Mark 10:21

Mar_10:21

Then Jesus beholding him, loved him.

The young ruler, whom Jesus loved

I. Let us inquire into the nature of our Lords regard for the young ruler. Then Jesus, beholding him, loved him. There are those who think that ardent love for an unconverted friend is a misplaced affection; that we should only love what God loves. But the love of God must be different from the love of the creature. When God loves He loves the whole man, not for his moral qualities, but in spite of them. The love of man is partial in its object, for we can admire one part of a mans character whilst we dislike another. Our attachments also in their present form must be of limited duration. What is implied in this love?

1. There is a sincere desire for such a persons welfare and an anxious wish to do him good.

2. There is a feeling of mournful pity, that one endowed with such high and hopeful qualities should fall short of heaven at last.

II. What were the qualities which kindled our Lords regard for the young ruler?

1. A real concern on the part of the young man for the safety of his soul.

2. Our Lord would be pleased with the young mans desire for religious knowledge.

3. The excellence of his moral character.

III. Having seen the nature of our Lords regard, and the qualities of the young man which seem most likely to have kindled it, let us conclude with a few practical reflections on the sad compatibility of both with the final loss of heaven.

1. How many amiable qualities are here spoiled at once by the love of this world.

2. What is the precise value of any combination of amiable qualities towards the securing of this rich inheritance? However the world may applaud noble qualities, they will not save in the day of judgment. There must be repentance and faith. (D. Moore, M. A.)

Amiable qualities in the unregenerate

Doctrine 1.

There may be some amiable and good qualities in unregenerate men.

1. All are created with some inclination to good, though not to good spiritual, yet to good, natural and moral. In our decayed condition there are some remainders of right reason, some impressions of equity, some principles of common honesty, still left and preserved in us, though as to spiritual endowments, we are altogether become filthy and abominable (Psa_14:2). As in a rifled palace, though the rich furniture be gone, the plate and the jewels, and though the fashion of it be much spoiled, yet some of the fabric is left still standing to show what a magnificent structure it once was.

2. For the good of mankind. God is the patron of human society, and delights in the welfare and preservation of it. Now there would be no such thing as human society, if there were not sweetness of nature and moral dispositions yet left in us.

3. There are other things besides renewing grace that might cause these amiable qualities.

(1) Bodily temper may incline men to some good.

(2) The increase of one sin may cause others to decrease, as a wen that grows big and monstrous defrauds other parts of their nourishment. Though all sin he kindly to a natural heart, yet some sins are more apt to take the throne, and other lusts are starved to feed that A prodigal man is not covetous, and so more prone to be liberal and free-hearted. Thus as weeds destroy one another, so do many vices; so many vices occasion something that is amiable. Ambition makes men diligent, sober, and vigilant to improve their opportunities.

(3) It may be occasioned partly by discipline and strict education, or else the miseries and calamities of the present life; for these things, though they do not mortify sin, yet they may much weaken and hinder the discovery of it.

(4) By politic government and laws, which keep men within the bounds of their duty, so that they are orderly by constraint, and for fear of penalty, which, if they should follow their pleasure in sinning, they would be exposed to. Austin compares laws to brooms, which, though they cannot make corn of weeds or of chaff, yet they serve to sweep in the corn and keep it within the floor. Laws may make men good subjects, though not good men.

(5) Unregenerate men may be translated from the grammar school of nature to the university of grace; and though they never commence there, and took the degree of true sanctification, yet they may come very near to it by common grace, and may not be far from the kingdom of God.

Use 1. It shows us how inexcusable they are in the sight of God, and how just their condemnation will be, that have nothing lovely in them.

Use 2. If there may be amiable qualities in unregenerate men, then do not rest in these things (St. Mat_5:46). A good nature without grace makes a fair show with the world, but it is of little respect with God as to your salvation. All this may be from temper and awe of men. How may a man mistake a still nature for meekness, firmness and height of spirits for zeal, want of affection to holy things for discretion, stupidity for patience, obstinacy for constancy! But God knows how to distinguish. Will complexion and temper ever pass for grace in Gods account? And usually if a natural man hath one good quality, he hath another bad one to match it. Nay, a good nature once corrupted doth prove the worst of all others, as the sweetest wine makes the tartest vinegar-all their parts and excellences are but like a sword in a curlers shop, as ready for the thief as the true man to purchase.

Doctrine 2. That in some respect Christ loves those that are orderly and civil, and do but outwardly carry themselves according to Gods commands.

1. The thing is good in itself, though the resting in it makes it useless as to the salvation of the person that goes no further (Mic_6:8).

2. Because our Lord Jesus Christ is willing and ready to own the least good in us, that He might draw us on to more (St. Mat_12:20).

3. Because these things tend to the profit of mankind, and Jesus Christs heart is much set upon the good of mankind. Use. Now let us see what use we may make of this.

I. Negatively.

1. We cannot make this use of it as if Christ did love moral virtues as meritorious of grace; they are not such things upon which God hath bound Himself to give the grace of conversion.

2. We must not so take this as that He doth love good qualities so as to make them equal with Christian virtues or the graces of the Spirit. Morality is good, but we must not lift it up beyond its place. There is something better, and that is grace (Heb_6:9). Loose professors dishonour their religion, but the sound grapes in the cluster must not be judged of by the rotten ones, nor is the beauty of a street to be measured by the filthiness of the sink and kennel. Those that are the sink and disgrace of Christianity are unfit to show forth the virtue of it. So that if you compare these things, their morality is but like a field flower to a garden flower, or wild fruits to orchard fruits; it is a wild thing in comparison of grace, and not in any way comes up to the height of it.

3. We must not from hence make this use, that we should think ourselves to be in a good condition because of moral qualifications. Men may be viceless, but yet if they be Christless and graceless, and never brought to brokenness of heart (for certainly that is necessary to prepare men for faith, and for pardon of sins) they may perish for evermore.

II. Positively. What use may we make of this, that Jesus loved this young man?

1. If Christ did love civility, much more will He love true grace in any of His, though mingled with much weakness. Certainly He that delights in the obscure shadow of His image will much more delight in the lively picture and impression of it upon the souls of His people, though we have our weaknesses.

2. We learn by Christs example to honour others for their common gifts.

3. Thus we may learn children, young men, and others, all may know how to get Christs love if they be tractable. By the rule of contraries, if He loves conformity to the law of God in externals, He hates those that walk contrary to His laws.

4. It condemns those that will pretend to the peculiar love of Christ, when they are not moral, but forward, undutiful in their relations, unconscionable in their dealing, and have not learned to be sober, to possess their vessels in sanctification and honour. What I do you talk of being Christians, when you are not as good as heathens?

Object: What love doth Christ show now upon earth to those that are moral?

1. Moral virtues will at least procure a temporal reward.

2. There will be some serenity of mind resulting from the rectitude of your actions.

3. It is some advantage to grace; it is like the priming the post, that maketh it receptive of better colours.

4. As to their eternal state, it will be more tolerable for such than for others. (T. Manton, D. D.)

On discerning good in others

It is only St. Mark who informs us that our Lord, beholding him, loved him. There were many imperfections in this young man, who was far too well satisfied with himself; yet our Lord loved him. Thus when we see much in people to lament and condemn, we should try to discern something in them to love. We are often tempted to dwell on the worst side of our neighbours character. We shall never help him much unless we love him. Let us go on looking till the ungraceful qualities disappear from view, and we discover his better self. There is some such view taken of the departed. Sometimes while a man is alive we are keenly alive to his bad points; when the man dies we find there is another side to his character which we never suspected. We often do not know the value of persons till we have lost them. We should not wait for death to remove men before we appreciate them. Try to think not so much of what the man is as what he was meant to be. Reconstruct in imagination the pattern after which he was created. He was meant to be something better than he has yet become. God meant him simply to be courageous. He is now rash. He is now lavish-he was intended to be generous. His very faults are perhaps perversions of good qualities. What you think insincerity arises from a desire not to wound feelings. What you think abruptness is a distorted form of straightforwardness. Not that we should confound moral distinctions. The man is a drunkard-we need not justify intemperance, but we may yet think God meant him for something better. God drew the plan for each. I will consider what by grace they may yet become. The Saviour loves yon still, beholding you with all your blemishes. (H. W. Burrows.)

