23And Jesus, looking around, said to His disciples, “How hard it will be for those who are wealthy to enter the kingdom of God!” 24The disciples were amazed at His words. But Jesus answered again and said to them, “Children, how hard it is to enter the kingdom of God! 25“It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” 26They were even more astonished and said to Him, “Then who can be saved?” 27Looking at them, Jesus said, “With people it is impossible, but not with God; for all things are possible with God.”

      28Peter began to say to Him, “Behold, we have left everything and followed You.” 29Jesus said, “Truly I say to you, there is no one who has left house or brothers or sisters or mother or father or children or farms, for My sake and for the gospel’s sake, 30but that he will receive a hundred times as much now in the present age, houses and brothers and sisters and mothers and children and farms, along with persecutions; and in the age to come, eternal life. 31“But many who are first will be last, and the last, first.”

Jesus’ Sufferings Foretold

      32They were on the road going up to Jerusalem, and Jesus was walking on ahead of them; and they were amazed, and those who followed were fearful. And again He took the twelve aside and began to tell them what was going to happen to Him, 33saying, “Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and the scribes; and they will condemn Him to death and will hand Him over to the Gentiles. 34“They will mock Him and spit on Him, and scourge Him and kill Him, and three days later He will rise again.”

      35James and John, the two sons of Zebedee, came up to Jesus, saying, “Teacher, we want You to do for us whatever we ask of You.” 36And He said to them, “What do you want Me to do for you?” 37They said to Him, “Grant that we may sit, one on Your right and one on Your left, in Your glory.” 38But Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?” 39They said to Him, “We are able.” And Jesus said to them, “The cup that I drink you shall drink; and you shall be baptized with the baptism with which I am baptized. 40“But to sit on My right or on My left, this is not Mine to give; but it is for those for whom it has been prepared.”

      41Hearing this, the ten began to feel indignant with James and John. 42Calling them to Himself, Jesus said to them, “You know that those who are recognized as rulers of the Gentiles lord it over them; and their great men exercise authority over them. 43“But it is not this way among you, but whoever wishes to become great among you shall be your servant; 44and whoever wishes to be first among you shall be slave of all. 45“For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”

Bartimaeus Receives His Sight

      46Then they came to Jericho. And as He was leaving Jericho with His disciples and a large crowd, a blind beggar named Bartimaeus, the son of Timaeus, was sitting by the road. 47When he heard that it was Jesus the Nazarene, he began to cry out and say, “Jesus, Son of David, have mercy on me!” 48Many were sternly telling him to be quiet, but he kept crying out all the more, “Son of David, have mercy on me!” 49And Jesus stopped and said, “Call him here.” So they called the blind man, saying to him, “Take courage, stand up! He is calling for you.” 50Throwing aside his cloak, he jumped up and came to Jesus. 51And answering him, Jesus said, “What do you want Me to do for you?” And the blind man said to Him, “Rabboni, I want to regain my sight!” 52And Jesus said to him, “Go; your faith has made you well.” Immediately he regained his sight and began following Him on the road.

Parallel Verses

New American Standard Bible (©1995)
"You know the commandments, 'DO NOT MURDER, DO NOT COMMIT ADULTERY, DO NOT STEAL, DO NOT BEAR FALSE WITNESS, Do not defraud, HONOR YOUR FATHER AND MOTHER.'"

GOD'S WORD® Translation (©1995)
You know the commandments: Never murder. Never commit adultery. Never steal. Never give false testimony. Never cheat. Honor your father and mother."

King James Bible
Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother.

Douay-Rheims Bible
Thou knowest the commandments: Do not commit adultery, do not kill, do not steal, bear not false witness, do no fraud, honour thy father and mother.

Darby Bible Translation
Thou knowest the commandments: Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Do not defraud, Honour thy father and mother.

English Revised Version
Thou knowest the commandments, Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honour thy father and mother.

Webster's Bible Translation
Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honor thy father and mother.

Weymouth New Testament
You know the Commandments--'Do not murder;' 'Do not commit adultery;' 'Do not steal;' 'Do not lie in giving evidence;' 'Do not defraud;' 'Honour thy father and thy mother.'"

World English Bible
You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.'"

Young's Literal Translation
the commands thou hast known: Thou mayest not commit adultery, Thou mayest do no murder, Thou mayest not steal, Thou mayest not bear false witness, Thou mayest not defraud, Honour thy father and mother.'

