To these only he will give it in that day; and to every man his own reward, according to his own labour.

Verses 35-45. And James and John, &c. — See notes on Matthew 20:20, &c.

V. 40. Save to them for whom it is prepared-Them who by patient continuance in well doing, seek for glory, and honour, and immortality. For these only eternal life is prepared. To these, only he will give it in that day; and to every man his own reward, according to his own labour.

Verse 40. Is not mine to give] See Clarke on “Matthew 20:23”.

Verses 35-40. And James and John come to him, saying — By their mother, (see Matthew 20:20,) for it was she, not they, that uttered the words: Master, we would that thou shouldest do, &c. — Here, again, the disciples show their utter ignorance of the prophecies, and of their Master’s kingdom, by an action which likewise discovered, in the clearest manner, the temper of mind they were in, and the motives from which they followed Christ. They seem to have fancied that by his resurrection, after his sufferings, was meant, his taking possession of the great empire which they believed he was come to erect; and therefore they no sooner heard him mention his rising from the dead, than they came and begged the favour of him, that he would confer on them the chief posts in his kingdom. This they expressed by asking to be seated, the one on his right hand, the other on his left, in allusion to his late promise of placing the twelve apostles on twelve thrones, to judge the tribes. But Jesus said, Ye know not what ye ask — Ye know not that ye are asking for sufferings, which must needs pave the way to glory. Can ye drink of the cup — Can ye bear the inward sufferings which I must undergo? and be baptized with the baptism — Can ye endure the outward sufferings which await me? Our Lord was filled with sufferings within, and covered with them without. They said, We can — Being greatly moved with the prospect of the dignities which they were aspiring after, they replied without hesitation, that they were able to drink of his cup, that is, to undergo any hardship with their Master, which he might suffer in the way to his kingdom. Jesus said, Ye shall indeed drink of the cup, &c. — Ye shall certainly share with me in my lot, which they accordingly did. See on Matthew 20:20-23. But to sit on my right hand, &c., is not mine to give, but to them for whom it is prepared — Them who, by patient continuance in well-doing, seek for glory, and honour, and immortality. For these only eternal life is prepared. To these only he will give it in that day; and to every man his own reward, according to his own labour.

Verses 35-45. And James and John, &c. — See notes on Matthew 20:20, &c.

Verse 41. When the ten heard it] See Matthew 20:24-28.

Verses 41-45. When the ten heard it — See on Matthew 20:24-28. A ransom for many — Even for as many souls as needed such a ransom, 2 Corinthians 5:15.

Verses 35-45. And James and John, &c. — See notes on Matthew 20:20, &c.

Verses 41-45. When the ten heard it — See on Matthew 20:24-28. A ransom for many — Even for as many souls as needed such a ransom, 2 Corinthians 5:15.

Verses 35-45. And James and John, &c. — See notes on Matthew 20:20, &c.

Verses 41-45. When the ten heard it — See on Matthew 20:24-28. A ransom for many — Even for as many souls as needed such a ransom, 2 Corinthians 5:15.

Verses 35-45. And James and John, &c. — See notes on Matthew 20:20, &c.

Verses 41-45. When the ten heard it — See on Matthew 20:24-28. A ransom for many — Even for as many souls as needed such a ransom, 2 Corinthians 5:15.

Verses 35-45. And James and John, &c. — See notes on Matthew 20:20, &c.

V. 45. A ransom for many-Even for as many souls as needed such a ransom, 2 Corinthians 5:15.

Verses 41-45. When the ten heard it — See on Matthew 20:24-28. A ransom for many — Even for as many souls as needed such a ransom, 2 Corinthians 5:15.

Verses 35-45. And James and John, &c. — See notes on Matthew 20:20, &c.

V. 46. Matthew 20:29; Luke 18:35.

Verse 46. Blind Bartimeus] rb bar in Syriac signifies son. It appears that he was thus named because Timeus, Talmeus or Talmai, was the name of his father, and thus the son would be called Bar-talmeus, or Bartholomew. Some suppose uiov timaiou, the son of Timeus, to be an interpolation. Bartimeus the son of Timeus, o tuflov, THE blind man. It was because he was the most remarkable that this evangelist mentions him by name, as a person probably well known in those parts.

