Mark 10:17

See this passage illustrated in the notes at Mat 19:16-30.

Mar 10:17

Gone forth - From the place where he had been teaching.

Into the way - Into the road or path on his journey.

Running - Thus showing the intensity with which he desired to know the way of life. Zeal to know the way to be saved is proper, nor is it possible that it should be too intense if well directed. Nothing else is so important, and nothing demands, therefore, so much effort and haste.

Mar 10:19

Defraud not - Do not take away your neighbor’s property by fraud or dishonesty. To “cheat” or “defraud,” supposes a covetous desire of a neighbor’s property, and is usually attended with “falsehood” or “false witness” against a neighbor in obtaining it. It is thus a violation of the ninth and tenth commandments; and our Saviour very properly, therefore, “condensed the two,” and expressed their substance in this - not to defraud. It is, besides, expressly forbidden in Lev 19:13; “Thou shalt not defraud thy neighbor.”

Mar 10:21

Jesus beholding him, loved him - What occurred afterward showed that the young man did not love the Saviour, or was not a true disciple; so that this expression denotes simply natural affection, or means that Jesus was pleased with his amiableness, his morality, and his “external” regard for the law of God. At the same time, this was entirely consistent with deep sorrow that he would not give his heart to God, and with deep abhorrence of such a love of the world as to blind the mind to the beauty of true religion, and to lead to the rejection of the Messiah and the destruction of the soul.

One thing thou lackest - When the young man came to Jesus he asked him, “What lack I yet?” Mat 19:20. This “question” Mark has omitted, but he has retained the “answer.” The answer means, there is “one thing” yet wanting. Though all that you have said should be “true,” yet, to make the system complete, or to show that you “really” are disposed to keep the commands of God, go and sell your property. See whether you love “God” more than you do your “wealth.” By doing that you will show that your love of God is supreme; that your obedience is not merely “external” and “formal,” but “sincere” and “real;” the thing now “lacking” will be made up.

Mar 10:24

Children - An expression of affection, perhaps also implying a reproof that their slowness of understanding was like that of children. When they should have seen at once the truth of what he said, they were slow to learn it. It became necessary, therefore, to “repeat” what he had said.

How hard - With how much difficulty.

Mar 10:26

Out of measure - Very much, or exceedingly. The Greek means no more than this.

Mar 10:30

An hundred-fold - One hundred times as much.

In this time - In this life. In the time that he forsakes all.

Houses ... - This cannot be taken literally, as promising a hundred times as many “mothers, sisters,” etc. It means, evidently, that the loss shall be a hundred times “compensated” or made up; or that, in the possession of religion, we have a hundred times the “value” of all we forsake. This consists in the pardon of sin, in the favor of God, in peace of conscience, in support in trials and in death, and in raising up “friends” in the place of those who are left - “spiritual brethren, and sisters, and mothers,” etc. And this corresponds to the experience of all who ever became Christians. At the same time. it is true that godliness is profitable “for all things,” having the promise of the life that is, as well as of that which is to come. See the notes at 1Ti 4:8. “The favor of God” is the security for every blessing. Obedience to his law secures industry, temperance, chastity, economy, prudence, health, and the confidence of the world - all indispensable to success in life, and all connected. commonly, with success. Though the wicked “sometimes” prosper, yet the “surest” way of prosperity is to fear God and keep his commandments. Thus will all “needed” blessings descend on us “here,” and “eternal” blessings hereafter.

With persecutions - Persecutions, or the contempt of the world, and bodily sufferings on account of their religion, they “must” meet. Jesus did not conceal this; but he consoled them. He assured them that “amid” these, or perhaps it should be rendered “after” these, they should find friends and comfort. It is well to bear trial if “God” be our Friend. With the promises of the Bible in our hand, we may hail persecutions, and thank God that, amid so many sorrows, he has furnished such abundant consolations.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Mar_10:17-22

Good Master, what shall I do that I may inherit eternal life?

The great refusal

I. We have here an inquirer. There are many things about him which awaken interest. He was young, thoughtful, an inquirer after the most momentous matter that can engage the attention of a man; not after methods of worldly success, speculative or antiquarian subjects.

II. How Jesus dealt with the young man. Christ knew what was in man. He varied His treatment of inquirers so as to meet the character, history, and disposition of each. He touched the conscience always in the quick. To Nicodemus: woman at the well. This young man had a narrow view of the commandments; he did not love God with all his heart. Christ put before him the same alternative which, in many different forms, He puts before some of His people yet in the dispensation of His providence. The one thing needful is always entire self-surrender to God.

III. The conversational comment of the Saviour on the young mans decision. How hardly shall they that have riches, etc. He does not mean to say that wealth is a bad thing. Intrinsically riches have no moral character; all depends upon the use. Our Lord does not mean to say that it is an absolutely easy thing for a man that has no riches to enter the kingdom of God. Poverty has spiritual perils. It is not the amount of a mans possessions, but the view which he entertains regarding them, that determines whether he will, or not, enter the kingdom of God. Salvation is a supernatural work. With God all things are possible.

1. That the whole battle of conversion has to be fought over that which is dearest to the heart.

2. We may see here how an experience like this youths takes the attraction even out of that which the heart prefers to Christ. He went away grieved. He had discovered his slavery, and such gladness as he had formerly known even in his possessions dropped in a large measure out of his heart. In that one interview with Christ he had seen, as never before, the worlds power over him; and even while he yielded to it, he loathed it. His property had a fascination for him, yet it seemed, even as he clung to it, the very price for which he had sold eternal life; and he could neither give it up, nor regard it with as much complacency as before. Just as the drunkard in his inmost soul loathes his slavery, even while he is draining the bottle to its dregs, and has no more such enjoyment in its stimulus as he had at first, because that which was then a delight has now become a bondage; so this youth, now that he saw that his property owned him, rather than ha his property, had no longer the same delight in it as of yore. (W. M. Taylor, D. D.)

Character tests

The chemical analyst has different tests for different poisons. If he suspect the presence of arsenic, he will use one thing to detect that; if he is looking for antimony, he will take another to discover that; if he is trying for strychnine, he will employ quite another to bring that to light. The test that will reveal one poison may altogether fail to make manifest another. Now it is quite similar with the moral poisons which destroy the soul. Each has its own appropriate test, and that which would reveal the presence of one would be impotent to detect another. Hence, like a skilful analyst as He was, the Lord in dealing with this young man used those means which He knew would be most effectual in revealing him to himself. He did not need to use any measures for the purpose of satisfying Himself. He wanted rather to do for the youth what the woman at the well said He had dons for her when she affirmed He told me all things that ever I did. (W. M. Taylor, D. D.)

Life eternal

What was the idea of eternal life which this young man had? Sores understand heaven; to others it means a particular kind of life, which even now fills the soul. In order to know what a man means by the words you require to know more about him and his modes of thinking. Which of these was the young man thinking of? What was the view of eternal life which Jesus Christ had in mind? The eternal life was the life that was in Him. You gather an idea of the life which is spoken of, in any case, from the specimen of it which is adduced. You speak of the life of poetry as seen in one man, of the life of science as seen in another, of the practical life of industry or benevolence as seen in a third; and when you read of the eternal life in Christ, you must consider His history and see what His life was. It was not a life of ease or quiet, or one free from trouble and suffering and care. But it was a life always manifested; a life visible in defeat as well as in power, in weakness as really as in honour; a life of absolute submission to the will of His Father; and a life which was full of wisdom, purity, gentleness, truth, Whatever was in the mind of Christ, the thoughts of the young ruler had not been quite so high as this. Possibly he could not have explained the thought to himself. Christ shows him his deficiency like a skilful physician. He has come up to the very gate of heaven, but cannot take the last step. There was a like crisis in the life of St. Paul. He was in search of eternal life, questioning what good thing he should do. He learned that it could not be won by good works. Sell that thou hast, and give to the poor. Must not explain these words away; nor must we apply to every case alike, or make the gospel, what it is not, a system of communism, or of purchase with certain outlays. To lose everything is a calamity which thousands have borne with courage. The Lord gave, and the Lord hath taken away. They have entered the kingdom through losses and sufferings, not of property only, but of possession more precious. What is that state of mind which riches may injure. A comparatively poor man may be hurt by his wealth because of the place it has in his mind. We dare not direct men to outward acts in order to obtain eternal life, or to give up their property to religious uses. You may gain in material results, but lose in spiritual. Fellowship and sympathy with God, the mind that was in Christ-this is the highest possession. And if there is a hindrance to this-avarice or anything else-let us part with it at once, rather than obstruct the growth of our souls. (A. Watson, D. D.)

The disease pointed out

What lack I yet? he said, sincerely wishing to know wherein he might approach nearer to the standard of perfection, and thus attain the eternal life of which he was in search. And the answer of Christ shows that He discerns at once where the fault lies. It reminds one of a skilful physician who listens to the complaint of a patient telling him of some weakness and want of proper energy, but not knowing from what it springs; and at once the physician touches some muscle, puts his finger on a tender spot which had been unsuspected, presses it, and says, Your disease is there. The patient starts: he had never felt pain there-never until it was touched by that hand; but at once he knows that the physician is right, that he has all along been living in ignorance of the nature of his malady, and perhaps by his habits he has been feeding it. So this young ruler feels at once that Christ is right, but he cannot all at once make up his mind to the consequences. He has power to do much-power to part with much, power to restrain his hand and his heart from much; but here is a tenderness he had never dreamt of, a diseased organ which hinders the current of his life, and he cannot suffer it to be removed He has come up to the very gate of the kingdom, but he cannot take the last step and enter in. (A. Watson, D. D.)

Eternal life a gift

There was a strange inconsistency in this young mans question, What shall I do to inherit eternal life? Inheritances are not earned by services. They are gifts, not wages. I have read somewhere the story of a poor woman who looked longingly at the flowers which grew in the kings garden, wishing to buy some for her sick daughter. The kings gardener angrily repelled her. The kings flowers are not for sale, he said, rudely. But the king, chancing to come by, plucked a bouquet and gave it to the wistful woman, remarking at the same time, It is true the king does not sell his flowers, but he gives them away. So, too, the Great King does not sell eternal life. He gives it. (Lyman Abbot, D. D.)

The splendid young man

One thing thou lackest.

1. The element of happiness. Happiness does not depend upon physical conditions. Some of the happiest people I have known have been those who have been wrapped in consumption. There is no happiness outside Christ; there is joy in His service. You lack-

2. The element of usefulness. You have not yet commenced the real service of life. You lack-

3. The element of personal safety. There is only safety in religion. (Dr. Talmage.)

A defective character

I. In all Gods dealing with men, there is one element of religious character for which He invariably looks. Men are influenced by a showy exterior; God sees the heart (see 1Sa_16:6-7).

1. What is this element? A comparison of the different parts of this story will answer the question. A little child has a single peculiarity as its controlling characteristic: it loves, trusts, and obeys its parent, its motive of life is sincere affection for him, above anything else. This is what God demands of His children: a full, filial regard for His honour, His commandments, and His affectionate approval (Mal_1:6).

2. How do we know the young ruler did not possess this? He certainly seems like a thoughtful, amiable, virtuous person. But he owned that he still lacked something (see Mat_19:20).

II. Let us take up a second lesson: no other quality of mind and heart, no other characteristic, no other grouping of elements of character, can atone for the lack of just this one.

1. Piety is the significant disposition which registers the value of everything else. Take any amount of ciphers, and arrange them carefully in a line; they will represent nothing, till you place a numeral figure at their head. We call that a significant figure; it gives reckoning of value to all the others. Now, with it at the head, each one of the ciphers increases it tenfold, while without it ten times as many ciphers would go for naught. The wiser a man is, the more distinguished a man is, the more wealthy a man is, the more lovely a man is-provided the consecration of his entire heart is rendered-the more helpful and useful he is as a Christian. But, the moment this consecration disappears, all these advantages are turned suddenly into dangers, for they work on the adverse side. Satans gifts helped him to be a worse devil.

2. We recognize the same principle in ordinary life. Suppose a journeyman, wilful and self-satisfied, comes to one of us, and asks for employment. We go to a master mechanic seeking work for him in his poverty. Each one in turn says he is well acquainted with the man, but will have nothing to do with him. Now we begin to expostulate: Is he not skilful? is he not industrious; is he not honest? is he not a kind neighbour? is he not sober? All this is true, comes the reply: but the man will not obey orders. The prime quality of a workman is gone; that lack vitiates all the rest; he breeds insubordination wherever he goes. His excellences simply render him dangerous.

3. The worst is, that God Himself gives all these characteristics on which moral men pride themselves, and they wickedly turn them against Him. It has happened that one man has interfered sometimes to reconcile another man with his disinherited son. For many years under the home roof he was unfilial, abusive, alienated from all who loved him there. The father admits that he has rejected him at last. The neighbour inquires, Is he not educated, so as to be an honour to you? is he not a most agreeable companion? are not his manners gentlemanly? is he not the very likeness of yourself in form and mien? how can you keep him away from your heart? And the father answers in sad sincerity of pity and love: All that you say is true; and it was myself who gave him these accomplishments: I educated my boys all alike, but this one turned against me; I love him, but he hates me; no matter how courteous he is to strangers, he vilifies me here before the others: till he changes from a prodigal to a son, he is only a peril and a disturbance in the house: he is all the worse, in that he knows so well how to be better.

III. So we reach, as our third lesson this: such a defective character as is here pictured has to be reckoned according to its defect, to the exclusion of its excellences.

1. There may be a very showy morality without any true religion. Here was a man of great prominence and promise. He said he had kept the law (Mar_10:18-20).

2. There may be a very splendid manhood without any true religion.

3. There may be an unquestionable orthodoxy without any true religion.

4. There may be deep conviction of need in the soul without any true religion. Never forget the errand of this young man, nor the manner in which he discharged it (Mar_10:17). See his zeal: he came to Jesus. See his haste: he came running, See his courage: he was out in the highway conspicuous to all. See his humility: he kneeled at Jesus feet. See his anxiety: he waited for no circumlocution, but pushed his question straight towards the eternal life he longed for. (C. S. Robinson, D. D.)

The rich young mans question and carriage

I. The opinion of gaining eternal life by the outward observance of the law, will appear very unsatisfactory to an inquisitive conscience. This young man had not any full satisfaction in his own conscience, etc. He comes to Christ to receive instructions for the piecing up whatever was defective. Whosoever will consider the nature of God, and the relation of a creature cannot with reason think that eternal life was of itself due from God as a recompense to Adam, had he continued in a state of innocence. Who can think so great a reward due for having performed that which a creature in that relation was obliged to do? And if it were not to be expected in the integrity of nature, but only from the goodness of God, how can it be expected since the revolt of man, and the universal deluge of natural corruption? God owes nothing to the holiest creature; what He gives is a present from His bounty, not the reward of the creatures merit (Rom_11:35).

II. It is the disease of human nature, since its corruption, to hope for eternal life by the tenor of the covenant of works (Mar_10:17). Cain thought to be accepted for the sake of his sacrifice. All men set too high a value upon their own services (Luk_19:12; Php_3:7). The whole nation of the Jews affected it, compassing sea and land to make out a righteousness of their own, as the Pharisees did to make proselytes. Man foolishly thinks he hath enough to set up himself after he hath proved bankrupt, and lost all his estate.

III. How insufficient are some assents to Divine truth, and some expressions of affection to Christ, without the practice of Christian precepts.

IV. We should never admit anything to be ascribed to ye, which is proper to God. If you do not acknowledge Me God, ascribe not to Me the title of good, etc. God is jealous of His own honour; He will not have the creature share with Him in His royal titles. (S. Charnocke, B. D.)

Gain though loss

A great gain was offered him, but a great loss was its condition. (T. T. Lynch.)

Glad though grieved

As thou once camest glad and wentest away grieved, didst thou ever come grieved and go away glad? (T. T. Lynch.)

Privilege a trial

Have compassion on the privileged; for their advantage is their trial, and may be their ruin. (T. T. Lynch.)

No heaven without merit

And if we cannot merit heaven, we cannot have heaven without merit. (T. T. Lynch.)

Ebb and flood

The ebb of this mans wealth would have been the flood of his prosperity. (T. T. Lynch.)

The beauty of an amiable character

Why did He love him? Because He saw him as he was-pure, enthusiastic, unspoiled though unproved. It is a false and forlorn view to take of man, that there is nothing beautiful in him before he becomes saintly. The very attractiveness of an unredeemed soul makes us the more keenly desirous to redeem it. But often, as a cultured tree knows nothing of the husbandries which beautified the stock from which it sprang, and thus caused its beauty, so youths know nothing of the spiritual husbandries of past days, to which they are indebted for the moral attractiveness they have to others, and the moral strength which they themselves deem sufficient. The children of Christians, not yet Christian themselves, have by nature an advantage. Often they are more loveable than others. But they must not trust a nature in themselves that would never have been so lovely but for the grace that was in their parents. There is much in common, and even in perverted, men that has a rude native grace. There is yet more in the sons and daughters of the sincerely pious that has a natural hopeful bloom about it. God loves this, and so may we. But God may love a man whom He cannot yet trust; He may love a man who does not yet truly know, and cannot yet deeply love, Himself. (T. T. Lynch.)

Virtue dependent upon wealth

He hardly knew how much of his happiness as a virtuous man depended upon his being a rich one. People are often happy in their religion because they are happy in their circumstances. They do well because they are well to do. These are good people, but they are not the best sort of good people. They do honour to religion as their very good master, and to themselves as his very good scholars; but they are but dry pools when the rain ceases, for no inner fountain feeds them. They know not how much Christ can do for them without the world, but how much he can do with the world, to help Him. All such goodness is only hopefully good as it learns that, without trial, it cannot know that it is lastingly good. (T. T. Lynch.)

Commandment keeping

Life is enjoyed in keeping the commandments, in doing as God would have us His creatures do. But they can only be kept as we attain the living ability to keep them. Thus, an adult mans privileges are enjoyed by doing as an adult man does: but a child cannot enjoy these privileges because his ability is not mature; nor an invalided adult because, though fully grown, he has not the powers of maturity. So an uneducated, uncivilized man cannot have the life of culture, because the commandments, the ordinances of that life, though suitable to him as a man, are beyond his ability as such a man. The way to keep Gods commandments in future is, first of all, to learn that you have never fully kept them yet. This young man really had kept Gods law according to his understanding of it; and he could only be blessed as his comprehension of the law and his disposition to fulfil it were advanced. But in him there was no capacity to become a chief example of obedience to the chief laws, as there was in Christ. (T. T. Lynch.)

On characters of imperfect goodness

I. Persons of this description are not qualified for discharging aright many duties to which their situation in life may call them. Mildness and gentleness alone are not sufficient. This is but plastic clay to be shaped either for good or bad.

II. These persons are also ill-fitted for resisting the common temptations to vice. A constant desire to please is a poor bulwark against the persuasions of wicked men.

III. They are also unprepared for sustaining the distresses to which our state is liable. Learn:

1. That fair appearances alone are not to be trusted.

2. Piety is the only safe foundation of character.

3. Discipline must also be practised.

4. Watchfulness is also needed. (Hugh Blair, D. D.)

All these have I observed from my youth

I. Consider his profession. He had not only made the law of God his study, but practice.

1. His obedience was early-From my youth up.

2. His obedience was universal-All these.

3. It was constant and persevering.

Here we remark-

1. How much the conduct of this young man condemns that of the generality of mankind, who, so far from having anything of true religion, have not even the shadow of it.

2. Those who have been preserved from such evils, and have attained a high degree of moral excellence, are apt to think better of their case than it really deserves.

II. His inquiry-What lack I yet?

1. He lacked the true grace of God, or an inward principle of faith and holiness. He was like a spreading tree without a root.

2. He was deficient in the knowledge of himself and of that misery in which sin had involved him.

3. He lacked a justifying righteousness in which to appear before God.

4. With all his professions he was not weaned from earthly objects.

Conclude:

1. We see that though grace puts sinners on the inquiry about salvation, yet all inquirers are not truly gracious; many ask the way to Zion whose faces are not thitherward.

2. Mistakes with respect to the spiritual state of men are more common than most people imagine.

3. We here see what is the right use of the Divine law: by it is the knowledge of sin. (B. Beddome, M. A.)

The goodness of God

The words are part of a reply of our Saviour to the young mans petition to Him.

1. God only is originally good, good of Himself. All created goodness is an outlet from this fountain, but Divine goodness hath no spring; God depends upon no other for His goodness: He hath it in, and of, Himself.

2. God only is infinitely good-a boundless goodness that knows no limits.

3. God only is perfectly good because only infinitely good. He is good without indigence, because He hath the whole nature of goodness, not only some beams that may admit of increase of degree.

4. God only is immutably good. There is not such a perpetual light in the sun as there is a fulness of goodness in God (Jam_1:17).

5. All nations have acknowledged God good.

6. The notion of goodness is inseparable from the notion of a God (Rom_1:20; Psa_145:6-7).

I. What this goodness is.

1. We mean not the goodness of His essence, or the perfection of His nature. God is thus good because His nature is infinitely perfect.

2. Nor is it the same with the blessedness of God, but something flowing from His blessedness.

3. Nor is it the same with the holiness of God.

4. Or with the mercy of God.

5. By goodness is meant the bounty of God-His inclination to deal well and bountifully with His creatures. This is the most pleasant perfection of the Divine nature.

6. Comprehends all His attributes. All the acts of God are nothing else but the effluxes of His goodness, distinguished by several names, according to the object it is exercised about. As the sea, though it be one mass of water, yet we distinguish it by several names, according to the shores it washeth and beats upon (Exo_33:19; Exo_34:6; Psa_145:7-8).

II. Some propositions to explain the nature of this goodness.

1. He is good by His own essence-not by participation from another. Not a quality in Him, but a nature; not a habit added to His essence, but His essence itself.

2. God is the prime and chief goodness to whom all goodness whatsoever must be referred, as the final cause of all good.

3. His goodness is communicative, diffusive, without which He would cease to be good (Psa_119:68.) God is more prone to communicate Himself than the sun to spread its beams, or the earth to mount up its fruits, or the water to multiply living creatures.

4. God is necessarily good-inseparable from His nature as holiness.

5. God is freely good. The necessity of the goodness of His nature hinders not the liberty of His actions: the matter of His acting is not at all necessary, but the manner of His acting in a good and bountiful way is necessary as well as free.

6. Communicative with the greatest pleasure. What God gives out of goodness He gives with joy and gladness. He is as much delighted with petitions for His liberality in bestowing His best goodness as princes are weary of the craving of their subjects.

7. Its display was the motive and end of all His works of creation and providence.

III. God is good.

1. The more excellent anything is in nature the more of goodness and kindness it hath.

2. He is the cause of all created goodness.

(1) Is not impaired by suffering sin to enter into the world, and man to fall thereby. It is rather a testimony of Gods goodness, that He gave man an ability to be happy, than any charge against His goodness, that He settled man in a capacity to be evil. God was first a benefactor to man before man could be a rebel against God.

(2) Is not prejudiced by not making all things the equal subjects of it. Is any creature destitute of the open marks of His goodness, though all are not enriched with those signal characters which He vouchsafes to others (Gen_1:4; Gen_1:10; Gen_1:12; Gen_1:18; Gen_1:21; Gen_1:25; Gen_1:31)?

(3) Is not violated by the severe punishment of offenders, and the inflictions He inflicts upon His servants.

(a) Gods justice is part of the goodness of His nature. Is it not a part of the goodness of God to make laws and annex threatenings? and shall it be an impeachment of His goodness to support them? Not to punish evil would be a want of goodness.

(b) Sometimes God afflicts men for the temporal and eternal good (1Co_11:32; Psa_89:33; Heb_12:10).

IV. The manifestation of his goodness.

1. In creation of man-his being and nature; the conveniences He provided for, and gave to man; the world was made and furnished for man; the laws He hath given to man-fitted to his nature and happiness.

2. In redemption.

(1) Goodness was its spring. He was under no obligation to pity our misery, etc.

(2) Exceeds His goodness in creation: in regard to the difficulty of effecting it; its cost; mans desert of the contrary. Greater goodness than was expressed towards the angels-standing or fallen. Greater than was for a time manifested to Christ Himself. He so loved the world that He seemed for a time not to love His Son in comparison of it, or equal with it (Joh_3:16). The first resolution to redeem, and the means appointed for redemption, could have no other inducement but Divine goodness. In Gods giving Christ to be our Redeemer, He gave the highest gift that it was possible for Divine goodness to bestow-greater than worlds or all things purchased by Him: greater because it was His Own Son, not an angel; and this Son given to rescue us by His death.