Cross References

Exodus 20:12 "Honor your father and your mother, that your days may be prolonged in the land which the LORD your God gives you.

Exodus 20:13 "You shall not murder.

Deuteronomy 5:16 'Honor your father and your mother, as the LORD your God has commanded you, that your days may be prolonged and that it may go well with you on the land which the LORD your God gives you.

Deuteronomy 5:17 'You shall not murder.

Deuteronomy 5:18 'You shall not commit adultery.

Mark 10:18 And Jesus said to him, "Why do you call Me good? No one is good except God alone.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 17-31

I. Here is a hopeful meeting between Christ and a young man; such he is said to be (Mt. 19:20, 22), and a ruler (Lu. 18:18), a person of quality. Some circumstances here are, which we had not in Matthew, which makes his address to Christ very promising.

1. He came running to Christ, which was an indication of his humility; he laid aside the gravity and grandeur of a ruler, when he came to Christ: thus too he manifested his earnestness and importunity; he ran as one in haste, and longing to be in conversation with Christ. He had now an opportunity of consulting this great Prophet, in the things that belonged to his peace, and he would not let slip the opportunity.

2. He came to him when he was in the way, in the midst of company: he did not insist upon a private conference with him by night, as Nicodemus did, though like him he was a ruler, but when he shall find him without, will embrace that opportunity of advising with him, and not be ashamed, Cant. 8:1.

3. He kneeled to him, in token of the great value and veneration he had for him, as a teacher come from God, and his earnest desire to be taught by him. He bowed the knee to the Lord Jesus, as one that would not only do obeisance to him now, but would yield obedience to him always; he bowed the knee, as one that meant to bow the soul to him.

4. His address to him was serious and weighty; Good Master, what shall I do, that I may inherit eternal life? Eternal life was an article of his creed, though then denied by the Sadducees, a prevailing party: he asks, What shall he do now that he may be happy for ever. Most men enquire for good to be had in this world (Ps. 4:6), any good; he asks for good to be done in this world, in order to the enjoyment of the greatest good in the other world; not, Who will make us to see good? But, "Who will make us to do good?" He enquires for happiness in the way of duty; the summum bonum-chief good which Solomon was in quest of, was that good for the sons of men which they do should do, Eccl. 2:3. Now this was, (1.) A very serious question in itself; it was about eternal things, and his own concern in those things. Note, Then there begins to be some hope of people, when they begin to enquire solicitously, what they shall do to get to heaven. (2.) It was proposed to a right person, one that was every way fit to answer it, being himself the Way, the Truth, and the Life, the true way to life, to eternal life; who came from heaven on purpose, first to lay open for us, and then to lay open to us; first to make, and then to make known, the way to heaven. Note, Those who would know what they shall do to be saved, must apply themselves to Christ, and enquire of him; it is peculiar to the Christian religion, both to show eternal life, and to show the way to it. (3.) It was proposed with a good design-to be instructed. We find this same question put by a lawyer, not kneeling, but standing up (Lu. 10:25), with a bad design, to pick quarrels with him; he tempted him, saying, Master, what shall I do? It is not so much the good words as the good intention of them that Christ looks at.

5. Christ encouraged this address, (1.) By assisting his faith, v. 18. He called him good Master; Christ would have him mean thereby, that he looked upon him to be God, since there is none good but one, that is God, who is one, and his name one, Zec. 14:9. Our English word God doubtless hath affinity with good; as the Hebrews name God by his power, Elohim, the strong God; so we by his goodness, the good God. (2.) By directing his practice (v. 19); Keep the commandments; and thou knowest what they are. He mentions the six commandments of the second table, which prescribe our duty to our neighbour; he inverts the order, putting the seventh commandment before the sixth, to intimate that adultery is a sin no less heinous than murder itself. The fifth commandment is here put last, as that which should especially be remembered and observed, to keep us to all the rest. Instead of the tenth commandment, Thou shalt not covet, our Saviour here puts, Defraud not. Meµ apostereµseµs-that is, saith Dr. Hammond, "Thou shalt not rest contented with thy own, and not seek to increase it by the diminution of other men's." It is a rule of justice not to advance or enrich ourselves by doing wrong or injury to any other.