Verses 46-52. And as he went out of Jericho, blind Bartimeus sat by the way-side — Matthew (Matthew 20:29) says, there were two blind men. It seems this Bartimeus was the more eminent of the two, and spoke for them both. See on Matthew 20:29-34. When he heard that it was Jesus of Nazareth — Of some of whose miracles he had doubtless received information; he began to cry out, Jesus, thou son of David, &c. — Our Lord’s name was no sooner mentioned than this blind man, who was well acquainted with his fame, conceived hopes of obtaining a cure; and being deeply impressed with a sense of his own affliction, he cried out so vehemently that the people rebuked him, as they will not fail to rebuke all who, from a sense of their guilt, depravity, and misery, cry after the Saviour of sinners. But he cried the more a great deal — An example worthy to be imitated by those who are concerned to obtain the cure of their spiritual diseases. And Jesus stood still, and commanded him to be called — He would not perform the miracle till the blind man came to him, that, by the manner of his walking, the spectators might be sensible he was truly blind. And they call the blind man — Some of the people, having their expectations raised of seeing Christ work a miracle, ran immediately to call the man and his companion; saying, Be of good comfort — Take courage; rise, he calleth thee — And therefore he doubtless intends to grant thy request. And he, casting away his garment — Through joy and eagerness; rose, and came to Jesus — The other blind man also following as fast as he could. And Jesus said, What wilt thou that I should do unto thee — What is the mercy which thou so earnestly entreatest? The blind man said, Lord, that I might receive my sight — The other also, doubtless, made the same request. and Jesus, who had compassion on them, touched their eyes, and said to each, Go thy way; thy faith hath made thee whole — The strong persuasion which thou hast entertained of my power and goodness, and thy confidence therein, makes thee fit to receive this cure which I now bestow on thee. And immediately he received his sight — As did his companion likewise; and they followed Jesus in the way — Travelled with him, probably all the way to Jerusalem, being deeply affected with a sense of his power and goodness, and earnestly desirous to show their gratitude, by declaring openly, unto all the persons they met, what a great miracle Jesus had performed for them. “Thus Jesus, by his touch,” says Erasmus, “cures the mind that is blinded with worldly lusts, and gives light for this end, that we may follow his footsteps.”

Ver. 46. Blind Bartimeus. There were two blind men, and our Saviour healed one as he went into Jericho, and the other as he went out. In addition to the reflections on the man born blind, John 9., which occurred previous to this, I would here add, that seeking to be saved from the blindness and misery of sin, we must address the Lord by his proper title as Messiah and God. And whenever we may be rebuked for our importunity, let us pray so much the more. Jesus still passes by; and Jesus stops, as Luke says; for prayer arrests him in his course. Jesus stops that we may ask whatever we want. Let us have a ready petition, and we shall have as ready an answer. Receive thy sight, said Jesus, and vision opened on the blind; for it was the same voice which once said, Let there be light, and there was light. Then Bartimeus followed, glorifying God, and all the multitude joined him in his praise.

§ 108. — HEALING OF BLIND BARTIMEUS, 46-52.

(See notes on Matthew 20:29-34.

46. Bartimeus — The word Bar in Hebrew signifies son, as Bar-Jesus, son of Jesus, (Acts 13:6,) Bar-Jona, Bar-tholemew. Bartimeus is son of Timeus. He seems to have been a well known blind beggar of that locality, and hence his name is given.

Verse 46. Blind Bartimeus, the son of Timeus, sat by the highwayside begging. — See the notes on Matthew 20:29, &c.

Verses 46-52. And as he went out of Jericho, blind Bartimeus sat by the way-side — Matthew (Matthew 20:29) says, there were two blind men. It seems this Bartimeus was the more eminent of the two, and spoke for them both. See on Matthew 20:29-34. When he heard that it was Jesus of Nazareth — Of some of whose miracles he had doubtless received information; he began to cry out, Jesus, thou son of David, &c. — Our Lord’s name was no sooner mentioned than this blind man, who was well acquainted with his fame, conceived hopes of obtaining a cure; and being deeply impressed with a sense of his own affliction, he cried out so vehemently that the people rebuked him, as they will not fail to rebuke all who, from a sense of their guilt, depravity, and misery, cry after the Saviour of sinners. But he cried the more a great deal — An example worthy to be imitated by those who are concerned to obtain the cure of their spiritual diseases. And Jesus stood still, and commanded him to be called — He would not perform the miracle till the blind man came to him, that, by the manner of his walking, the spectators might be sensible he was truly blind. And they call the blind man — Some of the people, having their expectations raised of seeing Christ work a miracle, ran immediately to call the man and his companion; saying, Be of good comfort — Take courage; rise, he calleth thee — And therefore he doubtless intends to grant thy request. And he, casting away his garment — Through joy and eagerness; rose, and came to Jesus — The other blind man also following as fast as he could. And Jesus said, What wilt thou that I should do unto thee — What is the mercy which thou so earnestly entreatest? The blind man said, Lord, that I might receive my sight — The other also, doubtless, made the same request. and Jesus, who had compassion on them, touched their eyes, and said to each, Go thy way; thy faith hath made thee whole — The strong persuasion which thou hast entertained of my power and goodness, and thy confidence therein, makes thee fit to receive this cure which I now bestow on thee. And immediately he received his sight — As did his companion likewise; and they followed Jesus in the way — Travelled with him, probably all the way to Jerusalem, being deeply affected with a sense of his power and goodness, and earnestly desirous to show their gratitude, by declaring openly, unto all the persons they met, what a great miracle Jesus had performed for them. “Thus Jesus, by his touch,” says Erasmus, “cures the mind that is blinded with worldly lusts, and gives light for this end, that we may follow his footsteps.”