(3) This goodness is enhanced by considering the state of man in the first transgression, and since: nothing in fallen man to allure God to the expression of His goodness; man was reduced to the lowest condition; every age multiplied provocations; man was utterly impotent; the high advancement of our nature, after it had so highly offended; the covenant of grace made with us, whereby we are freed from the rigour of that of works-its nature and tenor, its confirmation (Heb_6:17-18), its easy, reasonable, and necessary condition; His affectionate method of treating with man to embrace this covenant; the sacraments He hath affixed to this covenant, especially in the Lords Supper.

(4) By this redemption God restores us to a more excellent condition than Adam had in innocence (Joh_10:10).

3. In His government-in preserving all things; in the preservation of human society; prescribing rules for it, restraining the passions of men, etc.; in providing Scripture as a rule to guide us, and continuing it in the world; in the conversion of men; in answering prayers; in bearing with the infirmities of His people; in afflictions and persecutions (Psa_119:71); in temptations.

V. Use.

1. Of instruction. If God be so good-

(1) How unworthy is the contempt or abuse of His goodness.

(2) It is a certain argument that man is fallen from his original state.

(3) There can be no just complaint against God, if men be punished for abusing His goodness.

(4) Here is a certain argument, both for Gods fitness to govern the world, and His actual government of it.

(5) The ground of all religion is this perfection of goodness.

(6) Renders God amiable-to Himself, to us.

(7) Renders Him a fit object of trust and confidence.

(8) Renders God worthy to be obeyed and honoured.

2. Of comfort.

(1) In our addresses to Him.

(2) In afflictions.

(3) Ground of assurance of happiness.

(4) Of comfort in the midst of public dangers.

3. Of exhortation.

(1) How should we endeavour after the enjoyment of a God so good!

(2) Often meditate on the goodness of God.

(3) Be thankful for.

(4) Imitate-in relieving and assisting others in distress, etc. (Stephen Charnocke, B. D.)

I shall show what was commendable in this young man. First-The question asked-What shall I do to inherit eternal life?

I. It is not a question about another man, but himself. Many do not look inward, and are busy about the concernments of others; but here it is not, What shall they do, or what shall others do? but, Good Master, what is my duty? What shall I do to be saved?

II. It is not a curious question, or the proposal of some intricate doubt and nice debate (Tit_3:9 -Avoid foolish questions).

III. It is not about the body, but the soul.

IV. About his soul. And certainly such a question as this discovers a good spirit.

1. That he was no Sadducee, for he inquires after eternal life, which they denied.

2. It discovers some thoughtfulness about it; his thoughts were more upon the kingdom of heaven than upon a temporal reign.

3. It discovered that he was very sensible of the connection that is between the end and the means, that something must be done in order to eternal life. There are some men who would have heaven and happiness, but are loathe to be at the cost.

4. This question so put discovers that he was sensible that a slight thing would not serve the turn, not a little saying and outward profession.

5. This was the errand and great thing that brought him to Christ to find the way to heaven and true happiness.

V. This question was seriously put: he did not ask it in jest, but in the greatest earnest.

Secondly. Let us consider the person by whom it was put.

I. We find him to be a young man. God demands His right of the young man, that his heart be seasoned betimes with grace.

1. Consider how convenient and reasonable it is that God should have our first and best. The flower and best of our days is due to God, who is the best of beings. Under the law the first fruits were Gods; the sacrifices were all offered young, and in their strength (Lev_2:14). When wit is dulled, ears heavy, body weak, affections spent, is this a fit sacrifice for God? If a man has a great way to go, it is good rising early, in the morning; many set out too late, never any too soon. And for the convenience of it, young men are most capable of doing God service; the faculties of their souls are most vigorous, and the members of their bodies most active. It is not fit to lay the greatest load on the weakest horse; the weak shoulders of old men are not fit for the burden of religion.

2. Consider how necessary it is, because the lusts of youth being boiling hot need the correction of more severe discipline. As the boiling pot sendeth up most steam, so in the fervours of youth there are the strongest inclinations to intemperance and uncleanness.

3. Consider the profit of it.

(1) The work is more easy the sooner it is taken in hand: whereas the longer it is delayed, the more difficult. A twig is easily bowed, but when it is grown into a tree it is not moved. When the disease groweth inveterate, medicines do little good.

(2) You hereby provide for the comfort of old age. If you serve God in your good days, He will help you the better over those evil days wherein there is no pleasure. It will then be no grief of heart to you when old that you were acquainted with God young: whereas, on the other side, the vanities of youth will be the burden of age.

(3) Our great work, that must be once done, is put out of hazard when we think of heaven seriously while we are young. Life is most uncertain, and such a weighty business as this should not be left at peradventures.

II. This man was a rich man, one who had great possessions. This man, though he had enough to live happily in the present world, yet he thinks of the world to come. This is a question rarely moved by men of that sort. They think heaven is a fit notion to entertain the fancies of the poor and afflicted withal, a pleasant thought wherewith to comfort and relieve their sorrows; but this rich man, though he had great possessions, yet he hath his trouble upon him about his salvation.

III. He was a ruler, not a vulgar and obscure plebeian, but a man of eminence and authority, a nobleman (to speak in the English language), or the chief of his family. Thirdly. Here is the manner of his address, and thence you may observe-

1. The voluntariness of it.

2. The earnestness and fervour of his coming-He came running.

3. Consider his humility and reverence to Christ: he kneeled to him, in token of civil honour and reverence to Him, as an eminent teacher and prophet.

I. But where was his defect?

1. His fault was that he asked in the Pharisees sense, what good thing he should do. Now the Pharisees error was double; he thought that men should be saved by their own works, and that those works were in their own power. They were confident of their own merit and strength.

II. His next fault was his love of riches and worldly things, which is a dangerous obstruction and a let to salvation. First: This may serve to humble us. It were a blessed thing for the world if all men went so far as this young man, so as-

1. To have their thoughts taken up about eternal life. The most part of the world never consider whence they are nor whither they go, nor what shall become of them to all eternity. Should a mans thoughts be taken up about furnishing his inn where he tarries but a night and neglect his home?

2. To be sensible, it is no slight matter to have an interest in the world to come. Most men think they shall do well enough for heaven; a small matter will serve the turn for that.

3. To have such a sense as to choose fit means. Many keep up teachers to please their own lusts.

4. To be so concerned as to be in earnest in the means. Be swift to hear (St. Jam_1:19). But we are cold, slack, and negligent.

Secondly: To caution us: do not rest in a common work.

1. In a desire of heaven is your only happiness.

2. Do not rest barely in a desire that moveth us to the use of some means, unless it bring us to a perfect resignation to God. This man had a good mind to heaven; he cheapens it, but is not willing to go through with the price.

3. If we would not rest in a common work, there are two things we must take care of, which are opposite to the double defect of this young man-brokenness of heart, and unbounded resignation of ourselves to the will of God; bring yourselves to that, and the thing is done.

(1) Brokenness of heart.

(2) Resignation of yourselves to Gods will. He that starves as well as he that surfeits hath his difficulties in the way to heaven. Every man hath a tender part of soul, some carnal affection that he doth allow, reserve, and is loath should be touched; therefore, till there be an unbounded resignation, and we fully throw ourselves at Christs feet, it is impossible ever we should come to the kingdom of heaven.

No; we should be glad to accept of mercy on any terms, and take heaven at Gods price.

1. This unbounded resolution must be seriously made (St. Luk_14:26).

2. It must be faithfully performed. There are four points of great weight and moment, which should ever be remembered by them that would make out their gospel qualifications or new covenant plea of sincerity.

(1) That any allowed evil habit of soul or reigning sin is inconsistent with that faith that worketh by love, and only maketh us capable of the great privileges of the gospel.

(2) That the usual bait of reigning sin is the world. The great difficulty of salvation lies in a mans addictedness to worldly things of temporal satisfaction.

(3) That our inclinations to worldly things is various, according to our temper and constitution of men-As the channel is cut so the river runs (Isa_53:6).

(4) That many times, when pretences are fair, there is a secret reserve in our hearts. The devil seeketh to deceive men with a superficial change and half reformation, and moveth them to take on the profession of religion, and yet secure their fleshly and worldly interest. (T. Manton, D. D.)

We have seen the young mans question: here is Christs answer; in which observe two things.

1. His expostulation with him-Why callest thou Me good?

2. His instruction of him-There is none good but One, that is God.

First: For the expostulation. He doth not simply blame him for giving Him this title, but argueth with him about it.

1. To show He loves no compliment or fair words which proceed not from sound faith and love to Him. As elsewhere (St. Luk_6:46)-Why Call me Lord, Lord, and do not the things which I say? It is a mockery to give titles to anyone when we do not answer it with suitable endeavours.

2. He takes occasion to draw him from his error of conceiving Him as a mere man. The attribute of good belongeth truly and properly to none but God.

3. Our Lord would teach us by His own example to cast all the honour we receive upon God. This is a common sin, that when God doth any good by His creatures the minds of men stick in the creatures, and never look up to God; and from thence comes idolatry.

4. I suppose the chief reason was to beat down this pharisaical conceit.

Secondly: I come to Christs instruction of him. There is none good but God. And there you have two propositions.

1. That in some sense there is no man good

2. That God only is good.

Doctrine 1: There is no mere man that is absolutely and perfectly good. I shall explain this negatively and affirmatively. First: For the negative part.

1. It is not to be so understood as if in no sense man were good, for it is said in St. Luk_6:45, A good man out of the good treasure of his heart; and it is said of St. Barnabas (Act_11:24) and of Joseph of Aramathea (St. Luk_23:50).

2. This is not so to be understood as if there were no distinction between men, but they were all equal in sin.

3. It is not so to be understood as if it were unlawful wholly to acknowledge that goodness that is in others.

Secondly: Positively. How is it then true that no man is good?

1. No man is of himself good, but only by participation of Gods goodness. As all the stars derive their light from the sun, so do we derive our poor weak ray wherewith we shine from the Father of lights (St. Jam_1:17). All the tribute we pay Him we have out of His own exchequer.

2. No man is good, that is, absolutely and perfectly good.

3. No man is good in comparison with God.

The consideration of Gods holiness and dignity obscureth all the glory and praise of the creature. As when the sun is up the lustre of the stars is no more to be seen than if they were not, so when God is thought on, and we are compared with Him, there are none good, no, not one.

1. This should ever keep us humble, for all the good that is in us, natural and spiritual, is not of ourselves but God (1Co_4:7).

2. This should keep us in a self-loathing frame and posture of heart, because the good that is in us is so imperfect and mingled with so much evil of sin.

3. This instructeth us, since none is good, where our happiness lieth, not in the plea of innocency, but in the pardon of sin (Psa_32:1-2).

Doctrine 2: That God only is good. First, the absolute perfection of His nature and being, which is such as nothing is wanting to it or defective in it, and nothing can be added to it to make it better. In short, God is good, and only good four ways-originally; essentially, infinitely, and immutably.

1. Originally. He is αὐταγαθος, good of Himself.

2. He is essentially good. The goodness of God and the goodness of a creature differs, as a thing whose substance is gold differs from that which is gilded and overlaid with gold. A vessel of pure gold, the matter itself, gives lustre to it; but in a gilded vessel, the outward lustre is one thing, and the substance is another. The essence and being of an angel is one thing, and its holiness another. The holiness may be separated from the essence, for the essence and being of the angels was continued when their perfection and goodness was lost; so mans substance is one thing, his holiness another, but in God His holiness is His being.

3. God is infinitely good. God is an ocean without banks or bottom; the goodness of a creature is but a drop from the ocean, or as a nutshell filled with the water of the sea.

4. God is immutably good: it cannot be diminished or augmented, for in infiniteness there are no degrees-it can never be more than it is or less than it is; for God hath actually all possible perfection.

Use 1. To humble us in our converse with God.

Use 2. To make us thankful.

Use 3. If we would have good wrought in us, let us look up to God.

Use 4. Let us love God, and love Him above all things, for He only is good.

He is the chiefest good. Other things are good in subordination to Him. All the goodness that is in the creature is but a spark of that good which is in God. If we find any good there, it is not to detain our affections, but to lead us to a greater good; not to hold us from Him, but to lead us to Him, as the streams lead us to the fountain, and the steps of a ladder are not to stand still upon, but to lead us higher. If the prince should woo us by messengers, and we should leave him and cleave to the messengers, this were extreme folly, and a great abuse and wrong to the prince. By the goodness of the creatures Gods end is to draw us to Himself as the chiefest good. Here is goodness in the creature, but it is mixed with imperfection; the goodness is to draw us to God, the imperfection to drive us from the creatures. Many a fair stream is drawn dry or runneth low by being dispersed into several channels, but that which is infinite cannot be lessened. (T. Manton, D. D.)

Question 1. Why Christ refers the young man to the commandments? To convince him of his impotency, to humble him in the sense of his guilt, to drive him out of himself, and to draw him to seek salvation by a better covenant, or if not, to leave him without excuse.

1. Christ used the same method that God did in giving the law upon Mount Sinai. Why did God give it then but to break a stiff-necked people, trusting to their own strength, by this exact yoke of duty, which neither they nor their fathers were able to bear? (Rom_5:20-21; Gal_3:19.)

2. Practical conviction is best, and men never see their unworthiness so much as when they are held to their own covenant, and we are so far to condescend to the burnouts of men as to convince them and condemn them in their own way. As a presumptuous sick man, that is strongly conceited he is able to leave his bed and walk up and down, the best way to confute him is by trial.

3. It was a truth Christ spake. If thou wilt enter into life, keep the commandments; but we must consider his intention. Though mens trusting in their own works is displeasing to God, yet good works are not displeasing to Him.

Question 2. Why the commandments of the second table are only mentioned?

1. In these the Pharisees conceived themselves to be most perfect, and yet these were a sufficient touchstone whereby to try and discover their unfruitfulness and their imperfection. Certainly if they be defective here, there is no standing by the law. If a man cannot go, surely he cannot run; if he cannot spell, surely he cannot read; if men be defective in the duties of the second table, certainly they are not able to keep the law.

2. These are most plain and easy to be understood, and the sins committed against them are most evident and apparent.

3. In the externals of the first table the Jews seemed very zealous, but negligent they were of the second; and herein they commonly fall who hypocritically make fair shows of devotion and outward respect to God in worship (Isa_1:11).

Doct. The true way to prepare men for Christ is to cause them to see their misery and impotency by the law. Because every man is apt to flatter himself with a spurious covenant of works of his own making, which is the main let and hindrance to keep him from Christ and salvation. It must be a powerful instrument to prepare men for Christ, because this covenant shuts up a sinner without any hope of relief, unless Christ and grace open the door to him. Let us then see how this law shuts men up.

1. The duty is impossible (Rom_8:3).

2. The penalty is intolerable (Gal_3:10). There is none passeth into the new covenant till he be driven by the old; and therefore certainly this is the way to prepare a man for Christ, to have some sense and feeling of it in our heart, and we see we are cursed and undone creatures, and so lie at Gods feet with brokenness of heart (Rom_8:15).

To instruct us, if we would be prepared for Christ, what we must do.

1. We must be able to understand the law.

2. Meditate often thereupon (Psa_1:6).

3. Judge yourselves by it-look into thy bill, what owest thou?

4. Beg the light of the Spirit to show thee thy sin and misery (Rom_7:9). Without the Spirit we guess confusedly concerning things, as the man that saw men like trees walking, and have but general, cursory, confused thoughts. (T. Manton, D. D.)

A good answer, if true

The young mans answer was good if it were true. First. It is good in the first respect, as an universality of obedience is pretended; and I drop this note-Doct. They that would keep the commandments must observe not only one but all. It is true of the law of God, as it belongeth to the covenant of works, or to the covenant of grace.

1. As it belongeth to the covenant of works (Gal_3:10; Jam_2:10). As one condition not observed forfeits the whole lease, therefore it concerns this legalist to make good his plea and conceit of perfection by the law, to say, all these things have I done.

2. But is not the covenant of grace more favourable? No; it gives not allowance to the least failings, but binds us to make conscience of all as well as of some.

(1) Because the authority is the same (Exo_20:1). God spake, not one or two, but all these words.

(2) The heart can never be sincere when we can dispense with anything which God hath commanded; and you cannot have the testimony of a good conscience approving your sincerity when you allow yourselves in the least failing (Psa_119:6; Luk_1:6; Psa_66:18).

(3) God giveth grace to all. Wherever He renews and sanctifies is throughout. He fills the soul with the seeds of all grace, so as to dispose and incline us to every duty, whether to God or man, the world or our fellow creatures (2Pe_1:7). Use. To reprove those that would keep some commandments, but not all. There is such an union betwixt all the parts of the law of God, that one cannot be violated without a breach of all the rest; therefore take heed of obeying God by halves. Secondly: There is another thing that is good in the reply the young man maketh, that is his early beginning-I have kept all from my youth.

1. Because it will be a help to us all our lives afterwards, before affections are forestalled and pre-engaged, to begin with God, and to have the inclinations of youth set right by a good education, to be restrained from our own will, and to be trained up in a way of abstinence from bodily pleasures. When men are well principled and seasoned in youth, it sticketh by them; the vessel is seasoned already.

2. While parents and governors are careful to season those tender vessels, the Lord is pleased many times to replenish them with grace from above, and to give us His blessing upon their education, and many have been converted that way. You will bewail any natural defect of your children, and seek to cure it while they are young, if they have a stammering tongue, a deaf ear, or a lame leg; certainly you ought much more bewail the want of grace. Dye the cloth in the wool, and not in the web, and the colour is more durable. God works strangely in children, and many notable things have been found in them beyond expectation.

3. It prevents many sins which afterwards would be a trouble to us when we are old. The sins of youth trouble many a conscience in age; witness David (Psa_25:7; Job_13:26).

New afflictions may awaken the sense of old sins, as old bruises may trouble us long after, upon every change of weather. Alas I we cannot say all these have we kept from our youth, but when we come to look to the commands of God, we may say all these have we broken from our youth. But was it true?

1. It was true in regard of outward conformity. If there be light in the lantern, it will shine forth. If there be grace in the heart, it will appear.

2. It was not true in regard of that perfect obedience which the law requireth, and so he ignorantly and falsely supposed that he had kept the law well enough, and done those things from his youth. The falsity and presumption of this answer will appear by considering-

(1) What the Scripture saith of the state of man by nature (Gen_8:21).

(2) The falsity of it appears by the sense of the commandment produced.

(3) The falsity of it will appear by comparing him with other holy men of God; how differently do they express themselves from this man that was so full of confidence. Compare him first with Josiah, who, when he heard the law read, rent his clothes (2Ki_22:11). A tender conscience is all in an agony when it hears the law, and will smite for the least failing, as Davids heart smote him for cutting off the lap of Sauls garment. But what is the cause that men are so apt to overrate their own righteousness and goodness before God?

First. Ignorance.

1. Ignorant of the spiritual meaning of the law. A man that keeps the law only outwardly can no more be said to keep the law than he that hath undertaken to carry a tree, and only taken up a little piece of the bark.

2. They are ignorant of gospel righteousness, which consists in the remission of sins, and imputation of Christs righteousness applied by true faith. Ignorance, then, is one great cause of this disposition in men to justify themselves, ignorance of the legal and gospel covenant; they are ignorant of the nature, merit, and influence of sin, and of the severity of Gods justice.

Secondly. Another cause is error.

1. That they live in good order and are of a civil, harmless life, and are better than others, or better than themselves have been heretofore, and therefore are in good condition before God, and yet a man may be carnal for all this. A man may not be as bad as others, and yet not as good as God requireth (Gal_6:4). What is short of regeneration is short of salvation.

2. Here is another of their errors: they are born and bred up in the bosom of the Church, and true religion: and because they are baptized, and profess the faith of Christ, therefore they think they ever had faith and a good heart towards God, and do not see why or from what they should be converted.

3. They know no difference between a state of nature and a state of grace; they know no such thing as passing from death to life, and therefore are never troubled about it. As if all were of one lump, and all should fare alike, and therefore think themselves as good as the best.

4. That those that are blameless before men, and well spoken of in the world, need not doubt of their acceptance with God.

5. Another sottish maxim is, that petty sins are not to be stood upon. Thirdly: Self-love is the reason of it (Pro_16:2). A man is very blind and partial in his own cause, and will not own any opinion and conceit against himself.

Fourthly. Negligence and want of searching, and taking the course whereby we may be undeceived. Fifthly. Security. As they will not search, so they will not know themselves when they are searched, and cannot endure thoroughly to be discovered to themselves.

1. They cannot endure to be searched by the Word (St. Joh_3:20).

2. When God searcheth them by affliction; when they do not judge themselves, they are judged by the Lord.

And that you may not be besotted with a dream of your own righteousness, consider-

1. How light every one of us shall be found when we are put in the balance of the sanctuary (Pro_16:2).

2. Consider how different the judgment of God and men will be (St. Luk_16:15).

3. Consider that self is an incompetent judge in its own case; and therefore you, that are to endure Gods judgment, should not stand merely to the judgment of self. (T. Manton, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mar 10:17-22. There came one running, &c. — See notes an Mat 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 105. — POSSIBILITY OF A RICH MAN’S BEING SAVED, Mar_10:17-31.

(See notes on Mat_19:23-30.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXEGETICAL NOTES

Mar_10:18. No one is good except God.

Mar_10:21. Loved.—Possibly caressed. It is said to have been customary with Jewish Rabbis to kiss the head of such pupils as answered well. Take up the cross.—Omitted by א, B, C, D, Δ, and Vulg.

Mar_10:22. Was sad.—Turning gloomy—his bright countenance becoming overshadowed as by a thunder-cloud—he went away sorrowful: for he was in possession of many acquisitions, which he could not bear to think of giving up.

MAIN HOMILETICS OF THE PARAGRAPH.—Mar_10:17-22

(PARALLELS: Mat_19:16-22; Luk_18:18-23.)

The rich young ruler.—

I. The hopeful inquiry.—

1. Who is he? Vaguely introduced as “one”—Luke says “a certain ruler,” Matthew calls him “the young man”—all agree in saying that he was rich: combining these points, we get his usual title—“the rich young ruler.”

2. How does he act? Mark pictures the scene. His eagerness—expressed by his running; fearless disregard of opinion of others, by his public appeal to Christ (no Nicodemus); his respect for One without rank or office, by his kneeling.

3. What does he say? “Good Master, what,” etc. How to obtain eternal life, that he would know. No quibble here, no playing on the surface of things. Life’s solemn responsibility has sobered him. Much here to make us hopeful.

II. The startling reply.—Few things more remarkable than the way Jesus dealt with men. Each was to Him an open book. He replies to the thought more than to the word.

1. “Why callest thou Me good?” This was intended to make him see how shallow was his conception of goodness. The light, careless, possibly patronising use of this word, a word dropped thoughtlessly, betrayed him. Our very approach to Christ tests us, and either convicts us of lack of spiritual insight and desire, or it will call out all that is deepest and truest.

2. Christ meets him on his own ground, refers him to the six commandments which regulate man’s conduct towards his fellows. Thou knowest them—keep them. “All these have I observed.” Could you have stood up before the pitiful but piercing gaze of Jesus and said so much? Truly he knew not the deep spiritual reach of the commandments; yet “Jesus, looking upon him, loved him.” O heart of infinite love!

3. There was a fatal flaw, and Christ applied a stern test to lay it bare: “Go, sell”—then, “Come, follow Me.” All is tested by devotion to Christ’s own person. Here is the very essence of Christianity. Not correct belief, not blameless living, not human goodness—though all this is helpful and lovable; but the self given up, fully surrendered. All else parted with, and then following Jesus.

III. The disappointing refusal.—

1. “He went away.” To throw away position, prospects, wealth, it seemed a harsh demand. For there was a flaw within. Something, perhaps a great deal, he was willing to do to obtain eternal life, but to fling this life away was too great a price. So you see his original question meant, “What shall I do, and still retain my position?”

2. Yet he went away “sorrowful,” for that we will be glad: not scornful, or indignant, or with a light flippancy. He carried the arrow within. Did he ever return? Who shall say? But he missed his golden opportunity; he could not rise to the rank of hero.—T. Puddicombe.