6. The young man bid fair for heaven, having been free from any open gross violations of the divine commands. Thus far he was able to same in some measure (v. 20), Master, all these have I observed from my youth. He thought he had, and his neighbours thought so too. Note, Ignorance of the extent and spiritual nature of the divine law, makes people think themselves in a better condition than they really are. Paul was alive without the law. But when he saw that to be spiritual, he saw himself to be carnal, Rom. 7:9, 14. However, he that could say he was free from scandalous sin, went further than many in the way to eternal life. But though we know nothing by ourselves, yet are we not thereby justified. 1 Co. 4:4.

7. Christ had a kindness for him; Jesus, beholding him, loved him, v. 21. He was pleased to find that he had lived inoffensively, and pleased to see that he was inquisitive how to live better than so. Christ particularly loves to see young people, and rich people, asking the way to heaven, with their faces thitherward.

II. Here is a sorrowful parting between Christ and this young man.

1. Christ gave him a command of trial, by which it would appear whether he did in sincerity aim at eternal life, and press towards it: he seemed to have his heart much upon it, and if so, he is what he should be; but has he indeed his heart upon it? Bring him to the touchstone. (1.) Can he find in his heart to part with his riches for the service of Christ? He hath a good estate, and now, shortly, at the first founding of the Christian church, the necessity of the case will require that those who have lands, sell them, and lay the money at the apostles' feet; and how will he dispense with that? Acts 4:34, 35. After awhile, tribulation and persecution will arise, because of the word; and he must be forced to sell his estate, or have it taken from him, and how will he like that? Let him know the worst now; if he will not come up to these terms, let him quit his pretensions; as good as the first as at last. "Sell whatsoever thou hast over and above what is necessary for thy support;" probably, he had no family to provide for; let him therefore be a father to the poor, and make them his heirs. Every man, according to his ability, must relieve the poor, and be content, when there is occasion, to straiten himself to do it. Worldly wealth is given us, not only as maintenance to bear our charges through this world, according to our place in it, but as talent, to be used and employed for the glory of our great Master in the world, who hath so ordered it, that the poor we should have always with us as his receivers. (2.) Can he find it in his heart to go through the hardest costliest services he may be called to as a disciple of Christ, and depend upon him for a recompence in heaven? He asks Christ what he should do more than he has done to obtain eternal life, and Christ puts it to him, whether he has indeed that firm belief of, and that high value for, eternal life that he seems to have. Doth he really believe there is a true treasure in heaven sufficient to make up all he can leave, or lose, or lay out, for Christ? Is he willing to deal with Christ upon trust? Can he give him credit for all he is worth; and be willing to bear a present cross, in expectation of a future crown?

2. Upon this he flew off (v. 22); He was sad at that saying; was sorry that he could not be a follower of Christ upon any easier terms than leaving all to follow him; that he could not lay hold on eternal life, and keep hold of his temporal possessions too. But since he could not come up to the terms of discipleship, he was so fair as not to pretend to it; He went away grieved. Here appeared the truth of that (Mt. 6:24), Ye cannot serve God and mammon; while he held to mammon he did in effect despise Christ, as all those do who prefer the world before him. He bids for what he has a mind for in the market, yet goes away grieved, and leaves it, because he cannot have it at his own price. Two words to a bargain. Motions are not marriages. That which ruined this young man was, he had great possessions; thus the prosperity of fools destroys them, and those who spend their days in wealth are tempted to say to God, Depart from us; or to their hearts, Depart from God.

III. Here is Christ's discourse with his disciples. We are tempted to wish that Christ had mollified that saying which frightened this young gentleman from following him, and by an explanation taken off the harshness of it: but he knew all men's hearts; he would not court him to be his follower, because he was a rich man and a ruler; but, if he will go, let him go. Christ will keep no man against his will; and therefore we do not find that Christ called him back, but took this occasion to instruct his disciples in two things.

1. The difficulty of the salvation of those who have an abundance of this world; because there are few who have a deal to leave, that can be persuaded to leave it for Christ, or to lay it out in doing good.