§ 108. — HEALING OF BLIND BARTIMEUS, 46-52.

(See notes on Matthew 20:29-34.

46. Bartimeus — The word Bar in Hebrew signifies son, as Bar-Jesus, son of Jesus, (Acts 13:6,) Bar-Jona, Bar-tholemew. Bartimeus is son of Timeus. He seems to have been a well known blind beggar of that locality, and hence his name is given.

Verses 46-52. And as he went out of Jericho, blind Bartimeus sat by the way-side — Matthew (Matthew 20:29) says, there were two blind men. It seems this Bartimeus was the more eminent of the two, and spoke for them both. See on Matthew 20:29-34. When he heard that it was Jesus of Nazareth — Of some of whose miracles he had doubtless received information; he began to cry out, Jesus, thou son of David, &c. — Our Lord’s name was no sooner mentioned than this blind man, who was well acquainted with his fame, conceived hopes of obtaining a cure; and being deeply impressed with a sense of his own affliction, he cried out so vehemently that the people rebuked him, as they will not fail to rebuke all who, from a sense of their guilt, depravity, and misery, cry after the Saviour of sinners. But he cried the more a great deal — An example worthy to be imitated by those who are concerned to obtain the cure of their spiritual diseases. And Jesus stood still, and commanded him to be called — He would not perform the miracle till the blind man came to him, that, by the manner of his walking, the spectators might be sensible he was truly blind. And they call the blind man — Some of the people, having their expectations raised of seeing Christ work a miracle, ran immediately to call the man and his companion; saying, Be of good comfort — Take courage; rise, he calleth thee — And therefore he doubtless intends to grant thy request. And he, casting away his garment — Through joy and eagerness; rose, and came to Jesus — The other blind man also following as fast as he could. And Jesus said, What wilt thou that I should do unto thee — What is the mercy which thou so earnestly entreatest? The blind man said, Lord, that I might receive my sight — The other also, doubtless, made the same request. and Jesus, who had compassion on them, touched their eyes, and said to each, Go thy way; thy faith hath made thee whole — The strong persuasion which thou hast entertained of my power and goodness, and thy confidence therein, makes thee fit to receive this cure which I now bestow on thee. And immediately he received his sight — As did his companion likewise; and they followed Jesus in the way — Travelled with him, probably all the way to Jerusalem, being deeply affected with a sense of his power and goodness, and earnestly desirous to show their gratitude, by declaring openly, unto all the persons they met, what a great miracle Jesus had performed for them. “Thus Jesus, by his touch,” says Erasmus, “cures the mind that is blinded with worldly lusts, and gives light for this end, that we may follow his footsteps.”

§ 108. — HEALING OF BLIND BARTIMEUS, 46-52.

(See notes on Matthew 20:29-34.

46. Bartimeus — The word Bar in Hebrew signifies son, as Bar-Jesus, son of Jesus, (Acts 13:6,) Bar-Jona, Bar-tholemew. Bartimeus is son of Timeus. He seems to have been a well known blind beggar of that locality, and hence his name is given.

