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Exegetical and Hermeneutical Commentary of Mark 10:17

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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?

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.

Fuente: The Cambridge Bible for Schools and Colleges

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 neighbors property by fraud or dishonesty. To cheat or defraud, supposes a covetous desire of a neighbors 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.

Fuente: Albert Barnes’ Notes on the Bible

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 , 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.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

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

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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.

Fuente: English Annotations on the Holy Bible by Matthew Poole

And when he was gone forth into the way,…. For when he had blessed the children he departed from the coasts of Judea, on the further side of Jordan, and steered his course towards Jerusalem, Mr 10:32, and as he was on the road thitherwards,

there came one running; a young man, a ruler among the Jews, and very rich, a person of great dignity, and large substance; he hearing that Christ was going from those parts, ran in great haste to him, to have some conversation with him, before he was entirely gone;

and kneeled to him; as a token of great respect and civility: some versions, as the Persic and Ethiopic, render it, “and worshipped him”; which must be understood not in a religious, but in a civil way: the words might be literally rendered, “and kneeled him”; and Dr. Lightfoot suspects, that more is meant than bending his knees to Christ; that he also might take hold of the knees of Christ, and kiss them, as was usual with the Jewish Rabbins, and which he illustrates by several instances:

and asked him, good master, what shall I do that I may inherit eternal life? This man, though a young man, and also a rich man, was thoughtful of the world to come, and the life of it: he believed there was an eternal life after this state of things, and so was no Sadducee; but he had wrong notions about the way and manner of attaining it: he thought it was to be had by the works of the law, which shows him to be a Pharisee; whereas eternal life is the gift of God, through the Messiah, the person he now applied to, and who had the words of eternal life; and to a more proper person he could not have put the question, he being himself the way, the truth, and the life, or the true way to eternal life: and had he attended to his own words, which suggest, that eternal life is an inheritance, he might have learned, that it is not to be acquired by the industry and works of men; but, that it is the bequest of our heavenly Father to his children, and comes by will, by promise, and as a free gift; so that it is not of the law; nor are they that are of the law heirs of it, Ro 4:14;

[See comments on Mt 19:16].

Fuente: John Gill’s Exposition of the Entire Bible

A Hopeful Youth Falling Short of Heaven.

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? 18 And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. 19 Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. 20 And he answered and said unto him, Master, all these have I observed from my youth. 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. 22 And he was sad at that saying, and went away grieved: for he had great possessions. 23 And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! 24 And 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! 25 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. 26 And 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. 28 Then Peter began to say unto him, Lo, we have left all, and have followed thee. 29 And 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, or wife, or children, or lands, for my sake, and the gospel’s, 30 But he shall receive a hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. 31 But many that are first shall be last; and the last first.

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 (Luke xviii. 18), a person of quality. Some circumstances here are, which we had not in Matthew, which makes his address to Christ very promising.

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

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

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

4. His address to him was serious and weighty; Good Master, what shall I do, that I may inherit eternal life? Eternal life was an article of his creed, though then denied by the Sadducees, a prevailing party: he asks, What shall he do now that he may be happy for ever. Most men enquire for good to be had in this world (Ps. iv. 6), any good; he asks for good to be done in this world, in order to the enjoyment of the greatest good in the other world; not, Who will make us to see good? But, “Who will make us to do good?” He enquires for happiness in the way of duty; the summum bonum–chief good which Solomon was in quest of, was that good for the sons of men which they do should do, Eccl. ii. 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 (Luke x. 25), with a bad design, to pick quarrels with him; he tempted him, saying, Master, what shall I do? It is not so much the good words as the good intention of them that Christ looks at.

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

6. The young man bid fair for heaven, having been free from any open gross violations of the divine commands. Thus far he was able to same in some measure (v. 20), Master, all these have I observed from my youth. He thought he had, and his neighbours thought so too. Note, Ignorance of the extent and spiritual nature of the divine law, makes people think themselves in a better condition than they really are. Paul was alive without the law. But when he saw that to be spiritual, he saw himself to be carnal,Rom 7:9; 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. 1 Cor. iv. 4.

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

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

1. Christ gave him a command of trial, by which it would appear whether he did in sincerity aim at eternal life, and press towards it: he seemed to have his heart much upon it, and if so, he is what he should be; but has he indeed his heart upon it? Bring him to the touchstone. (1.) Can he find in his heart to part with his riches for the service of Christ? He hath a good estate, and now, shortly, at the first founding of the Christian church, the necessity of the case will require that those who have lands, sell them, and lay the money at the apostles’ feet; and how will he dispense with that? 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 (v. 22); He was sad at that saying; was sorry that he could not be a follower of Christ upon any easier terms than leaving all to follow him; that he could not lay hold on eternal life, and keep hold of his temporal possessions too. But since he could not come up to the terms of discipleship, he was so fair as not to pretend to it; He went away grieved. Here appeared the truth of that (Matt. vi. 24), Ye cannot serve God and mammon; while he held to mammon he did in effect despise Christ, as all those do who prefer the world before him. He bids for what he has a mind for in the market, yet goes away grieved, and leaves it, because he cannot have it at his own price. Two words to a bargain. Motions are not marriages. That which ruined this young man was, he had great possessions; thus the prosperity of fools destroys them, and those who spend their days in wealth are tempted to say to God, Depart from us; or to their hearts, Depart from God.

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

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

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

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

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

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

Fuente: Matthew Henry’s Whole Bible Commentary

Ran (). Jesus had left the house (10:10) and was proceeding with the caravan on the way ( ) when this ruler eagerly ran and kneeled () and was asking (, imperfect) Jesus about his problem. Both these details alone in Mark.

Fuente: Robertson’s Word Pictures in the New Testament

Running and kneeled. Two details peculiar to Mark.

Fuente: Vincent’s Word Studies in the New Testament

THE RICH YOUNG RULER, V. 17-22
1) ”And when He was gone forth into the way,” (kai ekporeornenou autou eis hodon) “And as He went forth into the way,” out of some house on the way to Bethany, on His journey from the crowd and from blessing little children, Mar 10:16.
2) ”There came one running,” (prosdromon eis) “One came to Him running,” like a dromedary, a camel, in an uncoordinated, frustrated manner, Luk 18:18. He not only came but also came in haste to Jesus.
3) “And kneeled to Him, and asked Him,”(kai gnoupestesas auton eperota auton) “And kneeling, prostrate before Him) inquired or questioned Him,” respectfully, as follows:
4) ”Good Master what shall I do,” (didaskale agathe to poieso) ”Good teacher, instructor, or Master, Rabbi, just what may I do;” He had the pious, erroneous notion that a sinner could “do something,” to merit and acquire salvation, Eph 2:8-9; Rom 11:6.
5) ”That I may inherit eternal life?” (hina zoen aionion kleronomeso) “In order that I may inherit eternal life?” Act 16:30-31, He came in earnestness and sincerity, but also in ignorance, which He would not have removed. You see eternal life is not an inheritance, and may not be inherited. It is the gift of God, to everyone who will believe in Jesus Christ, Joh 3:14-16; Joh 3:36; Joh 5:24; Joh 10:27-29. Inheritances are not earned by services. They are gifts, not wages.
ETERNAL LIFE A GIFT
I have read somewhere the story of a poor woman who looked longingly at the flowers which grew in the king’s garden, wishing to have some for her sick daughter. The king’s gardener angrily repelled her. “The king’s 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.
Fuente: Garner-Howes Baptist Commentary

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 , B, C, D, , and Vulg.
Mar. 10:22. Was sad.Turning gloomyhis bright countenance becoming overshadowed as by a thunder-cloudhe 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 oneLuke says a certain ruler, Matthew calls him the young manall agree in saying that he was rich: combining these points, we get his usual titlethe rich young ruler.
2. How does he act? Mark pictures the scene. His eagernessexpressed 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. Lifes 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 mans conduct towards his fellows. Thou knowest themkeep 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, sellthen, Come, follow Me. All is tested by devotion to Christs own person. Here is the very essence of Christianity. Not correct belief, not blameless living, not human goodnessthough 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 Csar 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 linfame! 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 Hogarths 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 Gods 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 pleasedas was His obvious rightto 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 Gods grace. Salvation is freefree 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 everythinggold, pleasure, unholy ambition, everything that separates between thee and holinessand 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 placeone 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 worlds 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 mindunsettles itincapacitates it for reflexionalienates it from quiet and sober pleasurescreates 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 himselfto 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 Saviourall things which may be truly affirmed, and which it is most desirable all should affirm eventuallybut, 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 , 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 justas benignant, gracious. And if we would know how benignant, we must look to His own life on earthsee Him associating with publicans and sinners, see Him dying on the Cross.Ibid.
Mar. 10:19. Christs 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 Marks 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 neighbours 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 ones 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 brothers eye cannot perceive the beam in its own.E. Lehmann.
Mar. 10:21. Christs 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 breastsHe, 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. Christs 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 togethermen with nothing, men destitute of all but themselves, possessing nothingcasting 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 Christs 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 influencethey 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 essentialthe 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 commandmentsat 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 mens 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 sorrowingsorrowing 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 nightthe 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 Gods 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 Gods 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.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(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. Marks 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. Matthews have, or possess.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

105. POSSIBILITY OF A RICH MAN’S BEING SAVED, Mar 10:17-31 .

(See notes on Mat 19:23-30.)
Fuente: Whedon’s Commentary on the Old and New Testaments

‘And as he was going out in the way there ran one to him and knelt to him and asked him, “Good Teacher, what shall I do that I might inherit eternal life?” ’
As Jesus was leaving the place where He was, a young man (Mat 19:20) came running up to him and knelt in front of Him. The action demonstrated the young man’s eagerness and also his awe of this great prophet. He clearly had some knowledge of Jesus, and his longing was to inherit eternal life. He gave the appearance of being just the right kind of person to make a disciple.
‘Eternal life’ here equates to coming under the Kingly Rule of God as is brought out in Mar 10:23. But the eternal life he was seeking was that taught by the Pharisees, life in the future eternal kingdom, for they believed steadfastly in the resurrection from the dead and eternal life in the future Kingdom. He had seen how they strove to obtain it and he wanted to ensure his part in it as well. He had probably himself struggled hard, following the dictates of the Pharisees, but up to now he knew that he had not achieved it. He was aware that what he had learned was not enough. Something more was needed. We have here an interesting contrast to the young children. They came only to receive in a way that was free and undeserved, but he in contrast came to ‘do’. He wanted to put in a great effort, or possibly find some crucial key to the problem, some extra special deed, that would enable him to achieve his goal. Consequently it was going to be very difficult for him to enter under the Kingly Rule of God, for there were too many barriers in the way.
‘Good teacher.’ The unusual application of the adjective to the respectful title of ‘Teacher’ spoke volumes about the young man’s attitude of mind. In Jewish circles it was almost unique. Goodness was seen as belonging only to God. But he was thinking in terms of achieving goodness, in the way that the Pharisees sought to achieve it, and he had considered many teachers, but all had failed to come up to his exacting standards. Now, however, he had been watching Jesus and listening to Him, and as he had considered Jesus he had been filled with admiration. He had seen in Him One who was almost there, no, One who might already have achieved it. And therefore One who could perhaps now give him the secret and enable him to achieve it as well. But his thoughts were all in terms of achievement. And so enthusiastically he describes Jesus as ‘good’, and desires to attain to a similar goodness. He too wanted to be ‘good, like Jesus was. And so while enthusiastically he describes Him as ‘good’, it is with the wrong idea in mind. He sees in Him someone who had made Himself good, and He wants to know how to achieve it too. It was necessary for him first to be disillusioned about the possibility of achieving goodness.
‘What must I do?’ You have almost achieved it, teacher. Show me what you did. Show me what I have to do.
Fuente: Commentary Series on the Bible by Peter Pett

Jesus Pronounces on Riches and Entry Under the Kingly Rule of God (10:17-31).