(1.) Christ asserts this here; He looked about upon his disciples, because he would have them all take notice of what he said, that by it they might have their judgments rightly informed, and their mistakes rectified, concerning worldly wealth, which they were apt to over-rate; How hardly shall they who have riches enter into the kingdom of God! v. 23. They have many temptations to grapple with, and many difficulties to get over, which lie not in the way of poor people. But he explains himself, v. 24, where he calls the disciples children, because as such they should be taught by him, and portioned by him with better things than this young man left Christ to cleave to; and whereas he had said, How hardly will those who have riches get to heaven; here he tells them, that the danger arose not so much from their having riches as from their trusting to them, and placing their confidence in them, expecting protection, provision, and a portion from them; saying that to their gold, which they should say only to their God, Thou art my hope, Job 31:24. They have such a value as this for the wealth of the world, will never be brought to put a right value upon Christ and his grace. They that have ever so much riches, but do not trust in them, that see the vanity of them, and their utter insufficiency to make a soul happy, have got over the difficulty, and can easily part with them for Christ: but they have ever so little, if they set their hearts upon that little, and place their happiness in it, it will keep them from Christ. He enforces this assertion with, v. 25, It is easier for a camel to go through the eye of a needle, than for a rich man, that trusts in riches, or inclines to do so, to enter into the kingdom of God. The disproportion here seems so great (though the more it is so the more it answers the intention), that some have laboured to bring the camel and the eye of the needle a little nearer together. [1.] Some imagine there might be some wicket-gate, or door, to Jerusalem, commonly known by the name of the needle's eye, for its straitness, through which a camel could not be got, unless he were unloaded, and made to kneel, as those camel, Gen. 24:11. So a rich man cannot get to heaven unless he is willing to part with the burthen of his worldly wealth, and stoop to the duties of a humble religion, and so enter at the strait gate. [2.] Others suggest that the word we translate a camel, sometimes signifies a cable-rope, which, though not to be got through a needle's eye, yet is of great affinity to it. A rich man, compared with the poor, is as a cable to a single thread, stronger, but not so pliable, and it will not go through the needle's eye, unless it be untwisted. So the rich man must be loosed and disentangled from his riches, and then there is some hope of him, that thread by thread he may be got through the eye of the needle, otherwise he is good for nothing but to cast anchor in the earth.

(2.) This truth was very surprising to the disciples; They were astonished at his words, v. 24. They were astonished out of measure, and said among themselves, Who then can be saved? They knew what were generally the sentiments of the Jewish teachers, who affirmed that the Spirit of God chooses to reside in rich men; nay, they knew what abundance of promises there were, in the Old Testament, of temporal good things; they knew likewise that all either are rich, or fain would be so, and that they who are rich, have so much the larger opportunities of doing good, and therefore were amazed to hear that it should be so hard for rich people to go to heaven.

(3.) Christ reconciled them to it, by referring it to the almighty power of God, to help even rich people over the difficulties that lie in the way of their salvation (v. 27); He looked upon them, to engage their attention, and said, "With men it is impossible; rich people cannot by their own skill or resolution get over these difficulties, but the grace of God can do it, for with him all things are possible." If the righteous scarcely are saved, much more may we say so of the rich; and therefore when any get to heaven, they must give all the glory to God, who worketh in them both to will and to do.