Verses 46-52. And as he went out of Jericho, blind Bartimeus sat by the way-side — Matthew (Matthew 20:29) says, there were two blind men. It seems this Bartimeus was the more eminent of the two, and spoke for them both. See on Matthew 20:29-34. When he heard that it was Jesus of Nazareth — Of some of whose miracles he had doubtless received information; he began to cry out, Jesus, thou son of David, &c. — Our Lord’s name was no sooner mentioned than this blind man, who was well acquainted with his fame, conceived hopes of obtaining a cure; and being deeply impressed with a sense of his own affliction, he cried out so vehemently that the people rebuked him, as they will not fail to rebuke all who, from a sense of their guilt, depravity, and misery, cry after the Saviour of sinners. But he cried the more a great deal — An example worthy to be imitated by those who are concerned to obtain the cure of their spiritual diseases. And Jesus stood still, and commanded him to be called — He would not perform the miracle till the blind man came to him, that, by the manner of his walking, the spectators might be sensible he was truly blind. And they call the blind man — Some of the people, having their expectations raised of seeing Christ work a miracle, ran immediately to call the man and his companion; saying, Be of good comfort — Take courage; rise, he calleth thee — And therefore he doubtless intends to grant thy request. And he, casting away his garment — Through joy and eagerness; rose, and came to Jesus — The other blind man also following as fast as he could. And Jesus said, What wilt thou that I should do unto thee — What is the mercy which thou so earnestly entreatest? The blind man said, Lord, that I might receive my sight — The other also, doubtless, made the same request. and Jesus, who had compassion on them, touched their eyes, and said to each, Go thy way; thy faith hath made thee whole — The strong persuasion which thou hast entertained of my power and goodness, and thy confidence therein, makes thee fit to receive this cure which I now bestow on thee. And immediately he received his sight — As did his companion likewise; and they followed Jesus in the way — Travelled with him, probably all the way to Jerusalem, being deeply affected with a sense of his power and goodness, and earnestly desirous to show their gratitude, by declaring openly, unto all the persons they met, what a great miracle Jesus had performed for them. “Thus Jesus, by his touch,” says Erasmus, “cures the mind that is blinded with worldly lusts, and gives light for this end, that we may follow his footsteps.”

§ 108. — HEALING OF BLIND BARTIMEUS, 46-52.

(See notes on Matthew 20:29-34.

46. Bartimeus — The word Bar in Hebrew signifies son, as Bar-Jesus, son of Jesus, (Acts 13:6,) Bar-Jona, Bar-tholemew. Bartimeus is son of Timeus. He seems to have been a well known blind beggar of that locality, and hence his name is given.

V. 50. Casting away his garment-Through joy and eagerness.

Verse 50. And he, casting away his garment] He cast off his outward covering, a blanket, or loose piece of cloth, the usual upper garment of an Asiatic mendicant, which kept him from the inclemency of the weather, that he might have nothing to hinder him from getting speedily to Christ. If every penitent were as ready to throw aside his self-righteousness and sinful incumbrances, as this blind man was to throw aside his garment, we should have fewer delays in conversions than we now have; and all that have been convinced of sin would have been brought to the knowledge of the truth. The reader will at least pardon the introduction of the following anecdote, which may appear to some as illustrative of the doctrine grounded on this text.

A great revival of religion took place in some of the American States, about the year 1773, by the instrumentality of some itinerant preachers sent from England. Many, both whites and blacks, were brought to an acquaintance with God who bought them. Two of these, a white man and a negro, meeting together, began to speak concerning the goodness of God to their souls, (a custom which has ever been common among truly religious people.) Among other things they were led to inquire how long each had known the salvation of God; and how long it was, after they were convinced of their sin and danger, before each got a satisfactory evidence of pardoning mercy. The white man said, “I was three months in deep distress of soul, before God spoke peace to my troubled, guilty conscience.” “But it was only a fortnight,” replied the negro, “from the time I first heard of Jesus, and felt that I was a sinner, till I received the knowledge of salvation by the remission of sins.” “But what was the reason,” said the white man, “that you found salvation sooner than I did?” “This is the reason,” replied the other; “you white men have much clothing upon you, and when Christ calls, you cannot run to him; but we poor negroes have only this, (pointing to the mat or cloth which was tied round his waist,) and when we hear the call, we throw it off instantly, and run to him.”

Thus the poor son of Ham illustrated the text without intending it, as well as any doctor in the universe. People who have been educated in the principles of the Christian religion imagine themselves on this account Christians; and, when convinced of sin, they find great difficulty to come as mere sinners to God, to be saved only through the merits of Christ. Others, such as the negro in question, have nothing to plead but this, We have never heard of thee, and could not believe in thee of whom we had not heard; but this excuse will not avail now, as the true light is come-therefore they cast off this covering, and come to Jesus. See this miraculous cure explained at large on Matthew 20:29-34.