In this further example of His teaching Jesus’ authority again comes out. He is depicted as the One Who lays down the rules for entry into the Kingly Rule of God. And it also illustrates something else. He has just been speaking of how it is necessary to receive the Kingly Rule of God like a little child, and now here was an important and wealthy man (Mar 10:22) who wanted guidance, and Jesus makes the demand that he forget all his encumbrances, and with the heart of a little child forsake all and follow Him. For the point was that he could not come and receive the Kingly Rule of God like a little child because his wealth got in the way. It prevented the Kingly Rule of God being of prime importance. So at the best any allegiance would have been a half-hearted allegiance as he tried to serve both God and Mammon (Mat 6:24). And when he goes away disappointed (and Jesus was disappointed too) Jesus then goes on to point out that eternal life is not to be earned by dedication to good works. Rather it is a gift which is received by those who with unencumbered hearts follow Him. His point is that it is those who in their hearts have disregarded earthly things who will receive eternal life in the world to come. And why have they done this? It was ‘for His sake.’ This was another huge claim to being unique. The thought is not that they receive eternal life because of what they have sacrificed. It is that their sacrifice reveals their love for Him, in that they do it for His sake, following Him in childlike trust. It is this love and trust which evidences that they are true servants of God. Thus they will receive eternal life.
Analysis.
a And as He was going forth into the way, there ran one to him, and he knelt to Him (Mar 10:17 a).
b And asked Him, “Good Teacher, what shall I do that I may inherit eternal life?” And Jesus said to Him, “Why do you call Me good? none is good save one, even God” (Mar 10:18).
c “You know the commandments, Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honour your father and mother, and he said to Him, “Teacher, all these things have I observed from my youth” (Mar 10:19-20).
d And Jesus looking on him loved him, and said to him, “One thing you lack, go, sell whatever you have, and give to the poor, and you will have treasure in heaven, and come, follow Me (Mar 10:21).
e But his face fell at the saying, and he went away sorrowful: for he was one who had great possessions (Mar 10:22).
f And Jesus looked round about, and says to His disciples, “With what extreme difficulty will those who have riches enter into the Kingly Rule of God!” (Mar 10:23).
g And the disciples were amazed at His words. But Jesus answers again, and says to them, “Children, how hard it is for those who trust in riches to enter into the Kingly Rule of God!” (Mar 10:24).
f “It is easier for a camel to go through a needle’s eye, than for a rich man to enter into the Kingly Rule of God” (Mar 10:25).
e And they were greatly astonished, saying to Him, “Then who can be saved?” (Mar 10:26).
d Jesus looking on them says, “With men it is impossible, but not with God, for all things are possible with God” (Mar 10:27).
c Peter began to say to Him, “Lo, we have left all, and have followed you (Mar 10:28).
b Jesus said, “Truly I say to you, There is no man who has left house, or brothers, or sisters, or mother, or father, or children, or lands, for My sake, and for the gospel’s sake, but he will receive a hundred times as much now in this time, houses, and brothers, and sisters, and mothers, and children, and lands, with persecutions, and in the world to come eternal life” (Mar 10:29-30).
a “But many who are first will be last, and the last first” (Mar 10:31).
Fuente: Commentary Series on the Bible by Peter Pett

The Story of the Rich Young Ruler ( Mat 19:16-30 , Luk 18:18-30 ) Mar 10:17-31 tells us the story of the rich young ruler. He was a rich man and was so because he had been following the laws of God that bring prosperity. We know this because he said that he was keeping all of the Ten Commandments that Jesus listed before him. However, he was lacking in one important area, which was a liberal heart and he was not taking care of the poor. He had become covetous. When Jesus told him to give to the poor, He was trying to lead this young man into a higher realm of prosperity, but the rich young ruler saw it as a great financial loss. Therefore, he was grieved. Grief is the result of a feeling of loss. The rich man felt that he had to give up his possessions in order to serve God; but in fact, the rich man would have been “sowing” into the Kingdom of God in order to receive greater riches.
Jesus Christ loved him and wanted him to prosper. This is why Jesus says in Mar 10:29-30 when the man departed, “There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel’s, But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.” The rich man was not losing, but was rather sowing.
Mar 10:19 Comments Jesus does not list the commandments in the order that they are listed in Exo 20:12-16 and Deu 5:16-20. The phrase “Defraud not” is unique to the Gospel of Mark, and does not necessarily reflect one of the Ten Commandments. We do find a similar commandment in Lev 19:13, “Thou shalt not defraud thy neighbour, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning.”
Mar 10:21 Comments Jesus knew that the young man had to deal with covetousness. Jesus knew his true heart.
Mar 10:24 Comments Jesus answers again and gives further clarification. It is not riches in themselves that are evil, but the love of those riches that corrupts man’s heart towards God (1Ti 6:10); for God gives us richly all things to enjoy (1 Time Mar 6:17).
1Ti 6:10, “For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.”
1Ti 6:17, “Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;”
Mar 10:29-30 Comments God is a God of prosperity. I believe God prospered Zebedee, the father of James and John, for the sacrifice he made in giving his two sons to work for the Lord (Mar 1:19-20). God delights in the prosperity of His servants (Psa 35:27).
Psa 35:27, “Let them shout for joy, and be glad, that favour my righteous cause: yea, let them say continually, Let the LORD be magnified, which hath pleasure in the prosperity of his servant.”
Mar 10:31 Comments Those who trust in this world’s riches, as did the rich young ruler (Mar 10:22), will be last in the Kingdom of God; but those who trust God and serve Him will have riches both in this life and in the life to come and be made first in Heaven.
Fuente: Everett’s Study Notes on the Holy Scriptures

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.
Fuente: The Popular Commentary on the Bible by Kretzmann

Mar 10:17-19. There came one running, St. Luk 18:18 calls this person , a certain ruler, by which may be meant either a ruler of the synagogue, or a member of the sanhedrim. This person expected to have found Jesus in the city of Ephraim; but when he understood he had justleft that place to go to Jerusalem, he ran after him, and, coming up to him, he kneeled to him, in token of respect, and addressed him upon an important question, with the title of good master, or, as the words might better be rendered, good teacher. See on Mat 23:7. This young ruler, in his address, intended or pretended to do great honour to Jesus, by kneeling to him, and giving him the title of good teacher, and asking him such an important question, with an air as if he would have acquiesced in his decision whatever it might be. Jesus therefore first of all rebuked him for the flattery of his address, Mar 10:18. Why callest thou me good? There is none good, but one,that is God. “What means thy calling me, by way of eminence, Good, since thou dost not take me to be any thing more than a man? This title is too high and flattering to be applied so emphaticallyto any rabbi, or mere creature; forthere is none absolutely good but God himself, who is the author of every kind of goodness.” See Mat 19:17. However, because he had expressed a desire of knowing the way to eternal life, and possessed somevirtuous dispositions, Jesus answered his questions, by directing him to keep the commandments of the second table of the law, Mar 10:19 which he mentioned on this occasion, not because they are of greater importance than the precepts of the first, but because there is a necessary connection between the duties of piety towards God, and of justice, temperance, and charity towards men; and because these latter are not so easily counterfeited as the former. As St. Mark seems to put the words defraud not for the tenth commandment, some have supposed it to be a key to the sense of those words, thou shalt not covet; as if it had been said, “Thou shalt not be so desirous of thy neighbour’s possessions, as to be willing to injure the owner, by depriving him of them, that thou mayest securethem to thyself.” But St. Paul strongly intimates, that the sense of that command is much more extensive, Rom 7:7.: and as the preceding commandments had forbidden to invade the life, the bed, the property, or reputation of another; so this undoubtedly requires a guard on those irregular appetites and passions, which might by insensible degrees lead men to murder, adultery, theft, or false testimony.
Fuente: Commentary on the Holy Bible by Thomas Coke

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.
] out of the house, Mar 10:10 , in order to prosecute His journey, Mar 10:32 .
.] not inappropriate (de Wette), but, in connection with , 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 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.
; . . . ] Ingeniously and clearly Jesus makes use of the address , 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 , 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 or ; 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 consciousness even the sinless consciousness, as being human recognises 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 as captatio benevolentiae , and presupposed the existence of ambition also in Jesus; that, therefore, Jesus wished to point his attention by the to his fault, and by the . . . 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 . . ., cannot be supplied, but only , as it so frequently is in general propositions (Khner, II. p. 40), and since 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 . is to be regarded as having at that time become traditional. Comp. Weizscker, p. 356.
. ] 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 ( , where the Roman edition has . .), 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 ( . . .), with which, however, the characteristic is not in accordance. Least of all can it be taken together with . . . , so that it would be the prohibitory aspect of the commanding . . . (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 . . .; moreover, Mark must have written . . . . , in order to be understood. In Matthew this command does not appear; while, on the other hand, he has the . . . , which is wanting in Mark and Luke. These are various forms of the tradition. But since . . . (which also occurred in the Gospel of the Hebrews) is most appropriate and characteristic, and the is so peculiar that it could hardly have been added as an appendix to the tradition, Ewald’s 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 Weizscker) added.
Mar 10:20 . ] not again.
Mar 10:21 . ] 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 . 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]
] see on Joh 2:2 . Yet, instead of , according to B C M D , min., is, with Tischendorf, to be read. Comp. Psa 23:1 . The occurred more readily (comp. Luke) to the transcribers.
. .] 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 . ] 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 .
] for he was in possession of much wealth.
Mar 10:23 . On the significant and solemn , comp. Mar 3:5 ; Mar 3:34 ; Luk 6:10 . Comp. also , Mar 10:21 ; Mar 10:27 .
] The article 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 ( ) and milder ( . . . ), 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 . . . 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, Kstlin, 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 . . . . . ] 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 . ] 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.” Khner, 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): . ; , , ; 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 , on the reference to the supreme God, the Father of Christ. See also on Luk 18:19 .
[135] Comp. Dorner, Jesu sndlose 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 ( ) as soon as I saw thee, namely, thus as I do now , when I have embraced thee, etc., v. 207 f.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

THIRD SECTION
THE WORLDS RICHES, AND THE HOLY POVERTY OF BELIEVERS
Mar 10:17-31
(Parallels: Mat 19:16 to Mat 20:16; Luk 18:18-30.)
17And 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 gospels, 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 Pera 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 11There 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 Christs relative sinlessness, and his own confusion between development and limitation.
Mar 10:19. Defraud not, .The 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 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, , is meant. But it is impossible that the Lords 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 sayingsDefraud not, and Thou shalt love thy neighbor as thyselfprobably 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 does not refer to His speaking to the young man in an affectionate manner, as Grotius and others thought.One thing thou lackest, .It is observable that in Matthew we find the word in a question of the man himself: :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, . The verb occurs again only in the Septuagint of Ezekiel. In Eze 27:35, it is the translation of , 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 .
Mar 10:23. And Jesus looked round about.The looking upon of Jesus, Mar 10:21; Mar 10:27, and His looking round, Mar 10:23both observable. Comp. Mar 3:5; Mar 10:34; Mar 8:33; Luk 6:10; Luk 22:61.They that have riches: .
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, . 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 Lords 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: :
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 Lords 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 worlds 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 possessors 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 anothers, 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 Christs 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 owneternal 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, Gods 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 temperrelying too much upon this worlds goods for happiness, whether possessing or not possessing much, whether rich or poorthat makes that entrance hard, Rom 8:17.For Christs sake, and the Gospels, 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 in B., C., D., A., [Vulgate,] is not decisive.
[9]Mar 10:29.According to B., C., ., [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. [Lachmann] is a correction. Fritzsche places first , which is not sufficiently supported, and, like the afterwards, come from Mar 10:23.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

(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? (18) And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. (19) Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. (20) And he answered and said unto him, Master, all these have I observed from my youth. (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. (22) And he was sad at that saying, and went away grieved: for he had great possessions. (23) And Jesus looked round about, and saith, unto his disciples, How hardly shall they that have riches enter into the kingdom of God! (24) And 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! (25) 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. (26) And 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. (28) Then Peter began to say unto him, Lo, we have left all, and have followed thee. (29) And 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, or wife, or children, or land, for my sake, and the gospel’s, (30) But he shall receive an hundred fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. (31) But many that are first shall be last; and the last first.
In addition to the observations offered on the parallel passage, Mat 19:16 , etc. I would beg to remark on the expression of JESUS be holding this young man, and as it is said, loved him, the words have no one reference whatsoever to the love JESUS beareth towards his people. There are various degrees of affection perfectly well known, felt, and understood by mankind. Even in the natural affinity of life, our love to one another is regulated by the particular character of relationship in which we stand. The LORD JESUS might be said, when beholding this youth, in whom the corruptions induced by the fall, had not broken out, in the more violent instances of notorious profligacy, as in the great mass of men, to love what he saw amiable. But then, it should be carefully distinguished what this love meant, from the love JESUS beareth to his people. The sequel of this youth’s history, in going away sorrowful from CHRIST, and never more coming to CHRIST, as far as we are informed, very decidedly prove that no work of grace ever passed upon his heart. The love here spoken of differs altogether from the special affection the LORD JESUS bears to the persons of his redeemed, which are the gift of his Father, the purchase of his blood, and the objects of the everlasting love of GOD the HOLY GHOST, in whom he puts the influences of his sovereign power and grace to make them wise unto salvation, through the faith that is in CHRIST JESUS.
The concluding part of this passage is uncommonly beautiful and interesting. While. JESUS, in strong figures represents the total impossibility of the mere efforts of nature, rising above nature; he sets forth the ease and blessedness with which his redeemed, through his grace, will attain his kingdom. An huge camel might as soon pass through the eye of a needle, as for a rich man; rich in his own fancied goodness, swollen and bloated with his own Pharisaical righteousness, but never regenerated by grace, to enter into the kingdom of GOD. While on the other hand, every one of CHRIST’s regenerated family, poor in spirit, rich in faith, and heirs of the kingdom, and who give proofs of the triumphs of grace over nature, leaving all for CHRIST, will enter with a full tide of glory into CHRIST’s kingdom; being saved, not by works of righteousness which they have done, but according to rich, free and sovereign mercy, by the washing of regeneration and renewing of the HOLY GHOST, shed upon them abundantly through JESUS CHRIST our LORD. Tit 3:5-6 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

XIV
THE RICH YOUNG RULER; DEATH AND RESURRECTION FORETOLD; THE SELFISH AMBITION OF JAMES AND JOHN REBUKED
Harmony, pages 132-136 and Mat 19:16-20:28 ; Mar 10:17-45 ; Luk 18:18-34 .