2. The greatness of the salvation of those that have but a little of this world, and leave it for Christ. This he speaks of, upon occasion of Peter's mentioning what he and the rest of the disciples had left to follow him; Behold, (saith he), we have left all to follow thee, v. 28. "You have done well," saith Christ, "and it will prove in the end that you have done well for yourselves; you shall be abundantly recompensed, and not only you shall be reimbursed, who have left but a little, but those that have ever so much, though it were so much as this young man had, that could not persuade himself to quit it for Christ; yet they shall have much more than an equivalent for it." (1.) The loss is supposed to be very great; he specifies, [1.] Worldly wealth; houses are here put first, and lands last: if a man quit his house, which should be for his habitation, and his land, which should be for his maintenance, and so make himself a beggar and an outcast. This has been the choice of suffering saints; farewell houses and lands, though ever so convenient and desirable, through the inheritance of fathers, for the house which is from heaven, and the inheritance of the saints in light, where are many mansions. [2.] Dear relations. Father and mother, wife and children, brethren and sisters. In these, as much as in any temporal blessing, the comfort of life is bound up; without these the world would be a wilderness; yet, when we must either forsake these or Christ, we must remember that we stand in nearer relation to Christ than we do to any creature; and therefore to keep in with him, we must be content to break with all the world, and to say to father and mother, as Levi did, I have not known you. The greatest trial of a good man's constancy is, when his love to Christ comes to stand in competition with a love that is lawful, nay, that is his duty. It is easy to such a one to forsake a lust for Christ, for he hath that within him, that rises against it; but to forsake a father, a brother, a wife, for Christ, that is, to forsake those whom he knows he must love, is hard. And yet he must do so, rather than deny or disown Christ. Thus great is the loss supposed to be; but it is for Christ's sake, that he may be honoured, and the gospel's, that it may be promoted and propagated. It is not the suffering, but the cause, that makes the martyr. And therefore, (2.) The advantage will be great. [1.] They shall receive a hundred-fold in this time, houses, and brethren, and sisters; not in specie, but that which is equivalent. He shall have abundance of comfort while he lives, sufficient to make up for all his losses; his relation to Christ, his communion with the saints, and his title to eternal life, shall be to him brethren, and sisters, and houses, and all. God's providence gave Job double to what he had had, but suffering Christians shall have a hundred-fold in the comforts of the Spirit sweetening their creature comforts. But observe, It is added here in Mark, with persecutions. Even when they are gainers by Christ, let them still expect to be sufferers for him; and not be out of the reach of persecution, till they come to heaven. Nay, The persecutions seem to come in here among the receivings in this present time; for unto you it is given, not only to believe in Christ, but also to suffer for his name; yet this is not all, [2.] They shall have eternal life in the world to come. If they receive a hundred-fold in this world, one would think they should not be encouraged to expect any more. Yet, as if that were a small matter, they shall have life eternal into the bargain; which is more than ten thousand-fold, ten thousand times told, for all their losses. But because they talked so much, and really more than became them, of leaving all for Christ, he tells them, though they were first called, that there should be disciples called after them, that should be preferred before them; as St. Paul, who was one born out of due time, and yet laboured more abundantly than all the rest of the apostles, 1 Co. 15:10. Then the first were last, and the last first.

Calvin's Commentary

Matthew 19:16-22

Mark 10:17-22

Luke 18:18-23

16. And, lo, one came and said to him, Good Master, what good thing shall I do, that I may have eternal life? 17. Who said to him, Why callest thou me good? There is none good but God alone? [614] but if thou wilt enter into life, keep the commandments. 18. He saith to him, Which? And Jesus said, Thou shalt not murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, 19 Honor thy father and mother: and, Thou shalt love thy neighbor as thyself. 20. The young man saith to him, All these things have I kept from my youth: what do I still want? 21. Jesus saith to him, If thou wilt be perfect, go sell what thou hast, and give to the poor, and thou shalt have a treasure in heaven; and come, follow me. 22. And when the young man heard that saying, he went away sorrowful; for he had many possessions. [615]

17. And as he was going out into the road, one ran, and, when he had kneeled down, asked him, Good Master, what shall I do, that I may obtain eternal life? 18. And Jesus said to him, Why callest thou me good? There is none good but God alone. 19. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honor thy father and mother. 20. But he answering said to him, Master, all these things have I kept from my youth. 21. And Jesus, beholding him, loved him, and said to him, Thou art in want of one thing, go sell what thou hast, and give to the poor, and thou shalt have a treasure in heaven; and come, follow me, taking the cross on thy shoulders. 22. But he, affected with uneasiness on account of the saying, went away sorrowful; for he had many possessions.

18. And a certain ruler asked him, saying, Good Master, what shall I do, that I may obtain eternal life? 19. And Jesus said to him, Why callest thou me good? None is good but God alone. 20. Thou knowest the commandments, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness. Honor thy father and thy mother. 21. And he said, All these things have I kept from my youth. 22. Having heard this, Jesus said to him, Yet one thing thou wantest; sell all that thou hast, and give to the poor, and thou shalt have a treasure in heaven; and come, follow me. 23. Having heard these things, he was grieved; for he was very rich.