Verses 46-52. And as he went out of Jericho, blind Bartimeus sat by the way-side — Matthew (Matthew 20:29) says, there were two blind men. It seems this Bartimeus was the more eminent of the two, and spoke for them both. See on Matthew 20:29-34. When he heard that it was Jesus of Nazareth — Of some of whose miracles he had doubtless received information; he began to cry out, Jesus, thou son of David, &c. — Our Lord’s name was no sooner mentioned than this blind man, who was well acquainted with his fame, conceived hopes of obtaining a cure; and being deeply impressed with a sense of his own affliction, he cried out so vehemently that the people rebuked him, as they will not fail to rebuke all who, from a sense of their guilt, depravity, and misery, cry after the Saviour of sinners. But he cried the more a great deal — An example worthy to be imitated by those who are concerned to obtain the cure of their spiritual diseases. And Jesus stood still, and commanded him to be called — He would not perform the miracle till the blind man came to him, that, by the manner of his walking, the spectators might be sensible he was truly blind. And they call the blind man — Some of the people, having their expectations raised of seeing Christ work a miracle, ran immediately to call the man and his companion; saying, Be of good comfort — Take courage; rise, he calleth thee — And therefore he doubtless intends to grant thy request. And he, casting away his garment — Through joy and eagerness; rose, and came to Jesus — The other blind man also following as fast as he could. And Jesus said, What wilt thou that I should do unto thee — What is the mercy which thou so earnestly entreatest? The blind man said, Lord, that I might receive my sight — The other also, doubtless, made the same request. and Jesus, who had compassion on them, touched their eyes, and said to each, Go thy way; thy faith hath made thee whole — The strong persuasion which thou hast entertained of my power and goodness, and thy confidence therein, makes thee fit to receive this cure which I now bestow on thee. And immediately he received his sight — As did his companion likewise; and they followed Jesus in the way — Travelled with him, probably all the way to Jerusalem, being deeply affected with a sense of his power and goodness, and earnestly desirous to show their gratitude, by declaring openly, unto all the persons they met, what a great miracle Jesus had performed for them. “Thus Jesus, by his touch,” says Erasmus, “cures the mind that is blinded with worldly lusts, and gives light for this end, that we may follow his footsteps.”

§ 108. — HEALING OF BLIND BARTIMEUS, 46-52.

(See notes on Matthew 20:29-34.

46. Bartimeus — The word Bar in Hebrew signifies son, as Bar-Jesus, son of Jesus, (Acts 13:6,) Bar-Jona, Bar-tholemew. Bartimeus is son of Timeus. He seems to have been a well known blind beggar of that locality, and hence his name is given.

Verse 51. Lord, that I might, &c.] The Codex Bezæ, and some copies of the Itala, have, kurie rabbei, O Lord, my teacher.

Verses 46-52. And as he went out of Jericho, blind Bartimeus sat by the way-side — Matthew (Matthew 20:29) says, there were two blind men. It seems this Bartimeus was the more eminent of the two, and spoke for them both. See on Matthew 20:29-34. When he heard that it was Jesus of Nazareth — Of some of whose miracles he had doubtless received information; he began to cry out, Jesus, thou son of David, &c. — Our Lord’s name was no sooner mentioned than this blind man, who was well acquainted with his fame, conceived hopes of obtaining a cure; and being deeply impressed with a sense of his own affliction, he cried out so vehemently that the people rebuked him, as they will not fail to rebuke all who, from a sense of their guilt, depravity, and misery, cry after the Saviour of sinners. But he cried the more a great deal — An example worthy to be imitated by those who are concerned to obtain the cure of their spiritual diseases. And Jesus stood still, and commanded him to be called — He would not perform the miracle till the blind man came to him, that, by the manner of his walking, the spectators might be sensible he was truly blind. And they call the blind man — Some of the people, having their expectations raised of seeing Christ work a miracle, ran immediately to call the man and his companion; saying, Be of good comfort — Take courage; rise, he calleth thee — And therefore he doubtless intends to grant thy request. And he, casting away his garment — Through joy and eagerness; rose, and came to Jesus — The other blind man also following as fast as he could. And Jesus said, What wilt thou that I should do unto thee — What is the mercy which thou so earnestly entreatest? The blind man said, Lord, that I might receive my sight — The other also, doubtless, made the same request. and Jesus, who had compassion on them, touched their eyes, and said to each, Go thy way; thy faith hath made thee whole — The strong persuasion which thou hast entertained of my power and goodness, and thy confidence therein, makes thee fit to receive this cure which I now bestow on thee. And immediately he received his sight — As did his companion likewise; and they followed Jesus in the way — Travelled with him, probably all the way to Jerusalem, being deeply affected with a sense of his power and goodness, and earnestly desirous to show their gratitude, by declaring openly, unto all the persons they met, what a great miracle Jesus had performed for them. “Thus Jesus, by his touch,” says Erasmus, “cures the mind that is blinded with worldly lusts, and gives light for this end, that we may follow his footsteps.”