This section commences on page 132 of the Harmony; the first three pages of the section constitute a distinct subsection, because all that is said in it arises from the coming of the young ruler to Christ. This coming of this rich young man to Christ, related by Matthew, Mark, and Luke, is the occasion of four distinct lessons, which I group around four passages of Scripture: The first, “One thing thou lackest”; the second, “It is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God”; the third, Peter said, “Lo, we have left all, and followed thee’ what then shall we have?”; and the fourth, “But many shall be last that are first; and first that are last.” Everything in this section may be arranged around these four scriptures.
The teaching of the Bible, especially the teaching of our Lord, on the subject of riches, calls for careful interpretation. The teaching is very abundant and manifold in both Testaments. Probably no other subject is more extensively discussed. We may accept as safe the following conclusions on these teachings: To be rich or to be poor is not in itself a sin; either may be a token of divine favor. Exceptional temptations and dangers, however, attend either great riches or extreme poverty. Agur’s prayer was wise (Pro 30:8-9 ) : Give me neither poverty nor riches; Feed me with the food that is needful for me: Lest I be full, and deny thee, and say, Who is Jehovah? Or lest I be poor, and steal, And use profanely the name of my God.
But we may pray for others as John prayed for Gaius: “I pray that in all things thou mayest prosper and be in health, even as thy soul prospereth.” This expresses the great law and standard. Be as rich as you please, even as your soul prospers; keep your soul on top, but do not love wealth more than God, nor trust in uncertain riches. Wealth is a trust which brings blessings rightly used or curses wrongly used. We are perfectly safe in accepting those conclusions concerning the manifold teachings in both Testaments on the subject of wealth.
Jesus said to this young ruler, “One thing thou lackest.” This young ruler’s sin is discovered to him by the throbbing heart of our Lord and is found to be his refusal to accept God’s paramount authority and sovereignty in one point alone: “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.” There seems to be more than one point here, but they are different sides to the same thought “selling all” is the negative side; “following Jesus” is the positive side. Heavenly treasure must be preferred to earthly treasure. This young man preferred the earthly treasure. Following Christ must be preferred to following mammon. This young man preferred to follow mammon. Let the reader observe that this case is introduced with the answer, “Keep the commandments.” This young man, relying upon salvation through obedience to the law, supposed that he had kept the Commandments all his life. It was necessary to prove to him that he had not kept them perfectly: “If thou wouldst be perfect.” We are not to understand our Lord to teach that the universal condition of eternal life is that men must actually give all their possessions to the poor, nor that fallen man can keep the law of God perfectly, but the soul must accept God’s sovereignty in all things. It must love treasure in heaven more than the treasure on earth. It must follow Jesus. There must not be even one thing reserved from God’s supremacy; there must be a complete surrender of our mind to God’s mind. These are great matters: The question of sovereignty, the question of true objects upon which affections should be placed, and the question of obedience. We may not satisfy ourselves with compromise or reservation. We may not Compound with sins we are inclined to, By damning those we have no mind to.
The next part of this discussion hinges on “the camel and a needle’s eye.” The camel was the largest animal familiarly known to the Jews of Palestine in Christ’s day and a needle’s eye one of the smallest openings. To say, then, that it is easier for a camel to go through the eye of a needle than for & rich man to enter the kingdom of God, naturally expresses not something difficult, but something that is impossible, and is so meant here; the disciples so understood it, and our Lord, later in his explanation, confirmed their construction. It was the custom of our Lord that when he desired to attract attention and to so impress the memory that his hearers would never forget, to employ very striking sayings, but men when they come to interpret these sayings, are tempted to take all the snap out of them by trying to soften the meaning, for example (See Harmony, middle column, page 133, Mark’s account, latter part of Mar 10:24 ): “How hard it is for them that trust in riches to enter into the kingdom of God.” That seems to be an explanation of what k he says, and yet that is a gloss, a human gloss. I mean to say, that verse does not appear in the two oldest Greek manuscripts, the Sinaitic and the Vatican, and that its appearance in later manuscripts is easier to account for as a marginal gloss by the copyist (he is doing it according to his opinion of what it means), than it is to suppose that such a statement as that would have been left out of the oldest manuscripts. The interpolating copyist is trying to soften Christ’s hard saying. It is true that they that trust in riches cannot enter the kingdom of heaven. The interpolated doctrine is taught in other scriptures, but it is not a part of this scripture and should not be so received. It is one of the passages that is certainly spurious. Consider another gloss:
When I was a child in Sunday school, all the Sunday school lessons had this explanation: The Jaffa-gate at Jerusalem had a little side-gate much smaller than the other, and over that little gate was its name written, “The Needle’s Eye,” and no camel could go through that little gate without getting on its knees and having its load taken off. That seemed to be, and is, a most beautiful illustration. The rich man must kneel and have his load taken off him before he can get in, but it is probable that the gate of the Sunday school lesson got its name as a development of this text, rather than being its cause.
Another explanatory gloss in this, that the Greek word of the text should not be kamelos , “a camel,” but kamilos , “a cable.” Those who have been about wharves or vessels and have noted the eye or loop of a cable in comparison with a needle’s eye may see how much this play upon words relieves the difficulty. It would then mean for a camel to go through the eye of a cable. But as every text has kamelos , and not kamilos , we need not believe any of it.
The disciples were exceedingly amazed and they rightly said, “Who then can be saved?” They had been taught that riches are a blessing sent from God, and that he promises prosperity to those who love and obey him. If it be impossible for a rich man to enter the kingdom of God, “Who then can be saved?” Our Lord’s answer practically says, “It is impossible for anybody to enter the kingdom of heaven,” that is, in themselves. Impossible with men, but possible with God. His teaching seems to be this: That in order to enter into the kingdom of heaven there must be something apart from any power in us. Now this rich young man had been well taught, but he had never been regenerated. He was trying to keep the law of God perfectly, and a camel might just as well try to go through the eye of a needle. It is an impossibility for any man in himself, apart from an extraneous power, to enter into the kingdom of God. We may try to set our affections on heavenly treasures, but we have to be regenerated before we can do it. Christ’s questions were designed to show him just where his difficulty lay. He must be willing at least to give up everything and follow Jesus. To show that they thus understood it, it is manifest from Peter’s words: “Then answered Peter and said unto him, Lo, we have left all, and followed thee; what then shall we have?” He claims that what was required of this rich man is just what they had done. Christ found them engaged in the fishing business, making a living by it, and said to them, “Leave this business and come, follow me. I will make you fishers of men.” “If then the rich man when obedient shall have treasure in heaven, what shall we have?” Or, “What shall we have hereafter, and what shall we have in this world?” Listen to the answer: “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. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, (or wife), or children, or lands, for my sake, shall receive a hundred fold, and shall inherit eternal life” (Mat 19:28-29 ).
This does not mean, “you that have followed me in the regeneration,” but “you that follow me now shall have in the regeneration.” The phrase, “in the regeneration,” marks the time of the reward and not of the following. He is telling first what they shall have hereafter. What then, is the meaning of the word “regeneration” here? Precisely the same word, paliggenesia , is found in Tit 3:5 and there refers to the new birth of a man, but here to the new birth of the world, which in Act 3:21 Peter calls the times of the restoration of all things and which in his second letter he describes as the destruction and renewal of the material universe (2Pe 3:7-13 ). To the same great climax of the world’s history Paul refers in Rom 8:19-23 where the whole creation groaneth and travaileth in pain together with us waiting for the redemption of our bodies. It is the clear teaching of the Bible that this earth, which was cursed on account of man’s sin, shall itself have a regeneration; not only shall man be redeemed, but his habitat shall be redeemed. There shall be a new heaven and a new earth. There shall come a great fire in which the heavens shall be rolled together as a scroll and the earth wrapped in flame shall be burned, not annihilated, for out of the purgation of that fire in the dissolution of the material universe there shall come the new heaven and the new earth, like that which was pronounced good when God originally made it. “Now, you ask me what you shall have,” says Jesus. “I tell you what ye shall have: in the regeneration [that is, hereafter], when the Son of man comes in his glory, ye also shall sit upon twelve thrones judging the twelve tribes of Israel.” And Paul says, “Know ye not that the saints shall judge the world? . . . Know ye not that we shall judge angels?” Now, when Christ comes again he takes his own people to himself at his right hand. They sit down with him, sit on his throne and share in the judgment that he pronounces upon wicked men and fallen angels. See a similar promise in Rev 2:26-27 . In other words, Christ, the Son of man, shall lift up by his redemption, all of his people who have suffered, to sit with him on his throne, sharing with him as co-heirs of God, and that is why man, who for a little season is made lower than angels, will be lifted up above them and shall have all dominion and everything shall be in subjection to him. “Now, you apostles left your possessions, quit your business, dropped your nets and left your homes! left everything, you twelve apostles; when I said follow me, you followed me. So you will have a reward for that hereafter.”
Then he goes on to show what they shall have now, and that not only is to the apostles, but to every Christian: “There is no man that hath left house, or brethren, or sisters, or mother, or father, or children, or lands, for my sake, and for the gospel’s sake, but he shall receive a hundred fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions: and in the world to come eternal life” (Mar 10:29-30 ). A hundredfold now. The question arises here, what did Jesus mean by that? If you leave one acre of land, that you will in this life receive a farm of 100 acres? That is not his meaning, but you do in this world receive some of these things in a sense. Let us suppose, for instance, that your father and mother and brother and sister and wife, every one of them, opposed your being a Christian, and that to be a Christian, you must lose the affection of every one of them. Now in this world you will receive the affection of 100 fathers, mothers, brothers, sisters, and wives. You will find that a new family and a new kingdom exists among the people of God. You will recall when Jesus was so intensely interested in teaching on one occasion that he would not even stop to eat, that his mother and his brothers came to arrest him under a writ of lunacy. Somebody said to him, “Your mother and your brothers are standing out there.” He answered, “Who is my mother? Who are my brothers?” and raising his hands to his disciples, he said, “Behold, my brothers and my mother and my sisters.” You get into a new spiritual family. The old earthly kinsfolk may go against you, the spiritual kinsfolk will be for you. That is what it means as to this world. In other words, “Godliness with contentment is great gain. It has the promise of the life that now is and of the world to come,” both of them. Receive that deep into your heart, but receive it in the sense that the Lord meant it.
We now come to another one of the scriptures around which lessons are grouped: “But many shall be last that are first, and first that are last.” This proverb he explains by a parable. The time that you have been in the service of God does not count, so much as the spirit and the quality of your services. One may say, “Here is a young Christian; he was converted only three years ago and behold how exalted, while I am still at the bottom, though I have been a member of the church forty-five years [and asleep all the time].” Who shall be the first of these twelve disciples? Is it the one that Christ called first in order of time? Is that the one? Here in the parable are some men that commenced work the first hour of the day and some that commenced the eleventh hour of the day, and these eleventh-hour men were paid first and received just as much as the ones who, as they said, had borne the burden and the heat of the day.
I heard Dr. Tom Eaton, who, by the way, was a marvelous expounder of God’s Word, before my prayer meeting in Waco deliver a lecture on this parable of the laborers. He said:
I want to inquire on what principle Christ paid the eleventh-hour men as much as he paid those that had worked longer. I think this may be recognized as the principle: These later men explain why they are not at work. They say “No man hath hired us. We have had no opportunity. We reported ready for work; we went to the place where workmen are employed. We have wanted to work we have needed the work we held ourselves in readiness to work but there were no openings.” David’s men detailed to stay in camp and watch over the baggage, received an equal portion with those who went and fought the battle. They would have gone if they had been commanded to go and how many hundreds of their brethren, brokenhearted men, are begging for work I They want work. It is enough to make one weep to see a man who feels that he is called to preach, whose soul is on fire to preach, longing and hungering for the care of a church and no church calls him. Perhaps he has not the attractive qualities of some other men, perhaps the modern standard of employment is not of the right kind. Some churches have itching ears and they want preachers who will preach something pleasing to them, and daub with untempered mortar, and it does not follow that every man that is idle, is sinfully idle.
That was Tom Eaton’s explanation, and there is sense in it. But this parable gives another explanation: The sovereignty of God. If I give a man that only came at the last hour as much as I give a man who commenced at the beginning of the day on a special contract, what is it to that first man? Can’t I do as I please with my own? In other words, God is the sovereign and we must never lose sight of that.
The next section (of two pages) has two great lessons arising from one occasion. Mar 10:32 thus gives the occasion: “And they were in the way, going up to Jerusalem; and Jesus was going before them: and they were amazed; and they that followed were afraid.”
What excited that amazement and fear? He was saying nothing. It was something startling and marvelous in his appearance. The shadow of an awful coming event invested his face with a pathetic solemnity, a realization of the approaching tragedy, and a sublime purpose of resignation. More than once the historians refer to this bearing of Jesus, this majestic presence, radiating his glory in a way to separate him from all other men and to put him above all other men. His disciples once saw him praying, and something in his manner convinced them that they knew not how to pray. They saw him on the mount of transfiguration radiating his glory, and they were as drunken men at the sight. Later, in Gethsemane, his presence or bearing, caused the company of soldiers who came to arrest him to fall back as if smitten with lightning.
On the occasion we are considering he answers their unspoken amazement and fear. He explains the handwriting of tragedy on his own face. He foretells minutely his approaching arrest in Jerusalem and all its attendant indignities; his crucifixion and his resurrection. But they understood it not. How blind they were, not to understand that the crosses must precede the crown! Their minds kept leaping forward to a glorious earth kingdom with its high places of honor. So Peter, immediately after his great confession at Caesarea Philippi, had said of Christ’s humiliating death: “Be it far from thee, Lord.”
So here two of his disciples, James and John, working through their ambitious mother, are petitioning for the places of honor at his right hand and left hand, in his kingdom.
My old friend, Mr. Bartlett, of Marlin, once put into my hands a newspaper clipping which related a remarkable occurrence at the Pan-Episcopal Convention in London. The clipping set forth that Dean Stanley put up to preach in Westminster Abbey the bishop of Haiti, a coal black, thicklipped Negro, who, unawed by storied urn and animated bust, or the representatives of royalty, nobility, boundless wealth and aristocratic pride, calmly took this text: “The mother of Zebedee’s children said, Lord give my son John the place at thy right hand in thy kingdom and give my son James a place at thy left hand in thy kingdom,” and then said, “Let us pray:
“O Lord, thou who didst make of one blood all the nations of men that inhabit the earth and didst fashion their hearts alike, give thou to the sons of Shem that betrayed thee a place on thy right hand, and give to the sons of Japheth that crucified thee a place on thy left hand, but Lord, give to the sons of Ham, the sons of that Simon, the Cyrenean, that bore thy cross, a place at the outer gate where some of the light of the heavenly city may fall on them and where they can hear some of the sweet music, but where looking earthward they can see Ethiopia stretching out her hands to God and behold her dusky children coming home in penitence to God and be the first to welcome them there.”
It is a marvelous prayer, if correctly reported.
One very important lesson we may deduce from this petition of the mother of Zebedee’s children. The Romanists claim that Peter received away back yonder, that is, at Caesarea Philippi, the primacy; that he received from the hands of Christ the first place; that he was made Pope. But if indeed that question was settled then, how could John and James here suppose that the highest places were yet to be assigned, and how could the same matter of honor or precedence arise again at the last Passover supper? But look at our Lord’s reply: “Ye know not what ye ask. Are ye able to drink the cup that I am about to drink?” The sons prompted the mother to make the request and were with her. So Bathsheba, who came to David requesting that Solomon, her son, should succeed him upon the throne. Ambitious mothers! Our Lord rebukes the ambitious sons: “You ask for the high places, but high places must be preceded by high service. Are you able to drink of the cup that I shall drink of? Are you able to be baptized with that baptism that I am baptized with? Are you able to establish your title to precedence, and to do the services that obtain primacy in the kingdom of heaven?”
When the ten heard this application they were moved with indignation. The ten includes Peter; the ten includes nine others. What does it show? Virgil once asked, when he was describing how the gods intervened to destroy Troy, “Can such ire exist in celestial minds?” So here we may ask, “Can such envy exist in apostolic minds?” Did you ever notice at conventions an ambitious desire to be made prominent?
Now comes the great lesson (p. 136), Mat 20:25-28 : “Ye know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. Not so shall it be among you; but whosoever would become great among you shall be your minister; and whosoever would be first among you shall be your servant: even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.” Now, I solemnly assure you that instead of craving the prominent places and positions, it is far better to crave the spirit of service and sacrifice, that will entitle you to the prominent places.
QUESTIONS