The great refusal.—The young man in this narrative was worth looking at. To begin with, he was young; and youth is always interesting. Then he was rich, “very rich,” and “a ruler” besides. Better still, he was of upright character, claiming a due respect for the Divine law. He was amiable also, for when the Lord looked upon him He loved him. But the best of all was his earnestness. A young man in earnest, and in earnest with respect to spiritual things! When Cæsar saw Brutus for the first time and heard him pleading in the Forum, he said, “Yon youth is destined to make his mark, because he intends strongly.” The youth who here prostrated himself before Jesus intended strongly. But, alas! there were grave difficulties in the way. The heavenward path is ever steep and rugged. Three serious mistakes he made, any one of which would have nullified his pursuit of spiritual things.

I. With respect to Christ.—At this point he was an Arian. He addressed Jesus as “Good Rabbi,” and would probably have been willing to pronounce Him the most excellent of men. But Jesus would have none of it. “Why callest thou Me good?” said He; “there is none good but One, that is, God.” The alternative, put in syllogistic form, was like this:—

God alone is good:

Thou dost not believe Me to be God;

Ergo, Call Me not good. Or—

God alone is good:

Thou callest Me good;

Ergo, Go farther and pronounce Me God.

In any case, as merely a “Good Rabbi,” He could not receive it. The compliments of those who esteem Him anything else or lower than He claimed to be are, in the nature of the case, an affront to Him. All through His ministry He insisted that He was the long-looked-for Christ, and as such the very Son of God. He arrogated to Himself all the Divine attributes and distinctly made Himself equal with God. For this He suffered death. He was either what He claimed to be or He was an impostor. “Good Rabbi” He certainly was not. There is no middle ground. Was Voltaire right when he cried, “Ecrasez l’infame!” or Peter when he said, “Thou art the Christ, the Son of the Living God”?

II. With reference to himself.—At this point he was a Pelagian. He had no comprehension of his own moral character. In one of Hogarth’s cartoons a demented prisoner sits in the straw, chained like a beast to his dungeon wall; but he smiles and sings as if he were the happiest of mortals. The straw is his throne, his jailors are his courtiers; he deems himself the envy of crowned kings. Not greater is his self-deception than that of the self-righteous man who deems himself worthy to appear in judgment before God.

III. With respect to salvation.—At this point he was a Legalist. “What shall I do,” said he, “that I may inherit eternal life?” There was indeed nothing for him to do. Had he but known it, life is a gracious gift. If we are ever saved, it will not be on account of our doing, but by God’s giving. He is not a merchant that He should sell his precious wares; He is a king and gives right royally. But while salvation is free it is conditioned. God who gives it has been pleased—as was His obvious right—to affix a condition upon its bestowal, to wit, He that believeth shall live. To believe is to accept. Faith is the hand stretched out to grasp God’s grace. Salvation is free—free as air, as water, as the manna which lay like hoar-frost on the ground. But if the Israelites had not gathered up the manna they would have died of hunger. And though a man stood on the bank of the Amazon, were he to refuse to drink he would perish of thirst. There is an atmosphere fifty miles deep around this earth of ours, but a man who will not breathe must strangle. So I say salvation is free; but it saves only the man who reaches forth and takes it. The word of the Master comes to you as to this young man, “Go, sell all that thou hast: put away everything—gold, pleasure, unholy ambition, everything that separates between thee and holiness—and come and follow Me.”—D. J. Burrell, D.D.

Mar_10:18. The goodness of God.—

I. God is a good Being,—

1. Creation is evidently an effect of goodness, and thoroughout displays the goodness of God.

(1) Life is felt by all sentient creatures to be a blessing; they seek to preserve it.

(2) No creature is made without a capacity for enjoyment and a susceptibility of pleasure of some kind.

(3) The arrangement and order of the universe and its various parts, the curious organisation of creatures, the manner in which one thing is adapted to another, and the principle of utility which pervades the whole, exhibit abundant proof of the goodness of the Maker of all things.

2. Divine providence furnishes further proof that God is good.

(1) God hath made ample provision for the wants of all His creatures, and furnished them with abundant means of enjoyment.

(2) Provision is not only made for the preservation and comfort of individuals, of all who at present exist, but also for perpetuating the various orders of creatures by successive generations; and the means necessary to these ends are sources of pleasure.

(3) The kindness of Divine providence is everywhere manifested. He openeth His hand and supplieth the wants of all living. He crowneth the year with His goodness.

3. The moral system which God hath established exhibits clear proofs that He is a good Being.

(1) Such a system is established in the moral world, that man must be the artificer of his own happiness, he must erect the superstructure of his own intellectual and moral attainments.

(2) Such a connexion is established between causes and effects in the moral system, that no man can be vicious with impunity, nor virtuous without receiving a reward. Every evil passion is in some degree a tormenter. Virtue is productive of peace of mind and intellectual pleasure, and is conducive to health, cheerfulness, reputation, and even worldly comfort and advantage. The Being who hath thus arranged causes and effects must be good.

(3) The moral system is so constituted that true self-love will lead us to do good to our fellow-creatures. The more good a man does, the more happiness he gains. This order of things could arise from nothing but goodness.

(4) The laws established in the moral system have a constant tendency to intellectual and moral improvement. To judge properly of this, we should compare the present state of knowledge and improvement, both as to its degree and extent, with what it was in former times. A system which ever tends to greater perfection must have originated with a Being who is perfectly good.

4. Divine revelation is a testimony of the goodness of God.

(1) In the Scriptures the goodness of God is proclaimed. It is declared that He is good, good unto all, and that His goodness abideth continually.

(2) Divine revelation not only declares that God is good, it exhibits the most astonishing proofs of His goodness. It makes known the greatness of His love, and opens the riches of His grace to the children of men. It contains a provision for all our moral and spiritual wants.

5. The goodness of God is so evident from His works, and so plainly declared in His Word, as to compel universal assent among all who profess faith in Him. It may be objected that there is much evil in the world, and asked how its existence is to be reconciled with the belief that all things were made and are governed by a Being who is perfectly good.

(1) Evil is relative, and may be made subservient to good; there is no such thing as absolute evil: consequently its existence is not incompatible with the absolute goodness of God.

(2) Evil is partial and temporary; good or enjoyment everywhere preponderates, and will be eternal; evil is merely an infraction of the established order of things, throughout which goodness-appears.

(3) We see evil in many instances made subservient to and productive of good: hence it is reasonable to conclude all evil will be made to issue in good.

(4) Constituted as the present world is, and formed as man is, to be instructed by experience, it does not appear that all evil could be excluded in the present state.

(5) It cannot be shewn that more evil is permitted than is necessary to produce the greatest ultimate good; and unless this could be shewn, its existence cannot be proved inconsistent with Divine goodness.

II. Under what views God only is good.—

1. The goodness of God is underived, uncaused, unoriginated. Goodness is His essential and eternal nature. This cannot be said of any other being. The goodness of all others is originated and derived.

2. God alone is the primary Source of all that is good in the universe. It is either the work of His hand or a communication from His fulness.

3. The goodness of God is pure and absolute. There is nothing in God but what is good, nor that can operate but for good. His goodness is without the least alloy. It is not diminished by ignorance, nor by weakness, nor by the slightest possible limitation of powers; nor is it capable of being bounded in its operations by any power in the universe: for it is the pure goodness of an Infinitely wise and almighty Being, who is the supreme, universal, and eternal Sovereign.

4. The goodness of God is most perfect. It is all that goodness can be. It comprehends all His attributes and perfections: they are all modifications of goodness, which is His general excellence; and only differently characterised according to its various manifestations.

5. God being only and perfectly good, His goodness must be infinite. It can have no bound nor limit: It must extend to all creatures, and fill the universe; for it is the supreme excellence, infinite nature, and fulness of Him who filleth heaven and earth, whom heaven and the heaven of heavens cannot contain.

Lessons.—

1. If God be infinitely good, how comprehensive must be His designs and plans of goodness respecting His creatures!

2. If God be infinitely good, He must necessarily have made all men for happiness; it is impossible He should give existence to a single individual without intending his happiness; or that He should cause him to exist, if He knew his existence, on the whole, would not be to him a blessing.

3. If God be good, He cannot require impossibilities of His creatures; He cannot call them to perform what is above their strength; He cannot require they should be more perfect than He hath formed them capable of being; He will not severely mark their frailties and imperfections; He will not reject the well-meant endeavours of His feeble and erring offspring to please Him, though mixed with ignorance and imperfection; because to do these things would be contrary to goodness.

4. If God be purely good, He must be naturally merciful, ready to forgive, and to dispense salvation and eternal life of His free favour.

5. If God be absolutely good, He must always allot to His creatures what He sees to be wisest and best for them; nor can He suffer anything painful to befall them, but what is necessary for their benefit.

6. If God be infinitely good, He cannot be partial: He cannot have limited His love, and His gracious and merciful provision of salvation and eternal life, to a part of the great family He hath created; for such partiality would be inconsistent with unbounded goodness.

7. If God be perfectly good, He cannot be the subject of revenge, for revenge is inconsistent with perfect goodness.

8. The goodness of God should lead sinners to repentance.

9. The infinite goodness of God establishes the firmest ground of confidence in Him.

10. The infinite goodness of God is a sufficient reason why we should love Him with all our heart, and soul, and mind, and strength.

11. As God alone is absolutely good, He alone is the proper object of Divine worship and of the highest adoration.

12. As goodness is the supreme excellence, it is most worthy of imitation; and it is our highest interest, so far as we are capable, to imitate the goodness of God.

13. Our hopes, founded upon the infinite goodness of God, cannot be raised too high respecting our final portion and the final portion of our fellow-creatures. What may we not expect from such a God?—J. Smith.

Mar_10:22. Worldly-mindedness.—This young man was not the slave or lover of vice, but he was not ready to become the ardent and devoted lover of virtue. It is so with many of us. We are not ready to yield ourselves the slaves of sin, but neither are we ready to give ourselves to the pursuit of great excellence. And we compound the matter by observing the forms of religion, but giving the heart and every warm and devoted feeling to the world. In a word, very many who would revolt at the idea of vice are willing to be worldly-minded. A determination of this kind is full of treason against the nature which God has given us and against His will. He wills our moral exaltation and perfection, our transformation into His image. The worldly-minded choose to retain their likeness to that which is of the earth, and thus as effectually as the vicious, though in another way, cross and defeat the purposes of God. The love of the world is exclusive and engrossing. If it takes possession of the heart, the saying of the apostle is infallibly verified: the love of the Father cannot exist or thrive there; it is extruded or overlaid. The worldly-minded are bent upon some project or pursuit or pleasure which absorbs and fills the mind and for the time satisfies the desires. The soul does not crave anything more or better; and if it be occasionally sad and discontented, the recurrence of its customary resources and objects of satisfaction restores its tranquillity. It is not necessary in order to constitute a worldly mind that it derives all its happiness from the sources of this world; it is sufficient that it relies on them principally and most firmly. He is a bad man whose bad deeds outnumber his good ones; he is a covetous man whose mean and narrow actions are more than his generous and just ones; he is an ill-tempered man whose prevalent humour is pettish or surly; he is a sensual man who thinks more of the indulgence of appetite than of the culture of the mind and heart; and he too is a worldly man who loves the world better and more than those things that are better than and above the world, whose thoughts dwell more upon it, whose affections fasten more upon it, than upon those things which in his heart he still knows to be infinitely more worth loving.

I. In what way then, if it is so dangerous, does it obtain its bad supremacy?—The encroachments of a worldly mind are gradual; its growth is slow, but sure and regular; its dominion is established through plausible appearances and pretences.

1. A devotion to business, the pursuit of one profession by which a livelihood is to be secured or a reputation to be gained, is a broad avenue for the entrance of worldly-mindedness. It is strictly true, though it may sound paradoxical, that the most faithful discharge of the duties of our callings is attended with peculiar danger as it respects the religious affections and a right state of the soul. For it is apt to beget in time a total neglect of and indifference to any considerations but such as relate to worldly prosperity and promotion. Let me not be misunderstood. We are doubtless to love the world, its duties and callings; but it is equally plain that we are not to love them too much or too long. It is our particular business to ascertain where the virtue of loving rightly ends and the vice of loving too well begins. It can form no apology for worldliness that we were occupied industriously with the regular business of our station. For the soul, though made for earth, was made for heaven too; and those duties are equally demanded of it which fit it for the one as for the other. He does but half his work who lives but for this world, though he lives well and honourably for it.

2. Again, worldly-mindedness comes upon us through the avenue of social feelings and enjoyments. In this case too, as in the one already mentioned, we are led to it by the virtues. It is a virtue of high order to love those by whom we are surrounded, and with whom we are obliged to come in contact. It is a virtue to do them favours, and to receive in a good spirit favour from them. But how easily do these virtues run into an excess that is rightly denominated a vice! How short and direct the transition from a social to a worldly temper. The duty of mingling to a reasonable and proper degree with our fellow-men becomes in many instances so agreeable as to lead to the neglect of other and more important duties. The love of society grows into a passion. The mind that once gave itself to it timidly and reservedly, through fear of forgetting higher concerns, comes at last to be wholly dependent on it for its most valued and exciting pleasures. The sources of moral and intellectual pleasure have at length been so long forsaken that they cease to yield anything that the mind relishes. It listens perhaps with a faint and weary attention to the truths which once in seven days it thinks it right and decent to respect and believe, but all its ardour and enthusiasm and strong interest are for other scenes and other thoughts. The limit up to which all these things are either virtuous or at least innocent is soon and unconsciously passed. The world has intruded upon the soul and the love of God has departed almost before it has been perceived that any important change was going on. In this way has the mind of many a one grown to be so wedded to the enjoyments of society as absolutely to reject and despise any other source of occupation and pleasure, and at length indeed to be incapable of relishing any other.

3. Worldliness comes again through education. Education, which should be sacred to those interests of the human soul which are ultimately of the highest value, is but too often the direct and mischievous agent in debasing the desires and corrupting the mind. It is often occupied about those things which are wholly secondary or frivolous, or at least the highest and best and most useful topics of instruction are not touched upon or enforced. Moral and religious education on the part of parents is far too little attended to,—I mean the education which lies in the moral habits, pure principles, timely counsels, affectionate warnings, good examples, religious lives, of father and mother. Of this close domestic education there is too little; but of it there cannot be too much. But not only is this too much neglected, an opposite education in too many instances takes its place—one of the chief objects of which would seem not to be the culture of a moral and intellectual being, but how best to prepare for a striking entrance upon the world, how best to secure its favours and rewards. The standard of action proposed is not what is right, what is moral, what becoming our nature and conformable to the demands of religion; but what will the world think, what will it say, how will it regard you, what will best enable you to make your way in it? And the young are made to learn, to study, to think, to act, with reference not primarily to be useful and good, but to the sovereign opinion of the world. What wonder then if the world, for which youth has been thus made the season of training and preparation, should in the end engage that respect and reverence which are due to a higher authority?

II. If in these and similar ways a worldly mind is created and takes possession of us, we learn whence to expect its approach and where to place ourguard.—If we consider it rightly, we shall feel that it is a mind most hostile to religion and most dangerous to ourselves, and calling for our strong and untiring efforts to change and to conquer. In order to do this we have simply to remember the quarters whence it comes, and to feel the importance of guarding against its approach. This is the only just and meritorious way of resisting it. We have no right to take ourselves out of that world in which we have been placed and our station has been appointed. God alone may take off the burden of our trial and separate us from this scene of duty and temptation. In the meantime we must live on as we are, and resist as we may, and overcome if we can. We must mingle in the world’s crowd, we must expose ourselves to its temptations, we must venture within the magic circle of its attractions; but we must shew by our conduct that we are above it, superior to its enchantments. We must coolly compare its rewards and pleasures with those which religion offers, and prefer the latter from real conviction of their higher value.

III. If we glance at the unhappy effect which the love of the world has upon those who are its slaves, we shall deeply feel the wisdom and prudence, as well as the duty, of resisting its power. When a worldly disposition has taken entire possession of the soul, so that the world and its scenes of pleasure or occupation are all for which life is valued, I need not say that it is wholly incompatible with the existence of religion in the soul that the love of the Father cannot dwell there. But where the love of the world has not proceeded to this extreme, its effects are still deplorable and sad. It disorders the mind—unsettles it—incapacitates it for reflexion—alienates it from quiet and sober pleasures—creates a restless and uneasy longing for excitements which ordinary life, and still more religion, fails to afford. In the same way that the intemperate man has created by indulgence an appetite which continued indulgence can alone allay and satisfy, the lover of pleasure has nourished desires and cultivated tastes whose wants a life of idleness and pleasure can alone meet. With others, again, the love of the world is a mixed emotion. God and the world rule by turns. The empire of the mind is a contested region. The heart is divided. It would fain love God and lift its affections to Him, and yet it cannot bring itself to renounce so much of the world as to enable it to do so. Worldliness is in this way the successful and potent enemy of religion. It does not succeed in banishing it wholly from the soul; but it does succeed in diminishing and alloying its comforts. It does not take the mind wholly from God and the contemplation of its great destiny; but it takes it away so much and so often that it returns to them unwillingly and derives from them little satisfaction. It is in Christians of this frame that worldly-mindedness produces the most mental sorrow and disquiet. It poisons all their sources of religious pleasure, and substitutes none in their place. In the world they are without peace, for their consciences upbraid them. In religion they are restless, for their thoughts still wander to the world. If it were only for these sad effects upon our minds and hearts, which would otherwise find their joy in the best and holiest things, we see reason enough to detest the disposition of which we speak, as one mischievously productive of the acutest pains and most desponding sensations of which the human heart is susceptible.

IV. I have urged the importance of resisting the influence of the world, its occupations and pleasures; but I do not say that it is an easy duty. It is a hard one. To those who live and move in the better walks of life, into whose lap fortune has poured her full horn, who enjoy the honours and praise of the world, there is a brilliant lustre spread over the face of society, a joy and excitement in its dazzling intercourse, a deep interest in its scenes of pleasure, that occupy and absorb the whole heart, that tie it down to earth by a bond strong as death, but invisible and unfelt. It is not easy to break this bond, to conquer the strong love which has been thus created. It is not easy thus to take the heart away from such scenes and pleasures, to teach it to find its happiness in scenes and pleasures the very opposite. It is not easy for one all whose thoughts have been of the earth to fix them on the things that are above. This change involves as entire a revolution of character and feeling as when the slave of notorious sin is converted and finds in virtue the peace and joy he once found only in vice. It demands, therefore, great effort on the part of those who are interested in the work of their own conversion in order thoroughly to accomplish it. They who linger in the haunts of pleasure, in the resolve that by-and-by, at whatever time they shall desire, they will break from the world and shut it wholly out of their hearts, but in the meantime they will love it as they have ever done, are precisely those who will always love it, and the more passionately and exclusively as the mind becomes weakened by age.—W. Ware.

OUTLINES AND COMMENTS ON THE VERSES

Mar_10:17. “Good Master.”—There is more in this epithet “good,” as here applied, than at first sight appears. It betrays his self-righteous spirit. He is doing more than paying a compliment to the Saviour here. He is indirectly paying a compliment to himself—to his own goodness, or at any rate to human goodness, that idol which he worshipped with his whole soul. He looks up to Him as possessed of this goodness, in a far higher measure than himself indeed, but still of the same kind of goodness. He regards and reveres Him, much in the same fashion as some in our day, as a good man, as the good man, the perfect man, the ideal man, the personification of virtue, the incarnation of moral excellence, the pattern and perfection of all goodness, who had attained to this goodness in the way he himself had attained to his. He was thus conceiving of the Saviour as one very much like himself; he was transferring his own views and feelings to Him. “Good Master, what good thing shall I do?”—A. L. R. Foote.

An excellent question.—How advantageous is it frequently to ask at the feet of Christ what we must do in order to our salvation! It is an excellent practice, provided we perform it as we ought. He alone is capable of shewing us the way to heaven, being Himself the way; He alone is incapable of deceiving us, since He is the truth; and He alone is worthy to conduct us to eternal life, being Himself that very life.—P. Quesnel.

Mar_10:18. A sound foundation for religious belief.—This question appears to spring out of a general method of dealing with men in quest of salvation. Christ was in no haste to get men to make correct religious affirmations, but rather took pains to lay sound moral foundations of religious belief. To persons seeking eternal life He did not say, “Call Me good, call Me Christ, call Me God, call Me Saviour”—all things which may be truly affirmed, and which it is most desirable all should affirm eventually—but, Reflect what goodness is, what it is to be a Christ, what God is, commands, and loves, what salvation implies, what true life consists in. The attainment of true conceptions on these subjects is the business of discipleship.—A. B. Bruce, D.D.

The goodness of God.—The epithet ἀγαθός, “good,” applied by the young man to Jesus, signifies generous, large-hearted. In speaking of God as the only good, then, our Lord meant to represent the Divine Being as generous more than just—as benignant, gracious. And if we would know how benignant, we must look to His own life on earth—see Him associating with publicans and sinners, see Him dying on the Cross.—Ibid.

Mar_10:19. Christ’s use of the Decalogue.—

1. Our Lord enumerates the commandments not in the order in which they occur in the Old Testament, but as they occur to His memory.

2. If Mark’s report be accurate, He quotes them freely, using His own words instead of those of Moses, and caring for the sense rather than the letter, so freely that it is still matter of dispute which of the commandments He referred to in defraud not. The better opinion seems to be that it was the tenth commandment, beginning with “Thou shalt not covet”; for to covet anything which is our neighbour’s is, so far as we are able, to defraud or deprive him of it. If we assume this to be the reference, every commandment, from five to ten, of the second table is quoted in this verse.—S. Cox, D.D.

The commandments sufficient.—The commandments of God afford us sufficient instruction: it is often nothing but curiosity which desires other lights. The law of God makes known His will; and it is by conforming ourselves thereto that we partake of His goodness and holiness. Let Thy law, O my God, be continually the rule of my behaviour and actions!—P. Quesnel.

Mar_10:20. Self-deception as to one’s character.—To us His answer seems proud and presumptuous, and yet how frequently are like words used by us! And are not similar thoughts to be found in our hearts? How we boast of our irreproachable character! Because we do not indulge in gross sins, at which even the world takes offence, we think ourselves righteous; but how far are we from being so when we view the matter aright! There is nothing about which we so greatly deceive ourselves as our own condition. The same eye which can plainly see the smallest mote in a brother’s eye cannot perceive the beam in its own.—E. Lehmann.

Mar_10:21. Christ’s look of love.—The Son of God, upon the assumption of human nature, had His soul touched with all our passions, yet so as to be sinless and innocent emotions of His Diviner mind; and, as we cannot but do, unless we be very well versed in the art of dissimulation, He also made discoveries of them in His very looks and eyes. These are the windows of the heart, through which it sees and is itself seen, and shews all its pleasures and discontents to others: hence mutual sight proves such entertainment to friends and breeds no less regret to foes. Our Blessed Lord, who was all made of compassion and love, being freed from all those rugged, boisterous distempers which we, whilst we seek to trouble others with, labour under ourselves, feeling the worst effects of our heats and animosities within our own breasts—He, I say, had all the lines of goodness drawn in His heavenly face, and above all His eyes sparkling with seraphic love, and darting forth rays of it to warm and fire the hearts of all that either beheld Him or He beheld. Fortunate man whom He who is now for ever to be thy Lord hath cast and fixed His gracious eye upon, to mark thee for His friendship and the choicest dignations of His love!—A. Littleton, D.D.

Christ loves the virtuous.—There are those whose lives have been pure, who have been generous and cherished no ill-will to others, who have been truthful, and who have been pitiful and considerate to the weak and the aged, those whose youthful brows are bound with a crown of the natural virtues. Now this passage says to all of that sort that Jesus Christ when He looks upon you loves you; He loves you with a special love, and desires you for His kingdom, for you are nearer to Him, liker to Him, than others are. Though possessing only what we may call the natural virtues and moral excellences, you are loved in His sight before you go further, and are not strictly what are called His disciples. When you live a pure life and are dutiful, when you shun uncleanness and vice, when you are truthful and upright, then the Lord Jesus, looking upon you, loves you.—A. B. Davidson, D.D.

A hard requirement.—More of us than we are willing to believe are kept from entire surrender to Jesus Christ by money and worldly possessions; and many professing Christians are kept shrivelled and weak and joyless because they love their wealth more than their Lord, and would think it madness to do as this man was bidden to do. When ballast is thrown out, the balloon shoots up. A general unlading of the “thick clay” which weighs down the Christian life of England and of America would let thousands soar to heights which they will never reach as long as they love money and what it buys as much as they do.—A. Maclaren, D.D.