§ 108. — HEALING OF BLIND BARTIMEUS, 46-52.

(See notes on Matthew 20:29-34.

46. Bartimeus — The word Bar in Hebrew signifies son, as Bar-Jesus, son of Jesus, (Acts 13:6,) Bar-Jona, Bar-tholemew. Bartimeus is son of Timeus. He seems to have been a well known blind beggar of that locality, and hence his name is given.

Verse 51. Lord, that I might receive, &c. — The word rendered Lord, is here Rabboni, and is a term of the greatest reverence.

Verse 52. Followed Jesus in the way.] Instead of tw ihsou, Jesus, several eminent critics read autw, him. This is the reading of ABCDL, fourteen others, Coptic, Æthiopic, Armenian, later Syriac in the margin, two Persic, Vulgate, all the Itala, and Origen once. JESUS is the common reading; but this sacred name having occurred so immediately before, there could be no necessity for repeating it here, nor would the repetition have been elegant.

This very remarkable cure gives us another proof, not only of the sovereign power, but of the benevolence, of Christ: nor do we ever see that sovereign power used, but in the way of benevolence. How slow is God to punish!-how prone to spare! To his infinite benevolence, can it be any gratification to destroy any of the children of men? No! We must take great heed not to attribute to his sovereignty, acts which are inconsistent with his benevolence and mercy. I am afraid this is a prevailing error; and that it is not confined to any religious party exclusively.

ST. MARK

Verses 46-52. And as he went out of Jericho, blind Bartimeus sat by the way-side — Matthew (Matthew 20:29) says, there were two blind men. It seems this Bartimeus was the more eminent of the two, and spoke for them both. See on Matthew 20:29-34. When he heard that it was Jesus of Nazareth — Of some of whose miracles he had doubtless received information; he began to cry out, Jesus, thou son of David, &c. — Our Lord’s name was no sooner mentioned than this blind man, who was well acquainted with his fame, conceived hopes of obtaining a cure; and being deeply impressed with a sense of his own affliction, he cried out so vehemently that the people rebuked him, as they will not fail to rebuke all who, from a sense of their guilt, depravity, and misery, cry after the Saviour of sinners. But he cried the more a great deal — An example worthy to be imitated by those who are concerned to obtain the cure of their spiritual diseases. And Jesus stood still, and commanded him to be called — He would not perform the miracle till the blind man came to him, that, by the manner of his walking, the spectators might be sensible he was truly blind. And they call the blind man — Some of the people, having their expectations raised of seeing Christ work a miracle, ran immediately to call the man and his companion; saying, Be of good comfort — Take courage; rise, he calleth thee — And therefore he doubtless intends to grant thy request. And he, casting away his garment — Through joy and eagerness; rose, and came to Jesus — The other blind man also following as fast as he could. And Jesus said, What wilt thou that I should do unto thee — What is the mercy which thou so earnestly entreatest? The blind man said, Lord, that I might receive my sight — The other also, doubtless, made the same request. and Jesus, who had compassion on them, touched their eyes, and said to each, Go thy way; thy faith hath made thee whole — The strong persuasion which thou hast entertained of my power and goodness, and thy confidence therein, makes thee fit to receive this cure which I now bestow on thee. And immediately he received his sight — As did his companion likewise; and they followed Jesus in the way — Travelled with him, probably all the way to Jerusalem, being deeply affected with a sense of his power and goodness, and earnestly desirous to show their gratitude, by declaring openly, unto all the persons they met, what a great miracle Jesus had performed for them. “Thus Jesus, by his touch,” says Erasmus, “cures the mind that is blinded with worldly lusts, and gives light for this end, that we may follow his footsteps.”

§ 108. — HEALING OF BLIND BARTIMEUS, 46-52.

(See notes on Matthew 20:29-34.

46. Bartimeus — The word Bar in Hebrew signifies son, as Bar-Jesus, son of Jesus, (Acts 13:6,) Bar-Jona, Bar-tholemew. Bartimeus is son of Timeus. He seems to have been a well known blind beggar of that locality, and hence his name is given.