1. What are the four scriptures around which the four lessons occasioned by the rich young ruler’s coming to our Lord are grouped?
2. What may be regarded as safe conclusions on the teachings of our Lord concerning riches?
3. What was Agur’s prayer relative to riches?
4. What was John’s prayer for Gaius and its lesson?
5. What was the one thing the “rich young ruler” lacked, or what was his one sin?
6. What was the double idea in Christ’s language to him, “Go, sell,” etc., and what the application?
7. Had he kept the Commandments? If not, in what point had he failed?
8. What are three great questions for every soul?
9. What couplet cited in point, and who wrote it?
10. What is the meaning of the “needle’s eye,” negatively and positively?
11. What question did the illustration call forth from the disciples, what Christ’s answer and what his meaning?
12. What question did this call forth from Peter, and Christ’s reply?
13. What did Christ mean both negatively and positively by “in the regeneration”?
14. Give the Bible teaching on the “regeneration” of the earth.
15. What is the meaning of “sit upon twelve thrones,” etc., and how does the thought apply to all Christians?
16. How are we to receive a hundredfold for the sacrifices we make here in this world for Christ and what was Christ’s own illustration of this thought?
17. What is the point illustrated by the parable of the laborers and Dr. Baton’s explanation of it?
18. What other point explained by this parable?
19. Explain the amazement of the disciples on the way to Jerusalem and illustrate by other scriptures.
20. How does Christ answer their amazement and fear and how did they receive the explanation?
21. How does the ambition of James and John here manifest itself? Relate the incident of the Pan-Episcopal Convention in London.
22. What lesson from this incident of the mother of Zebedee’s children relative to Peter and the papacy?
23. What was our Lord’s answer to this request and its lessons?
24. How did this request of Zebedee’s sons affect the other ten, and what does it show?
25. What is the great law of promotion in the kingdom of God?
Fuente: B.H. Carroll’s An Interpretation of the English Bible

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 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

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 . . . . . . . , ; . . (Matt.) = (Mark and Luke) without any break in the discourse. Similarly, in Matt., the young (Matt.) ruler (Luke) asks, Mar 10:20 , ; but in Mark and Luke, Jesus says to him (and here with the remarkable addition of . . . .), (or ). 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.
Fuente: Henry Alford’s Greek Testament

17. ] , out of the house, Mar 10:10 , to continue His journey, Mar 10:32 . The running and the kneeling are both found in the graphic St. Mark only.
Fuente: Henry Alford’s Greek Testament

Mar 10:17-27 . Quest after eternal life (Mat 19:16-30 , Luk 18:18-30 ).
Fuente: The Expositors Greek Testament by Robertson

Mar 10:17 . . : 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. : that the epithet was really used by the man is highly probable. Vide on Mt.
Fuente: The Expositors Greek Testament by Robertson

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.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Mar 10:17-22
17As He was setting out on a journey, a man ran up to Him and knelt before Him, and asked Him, “Good Teacher, what shall I do to inherit eternal life?” 18And Jesus said to him, “Why do you call Me good? No one is good except God alone. 19You know the commandments, ‘Do not murder, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother.'” 20And he said to Him, “Teacher, I have kept all these things from my youth up.” 21Looking at him, Jesus felt a love for him and said to him, “One thing you lack: go and sell all you possess and give to the poor, and you will have treasure in heaven; and come, follow Me.” 22But at these words he was saddened, and he went away grieving, for he was one who owned much property.
Mar 10:17 “As He was setting out on a journey” Mark’s Gospel is characterized by Jesus’ travel. This was Mark’s literary technique of structuring his presentation of Peter’s memories (or sermons).
“a man” Mat 19:20 adds the adjective “young”; Mat 19:22 adds “He was one who owned much property (i.e., rich)”; while Luk 18:18 calls him a “ruler.” This man was apparently a wealthy, moral, significant civic and religious leader. The term “ruler” implies that he was a leader in the local synagogue. See SPECIAL TOPIC: RIGHTEOUSNESS at 1Pe 3:14.
“ran. . .and knelt” This was very unusual action for a wealthy Oriental man in public. This man seems to be sincere in his question and desire to know. This is not an attempt to test or trick Jesus.
“‘Good Teacher'” This phrase opened the opportunity for Jesus to probe this man’s spiritual worldview (cf. Mar 10:18). The term “good” (i.e., agathos) can be understood in several ways (good, profitable, generous, beneficial, upright, or virtuous). The man meant it one way, but Jesus used it in an ultimate sense.
“‘what shall I do'” His understanding of spiritual matters focused on his actions. This man had been steeped in rabbinical performance tradition (cf. Mat 19:16).
“‘to inherit'” This familial word implies a personal relationship with God. In the OT the priests were said to be God’s inheritance and He was theirs because they received no land allocations as did the other tribes. This very question implies the man believed he was fully accepted by God, but just wanted to make sure.
“‘eternal life'” The concept of an afterlife (or eschatological kingdom) came from passages such as Dan 12:2 or Job 14:14; Job 19:25-27. The Pharisees affirmed an afterlife in physical terms. They were confident that YHWH would grant them eternal life because of (1) their racial identity (i.e., children of Abraham) and (2) their performance of the Orad Traditions (i.e., Talmud).
Mar 10:18 “good” This is used to show that the only true standard of comparison is God’s righteousness. The term “righteous” comes from an OT construction term (i.e., river reed), used as a standard or ruler.
“‘No one is good except God alone'” Jesus is not making a statement about His own goodness, but He wanted to jolt this man’s shallow thinking about God and true goodness (cf. Mat 5:48). This may be an OT allusion to 1Ch 16:34; 2Ch 5:13; 2Ch 7:3; Psa 25:8; Psa 86:5; Psa 100:5; Psa 106:1; Psa 107:1; Psa 118:1; Ezr 3:11.
The Matthew parallel changes the ruler’s question to “Teacher, what good thing shall I do that I may obtain eternal life?” (Mat 19:16). This change gives a clue to this man’s concept of goodness and his attainment of that goodness (cf. Mat 19:20).
Mar 10:19 “‘You know the commandments'” This is a summary of the second half of the Ten Commandments, which dealt with how covenant partners are to treat one another.
“‘Do not defraud'” This may refer to coveting. This commandment, as it is stated, was not part of the Ten Commandments, nor is it found in this form elsewhere in the OT. Also the parallels in Mat 19:18-19 and Luk 18:20 do not have this phrase. However, to be fair, the Synoptics all disagree on Jesus’ quote of the Commandments. This again is a common problem with eyewitness testimony. It surely does not affect the inspiration or trustworthiness of the Gospel accounts!
SPECIAL TOPIC: THE TEN COMMANDMENTS (cf. Exo 20:1-17; Deu 5:6-21)
Mar 10:20 “‘I have kept these things'” This man had performed all of the religious requirements of his culture. The Apostle Paul also felt he had also fulfilled the religious requirements (cf. Act 23:1-2; Php 3:6). This man was not lying. He believed he was blameless before God.
“from my youth up” This referred to the Bar Mitzvah ceremony at age 13 by which a boy became a man and responsible for keeping the Law.
Mar 10:21 “Looking at him, Jesus felt a love for him” This is unique to Mark. Jesus’ love, however, did not lower the standards of the Kingdom of God. Here is the paradox of unconditional love requiring an appropriate faith response.
“‘One thing you lack'” This comment is similar to Mar 12:34. Jesus recognized that humans were degrees closer or farther from the true Kingdom, which was not conditioned on Mosaic performance or racial identity (cf. Joh 8:33), but personal faith in Him. This religious leader came in the right spirit, to the right person, asked the right question, but was apparently unable to make a decisive choice! Jesus did not lower the standard! The man went away sad! So close and yet so far!
“‘sell all you possess and give to the poor. . .and come, follow Me'” This shows the radical nature of NT faith (cf. Luk 14:33). Jesus knew where this man’s priorities were. To be a Christian one must lay down all other priorities. In one sense this makes Christianity very difficult indeed! In this statement Jesus was focusing on the first half of the Ten Commandments relating to one’s priority commitment to God and God alone (cf. Mat 5:20).
This text cannot be turned into a law for all believers (i.e., poverty is God’s best). It must be seen in its context. Spiritual relationship between God and mankind must be priority over physical relationship (i.e., wealth, fame, work, family, possessions, even life itself). If possessions are evil in and of themselves, why would they be given to the poor?
One more point. We always focus on Jesus’ demand, but did you realize that Jesus gave this man an unprecedented motivation also. He invited him to join His group of disciples! His opportunity was far greater than its cost!
“‘you will have treasure in heaven'” Because of humanity’s rebellion, God’s blessings are reserved for the afterlife (cf. Mar 10:30; Matthew 5-7). Humans must be willing to renounce earthly riches as evidence of spiritual conversion, not as a basis.
Mar 10:22 “he was saddened” This term can be understood in two senses: (1) shock or surprise or (2) sadness expressed by a downcast or gloomy face. Both of these make sense in this context.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

running = running up. A Divine supplement, here.
kneeled = kneeling down. A Divine supplement, here.
Master = Teacher. App-98.
what shall I do. Ever the question of the natural man, from Gen 4:3 onward,
eternal. App-151.
life. Greek. zoe. App-170.
Fuente: Companion Bible Notes, Appendices and Graphics

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 Lords 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- . . . . . . . , ; . . (Matt.) = (Mark and Luke) without any break in the discourse. Similarly, in Matt., the young (Matt.) ruler (Luke) asks, Mar 10:20, ; but in Mark and Luke, Jesus says to him (and here with the remarkable addition of . . . .), (or ). 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.
Fuente: The Greek Testament