“Follow Me.”—The life of Jesus Christ always illustrated the truth which He taught and the principles of His kingdom. He did not lay on the young man a burden which He Himself did not bear. It was His own life that He recommended him to follow. Christ’s poverty and the fact that He possessed nothing were not probably in order to shew sympathy with the poor, at least not specially, but in order to shew the nature of His kingdom, which is just men and God together—men with nothing, men destitute of all but themselves, possessing nothing—casting themselves just as men upon God.—A. B. Davidson, D.D.

Mar_10:22. “Sad.”—Observe that the word is “sad,” not “angry.” The young man went away grieved, not shocked nor indignant. These distinctions are of some value, as shewing that the young man had no complaint against the reasonableness or fitness of Christ’s demand. He approved and admired more than he felt able to adopt and to obey. And because he was an honest man he did not fling epithets at the Teacher or the truth which had so unexpectedly disturbed him. He paid respect to both, and practically judged himself in fault in the grief and sadness with which he went away.—C. A. Berry.

Sorrow apart from Christ.—There are thousands who do not follow Christ who are sorrowful because of it. They would give much that they were His followers. They can conceive how joyful it would be to be His. Their aimless, broken life would be reunited and made one if dedicated to Him. They have powers and influence—they feel them. They would be glad if they could devote the powers and influence they have to Him. It would, they are sure, fill and satisfy their empty, unsatisfied hearts to be His followers. They are of all men the most miserable. To the natural sorrows of life they add this sorrow, that they cannot give themselves the true comfort. But why not? Why not? Why go away? Why add another sorrow to the sorrows that already accumulate upon them?—A. B. Davidson, D.D.

ILLUSTRATIONS TO CHAPTER 10

Mar_10:19. A classical parallel.—The resemblance which a passage of Menander, in Hirelius, bears to the Scriptural commandments, is remarkable, and is certainly not to be ascribed to imitation, but to the breadth, compass, and universality of the thought, as well as the home appeal they make to the moral sense and our general nature. “If any one, O Pamphilius, think that by merely offering a sacrifice he can arrive at the favour of God, he has an unworthy opinion of Him, and will find himself mistaken. He must become a man of virtue, beneficial to society; must not pollute virgins, nor commit adultery, nor steal, nor murder; and the wife, house, horse, youths, and maids of another he must not covet. Sacrifice therefore to God with justice and benevolence; let your purity be in your hearts rather than in your garments.”

Mar_10:21. Altogether wrong.—The rich young ruler came to hear what little decorations might now be added to the super-structure that he has laboriously built, and he is made to feel that he is wrong to the foundation. He is in the position of a man who comes to his medical adviser complaining of a slight uneasiness which he supposes a tonic or a change of air may remove, and is told that he has heart disease or cancer. Or he is in the position of a sanguine inventor, who has spent the best years of his life on a machine, and at last puts it into the hands of a practical man merely to get the fittings adjusted and steam applied, and is told that the whole thing is wrong in conception and can never by any possibility be made to work.—M. Dods, D. D.

One error fatal.—The boy goes through a long sum with great accuracy and despatch, but one mistake in the first line makes his whole calculation useless. It only takes one disease to kill a man. His brain may be sound, his lungs untouched, all his organs but one may be in a healthy condition; but if one vital organ be attacked all the other healthy organs will not save him. So it is in character. One vice is sufficient to destroy the whole man.—Ibid.

“One thing” may keep a soul from eternal life.—But is it right to make such destinies turn upon a single point? That depends on the point. In other relations one thing may bring ruin. At a crisis in worldly interests, one wrong step may lead to remediless disaster. One error in trade may make you bankrupt; one medicine in sickness may give the turn to your life; for the lack of one anchor a vessel is lost. In religion, how may “one thing” keep a soul from heaven? If there is a determined, persistent unwillingness to be saved, that would seem sufficient, would it not? Well, that is the “one thing” referred to by Christ. And, furthermore, it is some “one thing” which makes the unwillingness. The ruler loved his great possessions more than he loved his soul. But the “one thing” may take many forms. It may be one appetite, one ambition, one companionship, one pleasure. Every one is called to choose between one set of influences that helps religion and some other set which hinders. He cannot bend in both directions.

One thing needful.—One jewel only was needed to complete the circlet; one link only to perfect the chain; one step only to touch the goal; one movement only, and the beautiful gate opens into the temple of God. But the one thing lacking may be of all others the most essential—the one thing needful. He who is dying of thirst lacks only a cup of cold water; he who is perishing of hunger lacks only a morsel of bread. A corpse lacks only life.

The broken bridge.—Hossein said to his aged grandfather Abbas, “Oh, grandfather, why are you reading the gospel?” Abbas made answer, “I read it, oh, my son, to find the way to heaven!” Hossein, who had received some instruction in an English school, smiling, said, “The way is plain enough; worship but the one true God, and keep the commandments.” The man, whose hair was silver with age, replied, “Hossein, the commandments of God are as a bridge of ten arches, by means of which the soul might once have passed to heaven. But, alas! the bridge has been broken. There is not one among us who has not broken the commands again and again.” “My conscience is clear,” cried Hossein proudly; “I have kept all the commandments—at least, almost all,” he added, for he felt that he had said too much. “And if one arch of the bridge give way under the traveller, doth he not surely perish in the flood, though the nine other arches be firm and strong?”

False and true power.—I once asked a rich man, says an American writer, by what motive he had been prompted in accumulating his wealth. “Power,” said he, “power”; and then, clenching his hands and teeth, and contracting all his muscles to their highest tension, he added, “I wanted power, and I have got it.” “Yes,” said I; “you have power over any quantity of water or steam, and over any number of wheels. You have power too over the bodies of certain classes of men; but do good with your wealth, and you will become a ruler over all men’s hearts; nor will your reign cease when you die, but will last as long as you are remembered; and the love of men will not suffer your memory to perish.”

Amiability among the worldly.—Father Taylor being once asked if a certain relative of his had been converted, replied, “No! he is not a saint, but he is a very sweet sinner!”

Mar_10:22. Away from Jesus.—He went away; he went away sorrowing—sorrowing to go, and yet he went. It is like what you may see sometimes when you wander in the night-time by the side of some sleeping sea. You may see the path of the moonbeam bright and silvery upon the darkened water. You may see some ship pass out of the darkness into that pathway of the moonlight; and as the light falls upon it, every sail, every spar, almost every rope, gleams in the moonshine, and you may then see it pass out of that path into the night which hides it evermore from our view. Is not this the history of this soul, passing for a moment under this light from the face of Jesus, but passing sorrowing from it into the darkness of an endless night—the very sorrow shewing that he knew what a sacrifice he was making, sorrowing because he knew that he was leaving Jesus, sorrowing because he did not wish to leave Him, sorrowing because if he could only have had the world with Him he would have had Him, but sorrowing because he could not give up the world that he might have Him, sorrowing the sorrow of the world which worketh death?

Looking back after insight.—One hour of supreme insight, one hour of clear, surpassing vision, and life is never the same again, and cannot be the same again. A man who has dwelt from his childhood without passing beyond the mountainous bounds of the valley in which he was born, who sees only so much of God’s work as lies within the mountain-range, who has judged man and judged God by the little life of that little plain, can be happy, and in a sense can be large. But once let him climb one of those mountain-crests, let him see the undulating plains of Life stretching away to the distant horizon, let him feel the larger argument of God’s Spirit, and understand that God is not conditioned and determined by a few families in a little plain, and he cannot go back and be as happy and as strong as he was. This youth was in such a plight. The old life of piety and benevolence had been sufficient in its time; it gave him as large an environment as his soul desired or could conceive of, and in the perfect harmony of himself and his environment he was happy and strong. But Christ had just lifted him to a new height, had shewn him a nobler heritage, had touched his soul and brought it for a moment up to the high pitch of real Christlike heroism. And the young man saw, but felt he had not courage to cut his old moorings and take the new inheritance, and so, as he looked back, the vision he had seen belittled and shadowed his past inheritance. There was the cause of his sadness; he was not ready to go on, and there was nothing to go back to except a squeezed and exhausted past.—C. A. Berry.

The Hamlet of the New Testament.—What was it that drove Hamlet mad? It seems to me his madness arose out of the breach between his perceptions and his aptitudes, between his enlarged and haunting sense of duty and his faltering ability to face and fulfil it. Hamlet could have been happy under any one of three conditions,—had he never been forced out of the quiet retreat of a simple and placid life; or, being so forced, had he possessed a rougher nature, not sensitive to moral appeal, seared and hardened by coarse contact with the world; or, having a healthy conscience and recognising sacred obligations, had he boldly obeyed the vision which called to duty. It was because he saw and felt more than he had nerve to execute that a discord arose which destroyed the symmetry and sanity or his mind. And so it was with this youth.—Ibid.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

THIRD SECTION

THE WORLD’S RICHES, AND THE HOLY POVERTY OF BELIEVERS

Mar_10:17-31

(Parallels: Mat_19:16 to Mat_20:16; Luk_18:18-30.)

17     And when he was gone forth into the way [to Judea, i.e.], there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life? 18And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. 19Thou 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. 20And he answered and said unto him, Master, all these have I observed from21 my youth. Then Jesus, beholding him, loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt22 have treasure in heaven; and come, and take up the cross,8 and follow me. And he was sad at that saying, and went away grieved: for he had great possessions. 23And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! 24And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! 25It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. 26And they were astonished out of measure, saying among themselves, Who then can be saved? 27 And Jesus, looking upon them, saith, With men it is impossible, but not with God: for with God all things are possible. 28Then Peter began to say unto him, Lo, we have left all, and have followed thee. 29And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother,9 or wife, or children, or lands, for my sake, and the gospel’s, 30But he shall receive an hundred-fold now in this time, houses, and brethren, and sisters, and 10mothers, and children, 31 and lands, with persecutions; and in the world to come eternal life. But many that are first shall be last; and the last first.

EXEGETICAL AND CRITICAL

See the parallels on Matthew and Luke.

Mar_10:17. And when He was gone forth into the way.—This can mean no other than the final departure from Peræa to Jerusalem; and therefore, primarily, the journey to Bethany for the raising of Lazarus. It was the time between the last Feast of Dedication in the winter, when the Jews would have stoned Jesus, and the Passover in the spring (783). See John 11—There came one running, and kneeled to Him.—The two words are the more emphatic, inasmuch as he who thus hastened and knelt was a distinguished man, and a head of the synagogue. These clear and realizing traits are peculiar to Mark.

Mar_10:18. Why callest thou Me good?—As to the various acceptations of this expression, see on Mat_19:16-17. According to the strongly supported reading of Matthew, Jesus leads the young man up to God, the source of all good, from the question, “What good thing shall I do?” but, according to Mark and Luke, from the appeal, “Good Master!” Both agree very well together. “Good Master, what good thing must I do?” runs the question; the answer is, “How divided and isolated seems to thee what is good! One is the good Being, and in this One is good.” Jesus does not decline the appellation “good;” He repels it only in the superficial sense of the questioner. The young man deals with good in its relative meaning; and in this sense he says “Good,” that is, “Excellent” Master. Jesus teaches him to apprehend good in its absoluteness; and to that end he must understand the being good, which he ascribes to Christ, as being founded in God. Thus the answer is not to be explained deistically, but christologically: If thou wouldst call Me good, thou must apprehend My unity with God, and My divine nature. Meyer insists that it is the contrast between the divine perfection, and the human development in Jesus (which he confounds with limitation), that is meant, and he terms the explanation that has been current since Augustine, a dogmatic misinterpretation. That term may better be applied to his own notion of Christ’s relative sinlessness, and his own confusion between development and limitation.

Mar_10:19. Defraud not, μὴ ἀποστερήσῃς.—The ἀποστερεῖν may mean rob or defraud, and also withhold. De Wette translates it as the former, Meyer as the latter; but in both cases half the meaning is lost. We have only to choose between several expressions: take advantage, withhold, defraud, do wrong. We prefer the last, because of its comprehensive and strong meaning; and hold that the αποστερῖν comprises or comprehends all the preceding ten commandments (Beza), and at the same time explains the tenth (Bengel, Wetstein, Olshausen). Meyer thinks, on the contrary, that the specific commandment of Deu_24:14, οὐκ ἀποστερήσεις μισθὸν πένητος, is meant. But it is impossible that the Lord’s summing up of the precepts should have issued in such a speciality, which moreover falls under the commandment, Thou shalt not steal. When taken in its comprehensive meaning, the words present a more concrete expression of the final sentence of Matthew, “Thou shalt love thy neighbor as thyself.” Or, in other words, it signifies, Thou shalt not feel and act selfishly or egoistically (giving is better than receiving). In this case, the entire quotation of the commandments concurs with that of Matthew, only that in Mark the words, “Honor thy father and mother,” are placed at the end. The last expression in Mark is keen, and comes at the end, because its pungent point was best adapted to touch the conscience of a rich man. Luke has omitted the parallel sayings—“Defraud not,” and “Thou shalt love thy neighbor as thyself”—probably on account of the uncertainty of the tradition.

Mar_10:20. Master.—This time not “Good Master.”

Mar_10:21. Beholding him, loved him; for He penetrated his inmost being and nature: exhibiting an honest striving, notwithstanding the self-righteousness in which he is involved. The ἠγάπησεν does not refer to His speaking to the young man in an affectionate manner, as Grotius and others thought.—One thing thou lackest, ἕν σοι ὑστερεῖ.—It is observable that in Matthew we find the word in a question of the man himself: τί ἔτι ὑστερε͂:—evidence that the Apostles drew freely from an abundant and never ceasing fountain of objective original remembrances of their own, and traditions handed down to them.

Mar_10:22. And he was sad.—Rather, he stood confounded, ὁ δὲ στυγνάσας. The verb occurs again only in the Septuagint of Ezekiel. In Eze_27:35, it is the translation of שָׁמֵם, to be astonished and confounded : properly, to stand in silent, amazed confusion. The expression at the same time denotes the being or appearing to be bewildered. It likewise denotes a sad and downcast state; and this is contained in the word στυγνάζειν.

Mar_10:23. And Jesus looked round about.—The “looking upon” of Jesus, Mar_10:21; Mar_10:27, and His “looking round,” Mar_10:23—both observable. Comp. Mar_3:5; Mar_10:34; Mar_8:33; Luk_6:10; Luk_22:61.—They that have riches: οἱ τὰ χρήματα ἕχοντες.

Mar_10:24. Children, how hard is it for them that trust in riches.—Tranquillizing and explanatory. The whole discourse is of trusting in riches. But a severer word follows: It is easier for a camel, etc.; meaning, that it is infinitely hard to separate the trusting in riches from the possession of riches. The decisive explanation of the whole hard doctrine is found in Mar_10:27. A miracle of the grace of God can alone solve this dread mystery.

Mar_10:28. Then Peter began.—It is evident that the “beginning” signifies a venturesome interruption, or taking up the word (comp. Mar_8:31-32), followed by embarrassment. According to Mark, Peter himself seems here to have broken off in inward confusion, or at the suggestion of modesty.

Mar_10:29. There is no man that hath left.—Hath forsaken, ἀφῆκεν. Meyer, correctly: “In case he shall not have received; that is, if the latter is not found the case, it is through the absence of the former. The hundredfold compensation is so certain, that its not having been received presupposes the not having forsaken. Precisely similar is the force and connection of the thought in Luk_4:22.” But it is at the same time positively declared that the ideal receiving of the new possessions in the kingdom of heaven is simultaneous with the renunciation of the old possessions; or even that it is the preparatory condition on which that forsaking depends.

Mar_10:30. Now in this time, and in the world to come.—The compensating retribution in this world and the other definitely distinguished. So also in Luke. The number in hundredfold is manifestly symbolical, as the expression of an immeasurable advantage. The spiritual nature of the new connections is evident from this, that they do not include the father or the wife. The hospitable houses of friends, Christian brethren and sisters, spiritual mothers, spiritual children, lands, and fields, and ecclesiastical possessions.—With persecutions.—That is, not merely in the midst of persecutions and in spite of them: the persecutions are rather part of our best possessions. See Mat_5:12; Rom_5:3; Jam_1:2; Jam_1:4; 1Pe_1:6; Heb_12:6.—Eternal life.—The everlasting, all-embracing unity, consummation, fulness, and depth of all-compensating retribution.

DOCTRINAL AND ETHICAL

1. See on the parallel of Matthew.

2. Jesus looked upon him, and loved him.—Even after so self-righteous a declaration. Evidently our Lord sees through the features of the self-righteous his inmost nature; and distinguishes that which is a mistaken effort of the soul from that which is a corrupt self-deception, that which is based upon ignorance from that which is based upon hypocrisy. But this man was not thoroughly self-righteous; for he had a lively conviction that something important was wanting to him; and he did not hesitate, disdaining all Jewish conventional notions of propriety and dignity, to cast himself at the Lord’s feet, and utter the anxious question of his heart.

3. Those who trust in riches.—The explanatory word is peculiar to Mark. Because it is so hard to have riches without coming to regard them as the one thing; to possess much without being altogether possessed by the possession: therefore, with man it is, generally speaking, a thing impossible that the rich should be saved; but the grace of God makes it possible through the miracle of the new birth. Clemens Alexandrinus: τίς ὁ σωζόμενος πλούσιος:

4. It is very observable that Mark, and therefore also Peter, in quoting the words concerning spiritual compensation, speaks indeed of the substitution of spiritual mothers for an earthly mother, but does not set a spiritual father or spiritual fathers over against the earthly father. The reading which places the word father here before the word mother, has but little support, and is manifestly exegetical. The Singular mother, in opposition to the Plural mothers, is strongly authenticated, and should be preferred.

HOMILETICAL AND PRATICAL

See on Matthew.—The unsatisfactory encounter of the rich young man in its contrasts: 1. He runs to Jesus enthusiastically, he leaves Him in sorrow: 2. without reflecting, he throws himself at the Lord’s feet, but he scorns reflectingly His advice; 3. he comes with the consciousness of his lack, but goes away with the consciousness of slavery and guilt.—How much depends upon the right use of words!—Christ sancfities our greetings.—Truth is the salt of courtesy, which makes the difference between it and false compliment.—All commandments converge to the one saying: Thou shalt not covet (that is, thou shalt not deal selfishly or egotistically).—How the Lord entered into the legal notion of the rich young man, in order to lead him in the way of perfect knowledge of the law over into the way of evangelical repentance.—Jesus looked upon him and loved him: 1. A somewhat surprising fact (after he had made such a revelation of himself); 2. a very significant one (Jesus looks through the error and the confusion into the secret better impulse, the drawing of the Spirit); 3. a warning fact also (that we should not regard as the final judgment those humbling tests which the Lord applies to beginners).—The poverty of the rich, and the riches of the poor.—Trust in perishable possessions, the fundamental evil of the carnally-minded: 1. The vain image of a false blessedness; 2. the decisive hindrance to the attainment of true blessedness.—Only by a miracle of God can man be saved.—The hundred fold gain of a man who renounces for the sake of God this world’s gain.—The persecution of a believer one of his best possessions in this life.—The simple gain of eternal life is infinitely greater than the hundred fold gain of the blessings of this life.—Persecutions are among the possessions of the kingdom of heaven: 1. A lessening of them;2. an increase of them; 3. a consummating of them.—Christ the perfect example of the promise which He gave to the disciples: His people sacrificed, hundreds of peoples won; His life sacrificed, infinite life won; earth, etc., renounced, heaven with all its worlds won.—Paul also a very illustrious example.

Starke:—Quesnel:—Christ alone can show us the way to heaven, because He Himself is the way.—Osiander:—Men do not thoroughly know their own wicked and perverted nature; hence they fall into the folly of seeking to be saved by their works.—Quesnel:—If we would pray aright, we must be perfectly convinced of our misery, and know that, because God is the perfect fulness of all that is good, we can only by Him be made good ourselves.—The law of God is the rule of our conduct.—Hedinger:—The external in the law is the least matter: an honest heathen may make his boast on that point.—Osiander:—There are few to be found who really prefer heavenly to earthly treasures.—Quesnel:—That we possess with undue satisfaction, which we cannot without smarting renounce. Let every one apply to himself this test.—Who can regard riches as an advantage, when they stand in the way of salvation?—To how many are these riches their greatest misfortune !—Canstein:—Riches may be possessed without the possessor’s trusting in them; and then they are neither sinful nor hurtful. Rich men, who rightly use their riches, may become very rich towards God.—The rules of Christianity make many things superfluous, but we must not qualify or alter them.—Salvation we must not regard as a matter so very simple and easy. Strive to enter in at the strait gate, etc.—To a sinner who experiences all his impotence, there is nothing more comforting than to know that God is greater than his heart, 1Jn_3:20.—Thou forsakest much, when thou not only for sakest all things in thy mind and spirit, but also forsakest the thought of any merit, and the hope of any reward.—Quesnel:—It is a small thing to leave earthly possessions; for they are another’s, and, strictly speaking, not our own. But we must forsake our own will and our own flesh, and sacrifice them unto God by crucifixion or mortification, Gal_5:24.—Cramer:—Hast thou at once done much and suffered much? Then do not exalt thyself, on that account, above others; for thou art bound to do and to suffer all this and more.—What they lost in Judaism as friends, they would find again among the converted Gentiles.—Canstein:—Let go for Christ’s sake what is taken from thee in persecution; and be fully assured that all will be abundantly given back to thee again. And at length thou hast the treasure of all treasures for thine own—eternal life.—Cramer:—It is among true Christians as among racers for a prize: where one now goes in advance, then falls back, and then again goes forward. Let every one so run as to obtain, 1Co_9:24.

Gerlach:—The perpetual recurrence of wavering in the carnally-minded between the kingdom of heaven and the world. He feels himself, a. attracted by both, b. by both repelled.—He thinks, in his folly, that there must be some profound utterance beyond the commandments of God, which shall reconcile God and the world without. (Does not this last idea hold good, in a sacred sense, of the Gospel?) Nothing can be done without decision.—Braune:—“What is good? That which makes itself common, communicates itself (or devotes itself to the life of others). Him we call a good man, who is common and useful. God is the most common and self-communicating of all: He gives himself to all things. Nothing created gives itself. The sun gives only its rays, but keeps back itself; but God gives himself in all His gifts. His Godhead hangs upon this, that He communicates himself to all things that are capable of receiving His goodness.”—Master Eckhart:—In Christ, who is entirely for the use and benefit of all, God’s Spirit is without measure.—Why does not Jesus suggest to the questioner the commandments of the first table? These all were contained in the words, God is good. And the duties to our neighbor were best fitted to aid the blinded mind in looking into his heart and life, Luk_12:33; Luk_14:33.—(Trusting in riches):—There are poor people also, who with difficulty enter into the kingdom of heaven, because they put too much trust in money. Thus it is the spirit and temper—relying too much upon this world’s goods for happiness, whether possessing or not possessing much, whether rich or poor—that makes that entrance hard, Rom_8:17.—For Christ’s sake, and the Gospel’s, that must be given up which is given up; else it is not seed, and the promised harvest can therefore never be reaped.

Schleiermacher:—When thou askest what is really good, and what thou must do as being good, thou shouldst reflect that thou canst do absolutely nothing of thyself (and knowest nothing of thyself), and that God alone can give the power to do or think anything good.—Why did the Redeemer love the young man? On account of unprejudiced and simple words, his earnest aim, and the fidelity with which he followed his conviction and views, albeit these were limited.—And if at this crisis he did not sustain the test, yet we see that the sympathy which the Lord manifested was so entirely without displeasure, that the young man must have been filled with hope, etc.—The heart should never hang upon worldly possessions, as sufficing to impart earthly satisfaction; but we should always regard them as one part of those gifts, for the use of which we must give a strict account.—It was a laudable purpose of the Apostle to clear up for himself and for others, by an express declaration of the Redeemer, the important matter of a reward for the good, and punishment for the evil:—it was not therefore the common desire for reward.—The nature of Christian love consists in this, that the spiritual bond assumes altogether the form of the natural (brothers, sisters).—So long as we find ourselves entangled in the endeavor to prove that there is any value in ourselves, we are liable to be put to the shame of experiencing that those who would be first become the last; and inversely we shall find that the Spirit of God often prepares for Himself His instruments in profound secrecy.—Brieger:—All the impediments must be removed, but following was the great thing.—Gossner:—When self-love breathes upon the mirror of the law, that mirror becomes obscured or falsified: instead of detecting his own ugliness there, a man finds himself beautiful.—The answer of Jesus was designed to reveal to him the depths of his own heart.—.Bauer:—A man must give up, not only his riches, but also himself.