One thing thou lackest.-

The defective amiabilities of the young

There may be much exceedingly fair and interesting in youth, and yet one thing of essential importance lacking.

1. Corporeal beauty-comeliness of feature, freshness of complexion, symmetry of form, gracefulness of movement; but how terrible if united with depraved and deformed soul, if no Divine light within, no love of God reigning in the heart.

2. Tender sensibilities, ever apt to awake at sight of distress. And yet in same heart there may be no sense of sin, no repentance toward God, no regard for Christ, no graces of the Spirit.

3. Mental ability-strong memory, ready judgment, shrewd observation, lively fancy; and yet an understanding blind in reference to the things of God, e.g., Balaam, Ahitophel.

4. Docility-readiness to devote energies to this or that pursuit, but neglecting the greatest study of all. He who has been learning all other sciences, but will not learn of Jesus, has left out of his study that very science which alone can enlighten him with the light of the living.

5. Religious assiduity-attention to outward rites. It is possible to know the truth and not love it; to hear the gospel and not believe it.

6. Active benevolence. Kindness may be done from motives of self-interest. They may also proceed merely from natural instinct, and not from love to God.

7. Ardent friendship, without any concern about the Friend who sticketh closer than a brother. (John Mitchell, D. D.)

A special precept, given as a test

In the rulers mind there was an ideal goodness; would he act up to its requirements? Riches and poverty in themselves are of little moment; our views of them constitute their most important feature. The point is, Are we trusting in them? If so, they must be given up, for they are a snare to us.

1. This test is much needed; for, although so dangerous, riches are not avoided like a haunted house. Very few fancy that they are rich, therefore the warning passes by them unheeded. But, whether we possess much or little, we may be clinging to what we have, and that is the danger.

2. If there remains one thing wanting, we cannot know satisfaction. No matter what our earthly possessions may be, still we shall be disappointed. The desires of an immortal spirit can be satisfied with nothing less than immortality.

3. Christ alone can satisfy all our wants. If we take up our cross and follow Him, we shall discover treasure laid up for us in heaven. With Christ as our guide and our hope, we shall be able to despise the riches of this world as so much glittering dross. Our course will be forward, our hope consistent, and heavens pure treasures our everlasting portion. (G. C. Tomlinson.)

One thing thou lackest

A barren and a fruitful vine are growing side by side in the garden; and the barren vine says to the fruitful one, Is not my root as good as yours? Yes, replies the vine; it is just as good as mine. And are not my lower leaves as broad and spreading? And is not my stem as large and my bark as shaggy? Yes, says the vine. And are not my leaves as green, and have I not as many bugs creeping up and down? And am I not taller than you? Yes; it is quite true, replies the vine; but I have blossoms. Oh, blossoms are of no use. But I bear fruit. What! those clusters? Those are only a trouble to a vine. Such is the opinion of the fruitless vine; but what thinks the vintner? He passes by the barren vine; but the other, filling the air with its odour in spring, and drooping with purple clusters in autumn, is his pride and joy; and he lingers near it, and prunes it, that it may become yet more luxuriant and fruitful, So the moralist and the Christian. (H. W. Beecher.)

Whole-hearted allegiance necessary

What, then, did this young man lack? Not right desires: he wished to inherit eternal life. Not a good moral character: all the moral law he had kept from his youth up; he had been an honouring son, an honoured citizen, a pure man. Not earnestness: he came running to Christ. Not reverence: he kneeled before Him. Not humility: he made willing and public confession of his desire and his faith before the multitude in the open roadway. Not an orthodox belief: if words are creeds, no creed could be more orthodox than that which he compacted into the two words, Good Master. Not a humane and tender spirit: for Christ looking on him loved him. But he lacked absolute and unquestioning allegiance; entire and implicit consecration; the spirit of the soldier who only asks what the marching orders are; the spirit of the Master Himself, whose prayer was ever, Thy will, not Mine, be done. And, lacking this, he lacked everything, and went away sorrowful. (Lyman Abbot, D. D.)

Importance of the one thing lacking

The lack of one thing may make void the presence of all things else. Lacking its mainspring-which is but one thing-a watch with jewels, wheels, pinions, and beautiful mechanism, the finest watch indeed that ever was made, is of no more use than a stone. A sundial without its gnomon, as it is called, Times iron finger that throws its shadow on the circling hours-but one thing also-is as useless in broad day as in the blackest night. A ship may be built of the strongest oak, with masts of the stoutest pine, and manned by the best officers and crew; but I sail not in her if she lacks one thing-that trembling needle which a child running about the deck might fancy a toy; on that plaything, as it looks, the safety of all on board depends-lacking that, but one thing, the shin shall be their coffin, and the deep sea their grave. It is thus with true piety, with living faith. That one thing wanting, the greatest works, the costliest sacrifices, and the purest life, are of no value in the sight of God. Still further, to impress you with the valuelessness of everything without true piety, and to show how its presence imparts such worth to a believers life and labours as to make his mites weigh more than other mens millions, and his cup of cold water more precious than their cups of gold-let me borrow an illustration from arithmetic. Write down a line of ciphers. You may add thousands, multiplying them till the sheets they fill cover the face of earth and heaven; yet they express nothing, and are worth nothing. Now take the smallest number of the ten, the smallest digit, and place that at their head-magic never wrought such a change! What before amounted to nothing rises instantly by the addition of one figure, one stroke of the pen, into thousands, or millions, as the case may be; and whether they represent pounds or pearls, how great is the sum of them! Such power resides in true faith-in genuine piety. It may be the lowest piety, but one degree above zero; it may be the love of smoking flax, the hope of a bruised reed, the faith of a mustard seed, the hesitating, fluttering confidence of him who cried, Lord, I believe; help Thou mine unbelief. Still, so soon as it is inwrought by the Spirit of God, it changes the whole aspect of a mans life, and the whole prospect of his eternity. It is that one thing wanting which, however amiable, moral, and even apparently religious we may be, our Lord addresses us, as He did the young ruler, saying, One thing thou lackest. (T. Guthrie, D. D.)

One habitual fault may vitiate the whole life

When a clock is out of order, we take it to pieces, and search where the fault lies, knowing that one wheel amiss may hinder the going of the whole clock. Our hearts are every day out of order; our work must be to take them to pieces by examination, and to see where the great fault is. (G. Swinnock.)