Mar 10:17-18. 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? And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.
This was a hint that Christ was more than man. If he was really worthy of the title that the enquirer gave him, he was God as well as man, for there is none good but one, that is God.
Mar 10:19-20. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. And he answered and said unto him, Master, all these have I observed from my youth.
Possibly, in the ordinary sense of the words, he had observed these commandments, but Christ tested the reality of his declaration.
Mar 10:21-22. 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. And he was sad at that saying, and went away grieved: for he had great possessions.
Thus he proved that he had not kept either table of the law perfectly, for he did not love the Lord with all his heart, nor did he love his neighbor as himself.
Mar 10:23-27. And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! And 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! 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 out of measure, saying among themselves, Who then can be saved? And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.
It is impossible for man, unaided by the Spirit of God, to enter the kingdom of heaven, but that which is impossible to man by himself is made possible by the grace and power of God.
Mar 10:28. Then Peter began to say unto him, Lo, we have left all, and have followed thee.
He spoke as if they had done what the rich man had failed to do, and evidently he thought they should be rewarded, for, according to Matthew, he added, What shall we have therefore?
Mar 10:29-31. And 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, or wife, or children, or lands, for my sake, and the gospels, but he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. But many that are first shall be last; and the last first.
In the final account, it shall be found that no man has been a loser through giving up anything for the Lord Jesus Christ though he has his own method of deciding who are to be first and who are to be last.
Mar 10:32. And they were in the way going up to Jerusalem;
It was well known to them all that the crisis of our Saviours history was close at hand and a sort of indefinable dread was upon them all. The bravest spirit in the whole company was their blessed Lord and Master. He knew that he was going up to Jerusalem to die, so you may view him as the Sacrifice going to the altar, or as the Hero going to the conflict in which he would die and yet conquer. They were in the way going up to Jerusalem;
Mar 10:32. And Jesus went before them:
The disciples might well have been filled with holy courage as their Leader was in the van. This is true concerning the whole life of all the saints: Jesus went before them. What if trials lie beyond, and the dark river itself is in front of them, yet Jesus goes before them, so they need not fear to follow.
Mar 10:32. And they were amazed; and as they followed, they were afraid.
They did not know much about what was to happen, but a great depression was upon their spirits. They must have wondered at the cheerful bravery of their Master when all of them were ready to turn back from this mournful march.
Mar 10:32-34. And he took again the twelve, and began to tell them what things should happen unto him, Saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles: and they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again.
He thought it right that the twelve, who led the way, should be better acquainted than the rest with the sad history that was so soon to be enacted. So he tells them about it in private, and I want you to notice how he dwells in detail upon his sufferings. He does not describe them in general terms, but he brings out into strong relief each separate set of infamy: they shall mock him, and shall scourge him, and shall spit upon him and shall kill him; from which we learn that our Saviour knew all that he had to endure, yet he went bravely forward to bear it for our sakes. For this reason, we should admire his divine courage and complete self-sacrifice. Mere men may promise to do a certain thing without knowing what it will involve, but
This was compassion like a God,
That when the Saviour knew The price of pardon was his blood,
His pity neer withdrew.
I think, too, that as our Lord thus dwells upon each point, he means us also to dwell upon the details of his redeeming griefs. We should not be strangers at the cross-foot, nor in Gethsemane; but should hear each one of these notes ring out its sorrowful yet joyful music: They shall mock him, and shall scourge him, and shall spit upon him, and shall kill him. But what a glad note that concluding one is: and the third day he shall rise again. Death cannot hold him in her bands, the sepulcher cannot continue to enclose him in her gloomy prison This is the glory and boast of our Christianity, our hope and our joy, for
As the Lord our Saviour rose,
So all his followers must.
Mar 10:35-36. And James and John, the sons of Zebedee, come unto him saying, Master, we would that thou shouldest do for us whatsoever we shall desire. And he said unto them, What would ye that I should do for you?
Our Saviours question suggests to us the prudent lesson, never to promise in the dark. If anyone shall say to you, Promise that you will do whatever I ask, follow the example of Christ and first ask, What would you that I should do for you? Otherwise, you may entangle yourself with your own words. These young men evidently needed to have this question put to them, for they had not themselves thoroughly considered what they were asking their Lord to do for them.
Mar 10:37. They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory.
There was, undoubtedly, much that was wrong about this request, and you have often heard that view of the matter dwelt upon, so I will call your attention to that which was right about it. These disciples showed their faith that this same Jesus, who was to be mocked, and scourged, and spit upon, and killed, would yet reign; and I think it was wonderful faith that, after they had heard from his own lips, in sorrowful detail, the description of how he should die, yet nevertheless they so fully believed in his kingdom that they asked to have a share in its honours. It is true that they were ambitious, but their ambition was to be near the Saviour. It would be well if all those, who ask for right hand and left hand places, wanted them at the right hand and the left hand of the Saviour.
Mar 10:38. But Jesus said unto them, Ye know not what ye ask:
Has the Lord ever said to us, when we have been praying, Ye know not what ye ask? I suppose that is usually true in a certain sense; we do not fully understand the compass of the most of our prayers, and sometimes we ask so unadvisedly that we prove that we know not what we are asking.
Mar 10:38. Can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?
Can ye share my drinking in Gethsemane and my sinking on Golgotha?
Mar 10:39. And they said unto him, We can.
They knew not what they said, but they felt that such was the strength of their love, that they could share anything that had to do with Christ! His throne! Yes, they would like to sit at the right hand of it. His cup! Yes, they can drink of it. Immersion into his suffering! Yes, they can endure that baptism.
Mar 10:39. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized:
And so they were, for James was soon put to death, and John lived, the last and longest of the apostles, a life-long martyrdom for the Masters sake.
Mar 10:40-41. But to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared. And when the ten heard it, they began to be much displeased with James and John.
Why were they displeased? Because they were of the same spirit as James and John. As they were displeased with James and John, it is evident that they wanted those places themselves, and many a man is thus displeased with his own faults. Did you ever see a dog bark at himself in a glass? You and I have often done that; we have even grown very angry with what was, after all, only our own image.
Mar 10:42-45. But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you: but whosoever will be great among you, shall be your minister: and whosoever of you will be the chiefest, shall be servant of all. For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
Christ instituted bishops, that is, overseers; but never prelates. He never had any idea of setting some men in his Church over the heads of others, but he put all his servants upon an equality. They are to exercise no lordship the one over the other, nor to seek it, for the truest honour in the Church of God is found in service. He that serves most is the greatest He that will occupy the lowest office, he that will bear patiently to be the most put upon, he that is readiest to be despised, and to be the servant of all, shall be the chiefest of all. The way to rise in the kingdom of heaven is to descend, for even so was it with our Lord himself. God give to all of us the humble and lowly spirit that will make us willing to be the least of all!
Fuente: Spurgeon’s Verse Expositions of the Bible

Mar 10:17. , as He was going forth) from the house, Mar 10:10.-) The Vulg. has procurrens, as if it had the reading .[11] This man was at all events impelled by a remarkable degree of earnestness. He seems to have been eagerly waiting for the Saviours coming. [Sadden impulses of this kind oftentimes by and by grow languid.-V. g.]-, falling at His knees) He must therefore have felt great ardour.-, 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: prcurrens in b: adcurrit, d. A has .-ED. and TRANSL.
Fuente: Gnomon of the New Testament

Mar 10:17-22
3. THE RICH YOUNG RULER
Mar 10:17-22
(Mat 19:16-22; Luk 18:18-23)
17 And as he was going forth into the way,–Matthew tells us that, immediately after laying his hands upon the young children, Jesus departed thence. “Into the way”–this is, the road leading toward Jerusalem whither his face was now set. there ran one to him,–This was a “young man,” and he was rich (Mat 19:20; Mat 19:22); he was also a “ruler” (Luke 18 18)–occupied a position of honor. The case of this young man is a remarkable one, from the fact of this youth, wealth, position, character, and the manner of his approach. He came running.
and kneeled to him, and asked him, Good Teacher,–Worshiped him. In kneeling to him he recognized Jesus as divine, and entitled to worship. Others had come to Jesus, but it was that their bodies might be healed, or it was a father pleading for his son, or a mother for a daughter. But here was one who from trouble of soul alone sought him.
what shall I do that I may inherit eternal life?–He made it a personal matter which was proper. We cannot go to heaven by proxy. The young man seemed to recognize this fact. [Since Jesus had brought it to light, he was the proper one to teach how it could be obtained; so he says, “Good Teacher, what shall I do that I may inherit eternal life?” Matthew says he asked, “What good thing shall I do?” The ruler understood enough of the dealings of God with men to understand he must do some good thing to fit him for such a blessing. What God requires is good. He calls Jesus good, and Master or Teacher. An authorized teacher was called Master among the Jews.] How to inherit eternal life should be the great concern of all.
18 And Jesus said unto him, Why callest thou me good? none is good save one, even God.–[This question, and the further statement that none is good save God, disavowing his own goodness, has long been a puzzle to many Bible students. Why should Jesus, who was sinless, disavow the claim that he is good? Other passages convey the same idea. Heb 2:10 : “For it became him, for whom are all things, and through whom are all things, in bringing many sons unto glory, to make the author of their salvation perfect through sufferings.” Heb 5:8-9 : “Though he was a Son, yet learned obedience by the things which he suffered; and having been made perfect, he became unto all them that obey him the author of eternal salvation.” The explanation of it, I think, is that Jesus had the nature of man. He felt all the impulses and emotions to sin that man does. So long as he felt the emotions to sin in his members he did not call himself good, nor did the Holy Spirit call him perfect. So long as he felt the impulse and disposition to sin he was imperfect, and could not become “unto all them that obey him the author of eternal salvation.” Suffering purged out this impulse to sin. So, through suffering, he was made perfect, and hence he that hath suffered hath ceased from sin; and only when the motions of sin in his members were purged out did he call himself good. In this sense only God is good.]
19 Thou knowest the commandments,–Our Lord proceeds to the second part of his answer, and attends to the great end which the young man wishes to attain, namely, eternal life. He does not wait for a reply to his question. Matthew (Mat 19:17) says: “If thou wouldest enter into life, keep the commandments.” When Jesus said this, the young man said “Which?” (Mat 19:18.) Evidently he thought Jesus did not mean the ones with which he was familiar. Then Jesus referred to the ten commandments, passing over the first four, specifying the rest, but substituting for “Thou shalt not covet” its equivalent, as stated here, “Do not defraud,” and as stated by Matthew (Mat 19:19), “Thou shalt love thy neighbor as thyself.” This man being under the law, he was referred to its teachings, the leading precepts of which are here mentioned, and which indeed have been incorporated into the gospel dispensation, and therefore are as binding upon us as on him. (Romans 11.)
Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor thy father and mother.–[Jesus refers him to the commandments, as preparing for eternal life. There are two classes of commandments –one defining man’s duties to God, the other defining his duties to man. He quotes the latter here. These all regulate the conduct toward our fellow men. The questioner was a sincere worshiper of God–he recognized that God required something of him in order to inherit eternal life.]
20 And he said unto him, Teacher, all these things have I observed from my youth.–He was not a hypocrite, pretending to have done what he had not done. Jesus would not have “loved him” had he been a hypocrite, and Jesus knew his heart and difficulty. That he had “observed” these things means that he had made them the rule of his life. He was a splendid, moral young man, candid and honest, and for this reason Jesus loved him. Matthew (Mat 19:20) states that he asked: “What lack I yet?” He was not yet satisfied or fully assured that he was an heir of eternal life, and he had confidence in Jesus to tell him.
21 And Jesus looking upon him loved him.–[Jesus loved him for his character, and because he loved him, he gave him the further direction that would perfect his character, and fit him for higher blessings of God in the world to come. His was a character approved by God so far as it went.]
and said unto him, One thing thou lackest:–But one thing, and yet the chief thing, which was not being done.
go, sell whatsoever thou hast, and give to the poor,–[This last requirement tested whether he loved God with all his heart. Love to God expresses itself in good to man. Nothing in the law of Moses required that spirit of self-sacrificing devotion that constitutes the chief excellency and distinguishing feature of the Christian religion. A man may have the life of morality and virtue set forth in the life of this young man, may fulfill all the requirements of the moral law, yet lack the true Christian spirit. The leading trait of Christ was self-denial and self-sacrifice for the good of others. He yielded up the honors he had with the Father before the world was to come to earth to save man. This was a new manifestation to man of the divine life. The love of God as manifested in Christ was not known to the law of Moses; so the self-sacrifice was not then required of man, as it now is, that he may be like God. “Have this mind in you, which was also in Christ Jesus: who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross. Wherefore also God highly exalted him, and gave unto him the name which is above every name; that in the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” (Php 2:5-11.) This shows that Jesus was moved with pity and love so strong that he gave up the glories of the throne of God to bear man’s nature, and took upon himself the death of the cross to lift up and save man. For this God exalted him with honors higher than he had before known. This was the example for man. If man is a worshiper of God, he must be like him.]
and thou shalt have treasure in heaven:–Renouncing earth, we receive heaven. It is worth the sacrifice; the exchange is a profitable one. The test of character is whether we so regard it. The heart that is fixed on earth, so that it hesitates at the exchange, is not yet fit for heaven, therefore, for eternal life.
and come, follow me.–The mere giving of his possessions was not in itself to save him. It only tested his fitness for discipleship. It was discipleship that would save him. To follow Jesus now is to have the mind of Christ and to do God’s will as Jesus did. To give to the poor in Christ’s name is to “have treasure in heaven.” We are not required to sell all we have at once, but we are required to hold it for God and to use it in his service. Willingness to give up all for Jesus was the test then, and it is the test now. Will we do it? The cross may not be to give up wealth; it may be business, profession, rank, pleasure, unworthy friends, present church relations when innovations are introduced. It is found in whatever prevents singlehearted consecration to Christ.
22 But his countenance fell at the saying,–As Jesus began his answer, “One thing thou lackest,” his countenance, no doubt, lighted up with pleasant anticipation. A legalist by education, he was now to hear the “one thing” that should put the capsheaf to his righteous life, and give him eternal life. And then comes like a thunderclap the remainder of the reply, something utterly out of the question to a man of his wealth and position. Then he stood confounded. The aspect of his whole countenance was changed, indicative of great disappointment. Most persons are, to a great extent, unacquainted with themselves, until Christ, in his providence, lays bare at one stroke the poverty of their souls, and the insincerity of their lives.
and he went away sorrowful:–Sorrowful because eternal life was offered at only such a price as he was not willing to pay. Thus the secret of his heart must have been revealed even to himself. [The young man was like the masses of professed Christians to this day. He did not recognize that to give away his possessions in the name of the Lord was to increase his riches–to invest them in a bank that will never break, and yet will yield the richest dividends through life and in eternity. Christ was the happiest being that ever lived on earth. He was happy because he denied himself to help others. He taught the lesson in this world that the only pathway to true happiness is in denying self in God’s name and for God’s glory to help others. His example and precepts have been before the world for more than nineteen hundred years. His servants today turn sadly away, and refuse to follow his teaching, as did this rich young man, for they have great riches; or, which is the same thing, their affections are greatly set on their possessions, great or small. The willingness to give up all for Christ was the test of his acceptance with Christ, and is ours today. What God requires us to do is for our happiness and for our good. God requires service and gifts at our hand not because he needs them, but because we need the discipline and training that they give. Whatever of self-denial we make in obeying God will yield a hundredfold of good in this world and in the world to come.]
for he was one that had great possessions.–“He was very rich.” (Luk 18:23.) He had a hard struggle and a severe one, but he could not give up the world. Here was an act of obedience he could not perform. Here was a turning point in his history. How solemn that moment!
Fuente: Old and New Testaments Restoration Commentary