Footnotes:

[8]Mar_10:21.—The omission of the words ἄρας τὸν σταυρόν in B., C., D., A., [Vulgate,] is not decisive.

[9]Mar_10:29.—According to B., C., Δ., [Lachmann, Tischendorf,] the mother comes first. The transposition is explained by the fact of the more usual order. See Meyer.

[10]Mar_10:30.—The Sing. μητέρα [Lachmann] is a correction. Fritzsche places first καὶ πατέρα, which is not sufficiently supported, and, like the καὶ γυναῖκα afterwards, come from Mar_10:23.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Mark

ALMOST A DISCIPLE

Mar 10:17 - Mar 10:27.

There were courage, earnestness, and humility in this young ruler’s impulsive casting of himself at Christ’s feet in the way, with such a question. He was not afraid to recognise a teacher in Him whom his class scorned and hated; he was deeply sincere in his wish to possess eternal life, and in his belief that he was ready to do whatever was necessary for that end; he bowed himself as truly as he bent his knees before Jesus, and the noble enthusiasm of youth breathed in his desires, his words, and his gesture.

But his question betrayed the defect which poisoned the much that was right and lovable in him. He had but a shallow notion of what was ‘good,’ as is indicated by his careless ascription of goodness to one of whom he knew so little as he did of Jesus, and by his conception that it was a matter of deeds. He is too sure of himself; for he thinks that he is ready and able to do all good deeds, if only they are pointed out to him.

How little he understood the resistance of ‘the mind of the flesh’ to discerned duty! Probably he had had no very strong inclinations to contend against, in living the respectable life that had been his. It is only when we row against the stream that we find out how fast it runs. He was wrong about the connection of good deeds and eternal life, for he thought of them as done by himself, and so of buying it by his own efforts. Fatal errors could not have been condensed in briefer compass, or presented in conjunction with more that is admirable, than in his eager question, asked so modestly and yet so presumptuously.

Our Lord answers with a coldness which startles; but it was meant to rouse, like a dash of icy water flung in the face. ‘Why callest thou Me good?’ is more than a waving aside of a compliment, or a lesson in accuracy of speech. It rebukes the young man’s shallow conception of goodness, as shown by the facility with which he bestowed the epithet. ‘None is good save one, even God,’ cuts up by the roots his notion of the possibility of self-achieved goodness, since it traces all human goodness to its source in God. If He is the only good, then we cannot perform good acts by our own power, but must receive power from Him. How, then, can any man ‘inherit eternal life’ by good deeds, which he is only able to do because God has poured some of His own goodness into him? Jesus shatters the young man’s whole theory, as expressed in his question, at one stroke.

But while His reply bears directly on the errors in the question, it has a wider significance. Either Jesus is here repudiating the notion of His own sinlessness, and acknowledging, in contradiction to every other disclosure of His self-consciousness, that He too was not through and through good, or else He is claiming to be filled with God, the source of all goodness, in a wholly unique manner. It is a tremendous alternative, but one which has to be faced. While one is thankful if men even imperfectly apprehend the character and nature of Jesus, one cannot but feel that the question may fairly be put to the many who extol the beauty of His life, and deny His divinity, ‘Why callest thou Me good?’ Either He is ‘God manifest in the flesh,’ or He is not ‘good.’

The remainder of Christ’s answer tends to deepen the dawning conviction of the impossibility of meriting eternal life by acts of goodness, apart from dependence on God. He refers to the second half of the Decalogue only, not as if the first were less important, but because the breaches of the second are more easily brought to consciousness. In thus answering, Jesus takes the standpoint of the law, but for the purpose of bringing to the very opposite conviction from that which the young ruler expresses in reply. He declares that he has kept them all from his youth. Jesus would have had him confess that in them was a code too high to be fully obeyed. ‘By the law is the knowledge of sin,’ but it had not done its work in this young man. His shallow notion of goodness besets and blinds him still. He is evidently thinking about external deeds, and is an utter stranger to the depths of his own heart. It was an answer betraying great shallowness in his conception of duty and in his self-knowledge.

It is one which is often repeated still. How many of us are there who, if ever we cast a careless glance over our lives, are quite satisfied with their external respectability! As long as the chambers that look to the street are fairly clean, many think that all is right. But what is there rotting and festering down in the cellars? Do we ever go down there with the ‘candle of the Lord’ in our hands? If we do, the ruler’s boast, ‘All these have I kept,’ will falter into ‘All these have I broken.’

But let us be thankful for the love that shone in Christ’s eyes as He looked on him. We may blame; He loved. Jesus saw the fault, but He saw the longing to be better. The dim sense of insufficiency which had driven this questioner to Him was clear to that all-knowing and all-loving heart. Do not let us harshly judge the mistakes of those who would fain be taught, nor regard the professions of innocence, which come from defective perception, as if they were the proud utterances of a Pharisee.

But Christ’s love is firm, and can be severe. It never pares down His requirements to make discipleship easier. Rather it attracts by heightening them, and insisting most strenuously on the most difficult surrender. That is the explanation of the stringent demand next made by Him. He touched the poisonous swelling as with a sharp lancet when He called for surrender of wealth. We may be sure that it was this man’s money which stood between him and eternal life. If something else had been his chief temptation, that something would have been signalised as needful to be given up. There is no general principle of conduct laid down here, but a specific injunction determined by the individual’s character. All diseases are not treated with the same medicines. The command is but Christ’s application of His broad requirement, ‘If thine eye causeth thee to stumble, pluck it out.’ The principle involved is, surrender what hinders entire following of Jesus. When that sacrifice is made, we shall be in contact with the fountain of goodness, and have eternal life, not as payment, but as a gift.

‘His countenance fell,’ or, according to Mark’s picturesque word, ‘became lowering,’ like a summer sky when thunder-clouds gather. The hope went out of his heart, and the light faded from his eager face. The prick of the sharp spear had burst the bubble of his superficial earnestness. He had probably never had anything like so repugnant a duty forced upon him, and he cannot bring himself to yield. Like so many of us, he says, ‘I desire eternal life,’ but when it comes to giving up the dearest thing he recoils. ‘Anything else, Lord, thou shalt have, and welcome, but not that.’ And Christ says, ‘That, and nothing else, I must have, if thou art to have Me.’ So this man ‘went away sorrowful.’ His earnestness evaporated; he kept his possessions, and he lost Christ. A prudent bargain! But we may hope that, since ‘he went away sorrowful,’ he felt the ache of something lacking, that the old longings came back, and that he screwed up his resolution to make ‘the great surrender,’ and counted his wealth ‘but dung, that he might win Christ.’

What a world of sad and disappointed love there would be in that look of Jesus to the disciples, as the young ruler went away with bowed head! How graciously He anticipates their probable censure, and turns their thoughts rather on themselves, by the acknowledgment that the failure was intelligible, since the condition was hard! How pityingly His thoughts go after the retreating figure! How universal the application of His words! Riches may become a hindrance to entering the kingdom. They do so when they take the first place in the affections and in the estimates of good. That danger besets those who have them and those who have them not. Many a poor man is as much caught in the toils of the love of money as the rich are. Jesus modifies the form of His saying when He repeats it in the shape of ‘How hardly shall they that trust in riches,’ etc. It is difficult to have, and not to trust in them. Rich men’s disadvantages as to living a self-sacrificing Christian life are great. To Christ’s eyes, their position was one to be dreaded rather than to be envied.

So opposed to current ideas was such a thought, that the disciples, accustomed to think that wealth meant happiness, were amazed. If the same doctrine were proclaimed in any great commercial centre to-day, it would excite no less astonishment. At least, many Christians and others live as if the opposite were true. Wealth possessed, and not trusted in, but used aright, may become a help towards eternal life; but wealth as commonly regarded and employed by its possessors, and as looked longingly after by others, is a real, and in many cases an insuperable, obstacle to entering the strait gate. As soon drive a camel, humps and load and all, through ‘a needle’s eye,’ as get a man who trusts in the uncertainty of riches squeezed through that portal. No communities need this lesson more than our great cities.

No wonder that the disciples thought that, if the road was so difficult for rich men, it must be hard indeed. Christ goes even farther. He declares that it is not only hard, but ‘impossible,’ for a man by his own power to tread it. That was exactly what the young man had thought that he could do, if only he were directed.

So our Lord’s closing words in this context apply, not only to the immediately preceding question by the disciples, but may be taken as the great truth conveyed by the whole incident, Man’s efforts can never put him in possession of eternal life. He must have God’s power flowing into him if he is to be such as can enter the kingdom. It is the germ of the subsequent teaching of Paul; ‘The gift of God is eternal life.’ What we cannot do, Christ has done for us, and does in us. We must yield ourselves to Him, and surrender ourselves, and abandon what stands between us and Him, and then eternal life will enter into us here, and we shall enter into its perfect possession hereafter.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

THE RICH YOUNG MAN

Mat 19:16-30; Mar 10:17-31; Luk 18:18-30. Mark: “And He, traveling along the road, one running and kneeling clown asked Him, Good Teacher, what shall I do that I may inherit eternal life? Jesus said to him, Why do you call Me good? No one is good but One; God.” This statement of our Savior is generally woefully misunderstood and erroneously construed, even preachers, standing up in the pulpit, having the audacity to look the people in the face and find here an unanswerable argument against holiness, alleging that even Jesus refused to be called good, deducing the conclusion, with an air of triumph, that nobody can be good, much less holy. May the blessed Holy Spirit now flash the light through your mind, and give you the true exposition of this passage! Jesus was almost constantly turning the edge of His opponent’s argument into the admission of His own Divinity. The high and primitive sense of the adjective “good” is only applicable to Go. The word “God” is a contraction of “good,” because God is the very essence, quintessence, and concentration of all good. Now when the young man calls Jesus good, instead of correcting him, He accepts the situation: “You call Me good, and so I am. Now since God alone is good, you call Me God, which is right,” thus turning the admission of the young man into the substantial affirmation of His Divinity; not only for his benefit, but that of the multitude who followed Him from day to day. While in the primitive sense, God alone is good, and all goodness emanates from Him (as John says, “God is light; yet the sun shines, but he shines by the light which God gives him); and while no man is good in a primary sense, because a good man would mean one who had never sinned; yet we may be righteous, because a righteous man is simply a justified sinner; and it is equally true that we may be holy, because a holy man is nothing but a sanctified sinner. The term good is variously used in subordinate senses, and not only applied to saints, but in common parlance even to sinners, animals, and things without life; however, in those cases, all the good they have has emanated from God.

“You know the commandments, Do not commit adultery, Do not murder, Do not steal, Do not bear false witness, Do not defraud, Honor thy father and thy mother.” Matthew says, “Thou shalt love thy neighbor as thyself.” “And he, responding, said to Him, Teacher, I have kept all these from my youth. Jesus looking on him loved him, and said to him, One thing is wanting unto thee.” Here Matthew says, “If thou dost wish to be perfect, go, sell as many things as you have, and give to the poor, and you shall have treasure in heaven.” This interview took place out in Perea, east of the Jordan.

Though our Savior is constantly surrounded by the Pharisees, you must not conclude that this young man is one of them. The truth of the matter is, he is far from them, even at the opposite pole of the battery. While the Pharisees were full of pride, haughtiness, and self-righteousness, this young man is very humble, as we see him come kneeling down before Jesus, and making earnest inquiry, “What shall I do that I may inherit eternal life?” Luke tells us he is a ruler of the people. He certainly shows up a very beautiful, moral, and religious character, in the fact that he has kept the commandments of the Decalogue from his youth. No wonder Jesus loved him. The simple solution of the whole problem recognizes this young man as a paragon Old Testament saint, walking in all the commandments of the law and the prophets blameless. He evidently has lived up to all the light of his day and dispensation. So he has nothing to do but receive Jesus, and move forward into the gospel dispensation — i.e., the kingdom of God whose normal standard is perfection, as you here see specified. Jesus responds to him, “If you wish to be perfect,” illustrating the fact that His dispensation requires perfection i.e., spiritual manhood, the standard of the old dispensation being spiritual infancy. There was no trouble in the case of this amiable and promising young ruler till he declined to accept the Savior’s condition of discipleship, thus halting in the old dispensation after it had expired and become null and void. He was certainly a very fine subject of gospel grace, having nothing to do but meet the condition, which is Christian perfection, and pass from the law and the prophets into the kingdom of heaven.

“And he, being grieved at the word, went away sorrowful; for he had great possessions.” Jesus knew his heart, and went for his idol unhesitatingly. Adam the First must die before you can become a perfect Christian, with Adam the Second enthroned to reign without a rival. All the unsanctified have their besetting sin, in which the diversified appetites and passions, constituting the members of old Adam, concentrate their forces, make a general rally, and turn loose all the impetuosity of earth and hell to break the power of grace and ruin the soul, world without end. While this young man, having kept all of these commandments faithfully from his youth, living in beautiful harmony with his dispensation, exhibits the irreproachable character of a paragon Old Testament saint, yet that phase of inbred sin which he was weakest to resist, as it held a tighter grip on him than any other, was the love of money, which had been augmented and intensified by his vast possessions.

When the contractors began the Queen & Crescent Railway, they went to King’s Mountain, because they had a solid mile of tunnel to excavate, by far the heaviest job on the route of fifteen hundred miles. A wise general, invading a country, always attacks the chief citadel first. Jesus knew that money-love was the serious trouble of this young man, and if he yielded there, victory flashed all along the embattled line, and He could rely on him as a paragon disciple. O how many preachers studiously avoid those things against which they feel assured their people will kick! Jesus, our only Exemplar, gives the trumpet no uncertain sound. This young man would have yielded outright if He had not put the sword to the throat of his idol. Luke says, “He went away very sad.” O how wonderfully history repeats itself! This young man lost his justification because he refused to consecrate all his possessions, the necessary antecedent to Christian perfection. Multitudes of the Jewish Church, in a similar attitude, enjoying justification before God because they walked in all the light they had, keeping all of the commandments, living under the law, without reprehension, faithfully anticipating the coming Messiah, forfeited their justification because they did not walk in the new light thrown on their way by the Shiloh of prophecy. If this young man had not met Jesus, doubtless he would have lived and died an irreproachable Old Testament saint and made his way to Abraham’s bosom.

God holds us responsible for all the light we receive. If we do not walk in it appreciatively, we invariably backslide. Therefore Jesus is called “the Stone of stumbling,” because multitudes, like this young man, stumbled over Him and fell, and they are still doing the same. God raised up Luther to pour new light upon the Church in his day and time. While his reformation was a blessing to many, it was the occasion of many stumbling and falling. The same is true of every great revival. While the present holiness movement is a God-send to myriads, it is the death-knell to multitudes, who unfortunately reject the light it brings, like this man stumbling over entire consecration.

“Jesus, looking round, says to His disciples, How shall those having riches with difficulty enter the kingdom of God! But the disciples were amazed at His words. Jesus again, responding, says to them, Children, how difficult is it for those having put their confidence in riches to enter into the kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God. And they were astonished exceedingly, saying to one another, Indeed who is able to be saved? And Jesus, looking on them, says, With men it is impossible, but not with God; for all things are possible with God.” So far as the record warrants, there is not a presumption in favor of the salvation of this amiable young man, who is not only a member, but an officer in the Church, and, most consolatory of all, his religious character utterly irreproachable. It is a simple case of stumbling over perfection, and thus failing to pass from the dispensation of the law and the prophets into that of Christ — i.e., the kingdom of heaven whose standard is perfection. I believe, the reason why the disciples were so astonished over the utterances of Jesus, in reference to the difficulty in the way of salvation to the rich, was because the patriarchs in many instances were very wealthy; e.g., Abraham and Job, millionaires. There has been an awful squirming and dodging, twisting and floundering, especially on the part of the popular clergy, to evade and explain away these plain statements of Jesus relative to the difficulties in the way of saving the rich. Some have said that “camel” means rope, used about a ship, which of course could go through the eye of a large needle. Kamilos means “rope.” Though that word looks much like kamelos, “a camel,” you see they are entirely different words. Hence there is no truth in the exegesis. It is a miserable dodge to evade a square issue.

Again, I have heard, over and over, that there are small gates entering through the wall of Jerusalem, called the “Needle’s-eye.” This is utterly untrue. I have made two visits to Jerusalem — the one ten days, and the other seven — in which I was very active, running all over it and round it repeatedly, so that I am this day better acquainted with Jerusalem than any other city in the world. As it symbolizes heaven, whither I am a pilgrim journeying, I studied it with a flaming enthusiasm, diligently investigating everything that could throw light on the Word of God. The city has but eight gates leading through the wall: The Joppa gate, on Mount Zion, looking westward, opening through the west wall, a short distance from the northwest corner. Then, as we proceed, turning eastward, we next come to the New Gate, leading through the north wall. Then, proceeding eastward, we come to the Damascus Gate, looking toward the north. Pursuing the north wall, we next arrive at Herod’s Gate. Now, passing the northeast corner and turning southward, we come to St. Stephen’s Gate, so called because it is said that the mob dragged him out through that gate when they stoned him to death. It is known in Scripture as the Sheep Gate. (John 5.) Proceeding southward, we next arrive at the Beautiful Gate. (Act 3:2.) This gate has been closed twelve hundred and sixty years, since the Mohammedans captured the city, on account of a Moslem prophecy that they can hold the city no longer than that gate is kept closed. Now the wall is on the high summit of Mount Moriah, the deep and impassable Valley of Jehoshaphat yawning beneath. Consequently there are no gates in this region, as there could be neither egress nor ingress. Pursuing the wall southward, turning the corner, we now travel westward, along the south wall, still on the summit of Moriah, till we reach a high valley between Moriah and Zion, where we arrive at the Excrement Gate, which leads out into the deep Valley of Jehoshaphat, and is used to carry, the offal out of the city; hence its name. Now the wall ascends Mount Zion westward, with a number of angles and offsets southward, by way of accommodation to the trend of the mountain. High up on the summit, in the City of David, we come to David’s Gate. These are the only entrances through the wall, with the exception which was made in 1898, when the emperor of Germany visited the city. They actually removed a section of the wall near the Joppa Gate for his convenient royal ingress and egress. Hence, you see, the report about the Needle’s-eye and the camel, ex necessitate divested of his burden in order to enter, is a fond fabrication to comfort the rich, but utterly untrue.

I hope you have no sympathy with any attempt to explain away the plain Word of God. What an insult to Jesus thus utterly to emasculate, eviscerate, and excoriate His Word till it is utterly divested of all its force! Remember you have to meet it at the judgment-bar precisely as it is. So I entreat you to take it now, without addition or subtraction, and never encourage any attempt to explain it away. I emphasize this point because I have heard more preaching on this subject than any other; i.e., a labored effort to explain away the plain and unmistakable Word of God. All such evasion is foolish, fanatical, and Satanic. Jesus specifies in this paragraph that, while the salvation of the rich is impossible with man, with God all things are possible. What is the solution of this? God can give the millionaire grace to consecrate all on His altar, unreservedly and eternally to be used for His glory. In that case the millionaire becomes as poor as Lazarus. “Without the sanctification no one shall see the Lord.” (Heb 12:14.) Hence, as God is no respecter of persons, we all stand on the same platform. If we do not consecrate all to God, we can not “be perfect,” as Jesus here tells the young man. Heaven is a perfect world, consequently nothing imperfect can enter there. In this statement we do not mean Divine perfection, which belongs to God only, nor angelic perfection, which belongs to angels alone; but Christian perfection, which means a complete work of grace in the elimination of all evil out of the spiritual organism. As Jesus alone can do this, we must unreservedly consecrate all to Him, in order that He may sanctify us wholly. As Jesus here says, the impossibility is with man, in case he does not make a perfect consecration, which God can not do for him, as that would ignore his free agency; but He can and will give him all the grace he needs to do it himself, of his own free will and accord. Then, when man puts all on God’s altar, there is no trouble about sanctification, as that is the work of Omnipotent Grace. This whole subject, as delivered by the Savior, is perfectly lucid and consistent. O how many, like this rich young Church officer, hesitate to put all their possessions on God’s altar, and go away sorrowing! Happy is the poor man who has s~ little to consecrate! Yet multitudes of them fail just like the rich. Jesus saves none but beggars. If you own a gold-mine, and do not turn it over to God to be used for His glory, you can not be saved.

Mat 19:27. “Then Peter, responding, said to him, Behold, we have left all things, and followed Thee; what then shall be to us? Jesus said to them, Truly I say unto you, that you who have followed Me in the regeneration, when the Son of man may sit upon the throne of glory, you also shall sit upon twelve thrones, judging the twelve tribes of Israel.” The regeneration here mentioned does not mean that personal spiritual birth peculiar to all the children of God, but it is a continuation of the subject under consideration with reference to this rich young Church officer, whose life was so beautiful under the law and the prophets; and his qualification to pass out into the new dispensation, receiving his own Christ with joyful enthusiasm, and becoming a citizen of His kingdom, a bona fide member of the gospel Church, had all failed because of his delinquency in meeting the condition, i.e., consecrating all his vast wealth to God — and thus getting in position for the fiery baptism to sanctify him gloriously at the Pentecost then speedily coming on. So the regeneration here means the transition out of the old into the new dispensation. As Peter well knew that he and his apostolical comrades had forsaken their fishing-boats, nets, companions, homes, employment, and everything to follow Jesus, and now having seen the sad failure of this eminently promising young man, at the very point of total abandonment where Peter knew that he and his brethren had succeeded, he proceeds to interview the Savior in reference to what is coming. There, amid the contrast of the two diametrically opposite attitudes the faithful disciples, on the one side, meeting the condition; and the young ruler signally failing and going away — our Lord proceeds to answer Peter’s inquiry by the thrilling assurance that when He shall sit upon the throne of his glory, they shall all sit upon twelve thrones, judging the twelve tribes of Israel. We know that our Lord was soon glorified when He ascended from Mount Olivet; and in due time these apostles did divide up the world, and go to their diversified fields of labor — the Jameses taking Judea; Matthew, Ethiopia; Mark, Egypt; Matthias, Judas’s successor, Abyssinia; Thomas, India; Jude, Tartary; Bartholomew, Phrygia; Philip, Syria; Simon Zelotes, the British Islands; Andrew, Armenia; John, Ephesus; Peter, Rome; and Paul, Western Asia and Eastern Europe. Of course, they all enjoyed episcopal supremacy in their diversified fields of labor.

But you must bear in mind that this wicked world did not let them live very long till they all suffered martyrdom, John being miraculously delivered, and, as we believe, finally translated. Hence this was but a preliminary fulfillment of our Savior’s glorious promise, whose verification is evidently reserved for the Millennial Theocracy, when the saints will rule with Christ (Rev 20:6), the apostles in their normal attitude enjoying the supremacy, and Israel populating the whole earth, Satan having been removed, and the glory of the Lord inundating the world, and, as He says here, when He shall sit upon the throne of His glory, then shall you “sit upon twelve thrones, judging the twelve tribes of Israel;” i.e., ruling them. Christ came the first time, in His humiliation, to suffer and to die; but He comes the second time, on the throne of His glory, to conquer and to reign. Here we certainly do see a recognition of apostolical supremacy in the rulership of the world. There are now just about twelve national divisions on the globe. So the world seems to be getting ready for these twelve apostolical thrones. Of course, our Lord must come in His glory, cast out Satan, raise the dead members of the bridehood, and reunite soul and body and translate the living. The first resurrection, at the pre-millennial coming of our Lord, will prepare the way for His glorious kingdom, when He shall sit on the throne of His glory, and the saints will judge the world (1Co 6:2); i. e., rule the world. I am so glad that I believe the whole Bible. Therefore I am looking for wonderful things.

“And every one, whosoever has left houses, brothers, sisters, father, mother, wife, children, or lands, for My name’s sake, shall receive a hundred fold, and inherit eternal life. But many first shall be last, and last shall be first.” Here you see again that the Jews are coming into the kingdom after all of the Gentiles. One of the cheering omens of the Lord’s near coming is the rapid gathering of the Jews into the Holy Land, and their conversion to Christianity in all the world. Luke says that the one leaving all and following Jesus shall receive a hundred-fold at this time, and in the age to come eternal life. We find some people certifying that there is no coming age after the present. Here, in Luk 18:30, we have it positively specified. You find the same in Heb 6:5, and also in Mat 12:32. I am satisfied it occurs elsewhere in the New Testament, but certainly three clear and unequivocal witnesses are sufficient. In these passages, the E. V. says “world to come;” but the Greek used by our Savior is not cosmos, “world,” but aion, “age.” Hence these are certainly plain allusions, not only to the coming millennium, which will be the Edenic Age of the world restored back, but the Celestial Age, that shall follow the final glorification of the earth subsequently to its purification by the great fiery baptism simultaneously with the final judgment, the glorification following, transforming it into a new earth and a new heaven, or firmament

(Revelation 21), and finally conferred, as a soldier’s bounty, on the glorified saints, here to enjoy an eternity of heavenly bliss with myriads of unfallen angels, with whom, as our loving escorts, we will wing our flight from world to world, admiring the glory of Omnipotence, bespangling millions of bright celestial spheres which never knew sin nor sorrow. At the same time, with our angelic escorts, and accompanied by our sainted friends, always delighted to visit the New Jerusalem, the celestial metropolis, honored with Jehovah’s throne, and the center of universal gravitation, around which all celestial worlds speed their flight, and which this world, on her final restitution and celestialization, will so approximate as to enjoy a grand and conspicuous view, and to receive the copious illuminations of the Divine glory. (Rev 21:9-27.)