One thing thou lackest

The celebrated preacher, George Whitfield, made it a custom wherever he went to speak to the people in whose houses he stayed concerning their souls. He used to travel throughout the country preaching the gospel, and was brought into communication with vast numbers. At one time he was staying in the house of a kind and amiable man, General E- , who was a great admirer of his preaching. The family was so extremely hospitable and kind that, though he saw no evidence of vital godliness among them, Whitfields lips seemed sealed to all but the genial courtesies of society, and he omitted his ordinary custom on such occasions. But when he went upstairs to bed the Spirit of the Lord said to him, O, man of God, how shalt thou be clear of their blood if thou dost not warn them? His own feelings would have led him to be silent; and the tempter suggested, They are so amiable and good; how can you speak to them about sin? Besides, you have preached the gospel today in their hearing; surely that is enough. There was a struggle in his mind, which he would fain have decided by continuing silent, especially as so much kindness had been received. But God would not let him sleep that night. The voice of conscience said, This very kindness should appeal to your gratitude not to be silent. It is your duty to speak-to warn them. Early in the morning, before going away, Whitfield took his diamond ring from his finger, and wrote on the pane in the window these words: One thing thou lackest. He was no sooner gone than the master of the house said, I will go up and look into the room where this holy man slept, for he had an almost superstitious reverence for him. The first thing that caught his attention when entering the room was the writing on the glass. Its meaning flashed across his mind. He stood and wept. He then went to the door and called his wife. On looking at the writing she burst into tears, and said: I thought he was unhappy. There seemed to be something on his mind. I knew he was in trouble about us, that we were not converted. I had been hoping he would speak to us. The husband said, By Gods grace, then, we will seek that one thing we lack. He called his family together, three daughters and a grown-up son. The text was pointed out. The Spirit of the Lord blessed it to their souls. The whole family knelt in prayer, confessed their sins, and found joy and peace in believing. The narrator of this incident says: I know the story to be a fact, a friend of mine in New York having in his congregation a young woman, the daughter of one of the three daughters who knelt with her family in Whitfields room, and she treasures up the pane of glass as a precious relic. (Christian Globe.)

A good natural character without religion

The dahlia would surely be a very empress among flowers if it had but perfume equal to its beauty, even the rose might need to look to her sovereignty. Florists have tried all their arts to scent this lovely child of autumn, but in vain, no fragrance can be developed or produced; God has denied the boon, and human skill cannot devise it. The reflecting mind will be reminded of those admirable characters which are occasionally met with, in which everything of good repute and comely aspect may be seen, but true religion, that sweet ethereal perfume of grace, is wanting; if they had but love to God, what lovely beings they would be, the best of the saints would not excel them, and yet that fragrant grace they do not seek, and after every effort we make for their conversion, they remain content without the one thing which is needful for their perfection. Oh, that the Lord would impart to them the mystic sweetness of His grace by the Holy Spirit! (C. H. Spurgeon.)

One thing lacking

I. That no outward respect, however exact, or however long, to Gods law, can give us a title to eternal life.

1. It is not enough that there should be wishes after heaven: and even a willingness to do many things, so that we may obtain the crown and the glory which are there laid up.

2. It is not enough either that our hearts should be tender, and our temper amiable. For after all, delightful as is this frame of mind to those among whom we live, and on whom it sends forth a perpetual sunshine, it is the gift of God to us. It is not our own, but His, and, in many cases, we can no more help this sweetness of disposition, than the flowers of the field can help being fragrant and beautiful. It is their nature to be sweet, and ours, perhaps, to be amiable. But is it any excuse for not loving God, that we love everything and everybody else?

3. It is a mere wilful murdering of our own souls, to whisper to ourselves that the greatness of a sacrifice will plead before God in excuse for our not making it. Had the young man in the text prayed to God to help him in his strait, to conquer his carnal weakness, to support his fainting courage, and to gird up his soul with a triumphant faith, he would have prevailed; and so shall we. Faith, faith, faith-here is the want! (J. Garbett.)

Sermon to the young

I. What is there in the scale that is favourable to you?

1. There are many of the qualities of youth which are favourable to religion, and as such Christ regards them. Courage, warm affections, retentive memory. These favourable to piety.

2. There are words in Scripture that are peculiarly favourable to you, and should inspire your hope, They that seek Me early shall find Me.

3. So the works of God-His works of grace-confirm those things that are said, so earnestly, to encourage you. Perhaps not one in forty is convinced after the age of forty.

II. What is there in the scale that is against you? One thing thou lackest, etc.

1. All that is merely amiable and hopeful in nature is not grace, nor is it at all really valuable in Gods sight. It is not holiness.

2. All those things that may appear amiable and lovely, if they are not sanctified by religion, will become hostile. The readiness of mind that receives a report may render your mind the storehouse of all impurity.

3. That if the grace of God prevent not, all the promises of youth may perish in everlasting despair.

Now let me entreat you to take the following counsels.

1. Never think you are too young to be converted, and forgiven, and saved.

2. Never take up with anything short of true religion.

3. Never be satisfied with having religion-seek to abound in it.

4. Let me remind you that for this purpose you should study your own easily besetting sin, especially the sins of your youth.

5. For this purpose form a rule, lay down a plan for life, laying out every day as it ought to be spent, and as you will wish you had spent it when you come to die; for this purpose read daily the Holy Scriptures-consult aged and experienced Christians, and ask them how they would advise you to conduct yourself before God.

6. Lastly, seek to live not for yourselves, but to live usefully as well as safely. (J. Bennett, D. D.)

Christs answer

Now we come to Christs answer, and there take notice. First: Of the admonition of his defect: Jesus said unto him, One thing thou lackest.

1. Because it would have been tedious to convince him of all his defects, Christ would take the more compendious way, and insist but upon one thing, which was enough to show that he was not perfect, as he vainly dreamed. If a man brag that he is able to pay one hundred pounds, you convince him of his penury when you press him to pay one penny, and he cannot.

2. This one thing was sure, and would strike home; for our Lord knew his heart, and therefore was resolved to touch his privy sore, and doth propose such a precept as would cross his darling sin; and therefore he would only come with one thing, which would try him to the purpose.

3. That one thing which he lacked was the main thing, the principal thing of the law, which was loving God above all things; the sum of the law is to love God above all, and our neighbours as ourselves.

4. Because the young man erred out of ignorance, Christ would not deal roughly with him, or by way of sharp reproof; He doth not rate him.

(1) We learn-That proud sinners must not be soothed up in their self-conceit, but convinced of their defects.

(2) That the way to convince them is by representing their principal and chief faults, some one sin; as Christ dealt with this young man: and so He deals with the woman of Samaria, convincing her of her sin.

(3) The more our failings strike deep upon the main articles of our obedience to God, the greater our conviction, and the more sense we should have of our condition before God. Secondly: We come to Christs precept, command, and injunction. First: Go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven. Not applicable to all, in all circumstances.

But yet still in some cases we are to forsake all.

1. When God by His providence reduceth us to a poor condition.

2. When we cannot obey any particular precept of God without danger of being undone by it. The reasons why we must do so.

(1) God hath an absolute right to all that we have by His own eminency and prerogative.

(2) Because it is impossible we should be Christians, if we come not to Christ with this mind and resolution to forsake all for our duty to Him (Luk_14:33). (T. Manton, D. D.)

One defect fatal

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. (T. J. Holmes.)