CHAPTER 43
Jesus Beholding Him Loved Him
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? And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. And he answered and said unto him, Master, all these have I observed from 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 shalt have treasure in heaven: and come, take up the cross, and follow me. And he was sad at that saying, and went away grieved: for he had great possessions. And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! And 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! 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 out of measure, saying among themselves, Who then can be saved? And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.
(Mar 10:17-27)
We have before us the story of the rich young ruler. It is recorded three times in the New Testament. Matthew, Mark and Luke were inspired by God the Holy Spirit to write it out in detail for our learning. The threefold repetition of the simple facts recorded in this story is intended to make us aware that the lessons taught here are of immense importance. May God the Holy Spirit inscribe upon our hearts those things, which he would have us to learn from this story.
Were it not for the grace of God, we would all make the same choice this rich young ruler made and perish with the world.
Three Common Delusions
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? And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. And he answered and said unto him, Master, all these have I observed from my youth (Mar 10:17-20).
There are many things about this young man, which, at first sight, appear to be commendable. He was earnest and zealous. He came running to Christ. He was reverent and respectful. He kneeled to the Savior in a respectful, reverent, if not worshipful, manner. He was thoughtful of his soul and eternity. And, at least in his outward behavior, he was a very moral man. Any mother or father looking for a young man for their daughter to date and perhaps marry, if this rich young ruler were around, would urge her to set her hat for him. But this rich, moral, zealous, religious man was deluded by his own self-righteousness and pride. His delusion was the common delusion of all men since the fall of Adam. It was a threefold delusion.
First, he thought salvation could be obtained by something he could do. This is the delusion of all lost men, in all ages, the delusion of all human religion, and the delusion of antichrist. All men think that salvation comes as the result of something they do. Few deny grace altogether, or deny that God has something to do with salvation. This young man acknowledged that eternal life is the inheritance and gift of grace; but he still thought it was to be obtained by something he could do.
Being ignorant of Gods righteousness, he went about to establish his own righteousness. And anyone who seeks to establish righteousness for himself will not and cannot submit to the righteousness of God in Christ (Rom 9:31 to Rom 10:4). It is not of him that willeth, nor of him that runneth, but of God that showeth mercy (Rom 9:16). Salvation is of the Lord (Jon 2:9). By the works of the law shall no flesh be justified (Gal 2:16). To every self-righteous person who asks, What must I do?, I answer in the words of James Procter
Nothing, either great or small,
Nothing, sinner, no;
Jesus did it, did it all,
Long, long ago!
When He, from His lofty throne,
Stooped to do and die,
Everything was fully done.
Hearken to His cry: —
It is finished! Yes, indeed,
Finished every jot:
Sinner, this is all you need.
Tell me, Is it not?
Weary, working, plodding one,
Why toil you so?
Cease your doing, all was done,
Long, long ago!
Till to Jesus work you cling,
By a simple faith,
Doing is a deadly thing.
Doing ends in death.
Cast your deadly doing down,
Down at Jesus feet!
Stand in Him, in Him lone,
Gloriously complete!
This mans second delusion was that he thought the law of God only had to do with outward behavior. When you read Mar 10:19-20, do not be so foolish and ignorant as numerous learned theologians, and imagine that the Lord Jesus was teaching that there really are two ways of salvation, that a man can either be saved by grace or by works. That is not the case at all. This man asked what he could do, and the Master told him what he must do. If you want to be saved by your works, all you have to do is keep the law PERFECTLY! For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them (Gal 3:10).
Our Lords purpose was not to teach salvation by legal obedience, but the impossibility of it, and to expose this mans sin to himself. Painful as it is to experience, no one will ever be saved until he is made to see himself as he really is, a vile, hell bent, corrupt, ungodly wretch.
This self-righteous Pharisee was, like all lost religious people, totally ignorant of the spiritual nature of Gods law. He thought the law reached no further than outward deeds. He never took into consideration the fact that the Lord looketh on the heart. He thought that adultery was intercourse, not lust, that murder was killing someone, not anger, stealing was taking something that belongs to another, not covetousness, that bearing false witness was openly lying about someone, not insinuating or thinking evil, that fraud was taking another persons property, not wanting it, that parental honor was saying Maam and Sir, not reverencing his parents name, honoring their wishes, and taking care of them in their old age.
His third delusion was that he thought he had actually obeyed Gods law and thus was worthy of Gods acceptance in and of himself. And he answered and said unto him, Master, all these have I observed from my youth.
I never cease to be amazed by the fact that even the most base, profligate, sensual men and women of this world are really very proud and think so very highly of themselves that they brazenly presume they are good enough for God! That is really the root of all unbelief. Everyone in his own humble opinion is too good to need the grace of God and blood and righteousness of his dear Son. May God the Holy Spirit continually teach us who and what we are and who Christ is, lest we perish in our proud delusions of self-righteousness.
Christs Compassion
Next we are told that our dear Savior beheld this man and loved him Then Jesus beholding him loved him (Mar 10:21). Mark saw a remarkable display of tenderness, love, and compassion in the Lord Jesus toward this young man.
It is sickening to read the comments of many on this text. The Arminians rush to tell us, There, you see, God loves even those who are not saved, even those who go to hell. The love of God is universal. The Calvinists, imagining that Gods love must be protected and that Arminian fools are worthy of being answered, run to the Greek language and find some far out, outlandish usage of the word loved (agape) to prove that the word does not really mean love at all.
Take this blessed text just as it stands, learn what it teaches, and rejoice in the great love of Christ for sinners! There are two things to be observed here.
First, the Lord Jesus beheld this man. He beheld everything about him. He beheld his present condition. He beheld his heart. And he beheld what he had done and would do for him.
Second, the Son of God loved this man. I have no doubt at all that though this man at first chose the world over Christ (just as I did), he was later converted by Gods free grace. I say that because God the Holy Spirit inspired Mark to tell us that, Jesus beholding him loved him. Here are four sweet, indisputable facts revealed in Holy Scripture about the love of God our Savior:
1.Those who are loved of Christ are loved by him from eternity (Jer 31:3).
2.Those who are loved by the Son of God are loved by him immutably (Mal 3:6).
3.Those who are loved by the Lord Jesus are loved by him unto the end (Joh 13:1).
4.Those who are loved of God are saved by his free and sovereign grace; he has mercy upon those for whom he has compassion (Rom 9:15; Jer 31:3).
These four sweet facts of divine revelation tells us that this young man who was loved by the Savior from eternity, and loved by him in his rebellion, was saved by him at the appointed time of love.
Sin Exposed
The Lord Jesus so loved this man that he graciously uncovered his sin, pulled the covering off his heart, and in Mar 10:21-22 discovered his inward, hidden corruption.
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. And he was sad at that saying, and went away grieved: for he had great possessions.
The Lord Jesus met this man at his point of rebellion. He always does. Sooner or later, he will meet you at your point of rebellion and demand surrender. This young mans reigning sin an overwhelming affection for the things of this world. His riches were his idol. His heart was set upon and trusted in his wealth. John Gill wrote
He was so far from keeping all the commandments, that he had not kept the first; thou shalt have no other gods before me. There was more than one thing wanting in him, but Christ takes notice of this as the first; and there was no need to mention any other. This touched him sensibly, and fully tried, and sufficiently exposed the vanity of his boasted perfection…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 exposedwhich were sadly mortifying, and exceedingly disagreeable to him.
What is your point of rebellion? That is where you must do business with God. Did you ever notice how often those two words, one thing, are used in Scripture? They are very instructive. David desired one thing, that he might dwell in the house of the Lord forever (Psa 27:4). Mary chose the one thing needful, to sit at Jesus feet and hear his words (Luk 10:42). The man born blind, who was healed by the Master, said, One thing I know, that, whereas I was blind, now I see (Joh 9:25). Paul said, One thing I do: forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark, for the prize of the high calling of God in Christ Jesus (Php 3:13-14).
But this proud, self-righteous young rich man was lost, because one thing was lacking. Though he felt much, did much, thought much, and believed much, the one thing lacking was faith in Christ.
A Blessed Revelation
As this rich man walked away, clinging to his riches, the Lord Jesus made a statement to his disciples, which disturbed them greatly and opened the way for him to instruct them and us with a blessed revelation.
And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! And 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! 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 out of measure, saying among themselves, Who then can be saved? And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible (Mar 10:23-27).
Commenting on these verses, Robert Hawker wrote
The concluding part of this passage is uncommonly beautiful and interesting. While Jesus in strong figures represents the total impossibility of the mere efforts of nature, rising above nature, he sets forth the ease and blessedness with which his redeemed, through his grace, will attain his kingdom. A huge camel might as soon pass through the eye of a needle, as for a rich man; rich in his own fancied goodness, swollen and bloated with his own Pharisaical righteousness, but never regenerated by grace, to enter into the kingdom of God. While on the other hand, every one of Christs regenerated family, poor in spirit, rich in faith, and heirs of the kingdom, and who give proofs of the triumphs of grace over nature, leaving all for Christ, will enter with a full tide of glory into Christs kingdom being saved, not by works of righteousness which they have done, but according to rich, free and sovereign mercy, by the washing of regeneration and renewing of the Holy Ghost, shed upon them abundantly through Jesus Christ our Lord (Tit 3:5-6).
There are in Mar 10:23-27 three very important truths, which very few understand, and fewer still lay to heart.
1.The most deceitful, dangerous thing in this world is riches, the love of money, the love of the world.
2.With men, salvation is an utter impossibility.
3.With God, all things are possible.
So great, so magnanimous, so good is the grace of God that he can strip and empty the most self-sufficient Pharisee and bring him through the needles eye of faith in Christ into his kingdom. God almighty can save even the richest man in the world. The man who thinks himself spiritually rich and loves himself is no more beyond the reach of omnipotent mercy than the most promiscuous harlot. The man who loves the world, trusts in his riches, and therefore despises the things of God is not beyond the power of free grace. If, indeed, salvation is by grace alone (And it is!), there is no case or circumstance, which should cause us to despair.
John Newton once said, When I get to heaven, I am sure that three things will simply astonish me. I am sure very many will be there whom I never expected to be there. I am sure that many will not be there whom I fully expected would be there. But the most astonishing thing of all will be the fact that old John Newton will be there. Later, just before his death, Newton said, I am an old man. I cannot remember much. But I do remember two things: I am a great sinner; and Jesus Christ is a great Savior.
Fuente: Discovering Christ In Selected Books of the Bible

when: Mat 19:16-30, Luk 18:18-30
running: Mar 9:25, Mat 28:8, Joh 20:2-4
kneeled: Mar 1:40, Dan 6:10, Mat 17:14
Good: Mar 12:14, Joh 3:2
what: Joh 6:28, Act 2:37, Act 9:6, Act 16:30, Rom 10:2-4
eternal: Joh 5:39, Joh 6:27, Joh 6:40, Rom 2:7, Rom 6:23, 1Jo 2:25
Reciprocal: Mat 22:16 – Master Mar 4:16 – which Mar 5:35 – the Master Mar 14:14 – The Master Act 26:28 – Almost Tit 1:2 – eternal Heb 9:15 – eternal 1Pe 3:9 – that Rev 21:7 – inherit
Fuente: The Treasury of Scripture Knowledge