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

CHAPTER 10:17-22 (Mar_10:17-22)

THE RICH INQUIRER

"And as He was going forth into the way, there ran one to Him, and kneeled to Him, and asked Him, Good Master, what shall I do that I may inherit eternal life? And Jesus said unto him, Why callest thou Me good? none is good save one, even God. Thou knowest the commandments, Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor thy father and mother. And he said unto Him, Master, all these things have I observed from my youth. And Jesus looking upon him loved him, and said unto him, One thing thou lackest: go, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow Me. But his countenance fell at the saying, and he went away sorrowful: for he was one that had great possessions." Mar_10:17-22 (R.V.)

THE excitement stirred by our Lord's teaching must often have shown itself in a scene of eagerness like this which St. Mark describes so well. The Savior is just "going forth" when one rushes to overtake Him, and kneels down to Him, full of the hope of a great discovery. He is so frank, so innocent and earnest, as to win the love of Jesus. And yet he presently goes away, not as he came, but with a gloomy forehead and a heavy heart, and doubtless with slow reluctance.

The authorities were now in such avowed opposition that to be Christ's disciple was disgraceful if not dangerous to a man of mark. Yet no fear withheld this young ruler who had so much to lose; he would not come by night, like Nicodemus before the storm had gathered which was now so dark; he openly avowed his belief in the goodness of the Master, and his own ignorance of some great secret which Jesus could reveal.

There is indeed a charming frankness in his bearing, so that we admire even his childlike assertion of his own virtues, while the heights of a nobility yet unattained are clearly possible for one so dissatisfied, so anxious for a higher life, so urgent in his questioning, What shall I do? What lack I yet? That is what makes the difference between the Pharisee who thanks God that he is not as other men, and this youth who has kept all the commandments, yet would fain be other than he is, and readily confesses that all is not enough, that some unknown act still awaits achievement. The goodness which thinks itself upon the summit will never toil much farther. The conscience that is really awake cannot be satisfied, but is perplexed rather and baffled by the virtues of a dutiful and well-ordered life. For a chasm ever yawns between the actual and the ideal, what we have done and what we fain would do. And a spiritual glory, undefined and perhaps undefinable, floats ever before the eyes of all men whom the god of this world has not blinded. This inquirer honestly thinks himself not far from the great attainment; he expects to reach it by some transcendent act, some great deed done, and for this he has no doubt of his own prowess, if only he were well directed. What shall I do that I may have eternal life, not of grace, bur as a debt--that I may inherit it? Thus he awaits direction upon the road where heathenism and semi-heathen Christianity are still toiling, and all who would purchase the gift of God with money or toil or merit or bitterness of remorseful tears.

One easily foresees that the reply of Jesus will disappoint and humble him, but it startles us to see him pointed back to works and to the law of Moses.

Again, we observe that what this inquirer seeks he very earnestly believes Jesus to have attained. And it is no mean tribute to the spiritual elevation of our Lord, no doubtful indication that amid perils and contradictions and on His road to the cross the peace of God sat visibly upon His brow, that one so pure and yet so keenly aware that his own virtue sufficed not, and that the kingdom of God was yet unattained, should kneel in the dust before the Nazarene, and beseech this good Master to reveal to him all his questioning. It was a strange request, and it was granted in an unlooked for way. The demand of the Chaldean tyrant that his forgotten dream should be interpreted was not so extravagant as this, that the defect in an unknown career should be discovered. It was upon a lofty pedestal indeed that this ruler placed our Lord.

And yet his question supplies the clue to that answer of Christ which has perplexed so many. The youth is seeking for himself a purely human merit, indigenous and underived. And the same, of course, is what he ascribes to Jesus, to Him who is so far from claiming independent human attainment, or professing to be what this youth would fain become, that He said, "The Son can do nothing of Himself. . . .I can of Mine own self do nothing." The secret of His human perfection is the absolute dependence of His humanity upon God, with Whom He is one. No wonder then that He repudiates any such goodness as the ruler had in view.

The Socinian finds quite another meaning in His reply, and urges that by these words Jesus denied His Deity. There is none good but one, That is God, was a reason why He should not be called so. Jesus however does not remonstrate absolutely against being called good, but against being thus addressed from this ruler's point of view, by one who regards Him as a mere teacher and expects to earn the same title for himself. And indeed the Socinian who appeals to this text grasps a sword by the blade. For if it denied Christ's divinity it must exactly to the same extent deny also Christ's goodness, which he admits. Now it is beyond question that Jesus differed from all the saints in the serene confidence with which He regarded the moral law, from the time when He received the baptism of repentance only that He might fulfill all righteousness, to the hour when He cried, "Why hast Thou forsaken Me?" and although deserted, claimed God as still His God. The saints of today were the penitents of yesterday. But He has finished the work that was given Him to do. He knows that God hears Him always, and in Him the Prince of this world hath nothing. And yet there is none good but God. Who then is He? If this saying does not confess what is intolerable to a reverential Socinian, what Strauss and Renan shrank from insinuating, what is alien to the whole spirit of the Gospels, and assuredly far from the mind of the evangelists, then it claims all that His Church rejoices to ascribe to Christ.

Moreover Jesus does not deny even to ordinary men the possibility of being "good."

A good man out of the good treasure of his heart bringeth forth good things. Some shall hear at last the words, Well done, good and faithful servant. The children of the kingdom are good seed among the tares. Clearly His repugnance is not to the epithet, but to the spirit in which it is bestowed, to the notion that goodness can spring spontaneously from the soil of our humanity. But there is nothing here to discourage the highest aspirations of the trustful and dependent soul, who looks for more grace.

The doctrinal importance of this remarkable utterance is what most affects us, who look back through the dust of a hundred controversies. But it was very secondary at the time, and what the ruler doubtless felt most was a chill sense of repression and perhaps despair. It was indeed the death-knell of his false hopes. For if only God is good, how can any mortal inherit eternal life by a good deed? And Jesus goes on to deepen this conviction by words which find a wonderful commentary in St. Paul's doctrine of the function of the law. It was to prepare men for the gospel by a challenge, by revealing the standard of true righteousness, by saying to all who seek to earn heaven, "The man that doeth these things shall live by them." The attempt was sure to end in failure, for, "by the law is knowledge of sin." It was exactly upon this principle that Jesus said "Keep the commandments," spiritualizing them, as St. Matthew tells us, by adding to the injunctions of the second table, "Thou shalt love thy neighbor as thyself." which saying, we know, briefly comprehends them all.

But the ruler knew not how much he loved himself: his easy life had met no searching and stern demand until now, and his answer has a tone of relief, after the ominous words he had first heard. "Master," and he now drops the questionable adjective, "all these have I kept from my youth;" these never were so burdensome that he should despair; not these, he thinks, inspired that unsatisfied longing for some good thing yet undone. We pity and perhaps blame the shallow answer, and the dull perception which it betrayed. But Jesus looked on him and loved him. And well it is for us that no eyes fully discern our weakness but those which were so often filled with sympathetic tears. He sees error more keenly than the sharpest critic, but he sees earnestness too. And the love which desired all souls was attracted especially by one who had felt from his youth up the obligation of the moral law, and had not consciously transgressed it.

This is not the teaching of those vile proverbs which declare that wild oats must be sown if one would reap good corn, and that the greater the sinner the greater will be the saint.

Nay, even religionists of the sensational school delight in the past iniquities of those they honor, not only to glorify God for their recovery, nor with the joy which is in the presence of the angels over one sinner that repenteth, but as if these possess through their former wickedness some passport to special service now. Yet neither in Scripture nor in the history of the Church will it appear that men of licentious revolt against known laws have attained to usefulness of the highest order. The Baptist was filled with the Holy Ghost from his mother's womb. The Apostle of the Gentiles was blameless as touching the righteousness of the law. And each Testament has a special promise for those who seek the Lord early, who seek His kingdom and righteousness first. The undefiled are nearest to the throne.

Now mark how endearing, how unlike the stern zeal of a propagandist, was Christ's tender and loving gaze; and hear the encouraging promise of heavenly treasure, and offer of His own companionship, which presently softened the severity of His demand; and again, when all failed, when His followers doubtless scorned the deserter, ponder the truthful and compassionate words, How hard it is!

Yet will Christ teach him how far the spirit of the law pierces, since the letter has not wrought the knowledge of sin. If he loves his neighbor as himself, let his needier neighbor receive what he most values. If he loves God supremely, let him be content with treasure in the hands of God, and with a discipleship which shall ever reveal to him, more and more profoundly, the will of God, the true nobility of man, and the way to that eternal life he seeks.

The socialist would justify by this verse a universal confiscation. But he forgets that the spirit which seizes all is widely different from that which gives all freely: that Zacchaeus retained half his goods; that Joseph of Arimathea was rich; that the property of Ananias was his own, and when he sold it the price was in his own power; that St. Paul only warned the rich in this world against trusting in riches instead of trusting God, who gave them all richly, for enjoyment, although not to be confided in. Soon after this Jesus accepted a feast from his friends in Bethany, and rebuked Judas who complained that a costly luxury had not been sold for the benefit of the poor. Why then is his demand now so absolute? It is simply an application of his bold universal rule, that every cause of stumbling must be sacrificed, be it innocent as hand or foot or eye. And affluent indeed would be all the charities and missions of the Church in these latter days, if the demand were obeyed in cases where it really applies, if every luxury which enervates and all pomp which intoxicates were sacrificed, if all who know that wealth is a snare to them corrected their weakness by rigorous discipline, their unfruitfulness by a sharp pruning of superfluous frondage.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

10:17-31 The story of the rich man continues the themes of discipleship begun in 9:33 and the requirements for entering the Kingdom of God (10:13-16). The attitude of the rich man contrasts sharply with the childlike faith necessary for entering the Kingdom of God.

10:17 The rich man (10:22) was a young ruler (Matt 19:20; Luke 18:18) who showed respect toward Jesus by kneeling and calling Jesus Good Teacher. Teacher is a frequent title for Jesus in Mark (see Mark 4:38; 5:35; 9:17, 38; 10:20, 35; 12:14, 19, 32; 13:1; 14:14); the addition of good is unique.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 10:17. Ἐκπορευομένου αὐτοῦ, as He was going forth) from the house, Mar 10:10.—προσδραμὼν) The Vulg. has procurrens, as if it had the reading προδραμὼν.[11] This man was at all events impelled by a remarkable degree of earnestness. He seems to have been eagerly waiting for the Saviour’s coming. [Sadden impulses of this kind oftentimes by and by grow languid.—V. g.]—γονυπετήσας, falling at His knees) He must therefore have felt great ardour.—ποιήσω, shall I do) Those who are in spirit little children, receive not the kingdom of heaven by doing: Mar 10:15.

[11] So also a: ‘præcurrens’ in b: ‘adcurrit,’ d. A has ἰδού τις πλούσιος προσδραμὼν.—ED. and TRANSL.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar_10:17-27. See on Mat_19:16-26. Comp. Luk_18:18-27. As well in the question at Mar_10:17, and in the answer of Jesus Mar_10:18-19, as also in the account of the address to the disciples Mar_10:23 f., and in several little peculiar traits, the narrative of Mark is more concrete and more direct.

εἰς ὁδόν] out of the house, Mar_10:10, in order to prosecute His journey, Mar_10:32.

γονυπετ.] not inappropriate (de Wette), but, in connection with προσδραμών, representing the earnestness of the inquiry; both words are peculiar to the graphic Mark. With an accusative, as at Mar_1:40. See on Mat_17:14.

Mar_10:18. The variation from Matthew is so far unessential, as in the latter also the predicate ἀγαθός is attributed to God only. But in Matthew it has become necessary to give to it, in the relation to the question, a turn which betrays more a later moulding under reflection[134] than the simple and direct primitive form, which we still find in Mark and Luke.

ΤΊ ΜΕ ΛΈΓΕΙς ἈΓΑΘΌΝ; ΟὐΔΕῚς Κ.Τ.Λ.] Ingeniously and clearly Jesus makes use of the address ΔΙΔΆΣΚΑΛΕ ἈΓΑΘΈ, in order to direct the questioner to the highest moral Ideal, in whose commands is given the solution of the question (Mar_10:19). He did this in such a manner as to turn aside from Himself and to ascribe to God only the predicate ἀγαθός, which had been used by the young man in the customary meaning of holding one in esteem (excellent teacher, Plat. Men. p. 93 C; comp. the familiar Attic ὦ ἀγαθέ or Ὦ ʼΓΑΘΈ; and see Dorvill. ad Charit. p. 642), but is taken up by Jesus in the eminent and absolute sense. Thou art wrong in calling me good; this predicate, in its complete conception, belongs to none save One,that is, God. Comp. Ch. F. Fritzsche in Fritzschior. Opusc. p. 78 ff. This declaration, however, is no evidence against the sinlessness of Jesus; rather it is the true expression of the necessary moral distance, which the human consciousnesseven the sinless consciousness, as being humanrecognises between itself and the absolute perfection of God.[135] For the human sinlessness is of necessity relative, and even in the case of Jesus was conditioned by the divine-human development that was subject to growth (Luk_2:52; Heb_5:8; Luk_4:13; Luk_22:28; comp. Ullmann in the Stud. u. Krit. 1842, p. 700); the absolute being-good, that excludes all having become and becoming so, pertains only to God, who is verae bonitatis canon et archetypus (Beza). Even the man Jesus had to wrestle until He attained the victory and peace of the cross.[136] This is overlooked from dogmatic misunderstanding in the often attempted (see as early as Augustine, c. Maxim, iii. 23; Ambros. de fide, ii. 1) and variously-turned makeshift (see Theophylact, Erasmus, Bengel, Olshausen, Ebrard; comp. also Lange, II. 2, p. 1106 f.), that Jesus rejected that predicate only from the standpoint of the questioner (if thou regardest me as only a human teacher, then thou art wrong in calling me good, etc.). Wimmer (in the Stud. u. Krit. 1845, p. 115 ff.) thinks that the young man had been ambitious, had said διδάσκαλε ἀγαθέ as captatio benevolentiae, and presupposed the existence of ambition also in Jesus; that, therefore, Jesus wished to point his attention by the τί με λέγεις ἀγαθόν to his fault, and by the ΟὐΔΕῚς ἈΓΑΘῸς Κ.Τ.Λ. to bring to his knowledge the unique condition of all being-good, in the sense: Nobody is to be called good, if the only God be not called good, i.e. if He be not assumed and posited as the only condition of all goodness. In this explanation the premisses are imported, and the interpretation itself is incorrect; since with οὐδεὶς κ.τ.λ., λέγεται cannot be supplied, but only ἘΣΤΊ, as it so frequently is in general propositions (Kühner, II. p. 40), and since ΟὐΔΕῚς ΕἸ ΜΉ means nothing else than nemo nisi, i.e. according to the sense, no one except (Klotz, ad Devar. p. 524).

Mar_10:19. The certainly original position of the μὴ φονεύσ. is to be regarded as having at that time become traditional. Comp. Weizsäcker, p. 356.

ΜῊ ἈΠΟΣΤΕΡ.] is not a renewed expression of the seventh commandment (Heupel, Fritzsche), against which may be urged its position, as well as the unsuitableness of adducing it twice; neither is it an expression of the tenth commandment, as far as the coveting applies to the plundering another of his property (Bengel, Wetstein, Olshausen, de Wette), against which may be urged the meaning of the word, which, moreover, does not permit us to think of a comprehension of all the previous commands (Beza, Lange); but it applies to Deu_24:14 (οὐκ ἀποστερήσεις μισθὸν πένητος, where the Roman edition has ΟὐΚ ἈΠΑΔΙΚΉΣΕΙς Μ. Π.), to which also Mal_3:3, Sir_4:1, refer. Comp. also LXX. Exo_21:10. Jesus, however, quotes the originally special command according to its moral universality: thou shalt not withhold. According to Kuinoel, He is thinking of Lev_19:13 (οὐκ ἀδικήσεις κ.τ.λ.), with which, however, the characteristic ἈΠΟΣΤΕΡΉΣῌς is not in accordance. Least of all can it be taken together with ΤΊΜΑ Κ.Τ.Λ., so that it would be the prohibitory aspect of the commanding ΤΊΜΑ Κ.Τ.Λ. (so Hofmann, Schriftbew. II. 2, p. 391), against which may be decisively urged the similarity of form to the preceding independent commands, as well as the hallowed and just as independent τίμα κ.τ.λ.; moreover, Mark must have written ΜῊ ἈΠΟΣΤΕΡ. ΤΙΜῊΝ ΤῸΝ ΠΑΤΈΡΑ Κ.Τ.Λ., in order to be understood. In Matthew this command does not appear; while, on the other hand, he has the ἈΓΑΠΉΣΕΙς ΤῸΝ ΠΛΗΣΊΟΝ Κ.Τ.Λ., which is wanting in Mark and Luke. These are various forms of the tradition. But since ἈΓΑΠΉΣΕΙς Κ.Τ.Λ. (which also occurred in the Gospel of the Hebrews) is most appropriate and characteristic, and the ΜῊ ἈΠΟΣΤΕΡΉΣῌς is so peculiar that it could hardly have been added as an appendix to the tradition, Ewalds conjecture (Jahrb. I. p. 132) that the original number of these commandments was seven is not improbable. That which did not occur in the Decalogue was more easily omitted than (in opposition to Weizsäcker) added.

Mar_10:20. διδάσκαλε] not ἈΓΑΘΈ again.

Mar_10:21. ἨΓΆΠΗΣΕΝ ΑὐΤΌΝ] means nothing else than: He loved him, felt a love of esteem (dilectio) for him, conceived an affection for him, which impression He derived from the ἐμβλέπειν αὐτῷ. He read at once in his countenance genuine anxiety and effort for everlasting salvation, and at the same time fervid confidence in Himself. The conception of meritum de congruo is altogether foreign to the passage. Grotius appropriately remarks: amat Christus non virtutes tantum, sed et semina virtutum, suo tamen gradu. The explanation: blandis eum compellavit verbis (Casaubon, Wolf, Grotius, Wetstein, Kuinoel, Vater, Fritzsche, and others), is founded merely on the passage in Homer, Od. xxiii. 214, where, nevertheless, it is to be explained likewise as to love.[137]

ἕν σοι ὑστερεῖ] see on Joh_2:2. Yet, instead of σοι, according to B C M D א, min., σε is, with Tischendorf, to be read. Comp. Psa_23:1. The σοι occurred more readily (comp. Luke) to the transcribers.

ἄρας τ. σταυρ.] Mat_16:24; Mar_8:34. It completes the weighty demand of that which he still lacks for the attainment of salvation; which demand, however, instead of bringing salutarily to his knowledge the relation of his own inward life to the divine law, was the rock on which he made shipwreck.

Mar_10:22. ΣΤΥΓΝΆΣΑς] having become sullen, out of humour. Except in the Schol. Aesch. Pers. 470, and Mat_16:3, the verb only occurs again in the LXX. at Eze_27:35; Eze_28:19; Eze_32:10.

ἮΝ ΓᾺΡ ἜΧΩΝ] for he was in possession of much wealth.

Mar_10:23. On the significant and solemn περιβλέπειν, comp. Mar_3:5; Mar_3:34; Luk_6:10. Comp. also ἐμβλέψας, Mar_10:21; Mar_10:27.

οἱ τὰ χρήματα ἔχοντες] The article τά is to be explained summarily. The possessions are regarded as an existing whole, which is possessed by the class of the wealthy.

Mar_10:24. The repetition of the utterance of Jesus is touched with emotion (ΤΈΚΝΑ) and milder (ΤΟῪς ΠΕΠΟΙΘΌΤΑς Κ.Τ.Λ.), but then, at ver, 25, again declaring the state of the case with decision and with enhanced energy,an alternation of feeling, which is to be acknowledged (in opposition to Fritzsche), and which involves so much of what is peculiar and psychologically true, that even in ΤΟῪς ΠΕΠΟΙΘΌΤΑς Κ.Τ.Λ. there is not to be found a modification by tradition interpreting the matter in an anti-Ebionitic sense, or a mitigation found to be necessary in a subsequent age (Baur, Köstlin, p. 329, Hilgenfeld, Holtzmann). These words, which are intended to disclose the moral ground of the case as it stands, belong, in fact, essentially to the scene preserved by Mark in its original form.

Mar_10:25. ΔΙᾺ Τῆς ΤΡΥΜΑΛ. Κ.Τ.Λ.] through the eye of the needle. The two articles are generic; see Bernhardy, p. 315. Observe also the vivid change: to go through … to enter into.

Mar_10:26. καί] at the beginning of the question: cum vi auctiva ita ponitur, ut is, qui interrogat, cum admiratione quadam alterius orationem excipere ex eaque conclusionem ducere significetur, qua alterius sententia confutetur. Kühner, ad Xen. Mem. i. 3. 10; Hartung, Partikell. I. p. 146 f. Comp. Joh_9:36; Joh_14:22.

[134] This primitive form is alleged, indeed, by Hilgenfeld (in the theol. Jahrb. 1857, p. 414 ff.; comp. in his Zeitschr. 1863, p. 364 f.) to have been no longer preserved even in Mark and Luke. He finds it rather in the form of the words which has been preserved in Justin, c. Tryph. 101, and among the Marcosians (similarly in Marcion): τί με λέγ. ἀγαθόν; εἷς ἐστὶν ἀγαθὸς, ὁ πατήρ μου, ὁ ἐν τοῖς οὐρανοῖς; and holds these words to have been altered, in order to deprive them of their probative force in favour of the Gnostic distinction between the perfect God and the imperfect Creator of the world. But the Gnostic exegesis might find this probative force just as suitably in our form of the text (in behalf of which Justin, Apolog. i. 16, testifies), if it laid stress, in the εἷς ὁ Θεός, on the reference to the supreme God, the Father of Christ. See also on Luk_18:19.

[135] Comp. Dorner, Jesu sündlose Vollkommenh. p. 14.

[136] Comp. Keim, geschichil. Chr. p. 39 ff., and, moreover, at p. 108 ff.

[137] Penelope in this passage says to her husband: be not angry that I loved thee not thus (ὧδʼ ἀγάπησα) as soon as I saw thee,namely, thus as I do now, when I have embraced thee, etc., v. 207 f.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mar 10:17-27 . Quest after eternal life (Mat 19:16-30 , Luk 18:18-30 ).

Mar 10:17 . ἐκπορευομένου α . εἰς ὁδὸν : the incident to be related happens as Jesus is coming out from some house into the highway, at what precise point on the journey Mk. neither knows nor cares. The didactic significance of the story alone concerns him. διδάσκαλε ἀγαθέ : that the epithet ἀγαθός was really used by the man is highly probable. Vide on Mt.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Two things are chiefly to be eschewed of them which earnestly seek eternal life: that is to say, an opinion of their merits or deservings, which is not only understood, but condemned by the due consideration of the Law: and the love of riches, which turneth aside many, from that race wherein they ran with a good courage.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

I. Here is a hopeful meeting between Christ and a young man; such he is said to be (Mat 19:20, Mat 19:22), and a ruler (Luk 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, Sol 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 (Psa 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, Ecc 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 (Luk 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, Mar 10:18. 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, Zac 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 (Mar 10:19); 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. Mē aposterēsēs - 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 (Mar 10:20), 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, Rom 7:14. 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. Co1 4:4.

7. Christ had a kindness for him; Jesus, beholding him, loved him, Mar 10:21. 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? Act 4:34, Act 4:35. 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 (Mar 10:22); 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 (Mat 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! Mar 10:23. 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, Mar 10:24, 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, Mar 10:25, 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, Mar 10:24. 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 (Mar 10:27); 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, Mar 10:28. "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, Co1 15:10. Then the first were last, and the last first.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(17-27) And when he was gone forth.—Better, as He was going forth. (See Notes on Mat_19:16-26.)

