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God’s standard of absolute righteousness; but who could reach that ? Vs. 18-19. He saith . . . Which? He may have expected Jesus to give an en tirely new set of religious rules and regu lations, or a new selection from the rab binical traditions which the scribes had added to the law, and which were so numerous and complicated that no one could ever be sure that he had kept them all. It was a saying among the Jews that if any Jew for one day fully kept the whole law, Messiah would come. Thou shalt not kill. Jesus omitted the first table o f the law, which shows the relation of man to God. The Commandments quoted by Jesus were very familiar. The last one, “Thou shalt love thy neighbor as thyself,” is our Lord’s summary of the second table of the law (cf. Lev. 19:18; Matt. 22:39).' It is extretriely significant that Jesus omit ted the Tenth Commandment, “ Thou shalt not covet.” He was not yet ready to ex pose the weak spot in the young man’s character, but it would soon be brought to light. V. 20. All these things have I kept. The words “ from my youth” are omitted in the Revised Version but are found in Mark and Luke, so they were actually spoken. They imply, first o f all, that the man, at that time, was not very young; and, second, that from early childhood he had been carefully instructed and had zealously sought to please God, though in a mistaken way. What lack I yet? Mark and Luke introduce Jesus’ words, “ One thing.thou lackest,” which prompted the young man’s question. It is not to be thought of as an exhibition of Pharisaic self-righteousness, but of sincere desire. No wonder “Jesus, looking upon him, loved him” (Mark 10:21). He was not far from the Kingdom (cf. Mark 12:34). He lacked insight into the real things of the spirit, supposing that the externals of religion were sufficient. III. Refusing the Kingdom. V. 21. I f thou wilt be perfect. Mark and Luke add, “One thing thou lackest.” “If thou wilt” is equivalent to “If you wish or choose” (cf. v. 17). To be “per fect” means to lack nothing, a condition which is requisite for the obtaining of eternal life.i: Go, sell . . . give. The force of the first verb is “Go promptly.” The young man had shown great eager ness to have assurance of life. If he wanted it at once, he must promptly obey. Mark says, “ . . . sell whatsoever thou hast.” Luke reads, “ . . . sell all." It must be a clean sweep in order to get at the root o f the trouble in the heart. He had asked what good thing he should do; this, at last, is the response to his question. It is not to be understood that he could purchase his way into the King dom. It was rather a test o f sincerity. Did he really love his neighbor as him self, as he had claimed to do? Was he willing to show supreme' devotion to Jesus Christ, desiring Him more than he coveted wealth and all that wealth would bring ? Had he not really broken the very first Commandment, “ Thou shalt have no other gods before me” ? Treasure in heaven. Jesus had, before this, contrasted earthly and heavenly treasure (Matt. 6: 19-21). It was not a question of losing his wealth, but o f transferring it to a realm where it could never be lost. It was an offer of an investment that would bring sure and immense returns. Would
V. 20. What did the man reply? Did he tell the truth? Was he sincere? Was he fully satisfied? V. 21. What did Jesus tell him? What was the one thing that he lacked (Mark 10:21)? Does poverty insure entrance in to the Kingdom? Did Jesus want him to , be a pauper? Why, then, did Jesus ask him to sell all and give to the poor? Does He require such sacrifice o f every be liever (cf. Luke 14:33)? What promise was made him, conditioned on obedience? V. 22. What was the effect o f Christ’s words on the young man? Did he really love his neighbor as himself? Did he have possessions or did possessions, have him ? V. 23. What lesson does Jesus draw? Is there any special danger in riches (cf. 1 Tim.,6:9, 10)? Is it wealth or love of wealth that is dangerous? Are many rich men saved (cf. 1 Cor. 1:26) ? V. 24. What figure did Jesus employ to illustrate the difficulty of a rich man be ing saved? V. 25. How did the disciples show their surprise? Who can be saved (cf. Rom. 10:13) ? V. 26. Can the grace of God reach both rich and poor? Must both enter the King dom the same way? * * * P ractical P oints 1. A man -may be young, rich, devout, upright in character, of good reputation, honored as a religious leader, and yet feel a “lack.” One cannot have eternal life without accepting God’s terms. 