Chapter 26.
The Rich Young Ruler
“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? And Jesus said unto him, Why callest thou Me good? there is none good but one, that is, God. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. And he answered and said unto Him, Master, all these have I observed from 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 shalt have treasure in heaven: and come, take up the cross, and follow Me. And he was sad at that saying, and went away grieved: for he had great possessions.”-Mar 10:17-22.
The Questioner.
This rich young ruler had come into contact with Jesus before; he must at any rate have heard Him preach, and have been profoundly impressed by Him. Mr. David Smith suggests that he may have been in the synagogue in Jericho, some three months before, when a certain scribe stood up, and, tempting Jesus, asked this very same question, “What shall I do to inherit eternal life?” He had heard our Lord’s controversy with that scribe; he had listened to that exquisite parable of the Good Samaritan, and the arrow of conviction had entered his soul. For three months he had been, as the old Puritans would say, “under concern.” For three months he had been unhappy in his mind. He could bear the suspense and unhappiness no longer, so when Jesus was resuming His southward journey he ran forth and kneeled to Him, and asked Him, “Good Master, what shall I do that I may inherit eternal life?” (Mar 10:17).
-His Spirit.
It was the very same question that the scribe had asked in Jericho; yet in what a different spirit it was asked. The scribe did not ask the question because he really wanted to know; he asked simply because he thought that this question might put Jesus in a corner. This young ruler asked it because it was the one thing above everything else he wanted to know, and felt he must know. You know that difference of temper and spirit. It is not unfamiliar in our own days.
-His Circumstances.
All this comes out in the minute little touches of Mark’s narrative. To begin with, it needed a great deal of courage and resolution to make this young ruler come at all. He was a man of some wealth-all the Evangelists make a point of that; he was also, according to St Luke’s account, a “ruler,” i.e. probably a ruler of the synagogue. He was a young man, therefore, not simply of wealth, but of official and acknowledged standing. Now, I repeat, it was not easy for a young man of such a position to come to Jesus at all. For the wealth and officialism of Palestine had taken up an attitude of hostility towards Jesus. “Publicans and sinners” came together for to hear Him; it was comparatively easy for them. But this young ruler had to set his own class at defiance; he had to brave the anger and scorn of the official world to which he belonged.
-His Eagerness and Courage.
There was intense eagerness in the manner of his coming. He “ran” to Him. He felt the business on which he came brooked no delay. It was pressing, urgent, vital business. “As He was going forth into the way, there ran one to Him” (Mar 10:17). And when he reached the Lord, regardless of all the proprieties, and careless of the scowls and frowns of his friends, he flung himself upon his knees in the dust before Him. “There ran one to Him, and kneeled to Him.” Other rich men who felt the influence of Jesus, appear in frank and open courage to come far behind this young man. I cannot imagine Joseph of Arimathea bending the knee to Jesus in a public place. Joseph thought of his “honourable counsellorship,” and kept his discipleship secret, for fear of the Jews. I cannot imagine Nicodemus doing this. Nicodemus believed that Jesus was a teacher sent from God. But he never said so openly. He too thought of his position and his reputation. I cannot imagine Nicodemus falling on his knees before Jesus in the public street, and calling Him “Good Master” in the ears of men. Nicodemus preferred to do his homage to Christ “secretly by night.” But this young ruler cast all considerations of precedence to the wind. He risked his reputation. He risked the goodwill of his friends. It was vital that he should know the secret of eternal life, so down in the dust he went at the Lord’s feet, braving all the shrugs and the jeers of the onlookers, crying out, “Good Master, what shall I do that I may inherit eternal life?”
His Sense of Need.
With all his courage and reverence for the Lord, the young ruler had a passionate desire to have his question answered, and to know the way of life. He was conscious of his need. He was keenly alive to the fact that he lacked something. He had kept the commandments, as he subsequently told Jesus. He had lived a blameless life. There was not a smirch or stain upon his character. Touching the righteousness which was in the law, he was blameless. And yet he was unsatisfied; his soul had no rest. He was like Paul in his Pharisee days, laboriously and punctiliously performing every legal duty, and yet finding out there was no righteousness by the works of the law, ready, although he had kept all the commandments from his youth, to cry, “Wretched man that I am, who shall deliver me from the body of this death?” All this sense of need, his dissatisfaction, his unrest, the trouble of his soul, find expression in his urgent and passionate cry, “Good Master, what shall I do that I may inherit eternal life?” If only men and women in these days were half as concerned about eternal life as this young ruler was, and had half his courage in seeking out and confessing Christ!
Christ’s Faithful Dealing.
Now, if I have rightly understood the character of this young ruler, and accurately portrayed it, he will seem just the kind of person to touch our Lord’s sympathy, and to win from Him a ready and gracious response. “A bruised reed,” the Evangelist says of Him, “shall He not break, and smoking flax shall He not quench” (Mat 12:20). But when I turn to the narrative I find Christ dealing coldly, harshly, almost sternly with this young ruler. Why was it? There is only one answer. Christ had a way of encouraging the weak and timid, and of checking the forward and impulsive, by confronting them with the stern facts, with the realism of the Christian life. As in the case of the scribe who wanted to follow Christ, to whom Christ said sharply almost, “Foxes have holes, and birds of the air have nests, but the Son of man hath not where to lay His head.” And perhaps there was something superficial and facile about this young ruler; at any rate, Christ Jesus meets his impassioned inquiry with a preliminary objection. He said, “Why callest Thou Me good? none is good save one, even God” (Mar 10:18).
The Young Man questioned.
Controversy has raged about this sentence. The Socinian interprets it to mean that Christ disclaims the epithet “good,” and argues from it that He totally disclaims any idea of being put on an equality with God. But that quite clearly cannot be the meaning of the sentence. For, according to that interpretation, it would amount to a denial not simply of Christ’s divinity, but of His goodness as well. And, as we know from the whole tenor of the Gospels, Christ knew Himself holy, harmless, undefiled. This is certainly no confession of imperfection. Nor is it simply a rebuke to the young ruler for using a word without meaning it. Apparently the purpose of the question was to drive this young ruler back upon his foundations, to make him investigate his own half-formed beliefs, face the issues of his own confession. “You have called me ‘good,'” He says. “Consider what your language means. ‘Good’ is a title which belongs to God. You have given it to Me. Do you really mean it?” Far from being a repudiation of sinlessness, and a disclaimer of Divinity, rightly interpreted this question becomes a challenge and a claim.
The Young Man answered.
And then our Lord proceeds to answer the young ruler’s question. He refers him to the law of Moses. “Thou knowest the commandments, Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honour thy father and mother” (Mar 10:19). The answer was a grievous disappointment to the inquirer. For all these commandments he had punctiliously and painfully obeyed, thinking thereby to attain to peace. Sadly and wearily, therefore, he replied, “All these things have I observed from my youth. What lack I yet?” (Mat 19:20). He knew there was something lacking. Spite of all his scrupulosity and punctiliousness, his heart was a stranger to peace and joy. The eternal life, the Divine life, the life he felt Jesus had, was not his. “What,” he cried, “lack I yet?”
The Inexorable Demand.
And as the Lord looked at him, so earnest and appealing, His heart was touched. “He loved him,” Mark says. Or it may possibly mean that He “kissed him.” This young man, with the clean record and the hungry heart, appealed to our Lord’s sympathy and affection. “Jesus looking upon him, loved him.” And then He set before the young man the inexorable demand of the Kingdom, the stringent condition of eternal life. “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” (Mar 10:21). Now we must be careful in our interpretation of this demand of our Lord. It does not mean that every one who wants to lay hold on the eternal life must sell all his goods and give to the poor; it is not a general condition, but a demand made to meet the young ruler’s case. Our Lord, like a skilful physician, diagnosed the disease before prescribing the remedy. He saw that this young ruler was suffering from a “divided heart” It wavered between love of God and love of gold. And there is never any peace for a divided heart; only war and strife and misery. “Sell whatsoever thou hast,” Christ said to this young ruler, “and give to the poor, and thou shalt have treasure in heaven.” In other words, He asked him to surrender to God an undivided heart.
-Made of us also.
That is what God asks of us-not the punctilious observance of external rites and ceremonies, but a surrendered heart. Thus alone are life and peace to be gained; not by the works of the law, but by the surrendered heart. Have we learned the lesson? I look around, and see much laboured “keeping of the commandments”: a careful and exact obedience given to the moral law: a punctilious observance of the externals of religion. Yet people are not at rest. No; and they never will be along those lines alone. The experience of this young ruler, the experience of Paul himself, only illustrates the truth of the Apostle’s saying, “By the works of the law shall no flesh be justified” (Gal 2:16). Peace only comes by way of a consecrated and surrendered heart.
The Great Refusal.
“Sell that thou hast, and give to the poor,” said our Lord. But the demand was too much for the young ruler. He who, in his enthusiasm and eagerness, came “running” to Christ, went away with a face like a “lowering” sky, which forebodes “foul weather”; for he had “great possessions,” and for those “great possessions” he sacrificed his Lord. Granted, it was a stringent demand. And yet the demand carried its compensations along with it. “Sell whatsoever thou hast, and give to the poor,” said Jesus, “and thou shalt have treasure in heaven: and come, follow Me.” The compensation outbalanced the sacrifice, for there was the blessed company of Jesus all the way; the inheritance incorruptible and undefiled at the last. But he clung to his gold, and sacrificed the company of Jesus, and the internal inheritance. “He went away sorrowful.”
The Last View.
Some people find it hard to believe that so promising a young man, whom Jesus “loved,” could really make a final refusal. They point out that he went away “sorrowful”; and they choose to think that, some time later, he chose the “better part” which here he refused. That may be so, though his present refusal made it harder for him later to choose aright. But, as a matter of fact, Scripture says nothing about a later acceptance. As far as Scripture is concerned, that is the last view we get of him. And many like him have thus “gone away.” They would have been glad to have been Christians on easier terms, but this inexorable demand for sacrifice was more than they could bear, and they “went away.” What about ourselves? Christ asks still for a completely surrendered heart He demands still the expulsion of everything that disputes the dominion with Him. What will you do? Will ye also go away? God give us grace to say with Peter, “Lord, to whom shall we go? Thou hast the words of eternal life” (Joh 6:68).
Fuente: The Gospel According to St. Mark: A Devotional Commentary

7
The teaching of Jesus had given the impression that something special would be required in order to have eternal life. No doubt this man (who Matthew says was young, chapter 19:20) sincerely desired eternal life, but he had no idea what he would be required to do in obtaining it.
Fuente: Combined Bible Commentary

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?
[Kneeled to him.] So Mar 1:40, Beseeching him, and kneeling to him. This is variously rendered, He fell at his feet, bowing the knee, beseeching upon his knee, falling down at his knees. Which renderings are not improper, but I suspect something more is included. For, 1. It was customary for those that so adored to take hold of the knees or the legs, 2Ki 4:27; Mat 28:9. 2. To kiss the knees or the feet. See what we have said at Mat 28:9.
When R. Akiba had been twelve years absent from his wife, and at last came back, his wife went out to meet him: “and when she came to him, falling upon her face, she kissed his knees.” And a little after, when he was entered into the city, his father-in-law not knowing who he was, but suspecting him to be some great Rabbin, went to him, and falling upon his face kissed his knees. Speaking of Job, “Satan came, and he kissed his knees; but in all this Job sinned not with his lips,” etc. When a certain Rabbin had discoursed of divers things, Bar Chama rose up and kissed his knees.
Fuente: Lightfoot Commentary Gospels

THE story we have now read is recorded no less than three times in the New Testament. Matthew, Mark, and Luke were all inspired by one Spirit to write it for our learning. There is no doubt a wise purpose in this three-fold repetition of the same simple facts. It is intended to show us that the lessons of the passage deserve particular notice from the Church of Christ.
Let us learn for one thing from this passage, the self-ignorance of man.
We are told of one who “came running” to our Lord, and “kneeled to him and asked” the solemn question, “what shall I do that I may inherit eternal life?” At first sight there was much that was promising in this man’s case. He showed anxiety about spiritual things, while most around him were careless and indifferent. He showed a disposition to reverence our Lord, by kneeling to Him, while Scribes and Pharisees despised Him. Yet all this time this man was profoundly ignorant of his own heart. He hears our Lord recite those commandments which make up our duty to our neighbor, and at once declares, “All these have I observed from my youth.” The searching nature of the moral law, its application to our thoughts, and words, as well as actions, are matters with which he is utterly unacquainted.
The spiritual blindness here exhibited is unhappily most common. Myriads of professing Christians at the present day have not an idea of their own sinfulness and guilt in the sight of God. They flatter themselves that they have never done anything very wicked.-“They have never murdered, or stolen, or committed adultery, or borne false witness. They cannot surely be in much danger of missing heaven.”-They forget the holy nature of that God with whom they have to do. They forget how often they break His law in temper, or imagination, even when their outward conduct is correct. They never study such portions of Scripture as the fifth chapter of Matthew, or at any rate they study it with a thick veil over their hearts, and do not apply it to themselves. The result is that they are wrapped up in self-righteousness. Like the church of Laodicea, they are “rich and increased with goods, and have need of nothing.” (Rev 3:17.) Self-satisfied they live, and self-satisfied too often they die.
Let us beware of this state of mind. So long as we think that we can keep the law of God, Christ profits us nothing. Let us pray for self-knowledge. Let us ask for the Holy Spirit to convince us of sin, to show us our own hearts, to show us God’s holiness, and so to show us our need of Christ. Happy is he who has learned by experience the meaning of Paul’s words, “I was alive without the law once; but when the commandment came, sin revived, and I died.” (Rom 7:9.) Ignorance of the Law and ignorance of the Gospel will generally be found together. He whose eyes have really been opened to the spirituality of the commandments, will never rest till he has found Christ.
Let us learn, for another thing, from this passage, the love of Christ towards sinners.
This is a truth which is brought out in the expression used by Mark, when, in his account of this man’s story, he says, that “Jesus beholding him, loved him.” That love, beyond doubt, was a love of pity and compassion. Our Lord beheld with pity the strange mixture of earnestness and ignorance which the case before Him presented. He saw with compassion a soul struggling with all the weakness and infirmity entailed by the fall-the conscience ill at ease, and sensible that it wanted relief-the understanding sunk in darkness and blinded as to the first principles of spiritual religion. Just as we look with sorrow at some noble ruin, roofless, and shattered, and unfit for man’s use, yet showing many a mark of the skill with which it was designed and reared at first, so may we suppose that Jesus looked with tender concern at this man’s soul.
We must never forget that Jesus feels love and compassion for the souls of the ungodly. Without controversy He feels a peculiar love for those who hear His voice and follow Him. They are His sheep, given to Him by the Father, and watched with a special care. They are His bride, joined to Him in an everlasting covenant, and dear to Him as part of Himself. But the heart of Jesus is a wide heart. He has abundance of pity, compassion, and tender concern even for those who are following sin and the world. He who wept over unbelieving Jerusalem is still the same. He would still gather into his bosom the ignorant and self-righteous, the faithless and impenitent, if they were only willing to be gathered. (Mat 23:37.) We may boldly tell the chief of sinners that Christ loves him. Salvation is ready for the worst of men, if they will only come to Christ. If men are lost, it is not because Jesus does not love them, and is not ready to save. His own solemn words unravel the mystery, “Men love darkness rather than light.” “Ye will not come unto me that ye might have life.” (Joh 3:19; Joh 5:40.)
Let us learn, in the last place, from this passage, the immense danger of the love of money. This is a lesson which is twice enforced on our notice. Once it comes out in the conduct of the man whose history is here related. With all his professed desire after eternal life, he loved his money better than his soul. “He went away grieved.”-Once it comes out in the solemn words of our Lord to His disciples, “How hard is it for them that have 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.” The last day alone will fully prove how true those words are.
Let us watch against the love of money. It is a snare to the poor as well as to the rich. It is not so much the having money, as the trusting in it, which ruins the soul. Let us pray for contentment with such things as we have. The highest wisdom is to be of one mind with Paul, “I have learned, in whatsoever state I am, therewith to be content.” (Php 4:11.)
Fuente: Ryle’s Expository Thoughts on the Gospels

Mar 10:17. On (lit., into) the way. On His journey to Jerusalem, as He finally left Perea.
There ran one, etc. Peculiar to Mark. This eagerness and respect was the more remarkable, since the man was a ruler (Luke), and very rich. Still the enthusiasm was also that of youth (Matthew: the young man).
Good Master, what shell I do? Matthew: Master, what good thing? Both ideas were no doubt included in the original question, but in Matthews narrative the one point (good thing) is taken up, in Mark and Luke the other (good master). Both what was good, and who was good, had been misapprehended by the questioner.
Fuente: A Popular Commentary on the New Testament

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.
Fuente: Expository Notes with Practical Observations on the New Testament

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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments

C.
THE RICH RULER. PERIL OF RICHES. REWARD OF SACRIFICE.
PARABLE OF THE LABORERS IN THE VINEYARD.
(In Pera.)
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, 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 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]
Fuente: McGarvey and Pendleton Commentaries (New Testament)