Sell whatsoever thou hast.-

A severe test

It is not raw recruits and beardless boys that hold the front of battle. These are not the stormers they throw into the fiery breach. Where the bullets fly the thickest, and the carnage is the fiercest, the ground is held by veterans, men inured to war, the flash of steel and the roar of cannon; on whose grim faces calm determination sits, with scars and medals on their breasts. The post of danger is assigned to veterans. Heavy burdens are laid on the backs, not of boys, but of grown men. It were little else than murder to bid a youth, who had just left his mothers side, nor ever had his foot before on a deck, climb the shrouds and reef the topsails in a storm, when the mast bends to the breaking, and the ship reels in the trough of the sea. That were not common sense; and what man, who loved his son, and had either sense or consideration, would put a tender youth to so terrible a trial? It is said here, Jesus, beholding him, loved him; and if He loved this young ruler, why did He put him to a trial that, I venture to say would test the faith, not of a young Christian, but of the oldest and most mature Christian here? Why did He, so to speak, send this boy to the very front of the battle, the thickest of the fight? Doing so, I confess that, for myself, I am not much astonished at the result. At first sight, at least, I wonder less at this youth shrinking back, than I wonder at our Lord bidding him go forward. Let the best Christian here put himself for a moment in this youths circumstances. Think how you would feel now, were you called upon today to give up all the earnings of a lifetime, to part with some ancestral property-the dear old house, and the old trees, and the scenes of your boyhood, your possession, fortune, estate, rank-to leave all, to become a beggar, and follow the fortunes of a man so poor Himself that He often had not where to lay His head. I doubt that would be a burden under which the oldest Christian would stagger. I suspect that would try the faith of the best man here. And if any of you are disposed to look with scorn rather than sympathy on this poor young man, I am not of your number; and I would ask you to think how you would have done, and how erect you would have stood, under the same trial. The question occurs, then, Why did our Lord put this youth to such a trial? Was it done to repel him? No; it was done to draw him. It was not done to quench the smoking flax; but to blow it, as it were, by what seemed an adverse wind, into a burning flame. It was done kindly, discreetly, mercifully. By this step Christ intended to make that man know what he was; to make him see that he was not what he seemed to others and to himself. This test was applied to convince him practically of what it was not possible, perhaps, to convince him theoretically-that there was one thing he lacked, and that (so to say) the one thing needful. (T. Guthrie, D. D.)

I. Christ-following involves self-abnegation. You cannot have a little of Christ, and a little of self. All or none.

II. Christ-following must be the expression of the souls supreme love. You must not make Christ a mere convenience.

III. Christ-following means self-giving. Christ was the Giver, and men are like Him in proportion as they give. Giving is not yet understood as a test of discipleship. Giving is understood as a patronage, but not as a self-sacrifice. Giving means different things to different people. There are men who give a thousand guineas at once, yet is their gift without value. If certain rich merchants, whose purses are always accessible, would but utter two sentences distinctly in favour of Christ as their personal Saviour, that would be worth more to the Christian cause than all the gold they lavish on it. (J. Parker, D. D.)

Consecration of all to Christ

Commentators stumble over the difficulty of this command. But it came to others, and they stood the test. It came to Peter, and James, and John, and Andrew, when Christ bade them leave all to follow Him, to become fishers of men. It came to Paul when Christ bade him crucify his pride, and go into Damascus, and take his instructions from one of the despised and persecuted Christians, who would tell him what he should do. It came to Luther when Christ bade him forsake the church of his fathers and of his childhood; to Coligny, when Christ bade him abandon wife, and home, and peace; to William of Orange; to the Puritans; to John Howard; to David Livingstone. In one form or another it comes to every Christian; for to every would-be Christian the Master says, Give up your property, your home, your life itself, and take them back as Mine, and use them for Me in using them for your fellowmen. He who cannot-does not-do this, is no Christian. He can do nought but go away sorrowful: in this life, if he is keen of conscience; in the life to come, if a false education has lulled his conscience into uneasy slumber, but slumber so deep that only the judgment day can awaken it. (Lyman Abbot, D. D.)

How to treat wealth

When King Henry asked the Duke of Alva if he had observed the eclipses happening that year, he replied, I have so much business upon earth, that I have no leisure to look up to heaven. So it is with those who entangle themselves with the riches and pleasures of this world. There is only one way in which we can make them helps instead of hindrances. As an old writer remarks, If we place a chest of gold or treasures upon our backs, it weighs us down to the earth; but if we stand upon it, we are raised higher. So if our possessions are placed above us, they will surely keep our souls grovelling earthward; but if we place them under our feet, they will lift us nearer to God and heaven. (Anon.)

Apostolic poverty

Once I was staying as a boy in a bishops house, and there was dug up the brass plate from the tomb of one of his predecessors, and I have never forgotten the inscription that was on it. It was this: Stay, passer by! See and smile at the palace of a bishop. The grave is the palace they must all dwell in soon. Some of the best bishops who ever lived have been housed in log huts, and lived in apostolic poverty, and on hard fare. So did St. Augustine, the sainted Bishop of Hippo. Do not give me rich robes, he said to his people; they do not become a humble bishop. When a rich robe is given to me I feel myself obliged to sell it to help the poor. In former centuries the first thing a bishop did, as a rule, was to part with all his earthly possessions; and, while the heathen historian of the fourth century praises them, he speaks with angry scorn of the pompous and worldly prelates of other sees. (Archdeacon Farrar.)

Giving to the poor

The Dry Goods Chronicle says that the late Mr. Nathaniel Ripley Cobb, of Boston, was generous-hearted and conscientious in the highest degree. In November, 1821, he drew up the following document:-By the grace of God, I will never be worth more than 50,000 dollars. By the grace of God, I will give one-fourth of the net profits of my business to charitable and religions uses. If I am even worth 20,000 dollars, I will give one-half my net profits, and if I am ever worth 30,000 dollars, I will give three-fourths, and the whole after my fiftieth thousand. So help me God, or give to a more faithful steward and set me aside. November, 1821. He adhered to this covenant, it is stated, with the strictest fidelity.

Give God thy heart, and He will reward thee with heaven

From the circumstances of the case, then, to which the text particularly refers, it is evident this precept implies that religion requires the renunciation of every object that engrosses the mind to the exclusion of God and duty. Nothing short of a complete sacrifice can fulfil the design of the gospel. This is a sublime view of the spirit and design of religion. It is not enough to submit to some privation and endure some trials in performing its duties; religion is so authoritative and dogmatic, that it must govern the will. The precept of the text requires the avaricious to sacrifice their wealth; but their wealth is to be applied to useful and charitable purposes. The sacrifice is enjoined as an indispensable proof of sincerity. Religion casts contempt on all sublunary things; still it commands its disciples to make the worlds goods subservient to generous uses; it does not mortify one vice to afford scope for another. The wealth which the rich man in the text possessed, was to be distributed among the poor; and nothing can illustrate more strikingly the kind and charitable spirit of the gospel than the importance which is thus given to the claims of the destitute. In thus illustrating the benevolent spirit of the gospel, it is necessary to remark, that the text furnishes no argument for profuse and indiscriminate charity. There is a danger that our charity should not only be indiscriminate, but profuse. In enjoining these arduous and important duties, religion proposes a rich and splendid reward. The figurative language of the text was evidently suggested by the nature of the precept it contains. The individual to whom the text was addressed was commanded to renounce his wealth; and the reward promised to his obedience was a treasure hereafter, infinitely more valuable than all the treasures of the earth. We are accustomed to say of any object on which we set a high value, that it is a treasure. We say of knowledge, that it is a treasure; we say of fame, that it is a treasure; we say of affection, that it is a treasure-a rich, inestimable treasure; and in all these cases, the phrase expresses the importance we attach to the object to which it is applied. In its application to the reward which religion reveals, it is comparatively weak. Nothing that men value on earth can convoy any adequate idea of the splendour and value of that reward; for it includes in it all of dignity, enjoyment, and purity, of which our nature is capable-the greatest honour, the most exquisite happiness, and the most exalted virtue. It is a treasure of knowledge; for there all Divine truth will be revealed to the soul; doubts, errors, and prejudices, will be dispelled. It is a treasure of affection; for there all distrust, jealousy, and fear, will be removed; Gods generous, unchanging love, will enrich and soothe the glorified spirit; a pure and glowing sympathy will unite soul to soul; the sweetest thoughts, and the most confiding tenderness, will be cherished and enjoyed; no suspicions will ever darken or chill the current of love, as it flows deep and warm from the rich fountains of the soul; and in communion with God, in the society of angels, and amidst the bright company of the redeemed, all the delights of lofty devoted affection will yield perpetual ravishment. It is a treasure of joy; for there every hope will be realized, and every promise fulfilled; care, trouble, and grief, will be forever gone; all the meanness, sufferings, and bereavements of life, will have passed away; bright scenes will call up the fairest images, and awaken into life the most animating thoughts; and exercises of lofty meditation, and the purest devotion, will fill the soul with transporting ecstasy. It is a treasure of glory; for there the soul will be raised to its native rank, adorned with unfading righteousness, invested with the honour of a mighty triumph, associated with angels, and welcomed by Christ; then the white robes will be put on, the crown and victorys palm; then the song of praise will smile from the innumerable host; all the glory of God, all the glory of angels, and all the glory of the redeemed, will meet in one resplendent blaze, and fill the vast heaven with its inconceivable brightness. Oh, what a treasure! valuable as the soul, lasting as eternity! Riches will decay and perish; the proud palace will crumble into ruins, and its stately chambers be lonely and silent; the charms of beauty will fade, the trophies of ambition moulder into dust; and all the gaiety, pomp, and splendour of life, will vanish like a dream, and leave not a wrack behind. (A. Bennie.)