2. A man may “make a start” toward salvation and go so far that most of his neighbors are deceived, but God knows the “one thing” that is lacking. 3. Jesus was a tactful soul-winner. He knew how to meet men on their own level and then to gently but faithfully lift their thoughts to His higher standard. 4. “Those who feel secure, Jesus re fers to the law; the contrite, He consoles with the Gospel.”— Bengel. 5. The only “good thing” God requires is that we believe on Jesus Christ (John 6:28-29).' 6. No one ever yet has secured any thing from the Lord who has owned Hitn merely as a Teacher. If we would have His blessings, we must acknowledge Him as Lord (Rom. 10:9, 10). 7. The rich man has been described as a man who holds anything tightly in his hand and says, “It is mine.” It is not the amount of money that counts, but the tightness o f the grip. One may have money without holding it covetously. God has many faithful stewards. 8. “Delays are dangerous.” Opportu nity knocked at this young man’s door and he lost it. 9. Those who are counted the richest on earth may be the poorest in God’s sight.. He sees the heart. 10. The world’s rule o f life is, “Buy and get.” God says, “ Sell and give,” and by this means obtain a “gilt-edged in vestment ’ which will pay rich dividends in eternity. * * * G olden T ext I llustration .. A rich lady dreamed that she went to heaven, and saw there a mansion being built. “Whom is that for?” she asked of the guide. “For your gardener.” “ But he
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t.àfi. APR.Z1. he choose to be made rich in heaven ? Come., follow me. How could he refuse such gentle pleading and fling away such wonderful prospects as had been placed before him? Was it not because he shunned the Cross (Matt. 16:24) ? V. 22. Went away sorrowful. Mark adds, “His countenance fell.” Luke says, “He became exceeding sorrowful.” He had sought that which would give earthly satisfaction, honor, etc. He refused eter nal riches. Had great possessions. Dr. Rotherham translates, “He was holding great possessions”—holding them with a grip that the love o f Jesus Christ could not break. His wealth became a snare to him. IV. The Peril o f the Rich. V. 23. Hard for a rich man. The Jews were inclined to think the opposite—that the rich, more easily than the poor, could enter the Kingdom. They regarded ma terial prosperity as a proof o f divine blessing. Jesus did not mean to teach that all poor men would be saved and all rich men lost. After all, it is not a ques tion o f having riches, but o f loving riches, V. 24. A needle's eye. Different expla nations of this illustration have been at tempted. It may be sufficient to say that it was a proverbial expression which de noted that which was impossible. • V. 25. Who then can be saved? What Jesus had said was so contrary to all Jew ish thought that the disciples were puz zled. Here was an earnest religious leader, a ruler of the synagogue, a man of good character, and a devout man; yet he was shut out of the Kingdom. Who, then, is there that could possibly enter ? V. 26. Jesus beheld him. The language indicates a look o f careful observation and sympathy. With God all things are possible. God can save the rich man, tak ing out of his heart the love o f money and teaching him the privilege of stew ardship for Christ. Lessons about stew ardship follow immediately (vs. 27-29). * * * L esson Q uestions V. 16. Who came to Jesus? How much did he have which he might think worth while? Did any o f these good things save him? What question did he ask? Is it possible to get eternal life by doing (cf. Rom. 6:23) ? V. 17. When Jesus said, “Why callest thou me good?” did He imply that He was not good? If Jesus was good, did He imply that He should be addressed as God? To what did Jesus point the young man? Vs. 18, 19. What question did the man ask? Why did Jesus send him to the law (cf. Rom. 3 :20) ? Which of the Ten Commandments were quoted? What other commandment was added?
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