Mark 10:20-22

All these have I observed, &c.— The phrase εκ νεοτητος, may indeed be very exactly rendered from my youth; but as he was yet but a young man, Matthew 19:20 it is probably here put for infancy or childhood. It is plain that he did not understand the spiritual meaning and intent of the law, according to our Lord's explication of it in his sermon on the mount, or he would not have pleaded his exact obedience. But the Jews in general seem to have thought, that if they abstained from gross crimes, sacrifices might atone for smaller neglects or offences; and this compound seems tohave been that righteousness of their own, in which, to their final ruin, they trusted for justification before God, in neglect of the righteousness which is of God by faith, Compare Romans 10:3 and Philippians 3:9. This ruler had most probably maintained a fair external character amid the temptations of youth, of wealth, and greatness: but I can by no means believe, that it was upon this account that Jesus loved him.The nature of all true religion, as held forth in the Gospel, forbids this idea. It was most probably on account of the sweetness of his disposition, visible even in his countenance; a thing amiable, though found in a character tainted with pride, and the love of the world,—that Jesus loved him: and with this the words of the evangelist seem best to agree. Then Jesus, beholding him,—looking steadfastly upon him,—lovedhim.Butnotwithstandingtheyoungrulerhadmaintainedafaircharacter, and was blessed with great sweetness of disposition, he was not only puffed up with a high opinion of his own righteousness, but altogether faulty in respect of his affection for worldly and sensual enjoyments; a sin which perhaps had escaped his own observation. Wherefore Jesus, willing to make him sensible of the secret sore of his mind, touched it gently, to shew him that he lacked a great deal still, and had by no means arrived at that pitch of virtue which he boasted, but was worldly-minded in a high degree. Jesus required him to sell his estate, to distribute the price of it to the poor, and to become a preacher of the Gospel; promising him a much greater estate in return,—treasure in heaven. He could not refuse to do this, if he was the good man that he pretended to be, since he had in words acknowledged Christ's divine mission, and had desired to know what more, besides obedience to the moral law, was necessary to render him perfect in goodness. When our lord says, one thing thou lackest, we are not to suppose that he meant but one thing; for the Pharisaic righteousness of the young ruler disqualified him for all the righteousness of the Gospel,—foralltheholinesswhichflowsfromhumblelove.He wanted that humility, which makes us conscious of our infinite demerit, and makes us willing to part with every thing which keeps us from the Saviour, as dross and dung. When the ruler heard what was necessary for him, that is, to part with all for Christ,—he was greatly disconcerted, insomuch that, without making any reply, he went away grieved; for he had a great estate, which he could not by any means think of parting with. See the note on Matthew 19:21. The truth is, though God does not absolutely require every man to distribute all hisgoods to others, and so in effect to become one of the number of poor to be relieved out of his own possessions; yet, since holiness and piety demand an habitual readiness, not only to sacrifice our possessions, but our lives, at the command of God; and Providence does in fact call some out to trials as severe as this; the young man's refusal plainly shewed, that he valued his worldly possessions more than eternal life; and our Lord, with consummate wisdom, took this direct and convincing way of manifesting, both to himself and others, that secret insincerity and carnalityof temper, which prevailed under all these specious pretences and promising appearances. It has been conjectured by some, from the circumstance of his being called a young man, (see Matthew 19:22.) that this ruler was unmarried; on which account our Lord's command was less grievous to him than if he had had a wife and children. It may be proper just to hint, that there are some who view this passage of Scripture in a rather different light; supposing the young man, however attached to the world, yet sincere in his application to Christ. They observe, that he proposed his important question with the higher deference and respect to our blessed Lord, as well as with the greatest eagerness to know his sentiments. He came running, he kneeled, and he addressed him under the title of good Master, which was a title of peculiar and unusual respect, it being scarcely to be met with any where else in the Scriptures. It is true, continue they, upon our Saviour's informing him of the qualifications necessary to be acquired, and of the commands requisite to be kept, to entitle him to eternal life, he answered that, He had kept all those things from his youth: yet there is nothing in these words which necessarily leads us to conclude that they were spoken arrogantly, or with a vain and groundless ostentation. St. Paul, who was remarkable for the low and humble thoughts which he entertained of himself, has used terms not greatly unlike them, 2 Corinthians 1:12.Acts 22:16. Had they been the language of arrogance and false presumption, our Saviour most probably would have charged him with this crime, either expressly, or by some distant hint, as we usually find him treating persons of such character; yet as nothing of this kind appears, but indeed the very contrary, our Saviour looking upon this young man immediately after he had uttered these words, and loving him, we cannot, without offering an indignity to our Saviour's character, suppose him to entertain the least degree of approbation towards aninsolentassuminghypocrite,vainlyjustifyinghimselfforrighteousness,thoughreally destitute of all true goodness, the same observations are in general applicable to his third question, What lack I yet? It is evident therefore, say they, that this young person was desirous of being acquainted with our Saviour's sentiments concerning his first question, from the high opinion that he had of him. See Matthew 19. Luke 18 and the Inferences.