Take up the cross.-

The Christian taking up his cross

I. The Christians cross-What is it? It is something painful and humiliating. No death inflicted by the Romans was so agonizing as crucifixion; no death so ignominious. The Christians cross is that portion of pain and humiliation and suffering which the wisdom of God may allot to him in the way to heaven. It comes on us in different forms; the worlds hatred; domestic sickness; in himself. One mans cross is visible-all can see it; another mans may be secret. Our crosses may be changed; my neighbours today may be mine tomorrow.

II. But we are to take up our cross. What is meant by this?

1. There are some things it seems to forbid. We are not to make crosses for ourselves; this is to invade Gods province. He will order our afflictions for us. We are to take those He lays down, not to aggravate or increase them. Not to wish to choose what crosses the Lord shall make for us. We often want other mens crosses just as we want their comforts. We must let the Physician prescribe for our disease. The cross sent is that from which we would most like to be exempt; the man of strong affections is wounded in his affections. The text forbids stepping out of the way to avoid our cross; this is choosing sin rather than affliction. God can meet us with crosses in sinful ways as well as in righteous, heavier than those turned from.

2. We have seen what this taking up of the cross forbids: let us now see what it enjoins. To take our cross as Christ did His. We are to carry it patiently-voluntarily-cheerfully.

III. Look now at the command our Lord gives us to do this. Come, take up the cross, and follow Me. Be careful not to mistake. Suffering cannot expiate sin. Christ has done this completely. What will you say when you lay your cross down at the gate of heaven? (C. Bradley, M. A.)

Following Christ

There are many special reasons why Christ should be propounded to us as our pattern and example whom we should follow and imitate.

1. Because He is a pattern of holiness set up in our nature.

2. Because there are many advantages by this pattern in our nature; as

(1) our pattern is more complete than if God had been our pattern. There are some graces wherein we cannot be said to resemble God, and therefore we must look for a pattern elsewhere, as humility, faith, fear, hope, reverence, obedience; none of these things are in God, for He hath no superior, and these things imply inferiority and subjection.

(2) It is an engaging pattern. We are engaged by the rule of our obedience, but much more by Christs example.

(3) It is an encouraging pattern, partly as there is an efficacy in this pattern; as with the gospel or law of Christ, there goeth along the ministration of the Spirit, so also with the consideration of His example.

Use. To persuade us to follow Christ.

1. Our general profession of being Christians doth oblige us to be like Him; head and members should be all of one piece-oh! what an affront is it to Christ to put His name to the picture and image of the devil.

2. We shall never be like Him in glory unless we be like Him in grace also (Rom_8:29).

But wherein should we follow Christ?

1. In His self-denial (2Co_8:9).

2. In His humility (St. Mat_20:28).

3. In His love to the saints (St. Joh_13:34).

4. In His usefulness and profitableness, and of this the whole Gospel is a narrative and history.

5. In His piety towards God.

6. In His spirituality add heavenly-mindedness.

7. In His obedience to His mean earthly parents.

8. In the sweetness and beauty of His conversation, and yet in a strict and winning way.

9. In the holiness and purity of His life.

10. In His wonderful patience and meekness.

11. In love to His enemies (Rom_5:10). (T. Manton, D. D.)

And went away grieved.-

Christ left sorrowfully

I. He went away from Christ, though good. Alas that the moral should ever be separate from the holy.

II. He thought so highly of Christ and yet went away from Him.

III. He had pure and lofty aspirations and yet he went away. Contentment in good is a sign of a poor aim, rather than a great achievement. His aspiration was weak, though pure. He was only partially prepared to do the good thing. He had imagined performance rather than sacrifice. He looked to receive a lesson, not to enter a school. Like one who would gladly gain health and soundness at any cost, and then shrinks from the medicine and the knife-like one who feels quite strong and vigorous on the couch, and falls when he attempts to walk. Men may be dissatisfied with their spiritual condition. This comes to naught. They want instruction to go on; they receive instructions to begin anew. Instead of being improved, they haw to be detected.

IV. He went away, though Jesus loved him. Jesus always is pleased with justice, goodness, truth; as far as they go, they are like Himself, and give Him joy. Jesus loved him: but He loved something more. Jesus may love you, and yet you may not attain to His righteousness and blessing. There is a point beyond which He cannot go with sinners, beyond which it would not be saving men, but forcing machines.

V. He went away, although he did it sorrowfully. The sadness of loss-of disappointment-of self-conviction. Ah! He is right. The sadness of shame. He has seen through me-I have left Him. But the sorrow did not prevent his going. Jesus may but baptize you for the dead. You may die and yet mourn the loss of heaven. There are special times when we may be said to leave Christ. Such a time is that of deep religious conviction; when we are obliged by outward circumstances to take a stand. In leaving Christ we leave all. Let those who are following Him cleave to Him with full purpose of heart. (A. J. Morris.)

Man good in the lower relationships of life, lacking in the higher relationships

So is it often still. Man is in ruins; but, as you often see in old religious houses, the part devoted to godly deeds has gone to utter decay, while that employed in providing for the lower needs of man is yet in good repair-though the spirit is wholly lost to God, the meaner but worthy offices of life are well discharged; and while the saint cannot be found, the man of the family, the place of business, and the social circle, are all that could be wished. Christ approved this ruler in the lower relations of social morality, while he pronounced him essentially defective in the higher; and he went away from Him in whom all morality might find its supplement and stimulus, its truest end and source. (A. J. Morris.)