Matthew 19:16. And, lo, one. Luke says that he was a ruler, (archon,) that is, a man of very high authority, not one of the common people. [616] And though riches procure respect, [617] yet he appears to be here represented to have been held in high estimation as a good man. For my own part, after weighing all the circumstances, I have no doubt that, though he is called a young man, he belonged to the class of those who upheld the integrity of the Elders, by a sober and regular life. [618] He did not come treacherously, as the scribes were wont to do, but from a desire of instruction; and, accordingly, both by words and by kneeling, he testifies his reverence for Christ as a faithful teacher. But, on the other hand, a blind confidence in his works hindered him from profiting under Christ, to whom, in other respects, he wished to be submissive. Thus, in our own day, we find some who are not ill-disposed, but who, under the influence of I know not what shadowy holiness, [619] hardly relish the doctrine of the Gospel.

But, in order to form a more correct judgment of the meaning of the answer, we must attend to the form of the question. He does not simply ask how and by what means he shall reach life, but what good thing he shall do, in order to obtain it. He therefore dreams of merits, on account of which he may receive eternal life as a reward due; and therefore Christ appropriately sends him to the keeping of the law, which unquestionably is the way of life, as I shall explain more fully afterwards.

17. Why callest thou me good? I do not understand this correction in so refined a sense as is given by a good part of interpreters, as if Christ intended to suggest his Divinity; for they imagine that these words mean, "If thou perceivest in me nothing more exalted than human nature, thou falsely appliest to me the epithet good, which belongs to God alone." I do acknowledge that, strictly speaking, men and even angels do not deserve so honorable a title; because they have not a drop of goodness in themselves, but borrowed from God; and because in the former, goodness is only begun, and is not perfect. But Christ had no other intention than to maintain the truth of his doctrine; as if he had said, "Thou falsely callest me a good Master, unless thou acknowledgest that I have come from God." The essence of his Godhead, therefore, is not here maintained, but the young man is directed to admit the truth of the doctrine. He had already felt some disposition to obey; but Christ wishes him to rise higher, that he may hear God speaking. For -- as it is customary with men to make angels of those who are devils -- they indiscriminately give the appellation of good teachers to those in whom they perceive nothing divine; but those modes of speaking are only profanations of the gifts of God. We need not wonder, therefore, if Christ, in order to maintain the authority of his doctrine, directs the young man to God.

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June 19 Evening
Gold tried in the fire.--REV. 3.18. There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, but he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you.--Now for …
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'And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed they were afraid.' --Mark x. 32. We learn from John's Gospel that the resurrection of Lazarus precipitated the determination of the Jewish authorities to put Christ to death; and that immediately thereafter there was held the council at which, by the advice of Caiaphas, the formal decision was come to. Thereupon our Lord withdrew Himself into the wilderness which stretches south …
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Bartimaeus
Blind Bartimaeus, the son of Timaeus, sat by the highway side begging.'--Mark x. 46. The narrative of this miracle is contained in all the Synoptical Gospels, but the accounts differ in two respects--as to the number of men restored to sight, and as to the scene of the miracle. Matthew tells us that there were two men healed, and agrees with Mark in placing the miracle as Jesus was leaving Jericho. Mark says that there was one, and that the place was outside the gate in departing. Luke, on the other …
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'And he, casting away his garment, rose, and came to Jesus.'--Mark x. 50. Mark's vivid picture--long wail of the man, crowd silencing him, but wheeling round when Christ calls him--and the quick energy of the beggar, flinging away his cloak, springing to his feet--and blind as he was, groping his way. I. What we mean by coming to Jesus:--faith, communion, occupation of mind, heart, and will. II. How eagerly we shall come when we are conscious of need. This man wanted his eyesight: do we not want …
Alexander Maclaren—Expositions of Holy Scripture

Love's Question
'What wilt thou that I should do unto thee?'--Mark x. 51. 'What wilt Thou have me to do!'--Acts ix. 6. Christ asks the first question of a petitioner, and the answer is a prayer for sight. Saul asks the second question of Jesus, and the answer is a command. Different as they are, we may bring them together. The one is the voice of love, desiring to be besought in order that it may bestow; the other is the voice of love, desiring to be commanded in order that it may obey. Love delights in knowing, …
Alexander Maclaren—Expositions of Holy Scripture

Children and Childlike Men
'And they brought young children to Him, that He should touch them: and His disciples rebuked those that brought them. 14. But when Jesus saw it, He was much displeased, and said unto them, Suffer the little children to come unto Me, and forbid them not: for of such is the kingdom of God. 15. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.' --Mark x. 13-15. It was natural that the parents should have wanted Christ's blessing, so …
Alexander Maclaren—Expositions of Holy Scripture