Running, and kneeled to him.—Another of St. Mark’s vividly descriptive touches. The adjective “good,” which is wanting in the better MSS. of St. Matthew, is the true reading here. St. Mark and St. Luke give the word “inherit,” instead of St. Matthew’s “have,” or “possess.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17–31. The Rich Young Ruler

17. when he was gone forth] Literally, when He was going forth. He was just starting, it would seem, on His last journey towards Bethany.

one] He was young (Mat_19:22), of great wealth, and a ruler of a local synagogue (Luk_18:18).

running] Running up to Him, apparently from behind, eager and breathless. Then he knelt before Him, as was usual before a venerated Rabbi.

what shall I do] He had probably observed our Lord’s gracious reception of little children, and he desired to have part in the Kingdom promised to them. But his question betrays his fundamental error. Not by doing, but by being, was an entrance into it to be obtained.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Jesus said unto him,.... The same as in Mat_. 19:17, See Gill on Mat 19:17.

Why callest thou me good? This is said, not as denying that he was good, or as being angry with him for calling him so, but in order to lead this young man to a true knowledge of him, and his goodness, and even of his proper deity:

there is none good, but one, that is, God; some render it, "but one God", as the Vulgate Latin, Syriac, and Arabic versions; and so the words are a proof of the unity of the divine being, and agree with Deu 6:4, but are not to be understood to the exclusion of the Son and Spirit, who, with the Father, are the one God: nor do these words at all militate against the deity of Christ, or prove that he is not God, as the Jew objects (a); seeing this is not to be understood of the person of the Father, in opposition to the Son and Spirit, who are equally good: nor does Christ, in these words, deny himself to be God, but rather tacitly suggests it; since he is good in the same sense in which God is good: in Matthew it is added, "but if thou wilt enter into life, keep the commandments", Mat 19:17, this Christ said not as his sense, that the way to eternal life lies in keeping the commandments of the law; but he speaks in the language of the Pharisees, and of this man; and his view is, to bring him to a sense of the impossibility of obtaining eternal life by these things, as the sequel shows: wherefore the above Jew (b) has no reason to confront the followers of Jesus with this passage, as if it was a concession of his, that it is impossible any should be saved without keeping the commands of the law of Moses.

(a) R. Isaac Chizzuk Emuna, par. 2. c. 19. p. 408. (b) Ib.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

17 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?

Ver. 17. {See Trapp on "Mat 19:16"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Luke saith he was a ruler. His question signified, that he believed such a thing as a happy eternal existence of good souls, and that he desired it, and that he was willing to do something in order to the obtaining a share and portion in it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

This verse should be rendered, And as he was going forth (ekporeuomenou autou) that is, just as he was leaving the house there ran one to him, and kneeled to him, and asked him. St. Matthew (Mat_21:20) says that he was "a young man." St. Luke (Luk_18:18) that he was "a ruler." He had apparently been waiting for our Lord, waylaying him, though with a good intention. He showed zeal as soon as he saw Jesus he ran to him; and he showed reverence, for he kneeled down to him. He wanted advice from one whom he must have heard of as a celebrated Teacher; and he wanted this counsel as a matter of great interest to himself. Good Master. This would be the ordinary and courteous mode of accosting a person professing to be a teacher, so as to conciliate his attention and interest. What shall I do that I may inherit eternal life? It is as though he said, "Rabbi, I know thee to be good, both as a man and as a teacher, and a prophet, well able to teach me perfectly those things which are really good, and which lead to blessedness hereafter. Tell me, therefore, What shall I do?" St. Matthew (Mat_21:17) says, "What good thing (ti agayosw) shall I do that I may inherit eternal life?

Vers. 17-22. Loved, yet lacking.

An interesting character this, coming in the Gospel history like a meteor out of the darkness for a brief moment, and then vanishing again, to be no more seen. An interesting conversation this, casting valuable light upon the character and the demands, of Christ, and upon the aspirations and virtues, the tests and the deficiencies, of human nature. Strange that Jesus should love one who came before him in this one short interview; stranger still that, in this loved one, he should find a lack so serious and even fatal, that such promise should issue in such disappointment! In this young ruler we have a type of a class of applicants to Christ.

I HE POSSESSED MANY THINGS. How much was in this young man"s favor!

1. His worldly position. Though young, he was a ruler, and the possessor of great riches. It was to his credit that, when his worldly condition and circumstances were such, he yet acted as he did, evincing a mind set upon higher blessings than this world can give.

2. His character. There is no reason to disbelieve his assertion that he had in his outward life kept the Law of the Decalogue. Christ did not charge him with hypocrisy in this profession; he rather admitted its truth in requiring more than compliance with. the rules of morality.

3. His reverence for Jesus. This is apparent in his action and attitude: "he came kneeling down on the road before Jesus;" and in his address, "Good Master," as well as in the fact that he reverently asked the judgment of the prophet of Nazareth upon a most important question.

4. His aspiration after eternal life. This was a proof of a noble dissatisfaction and a noble desire; this question which the young ruler addressed to the one Being who was able to answer and resolve it.

II HE WAS LOVED AND TESTED BY CHRIST.

1. Jesus loved him, doubtless seeing in him an ingenuous disposition, a thirst for truth, a reverence for goodness; doubtless looking back upon a pure and honorable life in the past, and forward to the bright possibilities of the future. What an insight we thus gain into the truly human nature of the Savior! And are there not now those whom he looks upon and loves, beholding in them so much that is congenial to his heart?

2. Jesus tested him. He did this in love, yet in faithfulness. And in three ways.

(1) His faith in Himself. Why call him "good"? The epithet was too honorable if he were man. Was his disciple prepared to apply it to him with the clear understanding that it involved his Deity?

(2) His character. This test the young ruler stood; he had "a conscience void of offense.

(3) His love and devotion. Was the young ruler prepared to give up all at the Master"s bidding? This leads to the observation that

III HE LACKED ONE THING. Consider:

1. Christ"s demand.

(1) It was that he should part with his wealth, and bestow all upon the poor. Not that this is universally obligatory or desirable. It was the form of complete surrender which in this case was most appropriate. A hard test, a stern requirement; yet most necessary "to prove the sincerity of his love.

(2) The promise. There was an inducement held out, of "treasure in heaven," which should more than compensate his loss. Our Lord shows his compassion upon our human nature in thus alluring to his side.

(3) The call. It was to discipleship: "Follow reef What an opportunity was, in these words, opened up before this ardent, aspiring mind! Who can say what position he might have held in the circle of the apostles, in the memory of Christendom, had he responded to this heavenly summons?

2. The young ruler"s failure under trial. The saying was too hard; the test was too severe; the world was too strong! His heart sank within him, and his countenance fell. And then he went away sorrowful, grieving to leave Christ, yet feeling that the grief would be greater of leaving the riches in which he delighted and trusted. Had he given, not his admiration, his respect, only, to Christ, but his very heart, then it would have been possible to him to have "left all, and followed him." But one thing he lacked the surrender of self, of the spiritual nature, which would have involved the surrender of all.

APPLICATION, Christ will be satisfied with nothing less than our heart, our all. We may have many things, and yet lack the spirit of perfect surrender and consecration. The test is certain to be applied; how shall we endure it?

Vers. 17-22. The great inquiry.

This seems a better title for the subject than "The Great Decision," as we have no reason to believe that the decision come to was a final one. But the reference to "eternal life" proves how momentous the occasion was to him who inquired. Such a time comes but seldom yet it comes to every man, when he feels that everything else dwindles into insignificance in comparison with "life." As to this inquiry, notice

I HOW IT WAS MADE.

1. Earnestly. The manner of the man is vividly portrayed by St. Mark: "running, and kneeled to him." This spirit is a primary requisite. Seek first the kingdom of God, and his righteousness, tie seized the passing opportunity and despised the judgment of onlookers.

2. Intelligently. What he was seeking was definitely before his mind. His previous training had prepared him to think of the object he sought more or less correctly. He used the word "inherit," which implied something different from "have," or "possess" (Matthew).

3. With real but defectively justified acknowledgment of Christ"s character. This vague instinct which he expressed in the title "Good," had to be grounded in some true apprehension of the nature and character of Jesus ere it could be accepted as satisfactory. How radical this misconception was appears as he answers the question regarding the commandments.

II HOW IT WAS ANSWERED.

1. With the needful correction to the question. It is of the utmost importance that we clearly perceive what real "goodness" is, and to whom alone it can belong, ere we seek it.

2. With a provisional test. The commandments; perhaps those emphasized which bore most directly upon his position and circumstances. Self-restraint is a first requisite, and that is witnessed to by the Law. But he still stands outside the true conception of "goodness," for he answers from the conventional and not from the absolute and spiritual standpoint. "The Law is our schoolmaster to bring us to Christ," by showing us our imperfection and need of a Saviour.

3. With a final test. One thing thou lackest: go, sell whatsoever thou hast etc. Self-restraint being insufficient, self-denial and that specially corresponding with his circumstances, is invited. This was the crucial test. It has to be varied according to the difference in individual tastes, ideals, circumstances, etc., of different people.

4. By a look of love. It was spontaneous, full of attraction, and, up to a certain degree, of approval; then of yearning sorrow and concern. Such questions and such a disposition can never be received by Christ with indifference.

III IN WHAT IT RESULTED. "His countenance fell," etc. There was grief, disappointment, perhaps even a little resentment, and also inward shame. Not decision; rather indecision. Tested by highest test and found wanting. Drawn by tenderest love of the Son of God, yet unwilling to yield. The grieved heart may yet return: its sad disconsolateness is its most hopeful attribute. M.

HOMILIES BY A. ROWLAND Vers. 17-21. The excellences of the young ruler.

Too often religious teachers have attempted to classify all who are mentioned in the Bible as being either definitely good or utterly bad. If the latter exhibit any excellency it is depreciated, or explained away; and if the former have faults, they are carefully concealed. But the Bible gives no such definite decision respecting them. It mentions the faults of the saints, and exhibits the excellences of those whose character and destiny are left doubtful. Here, for example, one is mentioned who was not what he ought to have been, of whom it is boldly said, "Jesus beholding him loved him." The feeling with which our Lord regarded him was not the result of regard for his social position, which led to a discreet hiding of his faults. Amongst us too often one of dubious character, because he has wealth or brilliant prospects, is admitted to circles from which he ought to be excluded; and a rich man is not told of his sins as a poorer man would be, so that it is the more hard for him to enter into the kingdom. But with our Lord esteem was won not by what a man had, but by what he was. Nor was our Lord influenced by the young mans religious knowledge, for he made small account of theological lore, such as was possessed by lawyers and Pharisees. And as knowledge would not win his love, neither did ignorance and error prevent it. There was evidently much in this young ruler that was commendable and lovable, all of which found its source in God; for even those who are not decided followers of Christ have in them gleams of heavenly light, and must beware of quenching the Spirit.

I THE YOUNG RULER WAS GENUINE AND SIMPLE. Christ rebuked nothing so severely as unreality. He exposed the Pharisees mercilessly, because they pretended to be what they were not. He declared that if a man"s eye was "single" his whole body would be full of light; that he who was of the truth (who was a true man) would hear his voice. Such was this man. He expressed his real want. He felt that he had obeyed the commandments, and frankly said so; and when told to go and sell all that he had, he made no fallacious promise to do so. We should cultivate the grace of truthfulness in all the relations of life. If we are engaged in a common occupation, we should be true enough not to be ashamed of it; if in Church relationships, we should never ignore them; if we have done a wrong, we should candidly confess it either to God or man. In proportion as we are true we are nearer to the kingdom of truth.

II HE WAS SINGULARLY COURTEOUS. He kneeled before the peasant Teacher of Galilee, and addressed him reverently. Courtesy is a small thing if it be identical with outward mannerism, which observes a suitable deportment, and carefully discriminates between those in different social ranks. But true courtesy is consideration for others, thoughtfulness for their feelings, respect for their age and experience and character; and this was exhibited by the young ruler whom Jesus loved. There was no rudeness like that of the Sadducees and Herodians, nor any outburst of hot temper at the sacrifice demanded of him.

III HE WAS OF IRREPROACHABLE LIFE. So far, at least, as human judgment could determine. A young man whose passions had not misled him; rich enough to indulge evil propensity, yet outwardly pure and without reproach. The morality of the noblest does not win heaven, but it is good in itself and in its source. The idea that a profligate is the happier after his conversion because of his sinful experience, is utterly false. His experience is more remarkable, but he is not so blessed, nor so strong for Christian service; for if evil thoughts stain the mind, and sinful habits are indulged, these have their effects.

IV HE WAS NOT SELF-SATISFIED. Self-satisfaction is one of the greatest preventives of good: e.g. the lad who can do without his father"s counsel; the girl who scorns her mother"s advice; the children who drift away from Sunday schools, to live without God and without hope in the world. This is most perilous in spiritual things. No condemnation is more severe than that of the Church which says, "I have need of nothing;" no welcome is more loving than that given by our Lord to the children, who could give him nothing but love, or to the young ruler who wistfully asked, "What lack I yet?" "He fills the hungry with good things, but the rich he sends empty away." If your heart is hungry for the love of God, our heavenly Father is pleased, just as an earthly father is when he knows his child wants him. If your son had run away and been hidden for years, and at last was found abroad, what would you wish to hear? Not that he was doing well, and had lost all care for you; but that, although he had everything to make him happy, he was sad because he wished to see his father, and obtain the assurance of his forgiveness.

V HE CAME TO CHRIST WITH AN EARNEST QUESTION. What shall I do, not to gain wealth or fame, but eternal life? In the New Testament life is not spoken of as equivalent to existence, but it means life coupled with conditions which make it blessed, and therefore desirable. Life and holiness are correlatives, as are death and sin. So a man may be dead in part, and alive in part. A person struck with paralysis may lie for months in a living death, unable to reason, to speak, or to move a limb. Sin does that to our moral being. It paralyzes sensitiveness to God"s presence, the power of speaking to him with naturalness and the capacity for hearing his voice. It is an endless existence, with the full enjoyment of these attributes (the exercise of which constitute the joys of heaven). He which is involved in the phrase "eternal life.

VI HE BROUGHT HIS EARNEST QUESTION TO THE LORD JESUS. It was a great thing for a man in his position to do. He faced the scorn of his friends when he ran eagerly to Christ and humbly knelt before him, beseeching him to teach and guide him. "And Jesus beholding him loved him," as he loves all who in this spirit fall at his feet. A.R.

Vers. 17-22. The rich young ruler.

Never did a more becoming question escape from human lips than when "there ran one certain ruler him," and, kneeling at his feet, "asked him, Good Master, what what good thing shall I do that I may inherit eternal life?" With characteristic calmness Jesus drew him away from the thought of his ability to do any "good thing," and from his question concerning that which is good. Only the good can do good things, and "none is good save One, even God." Therefore thou art not good; therefore thou canst not do any that is, every good thing. But there is a way unto life, even that of the commandments. "If," therefore, "thou wouldest enter into life, keep the commandments." They lead unto eternal life. Along that path, he replied, I have ever walked. "All these things have I observed from my youth." And this was no vain boast, for" Jesus looking upon him loved him." But the thought of doing good things, and of establishing a claim to eternal life as to an inheritance, still fills the young ruler"s thoughts, and the bold demand is pressed to the utmost lack I yet?" Alas! "one thing thou even thou Then, hesitatingly, knowing so well" what was in man," Jesus offers to this loved one the higher attainment: "If thou wouldest be perfect," if thou wouldest lack nothingIf! ah, if! Jesus was neither unkind nor severe in his demand. The young man pressed him for a reply, and the prize was with his reach. Whether he could pay the price, whether he really was prepared to do any good thing, as the "what good thing" implied, whether he valued the eternal life so highly as his words seemed to indicate, must be proved. "Go, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me." Alas! "his countenance fell,... and he went away sorrowful: for he was one that had great possessions." He was not the only sorrowful one. A lowering cloud must have passed over the brow of the Rabbi himself. It is not out of place to inquire What did Jesus offer him for his riches; and what did he lose by retaining them? The offer embraced

I PERFECTNESS OF CHARACTER that which can be gained only by great sacrifice and effort, by withdrawment from the world, by such apprehension of the spiritual as to lead to the surrender of the material; that faith in God which lifts the trusting heart from its confidence in the "possessions" which the eye can see and the hands handle, and which promise "much goods" for "many years," to that "treasure in heaven "which fadeth not. For imperfect man there is a perfectness, to which he shall be led if he forsake all and follow Jesus. From that path the young ruler at this time turns away, perhaps to reflect, to repent, to turn again to the Master who was patient, and finally, afar earnest struggles to join the company of those who made the sacrifice of all things for the kingdom of heaven"s sake. Again be it said that he who forsakes all for Christ"s "sake and the gospel"s" sake enters upon a path that leads to perfection.

II A second part of the offer made to the young man was "TREASURE IN HEAVEN the world to come eternal life." It was this the young man desired; but he knew not that the heart could find its "treasure in heaven" only by consenting to have it there alone. He who would really have" eternal life" must be content to be freed from anything and erecting that withdraws the heart from that life. The living unto this present world does so withdraw the heart. Therefore the earthly possessions must be sacrificed. That many rich men enter, though "hardly," into the kingdom of heaven, and retain their place therein, is a sign of the prevalence of Christ"s grace. Yet these cease to "trust in riches," or the "deceitfulness of riches" would choke in them the seeds of eternal life. For the present, at least, the rich, eager, honored young ruler cannot say his whole treasure is in heaven.

III But Jesus further offered him A PLACE AMONGST THE MOST HONOURED BAND OF MEN THE WORLD HAS KNOWN, AND A SHARE IN THE MOST HONOURABLE WORK. "Come, follow me." Who can tell what might have been the effect of his sacrifice? His example might have saved Judas. He might have enriched the world with a fifth Gospel. He might have drawn many of the rulers to believe. But for the time he lost his chance, and the world is the worse for his decision, as it is the worse for every error of men. What did he gain? His "great possessions." But only for a time it may have been a very brief time. And, when enjoying the fruits of his wealth, would the thought ever spring unbidden to his mind, "I purchased this with the price of eternal life; for this I gave up the hope of being perfect; this I chose rather than follow the good Master He who forsakes all for Christ finds all in Christ; but he who has any possession which he would not forego, even for eternal life, loses both the life and the possession. Well may the hope be cherished that this one on whom the loving look, if not the loving kiss, of Christ rested, turned again, and laid all at his feet, yea, "and his own life also," or joined those who "were possessors of lands or houses," and who "sold them, and brought the prices of the things that were sold, and laid them at the apostles" feet." Gently did Jesus thus teach the rich ruler that with all his wealth he lacked at least "one thing." He that would have eternal life as an inheritance must establish his claim, and that claim must be faultless. One flaw is sufficient to invalidate that claim. Further, the Lord taught that eternal life is ours, not by this title of inheritance, but is a gift of God. G.

Vers. 17-23. The rich man"s temptation.

I THE RICH MAN FEELS THE NEED OF SALVATION. "Money answereth all things," but only in a limited sphere after all. Riches bind as well as set free; close certain doors to the spirit, as well as open them to others. The poor man knows "straitness" of one kind, the wealthy man another. Could he but unite the advantages of wealth with freedom and joy of spirit!

II SALVATION IS POSSIBLE TO THE RICH MAN. But the practical conditions may be different from those in other cases. It is some idea, some phantasy, a pride, or a dread, or a lust, that every man needs to expel from his mind in order to salvation. In some way the idea of his riches stood in the way of this man"s bliss. But the way to salvation was pointed out to him. It would be wrong to generalize the direction of the Savior. All that can be said is that there doubtless are cases where entire renunciation may be indispensable to salvation. The principle is: the false opinion of ourselves must be given up, and our being must be grounded on the truth, if we would "enter into life.

III IT IS ONE OF THE HARDEST THINGS IN THE WORLD TO RENOUNCE RICHES. How very rare are the cases where this is done! For money represents our root in earth. Let us, without affectation or hypocrisy, confess that it is so. Power, service, and estimation of others, a flattering self-representation, this is what riches mean. To have grown into this circle of ideas, and to be asked suddenly to break them up, "tis a wrench, like parting with life itself. But let us not exaggerate in any particular. Renunciation of any object with which the imagination in its dearest play is interwoven, is hard. It may be as hard for some to give up the retirement of a humble home for Christ"s sake, as for others to renounce station and splendor. J.

Vers. 17-31. Parallel passages: Mat_19:16-30 Luk_18:18-30. Mat_21:17) run thus: "Why askest thou me concerning that which is good? One there is who is good." The word "good" is the pivot on which our Lord"s answer turns, both in St. Matthew and here. The question is doubtless put to test the young ruler"s faith. If, as may be supposed, the young man used the term, "good Master," as a mere conventional expression, it was not the proper epithet to apply to our Lord, who at once transfers the praise and the goodness to God, that he might teach us to do the same. This ruler, by his mode of accosting our Lord, showed that he had not as yet a right faith in him that he did not believe in his Godhead. Our Lord, therefore, desired to rouse him and lift him up to a higher faith. He seems to say to him, "If you call me good, believe that I am God; for no one is good, intrinsically good, but God. God alone is essentially good, and wise, and powerful, and holy. It is from him that angels and men derive a few drops, or rather some faint adumbration, of his goodness. There is none essentially, entirely, absolutely good but one, that is, God. Therefore seek after him, love him, imitate him. He alone can satisfy your longing desires, as in this life with his grace, so in the life to come with his glory; yea, with himself. For in heaven he manifested himself as the supreme good, to be tasted and enjoyed by the blessed for ever."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Matt. xix, 16; Luke xviii, 18.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The Rich Young Man.

The question of obtaining eternal life:

v. 17. 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?

v. 18. And Jesus said unto him, Why callest thou Me good? There is none good but One, that is, God.

v. 19. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witnesss, Defraud not, Honor thy father and mother.

v. 20. And he answered and said unto Him, Master, all these have I observed from my youth.

After the incident with the young children, Jesus continued His journey, He went out and forward on His way. The inevitableness of the Passion and the end of Christ’s life is always indicated in the gospels. Here one, a certain man, according to Luk 18:18, a ruler, the chief elder of a synagogue in the neighborhood, stopped the Lord. The man came running to Him, He was much disturbed and excited; He threw Himself down upon his knees before Jesus. As an elder of the synagogue he was fully acquainted with the laws and traditions of the elders, with all the customary interpretation of the various observances in vogue among the Jews. But he derived no satisfaction from that knowledge, he found no peace for his soul in the round of works prescribed there. The new Teacher would probably be able to help him solve the serious problem which he was battling with, the question of how to obtain the assurance of peace with God. His cry is: Good Master, what shall I do that I may inherit eternal life? It is a cry which thousands of anxious souls that have been taught the way of works and self-righteousness have echoed since, not only among the Jews, but in all church bodies where salvation by man’s own deeds is taught, Act 16:30. Note: The man speaks of doing something, of earning, if possible; and he wants to be considered an heir of eternal life, one for whom the glories will be laid up in heaven, in safe-keeping. Jesus does not answer his question directly, but by skillful catechizing tries to lead him to the right understanding of his petition and its fulfillment. Taking up the man’s address first, He asks him why he applies the attribute "good" to Him. Far from rejecting the appellation, Jesus accepts it at once, but He wants the young man to understand the full import of the word. In calling Jesus good, he attributed to Him a quality of God Himself, he placed Him on a level with God, all of which is right and good. God is good; Jesus is good: they are on the same level. Now as for his question, Jesus reminds him of the fulfillment of the Law, since the perfect keeping of God’s commandments, as the ruler had learned, would give him the assurance of heaven. The Lord mentions a few of the precepts of the Moral Law, those against adultery, against murder, against theft and robbery, against false witness, against fraud, and that demanding obedience to the parents. Note: The sequence of the commandments is immaterial. Jesus mentions only such as pertain to the second table, since these are of such a nature that a person ought to be able to note his transgressions of them very readily. It takes comparatively little spiritual knowledge and understanding to note the faults in thoughts, words, and deeds that are committed against one’s neighbor. Jesus had noted at once that this young man was fully satisfied with an external probity before men. People of his stamp must always be referred to the total keeping of the Law of God, when they live so securely in their self-righteousness. If this method works a proper knowledge of sin, then there will also be opportunity for the knowledge of Jesus as the Savior of sinners, and for faith in Him. In this case. the man coolly stated that he had kept all these commandments from his youth. He was still so thoroughly bound in spiritual blindness that he supposed an outward abstaining from the deeds of wickedness and darkness constituted the. fulfillment of the Law. Here was true pharisaic conceit. It is the same experience which believers will have in their dealings with the self-righteous hypocrites of this ’World. If they live an outwardly moral life, then they believe they have fulfilled God will, and think they will be acceptable on the last day. And they have never examined their heart to see the mass of filth and transgression to be found there.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. A person addressing himself to Christ with an important question in his mouth. This person was a young man, a rich man, and a ruler; a young man in the prime of his age, a rich man in the fulness of his wealth, and a ruler in the prime of his authority and power.