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

10:21 Instead of having an extended discussion about what it means to truly keep the commandments, Jesus focused on the specific issue that revealed this man’s problem. He still lacked one thing: He loved riches more than he loved God, thus breaking the first and most important commandment (12:29-30; Exod 20:3; Deut 6:5). Entering the Kingdom of God requires repentance (Mark 1:15; 6:12), and Jesus helped this man to understand exactly what repentance entailed for him. He did not need, as he might have thought, to attain a higher level of personal righteousness. He needed to enter God’s Kingdom through repentance and wholehearted love for God, thereby obtaining eternal life. He must deny himself (8:34) and love God first and foremost by giving away his money. For other commands involving a negative [sell all] and a positive [follow me] element, see 1:15, 18, 20; 10:28; see also Acts 2:38; 20:21. • Jesus’ command to the rich man was not a universal requirement for entering the Kingdom of God but was addressed to his particular situation. It teaches anyone seeking eternal life that nothing else can come before God; repentance (Mark 1:15; 6:12) requires the removal of anything that we place above God.

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

Mar 10:21. Ἐμβλέψας αὐτῷ ἠγάπησεν αὐτὸν, looking earnestly on him, loved him) He expressed love with the earnest look, and as it were smiling expression, of His eyes.—A ἕν διὰ δυοῖν, He lovingly beheld,[14] in order that He might thereby give him a token of His love for the time to come, if he would follow Jesus: and that He might counteract his ‘sadness.’ The antithetic word is στυγνάσας, with saddened look [countenance], Mar 10:22. It is for this reason mention is made in Christ’s life of tears, rather than of laughter, because He had come to bear our sins. Yet benignity and joy sometimes shone forth from His countenance, as was the case in this passage, with the view of alluring the youth, who now was standing on the threshold of following Christ. Comp. Mar 10:16; Luk 10:20-24; Luk 12:32. A similar use of this verb occurs in Psa 78:36, ἠγάπησαν αὐτὸν ἐν τῷ στόματι ἀυτῶν and 2Ch 18:2, ἨΓΆΠΑ ΑὐΤῸΝ ΤΟῦ ΣΥΝΑΝΑΒῆΝΑΙ: so also the use of the verb ἘΛΕΕῖΝ (ΟὛς ΔῈ ἘΛΕᾶΤΕ [ἘΛΕΕῖΤΕ] ἘΝ ΦΌΒῼ), Jud 1:22.—ἛΝ, one thing) In antithesis to ταῦτα πάντα, all these, Mar 10:20. [The faithful Master wished to render the business (his obtaining eternal life) more easy and delightful to the man.—V. g.] This one thing is a heart freed from the [idolatry of] creatures: the selling of his goods was intended to be the proof of his freedom. Generally speaking, to men, severally and individually, there is wanting some one thing, this or that; and by the want of that one thing they are kept back from Christ.—σταυρὸν, cross) Viz. that of poverty, etc. So the words, with persecutions, Mar 10:30, express the same sentiment.

[14] Comp. with these remarks what D. Ernesti has written against Gerh. de Haas, in der Theol Bibl., T. I., p. 130, etc.—E. B.

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

Mar 10:21 . ἠγάπησεν α .: on the import of the statement in reference to the man vide on Mt. Jesus loved this man. Grotius remarks: Jesus loved not virtues only, but seeds of virtues (“et semina virtutum”). Field ( Otium Nor. ) renders “caressed”. Bengel takes ἐμβλέψας ἠγάπησεν as a ἓν διὰ δυοῖν , and renders, amanter aspexit = lovingly regarded him ἕν σε ὑστερεῖ . In Mk. Jesus, not the inquirer, remarks on the lack; in Mt. the reverse is the fact: the man is conscious of his defect, an important point in his spiritual condition. δεῦρο , etc.: from the invitation to join the disciple band Weiss (Meyer) infers that the incident must have happened before the circle of the Twelve was complete. He may have been meant to take the place of the traitor. The last clause in T. R. about the cross is an obvious gloss by a scribe dominated by religious commonplaces.

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

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

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

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

(21) Then Jesus beholding him loved him.—Better, looking, or gazing on him. The fact is narrated by St. Mark only, and implies that the love showed itself in the stedfast look, perhaps also in the kiss upon the brow with which the Rabbis of the time showed their approval of their more promising disciples.

Come, take up the cross.—This also is peculiar to St. Mark. In using such words our Lord taught the questioner, as He had before taught His disciples, with what clear prevision He looked forward to the form and manner of His death.

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

21. beholding him] The same word, which occurs also in Mar_10:27, in the original is applied (a) to the Baptist, when he “looked upon Jesus,” and said, “Behold the Lamb of God” (Joh_1:36), (b) to our Lord’s look at St peter (i) when He named him Cephas (Joh_1:42), and (ii) when He turned and looked upon him just before the cock crew for the second time (Luk_22:61).

loved him] Literally, esteemed him, or was pleased with him, for His Eye penetrated his inmost being, and saw within him an honest striving after better things, and the noblest form of life. Lightfoot remarks that the Jewish Rabbis were wont to kiss the head of such pupils as answered well. Some gesture at least we may believe that our Lord used to shew that the young man pleased Him, both by his question and by his answer.

One thing thou lackest] He thus proposed to him one short crucial test of his real condition, and way to clearer self-knowledge. He had fancied himself willing to do whatever could be required: he could now see if he were really so.

take up the cross, and follow me] See ch. Mar_8:34. But some MSS. omit the words. “Poor, friendless, outlawed, Jesus abated no jot of His awful claims, loftier than human monarch had ever dreamed of making, on all who sought citizenship in His Kingdom.”

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, he was sad at that saying,.... That he lacked one thing, and especially that he should be bid to sell all that he had, and give it away; and what might add to his sadness is, that he must take up the cross of reproach, affliction, persecution, and death; his countenance fell upon this,

and went away grieved: finding that he must part with two things his heart was set upon, his idol of self-righteousness, and his mammon of unrighteousness; the bladder of his pride was pricked, and his vanity and self-conceit were exposed; and he was called upon to part with his substance; all which were sadly mortifying, and exceedingly disagreeable to him:

for he had great possessions; See Gill on Mat 19:22.

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

21 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 shalt have treasure in heaven: and come, take up the cross, and follow me.

Ver. 21. Loved him] As a tame man, and fit to live in a civil society. Or he loved him, that is, he pitied him, as a self-deceiver: like as we pity moderate Papists. Common gifts should cause some union: for they are of a middle nature between nature and grace: as the spirits of a man are of a middle nature between his soul and body, and serve to unite both.

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.

Loved him. We need understand no more by this, than that Christ gave him some marks of his tenderness for him, and for all men by his kind instructions, and invitations to a good and perfect life. (Witham) --- It is worthy of inquiry, how that could happen which the evangelist here mentions, how Jesus could love this young man; when, as it is here related, he did not follow the admonitions given him by Jesus Christ. The reason is, Christ loved him for his past behaviour, and his strict observance of the old law. (St. John Chrysostom in St. Thomas, Catena Aurea)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

See Poole on "Mat 19:21-22". Christ had a humane compassion towards so civil a person, but showeth him, that love was the fulfilling of the law, and that love is seen in a resolution to yield a universal obedience to the will of God. Our Saviour imposes a special precept upon him, conjoined with two general precepts concerning all the disciples of Christ, to which his not yielding obedience showed that he was mistaken in his notion, that he had from his youth kept the commandments, though it might be true according to that law interpretation of them given by the Pharisees.