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 opponents 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 Saviors 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 Kings 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 Abrahams 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 Needles-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 Herods Gate. Now, passing the northeast corner and turning southward, we come to St. Stephens 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 Davids 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 Needles-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 Gods 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 Gods 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 Peters 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, Judass 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 Saviors 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 names 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 Lords 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 soldiers 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 Jehovahs 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.)
Fuente: William Godbey’s Commentary on the New Testament

Mar 10:17-31. The Great Refusal, and the Obstacle of Riches.The contrast between this incident and that which precedes it is caught by Shakespeare, Richard II, V. Mar 10:10 f. That Mk. designed the contrast is improbable. The incident in Mar 10:17-22 is clearly historic. The unwillingness of Jesus to be addressed as good, His referring the seeker after eternal life back to the commandments, and the keen personal interest which the questioner aroused in Jesus (Jesus looking on form loved him, a phrase peculiar to Mk.)all these traits guarantee the historicity and originality of the story. Mar 10:18 cannot be intended to lead on to a confession of Divinity; it is rather the expression of that humility which was part of the moral perfection of Jesus. The insertion of the words Defraud not is peculiar to Mk., and perhaps it was thought to be appropriate to a rich man (cf. Jas 5:4). The counsel of perfection (Mar 10:21) which the rich man rejects must not be generalised. It is a test of obedience and faith which the Lord saw to be necessary in this particular case (Swete). However, this man was not to be an isolated case. The influence of the passage on St. Antony and St. Francis of Assisi is well known. The addition to the story in the Gospel of the Hebrews, in which Jesus upbraids the man for neglecting the poor, is not in harmony with the rest of the story. In Mar 10:23-31 Jesus enforces the lesson of the mans sorrowful departure. Wellhausen adopts mg. in Mar 10:24 and would transpose Mar 10:24 and Mar 10:25. This is attractive, as it explains the growing astonishment of the disciples, if Jesus first declared it to be difficult for the rich to enter the kingdom, and then difficult for anyone to enter.
The paradox of the camel and the needles eye must not be weakened by supposing the camel to be a rope or the needles eye to be a gate. Jesus regards the obstacles between men and the kingdom as almost insurmountable, but He knows that with Gods help they may be surmounted. Peter then says the disciples have carried out the demand made by Jesus on the rich man. The saying is prompted perhaps not by complacency, but by the desire to know whether this sacrifice gives them the hope of eternal life. In reply, Jesus assures them of their reward. Perhaps with Wellhausen we should put a full-stop at hundredfold in Mar 10:30. This may end the original utterance, and, in any case, the exceeding greatness of the reward is to be realised both now and hereafter. The present reward is the fellowship of the Christian Churchonly to be enjoyed by sharing persecution. If Peters remark were self-congratulatory, Mar 10:31 might be construed as a rebuke, but more probably it means that many who are now rich and prominent shall in the life to come be last, i.e. excluded, while . . . the disciples who have lost all on earth, shall be foremost in the Kingdom of God (Montefiore). Cf. p. 665 and Mat 5:11 f.*
Fuente: Peake’s Commentary on the Bible

Verse 17
Running–kneeled–Good Master. There was apparently an extravagance in the air and manner of this young man, which the Savior’s language was intended gently to reprove in Mark 10:18. There would seem to be no impropriety in the words themselves, Good Master, as a mode of accosting the Savior, under any view of his character.
Fuente: Abbott’s Illustrated New Testament

Mar 10:17 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? 18 And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. 19 Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. 20 And he answered and said unto him, Master, all these have I observed from my youth. 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. 22 And he was sad at that saying, and went away grieved: for he had great possessions.
Christ states “there is none good but one, that is, God.” What does that say to the doctrine of Christ. Was He not God? Was there imperfection in Him? Was there something lacking in His character?
Quite a simple answer, He was God. There is none good but God – in three persons, all are good. It would seem that Christ was pointing out His deity to the man. Whether the man grasped this or not is another question.
This is rather a strange interjection into the conversation by the Lord. The purpose of this insertion is not clear. Was he trying to find out whether the man realized this? Was he trying to show to the man that He was God? Was he clarifying something to someone in the gathering?
It would be rather doubtful that the children in the context would have grasped such an idea and the apostles had already been confronted with His claims. Possibly it was reinforcement for their benefit.
It is of note that the Lord quoted only part of the commandments and seemingly purposefully left out the ones relating to God. This might give indication to our questions. To leave out the laws relating to God may well indicate that Christ’s question to the man was to clarify just what the man believed in, God or works – it might seem that Christ knew it was the later and that this was the need of his life at the moment.
Indeed the Lord’s remedy is for the man to sell all and give it to the poor and FOLLOW CHRIST, the one that he had called “GOOD.”
19 “Thou knowest the commandments,”
1. Do not commit adultery is number seven.
2. Do not kill is number six.
3. Do not steal is number eight.
4. Do not bear false witness is number nine.
5. Defraud not
6. Honor thy father and mother is number five.
What are the four missing commandments?
Why did the Lord only mention these six? Number 10 thou shalt not covert, number 1 thou shalt have no other gods before me, number 2 thou shalt not make unto thee any graven image, number 3 thou shalt not bow down thyself to them nor serve them, and nummber 4 thou shalt not take the name of the Lord thy God in vain. It would seem that Christ left these out because this man was already doing all that he could to serve God to the best of his ability.
Exo 20:3 ff is one of the listings of the commandments.
1. Thou shalt have no other gods before me.
2. Thou shalt not make unto thee any graven image
Thou shalt not bow down thyself to them, nor serve them:
3. Thou shalt not take the name of the LORD thy God in vain
4. Keep the Sabbath
5. Honour thy father and thy mother
6. Thou shalt not kill.
7. Thou shalt not commit adultery.
8. Thou shalt not steal.
9. Thou shalt not bear false witness against thy neighbour.
10. Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that [is] thy neighbour’s.
The Deu 5:7 ff listing is as follows:
1. Thou shalt have none other gods before me.
2. Thou shalt not make thee [any] graven image
Thou shalt not bow down thyself unto them, nor serve them
3. Thou shalt not take the name of the LORD thy God in vain
4. Keep the sabbath day to sanctify it
5. Honour thy father and thy mother
6. Thou shalt not kill
7. Neither shalt thou commit adultery.
8. Neither shalt thou steal.
9. Neither shalt thou bear false witness against thy neighbour.
10. Neither shalt thou desire thy neighbour’s wife, neither shalt thou covet thy neighbour’s house, his field, or his manservant, or his maidservant, his ox, or his ass, or any [thing] that [is] thy neighbour’s.
Note that in the Old Testament passages there is no “thou shalt not defraud.” One is left to assume that this relates to the not coveting since coveting often leads to defrauding the person. Gill and Barnes agree with this but the Net Bible notes that it refers to Deu 24:14. This is possible but this is not a part of the original commandments and Christ seemed to be listing from the ten.
Matthew mentions “love thy neighbor as thyself” while Luke leaves this one out. This would seem to be equivalent to Marks “do not defraud” that would relate to the not coveting of the Old Testament listing.
There are several listings of the Ten Commandments.
JUDAISM
1 I am the Lord thy God who have brought thee out of the house of bondage.
2 Thou shalt have no other gods besides me.
3 Thou shalt not take the name of the Lord thy God in vain.
4 Remember the Sabbath Day to keep it holy.
5 Honor thy Father and Mother.
6 Thou shalt not murder.
7 Thou shalt not commit adultery.
8 Thou shalt not steal.
9 Thou shalt not bear false witness against thy neighbor.
10 Thou shalt not covet.
St. AUGUSTINE
Catholics and Lutherans
I am the Lord thy God and thou shalt not have any strange gods before me.
Thou shalt not take the name of the Lord thy God in vain.
Remember to keep holy the Lord’s Day.
Honor thy Father and Mother.
Thou shalt not kill.
Thou shalt not commit adultery.
Thou shalt not steal.
Thou shalt not bear false witness against thy neighbor.
Thou shalt not covet thy neighbor’s wife.
Thou shalt not covet thy neighbor’s goods.
ORIGEN
Orthodox and Other Protestants
I am the Lord thy God and thou shalt not have other gods besides me.
Thou shalt not make for thyself any graven image.
Thou shalt not take the name of the Lord thy God in vain.
Remember the Lord’s Day to keep it holy.
Honor thy Father and Mother.
Thou shalt not kill.
Thou shalt not commit adultery.
Thou shalt not steal.
Thou shalt not bear false witness against thy neighbor.
Thou shalt not covet.
“Then Jesus beholding him loved him, and said unto him,” The Lord loved him. This man who had just come to him for knowledge of salvation and Christ immediately loved him. This may have been his deity loving, or it might well have been his humanness loving. Either way it is of interest that Mark made note of the fact. Christ must have made His love for the man known in some outward manner else Mark would not have known about it.
Christ loved and spoke of the man’s short comings. “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. 22 And he was sad at that saying, and went away grieved: for he had great possessions.”
Christ called him to sell all, give to the poor, and that he would have treasure in heaven. Then He says take up the cross and follow.
The man went away sad but we are not told whether he gave up his riches, or probably from the context, his love of his money and returned to Christ or not.
The question is this, are all people required to sell all and give to the poor before they can follow Christ? It could be inferred from this passage however riches are not wrong it is the love of riches that is the problem. Rich folks can enjoy their life as a believer without giving up everything; however most rich people I know do much good with their money and often times are some great people to know. They are Christians just like we are, and desire Christian fellowship just as us poor folk.
It seems to me that this man was doing all he could (following the commandments) to seek righteousness, but the Lord knew that there was one stumbling block – the love of money which in reality is breaking of the first commandments that the Lord did not mention to him. He was putting Gods (money) before God. The man was doing well on the other things but was putting God second in the scheme of things.
Not unlike many today that attend church, maybe even have devotions and might even be involved in the church but are putting their thing getting above their love for the Lord.
This does not relate only to the rich, but even the poor can put the Lord after their getting of stuff. Their focus can become fixed on getting things that they cannot afford yet, but being focused on the getting one day in the future.
Our focus needs to be on God and His kingdom, not ourselves and our little kingdom of stuff. We might rule our stuff well, though the more stuff I get the more the stuff rules me, but our Lord should rule us in all situations and He must come first in all our considerations.
Relating to the study of stuffology one must be very careful to gain enough to be satisfied, but not enough that your satisfaction turns to frustration when the stuff decides not to function properly. Stuff may be number one in your life but it must be number two – actually number four or five would be the best. Your Lord, then your wife, then your children and then if there is time and money your stuff. God has no place for something that comes between His children and Himself.
Stuff tends to be a trinity in and of itself. There is the gaining, there is the putting together and using and then there is the keeping our gains in useable condition.
There are times when I think the great demon of stuff visits our house. Everything in sight starts failing. A computer, a camera, a flat tire and usually a few light bulbs go out – all within a few hours as though some foul wind blew through the neighborhood looking for vulnerable stuff.
Our society has changed so much in the last fifty years. At one time I longed for a certain .99 cent Hotwheel car (Hotwheel type, not sure they were around back then) and now it is for a 20,000 dollar car. Just an illustration, I am quite happy with the six year old Hyundai that we paid too much for – 7,000. The point is what was comfortable fifty years ago was a drop in the bucket to what is desired today. My folks drove a 1939 Chevy up into the 50’s and were quite satisfied with it.
Back then a church group was satisfied to have a large home to meet in for services, but today congregations build million dollar buildings so that they don’t have to carry hymnals in and out of their rented building. It may not be the times that have changed but the priorities of Christians.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

10:17 {4} 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?
(4) Two things are to be greatly avoided by those who earnestly seek eternal life: the first is an opinion of their merits or deservings, which is not only understood, but condemned by the due consideration of the law: and the second is the love of riches, which turns aside many from that race in which they ran with a good courage.
Fuente: Geneva Bible Notes

Jesus’ instruction about wealth 10:17-31
A question from a man in the crowd initiated this incident. Then Jesus proceeded to instruct His disciples following up the encounter. The position of this section in Mark’s Gospel is significant. It occurs after Jesus’ teaching about the importance of receiving the kingdom with trust and humility (Mar 10:13-16), and it precedes Jesus’ third prediction of His passion (Mar 10:32-34). The young man thought he could obtain the kingdom with works and self-assertion, not as a little child. Jesus’ following call to commitment prepared for His passion announcement.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The encounter with the rich young ruler 10:17-22 (cf. Matthew 19:16-22; Luke 18:18-23)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Mark tied this incident into what immediately preceded more closely than the other evangelists did. He wanted his readers to see this young man as expressing exactly the opposite of what Jesus had just taught His disciples. The man was a rich (Mar 10:22) young (Mat 19:20) ruler (Luk 18:18). His approach to Jesus was unusually earnest and respectful, but he viewed eternal life as something one must earn.
Matthew wrote that he asked what he should do to get or obtain (Gr. scho) eternal life, but Mark and Luke said that he used the term "inherit" (Gr. kleponomeo). The man clearly did not believe that he had eternal life and wanted to learn what he needed to do to get it. Probably Matthew recorded the exact word he used (the ipisissima verba) and Mark and Luke interpreted what he meant (the ipisissima vox). It was important for Matthew to tell his original Jewish readers that the young man was talking about getting something that he did not possess. Mark and Luke wrote for Gentiles for whom "inheriting" clarified what was in the rich young ruler’s mind. He was talking about getting something that he as a Jew thought that he had a right to obtain because of his ethnic relationship to Abraham.
"In the rich young ruler’s mind entering heaven, inheriting eternal life, and having eternal life were all the same thing, and all meant ’go to heaven when I die.’ Jesus neither affirms or denies this equation here. He understands that the young man wants to know how to enter life, or enter the kingdom." [Note: Joseph C. Dillow, The Reign of the Servant Kings, p. 65. Cf. William E. Brown, "The New Testament Concept of the Believer’s Inheritance" (Th.D. dissertation, Dallas Theological Seminary, 1984).]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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.
Fuente: Expositors Bible Commentary

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