From whence learn, That for young men, rich men, especially noblemen, to enquire the way to salvation, is very commendable, but very rare.

Observe, 2. As the person addressing, so the manner of the address: he came running and kneeled to Christ.

Where observe, his voluntariness: he came of himself, not drawn by others; importunity, but drawn by his own personal affections. And his readiness: he came running. This showed his zeal and forwardness to meet with Christ, and be resolved by him.

And lastly, his humility: he kneeled to him, as an eminent prophet and teacher, not knowing him to be the Son of God.

Observe, 3. The address itself, What shall I do to inherit eternal life?

Where note, 1. He believes the certainty of the future state.

2. He professes his desire of an eternal happiness in that state.

3. He declares his readiness to do some good thing, in order to the obtaining of that happiness.

Hence learn, That the light of nature, or natural religion, teaches men that good works are necessary to salvation: or that some good thing must be done by them, who at death expect eternal life. It is not talking well, and professing well, but doing well, that entitles us to heaven and eternal life.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [C. The Rich Ruler].

C. THE RICH RULER. PERIL OF RICHES. REWARD OF SACRIFICE. PARABLE OF THE LABORERS IN THE VINEYARD. (In Peræa.) aMATT. XIX. 16-XX. 16; bMARK X. 17-31; cLUKE XVIII. 18-30.

b17 And when he was going forth into the way, abehold, bthere ran acame bone ca certain ruler bto him, and kneeled to him, and asked aand said, csaying, bGood Teacher, awhat good thing shall I do, that I may have bmay inherit cto inherit eternal life? [The action of this young man in running and kneeling shows that he was deeply anxious to receive an answer to his question, and also that he had great reverence for Jesus. He seemed to think, however, that heaven could be gained by performing some one meritorious act. He made the mistake of thinking that eternal life is a reward for doing rather than for being, a mistake from which the Roman Catholic Church [543] developed the doctrine of "works of supererogation."] 19 And Jesus said unto him, Why callest thou me good? none is good save one, i even God: aWhy askest thou me concerning that which is good? One there is who is good [To the address of the young man, viz.: "Good Master," Jesus replies, "Why callest," etc., and to his question, "What good thing," etc. Jesus replies, "Why askest," etc. The ruler using the inconsiderate, conventional language of the thoughtless, had taken an unwarrantable freedom with the word "good." Jesus shows that if his language had been used sincerely it would have committed him to a declaration of great faith, for he had addressed Jesus by a title which belongs only to God, and he had asked Jesus the question concerning that of which God alone was fitted to speak. As the ruler had not used this language sincerely Jesus challenged his words. The challenge showed the ruler that he had unwittingly confessed the divinity of Jesus, and thus startled him into a consideration of the marvelous fact which his own mouth had stated. This is done because the young man would need to believe in the divinity of Jesus to endure the test to which he was about to be subjected-- 1Jo_5:5.] but if thou wouldest enter into life, keep the commandments. [By referring the ruler to the commandments, Jesus not only answered the question as to obtaining life, but he emphasized the confession of his divinity contained in the question, "Why askest," etc. God, who knows what is good, had revealed that good in the commandments which he had given. Yet the ruler had asked Jesus to be wise above God's revelation, and to propound a law or rule of goodness in addition to that already given, and of such a nature as to more fully insure the attainment of life by obeying it. The ruler's question reveals that common weakness in man which prompts him to look to his fellow-men for religious and moral instruction; forgetting that only God can propound the absolute standards of goodness. We should note, too, that the young man, being under the law given through Moses, was bidden to attain life by keeping the law. After the death of Christ a new law [544] was given. Had the man waited until that time, he would have been directed to this new law, and obedience to it would have been required. Compare Act_2:37, Act_2:38, 2Th_1:8, et al.] 18 He saith unto him, Which? And Jesus said, c20 Thou knowest the commandments, Do aThou shalt cnot commit adultery, Do aThou shalt cnot kill, Do aThou shalt cnot steal, Do aThou shalt cnot bear false witness, bDo not defraud, a19 Honor thy father and thy mother; and, Thou shalt love thy neighbor as thyself. [The ruler still sought for some prominent commandment, but was referred to the last six of the Decalogue, these being at that time more frequently violated than the first four. For the last commandment, "Thou shalt not covet," Jesus substitutes its equivalent, "Do not defraud," and "Thou shalt love thy neighbor as thyself," the last being a summary of all the six-- Rom_13:9.] b20 And he a20 The young man saith bsaid unto him, Teacher, cAll these things have I observed from my youth up. awhat lack I yet? [He had kept these commandments as far as he knew his heart and as far as he understood their import.] b21 And Jesus cwhen he heard it, blooking upon him [gazing earnestly and searchingly at him] loved him ["agapan." See Jam_2:10], go, sell that which thou hast, csell all bwhatsoever thou hast, cand distribute bgive cunto ato the poor, and thou shalt have treasure in heaven: and come, follow me. [The command to sell all is not a general one, but a special precept needed in this case, 1. To dispel the ruler's self-deception. On the negative side his character was good, but on the positive it was deficient. He had done his neighbor no harm, but he had also done him very little good. 2. To show impartiality. The invitation of Jesus shows that the ruler desired to be in some manner a disciple, and hence he is subjected to the same [545] test which the other disciples had accepted, and of which Peter soon after speaks. Paul also was rich in self-righteousness like this man, but cheerfully sacrificed all, that he might follow Christ ( Phi_3:6-9). Moreover, the reference to treasure in heaven and the invitation to follow Christ tested the ruler's obedience to the first four commandments of the Decalogue as condensed in the great summary or first commandment. ( Mat_22:37, Mat_22:38.) Though the ruler perhaps did not fully realize it, those who heard the conversation must afterwards have been impressed with the great truth that the ruler was called upon to make his choice whether he would love Christ or the world, whether he would serve God or mammon. The whole scene forms an illustration of the doctrine expressed by Paul, that by the law can no flesh be justified ( Rom_3:20), for perfection is required of those who approach God along that pathway; those, therefore, who have done all, still need Christ to lead them.] a22 But when the young man heard that saying, cthese things bhis countenance fell at the saying, che became exceeding sorrowful; band he went away sorrowful: cfor he was very rich. bhe was one that had great possessions. [He was not offended at the extravagance of Jesus' demands, for he was not one of the most hardened of the rich. He belonged to that class which hold Christ and their wealth in nearly an even balance. The narrative shows us how uncompromisingly Jesus held to principle. Though the ruler was sorry to turn away, and though Jesus loved him, yet the Lord did not modify his demand by a hair's-breadth to gain an influential disciple.] c24 And Jesus seeing him blooked round about, and saith asaid unto his disciples, bHow hardly shall they that have riches enter into the kingdom of God! aVerily I say unto you, It is hard for a rich man to enter into the kingdom of heaven. [ 1Ti_6:9, 1Ti_6:10, 1Ti_6:17-19. It should be remembered that Judas heard these words only a few days before he sold his Lord.] b24 And the disciples were amazed at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in [546] riches to enter into the kingdom of God! [The possession and use of riches is permitted to the Christian, but their possession becomes a sin when the one who owns them comes to trust in them or in any way suffers them to interfere with his duties toward or relations to God.] a24 And again I say unto you, c25 For it is easier for a camel to enter in bto go through a needle's eye, than for a rich man to enter into the kingdom of God. [The needle's eye here is that of the literal needle, and the expression was a proverbial one to indicate that which was absolutely impossible. Lord George Nugent (1845-6) introduced the explanation that Jesus referred to the two gates of a city, the large one for beast of burden, and the small one for foot-passengers. This smaller one is now called "The Needle's Eye," but there is no evidence whatever that it was so called in our Saviour's time. In fact, as Canon Farrar observes, we have every reason to believe that this smaller gate received its name in late years because of the efforts of those who were endeavoring to soften this saying of Jesus.] a25 And when the disciples heard it, they were astonished exceedingly, c26 And they that heard it said, bsaying unto him, aWho then bThen who can be saved? a26 And Jesus blooking upon them saith, c27 But he said, bWith men this is impossible, but not with God: for all things are possible with God. cThe things which are impossible with men aree possible with God. [The Jews were accustomed to look upon the possession of riches as an evidence of divine favor, and the heads of the apostles were filled with visions of the riches and honors which they would enjoy when Jesus set up his kingdom. No wonder, then, that they were amazed to find that it was impossible for a rich man to enter that kingdom, and that, moreover and worse than all, riches appeared to exclude from salvation itself: that even this virtuous rich man, this paragon of excellence, could not have eternal life because he clung to his riches. But they were comforted by the assurance of Jesus that though the salvation of some men might present more difficulties than the salvation of others [547] --might, as it were, require a miracle where others only required simple means, yet the gracious, mighty God might still be trusted to overcome the obstacles. It is impossible for any man to save himself, so that in every case of salvation God is called upon to assist man in accomplishing the impossible. God can so work upon the rich man's heart as to make him a dispenser of blessings.] a27 Then answered Peter c28 And bbegan to say unto him, aand said unto him, bLo, we have left all, cour own, band have followed thee. awhat then shall we have? [The negative conduct of the rich man reminded the disciples of their own positive conduct when confronted with a similar crisis ( Luk_5:11), and the "all" which they had left was by no means contemptible, though perhaps none of them could have been said to have held great possessions. The mention of treasure in heaven, therefore, set Peter to wondering what manner of return would be made to them to compensate them for their sacrifice.] 28 And Jesus said unto them, Verily I say unto you, that ye who have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. [By the term "regeneration," Jesus in this case means the period in which the process of regenerating men would be in progress; i. e., the period of the mediatorial reign. After his ascension Jesus sat upon his throne ( Act_2:33-35, Heb_1:13, Mat_25:31, 1Co_15:24-28). And on the day of Pentecost next following, he began this process of regeneration. Having enthroned himself, Jesus enthroned the apostles also, not as kings but as judges, having jurisdiction over all questions of faith and practice in the earthly kingdom. During their personal ministry, they judged in person; and since then they judge through their writings. True, we have written communications from only a part of them, but judgments pronounced by one of a bench of judges with the known approval of all, are the judgments of the entire bench. Moreover, the passage must be construed metaphorically, for the apostles are [548] judges in the church of Christ--the true Israel--and not over the literal twelve tribes of Jacob. And again, the twelve who then heard Jesus speak were not all enthroned, Judas having fallen from his position before the day of enthronement, and Matthias and Paul were afterwards added to the group. Jesus here causes the number of the judges to correspond to the number of the tribes, to indicate that there will be a sufficiency of judgment commensurate to the need.] 29 And every one { bThere is no man that ahath left houses, bhouse, cor wife, or brethren, bor sisters, or mother, or father, cor parents, bor children, or lands, for my sake, amy name's sake, band for the gospel's sake, cfor the kingdom of God's sake, 30 who shall not receive manifold more in this time, and in the world to come eternal life. b30 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 ashall inherit eternal life. [The rewards of Christian self-denial are here divided into two parts--the temporal and the eternal. The earthly joys--the rewards "in this time"--shall outweigh the sacrifices made for the kingdom. The return, of course, will not be in kind, houses for house, and fathers for father, etc., but spiritual relationships and blessings which compensate abundantly for whatever has been resigned ( Mat_12:49, 1Ti_4:8). But these joys shall be mingled with the bitterness of persecution, for no pleasure is perfected in this world, but only in the inheritance which lies beyond-- 1Pe_1:4.] 30 But many shall be last i that are first; and first that are last. b31 But many that are first shall be last; and the last first. [The promise of large recompense which Jesus had just given was apt to tempt some to labor not for love, but for the rewards which might be reaped thereby. Jesus corrects this spirit by the statement, and the parable that follows which illustrates it, and which ends with the same sentiment. See Lev_19:13, Deu_24:15], the lord of the vineyard saith unto his steward [his overseer], Call the laborers, and pay them their hire, beginning from the last unto the first. [Thus following the order indicated by Mar_7:22, 1Sa_18:9, Pro_23:6-8, Pro_28:22, Deu_15:9). The lord had done no wrong to those who had labored longest, for he had paid them what they had bargained for and earned. If he chose to be generous with those whose misfortune had prevented them from being hired earlier in the day, no one had any just cause to murmur.] 16 So the last shall be first, and the first last [The meaning of this parable has often been misunderstood by those who fail to note the maxim with which Jesus begins and ends it. This maxim acts as a safeguard in the interpretation of it; the parable also in turn guards against misunderstanding the maxim. The maxim can not be applied to Judas; for, though he then stood high in honor and afterwards fell into disgrace, yet he stands outside the pale of the maxim as interpreted by the parable, for in the parable both the first and the last were received and rewarded by their master, while Judas was rejected of Christ and received no reward. The term "last," therefore, must be applied to those who were included among the accepted laborers, and not those who were excluded from that class. In the parable, the denarius or shilling stands for the gift of [551] eternal life. The vineyard represents the Lord's field of work in the world. The evening is the close of the Christian dispensation, and the coming of Christ to judgment. The parable as it unfolds and develops suggests that in no case was the reward earned by the inherent merits and toil of the laborers, but was rather bestowed because of a desire on the part of the householder to that effect, just as eternal life is bestowed, not by merit, but by covenant grace ( Rom_2:6, Rom_2:7, Rom_4:3-5, Rom_5:16-21). The main object of the parable is to show that longer labor does not necessarily, as the apostles and others might think, establish a claim to higher reward. Degrees of difference there no doubt will be, but they form no account in the general covenant of grace in which the one great gift is offered to us all. As the gift can be no less than eternal life, there must of necessity be a difference in the ratio of service which is rendered for it, since it will be bestowed on the octogenarian and the child, upon Paul who made good the confession of his faith through years of toil, and the dying thief who passed to his reward while his voice of confession was, as it were, still ringing in the ears of those who heard it ( 1Co_15:8-11, 2Ti_4:6-9). The murmuring and envy of those who had labored longest is merely part of the parabolic drapery, introduced to bring out the answer of the householder, and to make plain the point to be illustrated. There will be no envy among those who inherit eternal life. By thus speaking of the envy, however, and showing how ineffectual it was, Jesus warns us to be prepared not to cherish it. The parable is not intended to teach that the characters of men will be exactly similar in the world to come. Paul will not be Peter, nor will Martin Luther be identical with Hugh Latimer and John Knox. God may award eternal life to the character which we are forming, but we should be careful what kind of character we bring to receive the gift. The lesson is that works are valued qualitatively and not quantitatively. Nor may the parable be rightly used to encourage hope in death-bed repentance. It certainly does teach that, however little the labor which a man does in the Lord's vineyard, he will receive the final reward if only he [552] be really in the vineyard; that is, if he be really a child of God. But whether a man who repents on his death-bed actually becomes a child of God is a different question, and is not touched by the parable. Certainly the eleventh-hour laborer who had stood idle all day only because no man had hired him, and who came into the vineyard as soon as he was called, can not represent the man who has been called by the gospel every hour of his life, but has rejected every call until his sun has sunk so low that he knows he can do but little work when he comes. In order to represent this class of sinners, the eleventh-hour men should have been invited early in the morning, and should have replied, "No, it is too early; we will not go now." Then they should have been invited at the third, the sixth, and the ninth hours, and should have made some equally frivolous excuse each time, then, finally, at the eleventh hour, they should have said, "Well, as you pay a man just the same for an hour's work as for a day's work, and as we are very anxious to get your money, we believe we will now go." Had they acted thus, it is not likely that they would have found the vineyard gates open to them at all. Yet such is the sharp practice which some men attempt in dealing with God.]

[FFG 543-553]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

17–22. There came one running. See notes on Matt. 19:16–22. Compare Luke 18:18–22. Mark adds that the young man came “running,” and “kneeled” in the way. He alone tells us that “Jesus beholding him loved him.”

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

to inherit eternal life

Here the man speaks of "receiving" as if it were "inheriting." This metaphor is used to emphasize the importance of receiving. Also, "inherit" here does not mean that someone has to die first. AT: to receive eternal life" (See: Metaphor)

Why do you call me good?

Jesus asks this question to remind the man that no man is good the way God is good. AT: "You do not understand what you are saying when you call me good." (See: Rhetorical Question)

good except God alone

"good. Only God is good"

do not testify falsely

"do not testify falsely against anyone" or "do not lie about someone in court"

translationWords

Jesus

good

teacher

inherit

eternity

God

command

adultery

testimony

honor

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

17–31. THE RICH MAN’S QUESTION; CHRIST’S ANSWER AND COMMENTS

Mat 19:16-30. Luk 18:18-30

17. ἐκπορευομένου αὐτοῦ. As He was going out of the house in which He had welcomed the children. Mk alone has this detail, and that the rich man ran and prostrated himself. The action indicates youthful impulsiveness; he is quite in earnest (cf. Mar 1:40, Mar 5:22); he has perhaps just heard of Christ’s graciousness to the children, and it has kindled his enthusiasm. All three place the coming of the rich man immediately after the blessing of the children, to which it forms an instructive contrast. The children were nearer to the Kingdom than they knew; it did them no harm to be exalted, and they were greatly exalted. The rich man was farther from the Kingdom than he knew; it might do him good to be somewhat abased, and he was abased. Εἰς ὁδόν, as in Mar 6:8, means for a journey, to travel, rather than “into the way” (A.V., R.V.), which would be εἰς τἡν ὁδόν. It is doubtful whether εἷς (Mk, Mt.) simply = τις (a rare use without a substantive), or means that he was by himself. There is reason for conjecturing that εἷς τις νεανίσκος (Mar 14:51) is the Evangelist; but that this εἷς is the same as that εἷς τις νεανίσκος is pure conjecture. Lk. calls him ἄρχων, which may mean no more than that he was a leading man. In the wording Lk. often agrees with Mk against Mt., but only once (ἀκούσας, Mar 10:23) with Mt. against Mk. See on Mar 5:21 for the pronouns after the gen. abs., and on Mar 1:15; Mar 1:40 for the combination of participles.

ἐπηρώτα. Conversational imperf. See on Mar 5:9.

Διδάσκαλε ἀγαθέ. The admiration is genuine, but it is defective; he means no more than that he is seeking instruction from a teacher of great reputation for wisdom and kindness. It is perhaps chiefly the kindness (Mat 20:15), as manifested to the children in spite of the disciples’ opposition, that is meant; cf. Mar 3:4; Luk 6:45; Luk 23:50. Mt., in order to avoid what seems to be implied in the question which Christ asks in return, transfers ἀγαθός from Διδάσκαλε to τί; “Master, what good thing shall I do?” This makes ἀγαθόν pointless; action that is to win eternal life must be good. Lk. both here and Mar 10:45 has τί ποιήσας, as if the speaker thought that one heroic act might win eternal life. The Philippian gaoler (Act 16:30) asked τί με δεῖ ποιεῖν; cf. Luk 3:10-14, and see Wetstein on Mat 19:16.

ζωὴν αἰώνιον. Mk uses this remarkable expression only here and Mar 10:30; Mt. and Lk. each have it thrice, John 17 times, 1 Jn six times. The expression never varies, but A.V. has “eternal life,” “life eternal,” “everlasting life,” “life everlasting”; R.V. always “eternal life.” The idea becomes prominent in Jewish thought in connexion with belief in the resurrection (Dan 12:2; cf. Ps. of Solomon iii. 16; 2Ma 7:9). See on Mar 3:29, Mar 9:43; also on Joh 3:15 with App. E. In class. Grk κληρονομέω is “receive a share of an inheritance,” “inherit,” and is followed by the gen. In Polyb. and LXX., as in N.T., it has the acc. In LXX. and N.T. the idea of “inheritance” seems to be almost lost, and that of “sanctioned and settled possession” to remain. Hort on 1Pe 1:4. Mk has it nowhere else.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

17-31.] Answer to an enquirer respecting eternal life, and discourse thereupon. Mat 19:16-30. Luk 18:18-30. On the different form of our Lord’s answer in Matt., see notes there. As it here stands, so far from giving any countenance to Socinian error, it is a pointed rebuke of the very view of Christ which they who deny His Divinity entertain. He was no ‘good Master,’ to be singled out from men on account of His pre-eminence over his kind in virtue and wisdom: God sent us no such Christ as this, nor may any of the sons of men be thus called good. He was one with Him who only is good, the Son of the Father, come not to teach us merely, but to beget us anew by the divine power which dwells in Him. The low view then, which this applicant takes of Him and his office, He at once rebukes and annuls, as He had done before in the case of Nicodemus: see Joh 3:1 ff. and notes. The dilemma, as regards the Socinians, has been well put (see Stier ii. 283, note):—either, “There is none good, but God: Christ is good: therefore Christ is God;”—or, “There is none good, but God: Christ is not God: therefore Christ is not good.”

With regard to other points, the variations in the narratives are trifling, but instructive—εἰ δὲ θέλ. εἰς τ. ζ. εἰς. τήρ. τ. ἐντ. λέγει αὐτῷ, Ποίας; ὁ δὲ Ἰης. εἶπεν Τό. (Matt.) = τὰς ἐντολὰς οἶδας (Mark and Luke) without any break in the discourse. Similarly, in Matt., the young (Matt.) ruler (Luke) asks, ver. 20, τί ἔτι ὑστερῶ; but in Mark and Luke, Jesus says to him (and here with the remarkable addition of ἐμβλ. αὐτ. ἠγ. αὐτ.), ἕν σε ὑστερεῖ (or σοι λείπει). Such notices as these shew the point at which, not short of which nor beyond which, we may expect the Evangelists to be in accord; viz. in that inner truthfulness of faithful report which reflects to us the teaching of the Lord, but does not depend on slavish literal exactitude; which latter if we require, we overthrow their testimony, and most effectually do the work of our adversaries.

17.] εἰς ὁδόν, out of the house, ver. 10, to continue His journey, ver. 32. The running and the kneeling are both found in the graphic St. Mark only.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

17-31. Jesus is asked the way to obtain life by a rich young man, and points him the way of the commandments. The young man professes to have kept these, and then Jesus shows him the way of self-renunciation. His disappointment leads Jesus to speak of the danger of wealth, and of the reward of renunciation.

The young man addresses Jesus as Good Teacher, and asks what he shall do to inherit eternal life. Jesus takes up this address first, and asks why he calls him good, when only God is good. And he points him to the commands of God for the answer to his question. The young man claims to have kept these, and as Jesus looks at him, he loves the evident feeling for righteousness that leads a man of manifestly moral life to dissatisfaction with himself, and seeing that it is his wealth that stands in the way, he bids him sell out, give to the poor, and follow him. It is evident that he has probed the difficulty, for the man has too much to give up and sadly turns away. Jesus then turns to his disciples, and shows them that riches are a stumbling block in the way of life. This excites their astonishment, as wealth and respectability go together. Whereupon, Jesus tells them that it is no easy thing to enter into the kingdom of God anyway, and for a rich man next to impossible; in fact, impossible with men, and only possible with God. Peter, conscious (perhaps a little too conscious) that this demand of self-renunciation has been complied with by the disciples, asks what their reward will be. Jesus answers, rewards in kind here, with persecution; and in the future eternal life. But, lest they should think of themselves as having any exclusive right, or even necessary preëminence in the kingdom, he warns them that many first shall be last, and last first.

17. Καὶ ἐκπορευομένου αὐτοῦ1 εἰς τὴν ὁδόν—And as he went forth into the road. See v.10, where he is said to have gone into the house. εἷς—The numeral is used sometimes, especially in late writers, in the sense of the indef. τις. The usage is so rare, however, as to warrant its rejection, except in sure cases. Here, it means that one man came by himself to consult Christ.1 γονυπετήσας2—having kneeled to him. ζωὴν αἰώνιον κληρονομήσω—to inherit eternal life.3 Eternal life was the term in common use among the Jews to denote the blessings of the Messianic kingdom, both here and hereafter.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Running and kneeled. Two details peculiar to Mark.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.