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

And Jesus looking upon him loved him. (embleqav autw hgaphsen auton) This is another of St. Mark"s graphic touches an exquisite piece of word-painting, probably supplied to him by St. Peter. The words express most vividly an earnest, tender, searching look. They seem, if it may be said reverently, to combine the Divine penetration with human sympathy and compassion. The counsel of our Lord which follows was not a general command, but a particular precept, which the young ruler specially needed. One thing thou lackest. In St. Matthew (Mat_19:21) the words are, "If thou wouldest be perfect." But our Lord"s words here, "One thing thou lackest," fit in excellently with the young ruler"s question given just before in St. Matthew, "What lack I yet?" showing a substantial unity in the narrative, with just that variety which we should expect in the account of the same incident given by two independent but equally trustworthy witnesses. The "one thing thou lackest" of St. Mark, and "if thou writ be perfect of St. Matthew, both point to the same conclusion that our Lord"s object was to reveal this young man to himself. His stumbling-block was his wealth; and so our Savior at once pierces his besetting sin of covetousness. The precept was a special counsel to him; it directed him to do something which, as our Lord saw, was in his case necessary to his salvation. He could not follow Christ without parting with this sin, and with that which ministered to it. This was his particular spiritual difficulty.

"One thing thou lackest.

This incident occurred on a journey to Jerusalem, which our Lord undertook between the Feast of Dedication, at which the Jews sought to stone him, and the Passover, during which he was crucified. Hostility, therefore, was both before him and behind him, but his serenity was not ruffled, nor his willingness to bless impaired. There was never in him a sign of the indiscriminate judgment which leads us to condemn a whole nation or sect as being outside the bounds of Christian charity. He was, and still is, gracious to one seeker, even though he dwells among the heathen; and hears any prayer, though it rises from a godless home. We notice here also our Lord"s freedom from the pandering to popular passion , which has often been the snare of statecraft, and sometimes of the Christian Church. We naturally bend before an adverse current of opinion, and count it good policy to withhold the advocacy of our opinions for a season. But here was a crisis in Christ"s ministry which would lead to his reception or rejection, when the decision of each one would make a weight in the scale of popular judgment. Judicious hedging just then might avert hatred or win a convert. Here was a ruler of the synagogue a man of wealth, position, and good repute who was willing to become a disciple; but he was met with words of discouragement, and the great Teacher put his claims before him in the strongest form. The fact is, that he thought more of the suppliant than of himself. He would rather bring him to deep repentance than have his showy following. With all his estimable qualities, the young ruler had spiritual deficiencies, which were seen by the Searcher of hearts, and revealed to himself by the test applied to him. What were these?

I HE WAS MISTAKEN AS TO THE NATURE OF "GOODNESS." "Good Master, what good thing shall I do?" asked he. Christ at once put him in the way of discovering his mistake by answering, "Why callest thou me good?" etc. He did not decline the appellation, but repelled it when used in this superficial sense. He wanted him to weigh his words, to know what they implied, to say exactly what he meant; and this he requires of us. He reminded him that God was the Source of all goodness, because he would not have him regard any good act or good person as isolated or independent, but in connection with the God of goodness. He was himself "good;" but why? Because he was one with God. The young man might do a "good thing; "but how? Not as an isolated acts but by loving God supremely, and living in him. He enumerated the commandments as declarations of the will and character of the good One, which could only be obeyed in fullness When supreme love to God was the master passion of the soul; the duties to his fellows being mentioned because these constituted the easiest test of obedience.

II HIS GREAT DEFICIENCY WAS AN ABSENCE OF COMPLETE SELF-SURRENDER. When told to sell all that he had, this was not the special "good thing" which would gain eternal life; but the command was given because the attempt to obey it would reveal the fact that he did not love the Lord with all his heart and soul and strength. This is the one important thing so often lacking, short of which so many halt, but which is essential to the righting of life. If we set clown a series of noughts we may say they only want one figure to make them millions; but that one figure is all-important. So is it with "the one thing" lacking to many a moral life, namely, the consecration to God, of which prayer is the natural expression.

III HE BROKE DOWN UNDER THE TEST APPLIED. The command, "Sell whatsoever thou hast," was to be obeyed literally by him, but not by all. Christ came in contact with other rich men, and did not call upon them to do this. But it was the best thing to teach this man the special lesson he needed. The test our Lord applies to those who come to him varies greatly, but in some form it comes to all such. It may appear to be so trifling a thing as the giving up of an amusement or pursuit, or so peculiar a thing that no one has previously been asked to do it. But it is the test of character to that one, and the trifle is fraught with future destiny. That which is not a source of peril to some may be disastrous to others. A blessing in some circumstances may prove a curse in others. The lighted candle, which is useful in the home, may be a destroyer in a mine. Anything which seems a source of danger must be abjured for Christ"s sake. The young ruler did not make the required sacrifice when it was called for. He went away sad; and if he went away for ever, it was to far deeper sadness, for he left the Savior of the world the King of heaven. Dante says that in his journey through hell he saw him "who with ignoble spirit made the great refusal." But was the refusal final? We hesitate to believe it. We hope that this inquirer, who was so sincere, earnest, and humble, only went away to consider the question, not in the excitement of the moment, but alone, on his knees, and that then and there he gave himself up, to be Christ"s consecrated servant for evermore. A.R.

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

Jesus looking upon him - And looking into his heart, loved him - Doubtless for the dawnings of good which he saw in him: and said to him - Out of tender love, One thing thou lackest - The love of God, without which all religion is a dead carcass. In order to this, throw away what is to thee the grand hindrance of it. Give up thy great idol, riches. Go, sell whatsoever thou hast.

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

The decision:

v. 21. 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 shalt have treasure in heaven; and come, take up the cross, and follow Me.

v. 22. And he was sad at that saying and went away grieved; for he had great possessions.

In spite of the young man’s foolish answer, Jesus looked upon him earnestly, affectionately, He regarded him lovingly. He loved him, not only on account of his youth, his earnestness, and his evident sincerity, but because He wanted, if possible, to save his soul. The man was so utterly unconscious of his spiritual condition that only strong medicine would arouse him to a realization of his needs. He attacked him on his weakest side. Knowing that the man was rich, He told him that he should sell everything he had and give it to the poor. This giving up of the goods most dear to him, upon which he had set his heart, for the sake of the Lord, would assure him a treasure in heaven. And that would also make him a fit disciple of Jesus, one who would be true to his discipleship. This was the Lord’s test to convince the man how far he still was from perfection, how badly he was yet lacking in the love toward God and toward his neighbor, how completely his heart was still bound up in his mammon. Perfect keeping of the Law is demanded of the whole world. Loving God above all things includes a full yielding to Him. Should He therefore demand, for the sake of the Kingdom, that we give up all our earthly possessions, yea, life itself, for His sake, and serve our neighbor in humility, there must be no hesitation on our part. This young man was not equal to the test. His face became overcast at the word of Jesus. With a sad face and a heavy heart he walked off. His great riches were his undoing, for upon them he had placed his affection. His amazed confusion at Christ’s demand drove him away from the Savior. In a similar way thousands of people that have come into contact with the Gospel and the work of the Church are willing enough to listen, meanwhile priding themselves upon the perfection of their lives. But when a sacrifice is asked for the sake of the Savior, their zeal cools very rapidly. Then they lose interest in the work of the Church, and turn back to the life that offers them more for the present. But this life is not the end.

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

Observe here, 1. Christ’s compassion towards this young man. He loved him with a love of pity and compassion, with a love of courtesy and respect.

There may be some very amiable and lovely qualities in natural and unregenerate man; and goodness, in what kind or degree soever it is, doth attract and draw forth Christ’s love towards a person. If Christ did love civility, what a respect has he for sincere sanctity!

Observe, 2. Our Lord’s admonition: One thing thou lackest, which was, true self-denial, in renouncing the sin of covetousness, and the inordinate love of worldly wealth.

