January 1930
T h e
K i n g ’ s
B u s i n e s s
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nature and purpose of discipleship, and what very unworthy motives he entertained; nevertheless there is a reward even here. 29, 30—Note that the things forsaken are to be redupli cated, with the exception ( 1 ) of wives, for a very obvious reason; ( 2 ) of fathers, since we are to call no man father on earth (except, o f course, the actual male parent—cf. Matt. 23: 9). Note, also, that these things are to be reduplicated “now in this present season” ; it is therefore not a prophecy o f com pensation in the world to come. This promise has a double ful fillment: (a) in the bestowal o f greater joy and comfort than that produced by the things given up (note that those aban doned are in .the singular and those obtained in the plural)'; (b) literally in the wide hospitality and multiplied spiritual rela tionships—spiritual brothers and sisters, etc.—which will be ob tained. Christian association is spiritual relationship, worldly intimacy is mere association. WITH PERSECUTIONS—In the bosom, o f the Church, i.e., among saints, he shall find a home and, as it were, domestic relationships and joys; but the worldling will hate him and pursue him with obloquy and perse cution. IN THE AGE TO COME, etc.—-Not simply in the world to come; everlasting life commences here and now for those who forsake the world or. friends “ on account o f ’ Christ “and the Gospel.” 31— MANY FIRST SHALL BE LAST, etc.—This is a warning against judging, either by riches or their abandonment. There will be degrees in the kingdom of heaven. 32— ASCENDING UNTO JERUSALEM—On the last awful journey to the Great and Final Sacrifice. WAS GOING BEFORE THEM—Probably as, a rule He walked with them and talked with them by the way. THEY WERE ASTON ISHED AND, FOLLOWING, WERE AFRAID—There was something about Him which they had never noticed before, and which at once surprised them and filled them with nameless dread; the burden and sorrow of the approaching Passion was doubtless falling upon Him like a dark shadow. AND TAKING AGAIN TO HIMSELF THE TWELVE—i.e., apart from the others who were following Him (cf. Matt. 20:17; 27:55). BE GAN TO DESCRIBE THE THINGS ABOUT TO HAPPEN TO HIM—This is the third time He has told them of these things, and each time with added detail. 33, 34—Note the accuracy of the prophecy; the Jews were to condemn, the Gentiles were to execute; a most unlikely ar rangement, seeing that the supposed offense was not political, but ecclesiastical; yet He foresaw it all. 35— THERE CAME TO HIM JAMES AND JOHN—We learn from Matt. 20:20 that it was Salome, their mother, who brought them and who first made the request; no doubt she was the primary instigator o f the petition. WE DESIRE THAT WHATSOEVER, etc.—They would fain bind Him by a promise ere they state their extravagant request. 36— WHAT DESIRE YE, etc?— He need not have asked. 37— ONE ON THY RIGHT HAND AND ONE ON THY LEFT—The places of highest honor both in the Eastern king doms and in the Jewish hierarchy. Note that shortly before He had promised them thrones, of which they wanted the chiefest (cf. Matt. 19:28). IN THY GLORY [“in thy kingdom” (Matt. 20:21)]—It appears that Salome used one phrase and the sons o f Zebedee another; the Eastern habit of several persons all speak ing at opce is well known. 38— YE KNOW NOT WHAT YE ASK FOR YOUR SELVES—Christ ignores Salome and addresses Himself directly to the suppliant disciples. They had given no heed to the things which He had just been teaching them. ARE YE ABLE TO DRINK, etc?—How, indeed, could they? Truly in His case the first part of Psa. 75:8 was fulfilled (the latter part yet awaits fulfillment.) The baptism here referred to is, in their case, the pouring out of the fury of the heathen in persecution, etc.;
outwardly) keep the First Table. DO NOT DEFRAUD—This is the exegetic version of the ninth commandment. Covetous ness is not simply the desire for our neighbor’s goods, but the desire to rob him of them. 20— ALL THESE THINGS HAVE I KEPT (literally “guarded” ), etc.—A perfectly sincere statement and very pos sibly a true one, as far as outward conduct was concerned. 21— STEADFASTLY GAZING ON HIM, LOVED HIM -—The lingering, longing look of Him who yearned to save. ONE THING THOU LACKEST—Alas, how many a fair ship has been wrecked for want of one small plug; how many an otherwise noble soul has been lost for lack of the one essential thing! WHATSOEVER THOU HAST, SELL, etc.—The conduct had been right, but the motive had been wrong; self-interest and self-satisfaction had been the center o f the life. Not the selling, nor the giving to the poor, was the way into eternal life; but the sacrifice of self and o f that on which self fed, must be made ere he could find that way; for that way was to take up the cross and follow Christ. TREASURE IN HEAVEN—Not in actual silver and gold, but in an added wealth of that for which riches are alone really valuable. TAKE UP THE CROSS—The young man wanted life, Christ bids him seek death; he was thinking of happiness, our Lord would have him endure pain, for “no cross, no crown.” 22— LOOKING GLOOMY AT THAT WORD, HE WENT AWAY GRIEVED—He went away! Like Herod, he was will ing to do many things, but not the one all-important thing. FOR HE HAD MANY POSSESSIONS—And, unhappily, he had made an idol of them. Not money, but the love o f it, is a root of evil (cf. 1 Tim. 6:10. Greek, “a root,” not the root). 23— HOW HARDLY WILL THEY THAT HAVE POS SESSIONS—Literally, “how peevishly.” There' would be no inherent difficulty, but the conditions o f entry would cause them many pangs o f discontent. 24— THE DISCIPLES WERE AMAZED—They were not free from the temptation to worship wealth. HOW HARD IT IS FOR THOSE THAT TRUST IN RICHES—That is the trouble; not the possessions themselves, but the trust in them as a means of recommendation to the favor of the Almighty. 25— IT IS EASIER FOR A CAMEL, etc.—Misunderstand ing the scope of this passage, men have tried to soften it by suggesting that a little gate was meant, and by other suggestions. None o f them are needful or indeed lawful. The saying was probably a well-known Jewish proverb indicating utter impos sibility. It must be remembered that our Lord does not intend to suggest that no rich man can enter into the Kingdom, because he is rich. It is the rich man in the original (not a rich man), i.e., the rich man before mentioned who trusts in his riches as a means o f entrance. 26— ABOVE MEASURE A M A Z E D —Or increasingly amazed. Their astonishment grew greater as He spake: SAY ING TO THEMSELVES, WHO THEN CAN, etc.—If the rich could not be saved, who could! One is irresistibly reminded of the peeress who said that Providence was too well bred to damn a Duchess! 27— keep their thoughts to themselves He answers them (cf. Psa. 139:2). W ITH MEN . . . . WITH GOD—Literally, “along side o f men . . . . alongside of God.” While a man is ranged simply on the side of humanity and with mere human 'help, it cannot be done : let him range himself on the side of God, and the thing will be accomplished. 28— -WE HAVE LEFT ALL, etc.-—The “we” is emphatic— they could not come under the condemnation of trusting in their riches. He added, “ What shall we have therefore?" (cf. Matt. 19:27). Peter’s question shows how low an estimate of the true
—JESUS . . . SAID—-Note again that although they
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