Almost a Disciple
'And when He was gone forth into the way, there came one running, and kneeled to Him, and asked Him. Good Master, what shall I do that I may inherit eternal life! 18. And Jesus said unto him, Why callest thou Me good! there is none good but one, that is, God. 19. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. 20. And he answered and said unto Him, Master, all these have I observed from my youth, …
Alexander Maclaren—Expositions of Holy Scripture

Dignity and Service
'And James and John, the sons of Zebedee, come unto Him, saying, Master, we would that Thou shouldest do for us whatsoever we shall desire. 36. And He said unto them, What would ye that I should do for you? 37. They said unto Him, Grant unto us that we may sit, one on Thy right hand, and the other on Thy left hand, in Thy glory. 38. But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of! and he baptized with the baptism that I am baptized with! 39. And they said …
Alexander Maclaren—Expositions of Holy Scripture

November the Second Leading to Christ
"Suffer little children to come unto Me." --MARK x. 13-22. "Unto Me!" We must not keep them at any half-way house. We are so prone to be satisfied if only we bring them a little way along the road. If we get them to pray! If we get them to attend the Lord's house! If we get them to be truthful and gentle! All of which is unspeakably good. It is a blessed thing to be in "the ways of Zion"; it is a far more blessed thing to be in the palace with Zion's King and Lord. When we are dealing with little …
John Henry Jowett—My Daily Meditation for the Circling Year

The Lord Our Righteousness
Jeremiah 23:6 -- "The Lord our Righteousness." Whoever is acquainted with the nature of mankind in general, or the propensity of his own heart in particular, must acknowledge, that self- righteousness is the last idol that is rooted out of the heart: being once born under a covenant of works, it is natural for us all to have recourse to a covenant of works, for our everlasting salvation. And we have contracted such devilish pride, by our fall from God, that we would, if not wholly, yet in part at …
George Whitefield—Selected Sermons of George Whitefield

Children Brought to Christ, and not to the Font
The Scripture before us is by several of the champions on the other side exhibited to the people as a rebuke to me. Their reasoning is rather ingenious than forcible: forsooth, because the disciples incurred the displeasure of Jesus Christ by keeping back the little children from coming to Him, therefore Jesus Christ is greatly displeased with me, and with all others like me, for keeping children from the font, and the performance there enacted; and specially displeased with me for exposing the Anglican …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

The Blind Beggar
This morning I shall address myself most particularly to the poor and blind souls here to-day. The poor blind man's faith described in this passage of Scripture, is a fit picture of the faith which I pray God you may be enabled to exert to the saving of your souls. We shall notice the origin of his faith, how his faith perceived its opportunity when Jesus passed by; we shall listen to his faith while it cries and begs; we shall look upon his faith while it leaps in joyous obedience to the divine …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

The Hardness of the Way.
"Children, how hard is it!"--St. Mark x. 24. I suspect there is scarcely a young man rich and thoughtful who is not ready to feel our Lord's treatment of this young man hard. He is apt to ask, "Why should it be difficult for a rich man to enter into the kingdom of heaven?" He is ready to look upon the natural fact as an arbitrary decree, arising, shall I say? from some prejudice in the divine mind, or at least from some objection to the joys of well-being, as regarded from the creatures' side. …
George MacDonald—Unspoken Sermons

Blessing the Children
Jesus was ever a lover of children. He accepted their childish sympathy and their open, unaffected love. The grateful praise from their pure lips was music in His ears, and refreshed His spirit when oppressed by contact with crafty and hypocritical men. Wherever the Saviour went, the benignity of His countenance, and His gentle, kindly manner won the love and confidence of children. Among the Jews it was customary for children to be brought to some rabbi, that he might lay his hands upon them in …
Ellen Gould White—The Desire of Ages

"One Thing Thou Lackest"
And when He was gone forth into the way, there came one running, and kneeled to Him, and asked Him, Good Master, what shall I do that I may inherit eternal life?" The young man who asked this question was a ruler. He had great possessions, and occupied a position of responsibility. He saw the love that Christ manifested toward the children brought to Him; he saw how tenderly He received them, and took them up in His arms, and his heart kindled with love for the Saviour. He felt a desire to be His …
Ellen Gould White—The Desire of Ages