We ought, upon God’s call to maintain such a readiness of mind, as to be willing to part with all for God’s sake which is dear unto us in this world.

Observe, 3. Our Lord’s injunction: Sell what thou hast, and give to the poor. This was not a common but a special precept, belonging particularly to this young man. It was a commandment of trial given to him, like that given to Abraham, Genesis 22. to convince him of his corrupt confidence in his riches: yet it is thus far of general use to us all, to teach us so to contemn worldly possessions, as to be willing to part with them when they hinder our happiness and salvation.

It follows, And take up thy cross; an allusion to the Roman custom, when the malefactor was to be crucified, he bore his cross upon his shoulder, and carried it to the place of execution. It is not the taking, but the patient bearing, of the cross, which is our duty.

Learn, That all Christ’s followers should prepare their shoulders for Christ’s cross. To bear the cross, implies faithfulness and integrity without shifting, patience and submission without murmuring, joy and cheerfulness without fainting.

Observe, 4. The effect which our Saviour’s admonition had upon this young person: He was sad and grieved at that saying.

Thence note, That carnal men are sad and exceeding sorrowful, when they cannot win heaven in their own way.

2. That such as are wedded to the world, will renounce Christ rather than the world, when the world and Christ stand in competition.

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

21. [2231][2232][2233][2234][2235][2236] omit ἄρας τὸν σταυρόν, from Mar 8:34.

[2231] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[2232] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[2233] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[2234] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[2235] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[2236] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mar 9:5 to Mar 16:20, and, as in L, the shorter ending is inserted between Mar 16:8 and Mar 16:9. As in Δ, the text of Mark is specially good.

21. ἐμβλέψας. A concentrated, penetrating look (Mar 10:27, Mar 14:67; Luk 22:61). Christ saw in him the making of a beautiful character and a valuable disciple, and He loved him for what he was and for what he might become. This is the only place in the Synoptics in Which love is attributed to our Lord, whereas compassion is often attributed to Him. In Jn compassion is never attributed to Him, love often, and (excepting Joh 19:31) always love to man. Ἀγαπάωχ is the verb used of Christ’s affection for the family at Bethany (Joh 11:5) and the beloved disciple (Joh 13:23; Joh 19:26; Joh 21:20). See on Joh 11:5; Joh 21:15. Both Mt. and Lk. omit this mark of Christ’s perfect humanity; it indicates that behind Mk is someone who was present, who was intimate with Christ, and who knew from experience how penetrating a look from Christ could be (Luk 22:61). Nothing is gained by taking ἐμβλέψας ἠγάπησεν as hendiadys, amanter aspexit (Beng.); moreover, hendiadys requires two substantives, not two verbs.

Ἕν σε ὑστερεῖ. Cf. Psa 23:1. Christ leaves the man’s estimate of himself unchallenged. Granting that it is not untrue, there is still something wanting, viz. freedom from the ἀπάτη τοῦ πλούτου (Mar 4:19). Mt. gives these words to the rich man; “What lack I yet?” He then inserts “If thou wouldst be perfect” as a preface to “Go, sell, etc.” Cf. Clem. Alex. Strom. iii. 6, p. 537 ed. Potter.

ὅσα ἔχεις πώλησον καὶ δός. Lk. has διαδός. In no other way could the rich man’s future be made secure from moral disaster. It was a strong measure, urged as the only prudent course, in his case. Simon and Andrew were not told to part with all that they had, because their hearts were not tied to their possessions; and to give up everything cannot be a duty of general obligation. But every follower of Christ must be ready to adopt it, if the call to do so should come. Cf. Luk 12:33. Seneca gives similar advice; Projice omnia ista, si sapis, immo ut sapias; et ad bonam mentem magno cursu ac totis viribus tende (Ep. xvii. 1). For πτωχός, “abjectly poor” (πτώσσω, “I crouch”) see Trench, Syn. § xxxvi.

ἕξεις θησαυρὸν ἐν οὐρανῷ. Christ does not promise him eternal life in return for the sacrifice of his possessions; He promises a secure treasure in return for an insecure one; Mat 6:19-20. It is obedience to the second command that will prove decisive.

ἀκολούθει μοι. Pres. imperat. To be continually a follower of Christ is the sure road to eternal life; cf. Mar 8:34. That a man may give all his goods to feed the poor without being a follower of Christ is quite possible (1Co 13:3). Facilius enim sacculus contemnitur quam voluntas. Multi divitias relinquentes Dominum non sequuntur (Bede). See crit. note.

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.

21.] Notice the graphic details again, of looking on him and loving him.

ἄρας τὸν στ. is added here.

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

21. ἐμβλέψας αὐτῷ, ἠγάπησεν αὐτὸν—the look was evidently to confirm the impression made by the words of the young man. Here was a constant observer of the law, who yet was not satisfied with himself. Would his looks bear out the impression created by this? Would sincerity, purity, and thoughtfulness appear in his face and bearing? Yes, for Jesus having looked on him, loved him. Ἕν σε ὑστερεῖ—One thing you lack.

σε, instead of σοι, Tisch. Treg. marg. WH. RV. א BCM Π* 28.

The commands of the law which had been cited were mostly negative; they forbade a man’s doing any harm to his neighbor, and in the matter of his goods, they forbade stealing and defrauding. And so far in the path of righteousness the young man had gone. The thing which was lacking in him was the positive side, to contribute to his neighbor’s good, and for this purpose, to sacrifice his own. This was not enjoined by Jesus as an extraordinary goodness, not required of other men (supererogation, counsels of perfection), nor was it intended to apply a test to him, which should reveal to him an entirely different righteousness (Pauline doctrine of faith); but it was just what it purported to be, the discovery to him of a serious defect in an otherwise lovable character. Jesus saw that he clung to his wealth in a way quite incompatible with any just estimate of the higher good; that there was hidden in that love of riches a luxurious self-love and a lack of sympathy with the want of men, that made it endanger the very roots of character. The counsel that he gives him, therefore, is adapted to his individual case. There are evidently two grounds for it: one the need of the man himself, and the other the desire of Jesus to attach this choice spirit to himself, to have him in the inner circle of his disciples attending immediately upon himself. He needed to cut away all his attachments to the world, all his temptations to luxurious, self-indulgent living, for his own good, but specially in order to follow the hard and self-denying life of Jesus. This requirement of personal discipleship was what the first disciples had met themselves of their own motion, but they did not have the temptation of wealth to overcome. See 1:16-20, 2:14. δὸς (-τοῖς) πτωχοῖς—Without the art. it means, give to poor people, individualizing it. This meets another side of the young man’s lack, his want of sympathy with the poor. ἕξεις θησαυρὸν ἐν οὐρανῷ—This is related, first, to the question, what he should do to inherit eternal life, with which he approached Jesus; and secondly, to Jesus’ requirement; he should sell earthly possessions in order to obtain treasure in heaven. καὶ δεῦρο, ἀκολούθει μοι—and come, follow me. This means in this case, evidently, become my personal follower, attached to my person. Here was a lovely but weak character, not inured to self-sacrifice nor heroic living; and it needed, on the one hand, to be initiated into such living, and on the other, the companionship of the strong and sympathetic Master.

Omit τοῖς before πτωχοῖς, Treg. (WH.) RV. ABNX ΓΔ. Omit ἄρας τὸν σταυρόν, having taken up the cross, after ἀκολούθει μοι, follow me, Tisch. Treg. WH. RV. א BCD Δ 406, mss. Lat. Vet. Vulg. Memph. edd.

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