481
T h e
K i n g ' s
B u s i n e s s
October 1930
clouded his countenance. His hopes had been suddenly dashed to the ground. He had caught the meaning of the test given him and was not ready to pay the price demanded. He went away sorrowful. He was sorrowful although he had youth, wealth, reputation, honor from men, high religious aspirations—almost everything that was counted worth while in the world. His sorrow never ended unless, perchance, the love o f Christ at some later time overcame his love of money. Had great possessions. This might be read “was holding great possessions.” He held his riches with ai tight grip which the love of Jesus Christ was unable to break. IV, The Peril o f the Rich (23-27). V. 23. Jesus looked round about. He had looked with tender love upon the young man (v. 21) who had turned from Him. He now looks upon His disciples as if to inquire whether they also would leave Him. Saith unto his disciples. We are not told how many disciples were présent, Peter alone is mentioned. How hardly shall they that have riches. Here Jesus flatly contradicted the common idea of the Jews. They regarded material prosperity as a proof o f divine blessing. Our Lord did not teach that one enters’ the kingdom through the door of poverty nor that a ll:fich men would be lost, i V. 24. * Disciples isuerc amazed. It was usually assumed by the Jews that it was easier for à rich man than a poor man to be saved because thé rich than could find l e i s u r e to devote to the business of religion, while the poor mnn was com pelled to struggle for a livelihood. Them tirai trust in riches.- This gives the’ key? to the Master’s meaning. A believer, in Christ can find enjoyment in the use o f his wealth to advance the interests of the kingdom o f God. An unbeliever, who trusts.in his riches and depends upon them for: -satisfaction and blessing cannot1 enter the kingdom.: V, 25. It is: easier for a 'camel. This illustration has been interpreted in various ways: One suggestion is that the Greek word has been mutilated. Changing one letter would make it mean “an anchor rope.” Others say that référence is made to a small gate or door called “thé needle’s eye” which was near a large city gate. Perhaps it was merely a proverbial ex pression to indicate something that was entirely unlikely. V. 26. Who can be saved? Jesus’ words were apparently interpreted as meaning that it was impossible for one who pos sessed Wealth to enter the kingdom of God. V. 27. Jesus looking upon them. The repeated reference to Jesus’ “ look” is very striking. His searching gaze penetrated the hearts of His hearers. All things are possible with God. The impossibility of which He had been speaking was wholly on man’s side. The money-loving unbeliever raises a barrier which God Himself can not penetrate. But if there is a willing heart, the grace of God can overcome the greed of man and give eternal riches in place o f the perishing treasures of earth. * * * L esson Q uestions V. 17. From what place had Jesus come ? To what place was He going forth? Who came to Him? What ques-
BLACKBOARD LESSON
3. A wrong approach—“what good thing shall I do?” 4. A right desire—“inherit eternal life.” II. Near the Kingdom (18-21). 1. The claims .of the law accepted (18-20). 2. The one thing lacking (21). III. Refusing the Kingdom (22). 1. A sad heart. 2. A sad journey—away from Christ. 3. A wrong choice—great posses sions. IV. The Peril o f the Rich (23-27). A pproach to the L esson JESUS' had left the house where He 3 blessed the children (vs. 13-16). He had said to the disciples that childlike sim plicity, teachableness, freedom from cov etousness, etc., were necessary to assure entrance to the kingdom o f heaven. The story of the rich young ruler which is im mediately introduced gives a concrete ex ample o f one whose heart was set upon earthly possessions and who failed to en ter the kingdom because he refused' to çpme with a childlike spirit. Thie, Lqrd Jesus had much to say about the rich and to the rich. He did not declaim against them because they had possessions, but because their possessions had them and caused them to lose sight of the higher values of life. * * r H eart of the L esson I. Seeking the Kingdom (17). Going •forth into 1 the. way. Jesus had been for some time outside of Judea be cause Of thé increased opposition to Him. As the passover approached when He, Luke (18:18) states that he whs â “ruler,” probably not a member o f the Sanhedrin, but one who had some position o f prom inence and authority in the community, or perhaps one of the “rulfers” o f the local synagogue. The fact that he ran indicates his_ intense earnestness. Kneeled to him. This cjoes not imply worship but venera tion which would ordinarily be given to an acknowledged great teacher. Good teacher. A common form of address to a rabbi. What shall I do? He had the com mon view of the Pharisees that salvation was to be gained by oufward observances l ather than by a living faith, by doing rather than by being. If. Near the Kingdom (18-21). V. 18. Why callest thou me good? Of course the Lord did not deny that He was good, but He claimed to be more than a “good teacher.” That title had been used thoughtlessly. If Jesus is not God He is not good. He must be addressed as Lord and God if eternal life is to be received (cf. John 20:28). V. 19. Thou knowest the command ments. Jesus came down to the young man’s level, not accepting his legalistic notions, but to prove to him that it was useless to attempt to gain eternal life by thé true passover, was to be: offered up, He left Perea and set forth to Jerusalem. T h e r e ran one ,, to him. From Matthew (19: 20) we learn that he was a young man.
religious observances. Our Lord omitted entirely the first table of the law which concerns our duties to God. If there is any difference, one might think it easier to fulfill one’s duty to man than the duty to God. V. 20. Teacher, all these things have I observed. These words imply that from earliest childhood he had been carefully instructed in the law and had zealously sought to please God, though in a mis taken way. V. 21. Jesus , . . loved him. The Lord saw in the young man fine qualities which if yielded to God would make him a very useful, disciple. He saw, too,, the waver ing disposition and the strong pull of his covetous heart. He would have loved the young man into eternal life,.but, there was a hindrance. One thing thou lackpst. ;MatT thew says that the young man asked the question, “What lack I yet?” He asked this not because of Pharisaic self-righ teousness but with sincere desire to know •the whole- truth. He was not far from the kingdom (cf. 12:34). Sell . . . give . .. , thou shalt have treasure. , Matthew, puts it, “ If thou wouldst be perfect,” which, is equivalent to saying, “ If you ¡wish or choose to be perfect.” That is, if you are determined to lack nothing, but to go all the way. that is required for the obtaining of eternal life. The young man must first “go.” The force of the verb is “go promptly.” Then he is asked to, sell .what soever. ,he .has.- Luke, reads, “ Sell, all,” ,A clean swéep o f everything is demanded. It is not meant that he could purchase his way in^o the kingdom. Rather, Jesús gave him a severe test o f his sincerity: I-f he loved his neighbor as he had claimed to love him, would he give his all to supply the need of his neighbor? Was he ready to show that he desired Jesus Christ more than wealth and that which wealth could bring ? The Master did not intend to make a pauper of him but to make him truly and eternally rich. Jesus frequently con trasted earthly and heavenly treasure (Matt. 6:19-21). Come, follow me. To follow Christ was a great honor, but it involved the bearing of the cross. III. Refusing the Kingdom (22). His countenance fell. This expression implies that a gloom seized him which
Too Good to M iss [ borrowed a copy o f T he K ing ’ s B usiness from a friend and found it so full o f good things that I could not do with out the magazine. —From Pennsylvania».
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