The Law of the New Kingdom
The time of the Passover was drawing near, and again Jesus turned toward Jerusalem. In His heart was the peace of perfect oneness with the Father's will, and with eager steps He pressed on toward the place of sacrifice. But a sense of mystery, of doubt and fear, fell upon the disciples. The Saviour "went before them: and they were amazed; and as they followed, they were afraid." Again Christ called the twelve about Him, and with greater definiteness than ever before, He opened to them His betrayal …
Ellen Gould White—The Desire of Ages

The Domestic Relation.
When we speak of home life with its relations and duties we are not digressing from the subject of gospel light. Nowhere does the light of Christianity shine so peaceful and beautiful as in the home. Nowhere is the power of its influence so felt as in the home circle. The public worship of Christians is an inspiring scene, but nothing apparently is so heavenly as the sacred family altar. A father and mother whose hearts are filled with holy love together with happy, obedient children bowing together …
Charles Ebert Orr—The Gospel Day

The Careless Sinner Awakened.
1, 2. It is too supposable a case that this Treatise may come into such hands.--3, 4. Since many, not grossly vicious, fail under that character.--5, 6. A more particular illustration of this case, with an appeal to the reader, whether it be not his own.--7 to 9. Expostulation with such.--10 to 12. More particularly--From acknowledged principles relating to the Nature of Got, his universal presence, agency, and perfection.--13. From a view of personal obligations to him.--14. From the danger Of this …
Philip Doddridge—The Rise and Progress of Religion in the Soul

The Value of Life
Whatever our present conceptions of Jesus Christ may be, we ought to approach our study of his teachings with a sense of reverence. With the slenderest human means at his disposal, within a brief span of time, he raised our understanding of God and of human life to new levels forever, and set forces in motion which revolutionized history. Of his teachings we have only fragments, but they have an inexhaustible vitality. In this course we are to examine these as our source material in order to discover, …
Walter Rauschenbusch—The Social Principles of Jesus

Tenth Lesson. What Wilt Thou?'
What wilt thou?' Or, Prayer must be Definite. And Jesus answered him, and said, What wilt thou that I should do unto thee?'--Mark x. 51; Luke xviii. 41. THE blind man had been crying out aloud, and that a great deal, Thou Son of David, have mercy on me.' The cry had reached the ear of the Lord; He knew what he wanted, and was ready to grant it him. But ere He does it, He asks him: What wilt thou that I should do unto thee?' He wants to hear from his own lips, not only the general petition …
Andrew Murray—With Christ in the School of Prayer

Questions and Answers--Sorrowful Cases--Testimonies from those who have Visited Canada--Stewardship.
Questions and Answers--Sorrowful Cases--Testimonies from those who have visited Canada--Stewardship. The fallowing plain answers to practical questions, are written by those well acquainted with the work:-- I. "Are these children really street Arabs? If not, where do you find so many?" In the early days of the work, before the establishment of School Boards and kindred institutions, a large proportion of the children were actually taken from the streets. Now, the rescue work begins farther back, …
Clara M. S. Lowe—God's Answers

The Journey to Jerusalem
"And they went in the way going up to Jerusalem; and Jesus went before them; and they were amazed; and as they followed, they were afraid."--Mark 10:32. "Jesu, was hat dich getrieben." [38]Laurentius Laurenti. transl., Sarah Findlater, 1855 Jesus! what was that which drew Thee To Jerusalem's ancient gate? Ah! the love that burned so truly, Would not suffer Thee to wait! On Thou journeyedst, thus securing Me a city more enduring! To my spirit now draw nearer, Lord, as to Jerusalem! Let each moment …
Jane Borthwick—Hymns from the Land of Luther

The Footsteps
"Ye shall indeed drink of the cup that I drink of."--Mark x. 39. Mechthild of Hellfde, 1277. tr., Emma Frances Bevan, 1899 Behold, My bride, how fair My mouth, Mine eyes; My heart is glowing fire, My hand is grace-- And see how swift My foot, and follow Me. For thou with Me shalt scorned and martyred be, Betrayed by envy, tempted in the wilds, And seized by hate, and bound by calumny; And they shall bind thine eyes lest thou should'st see, By hiding Mine eternal truth from thee. And they shall scourge …
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)