Marcos 10:21,22

DISCOURSE: 1439
THE RICH YOUTH FORSAKING CHRIST

Marcos 10:21. 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. And he was sad at that saying, and went away grieved: for he had great possessions.

IT is never known what a man is, till he is tried. Those who most dread a conflict, may approve themselves steadfast when once they are actually engaged in it; and those who are most confident of their own prowess, may betray the greatest timidity. The eagerness of Peter to walk upon the waves, and his vehement protestations of fidelity to his Master, might have gained him a reputation for invincible firmness, had he not been left to prove by actual experiment the weakness and inefficacy of his resolutions. The man who engaged to follow Jesus whithersoever he might go, began to waver, as soon as he was informed that Jesus had not a place where to lay his head. Thus the young man in our text might have passed for the most excellent of characters, had he not been brought to the touchstone, and suffered to manifest the real dispositions of his soul. But the command which Jesus gave him, was a trial which he could not stand, and an ordeal which he could not pass.
In elucidating his conduct, we shall consider,

I. The injunction given him—

[We confess that the command was difficult to be obeyed. If we contemplate his youth, his rank (a ruler,) his opulence; if we contemplate the sentiments he must have imbibed, the hopes he must have entertained, the habits he must have formed, the change proposed to him must have been irksome and arduous in the extreme. To exchange wealth for poverty, ease for trouble, homage for contempt, this was hard indeed for flesh and blood; nor could any thing but Almighty grace qualify him for such a work.

Yet, though difficult, the command was not unreasonable. From whom had he received his wealth; or, who but God, had made him to differ? And had not God a right to recall what he had only lent? Had he any cause to complain, if God, who for a time had elevated him above his fellow-creatures, should afterwards reduce him to a level with them? Had not God as much right to disperse his wealth among the poor, as he before had to accumulate it upon one single man? Besides, when the sacrifice, which he was called to make, would contribute so much to the comfort of his fellow-creatures; and when it would ultimately return with a rich and abundant recompence into his own bosom; was it to be deemed unreasonable? Is it not what every merchant in the universe is glad to do, to sacrifice the temporary possession of his treasure, in the hope and prospect of far richer treasures in return?

Nor was it singular. This youth gloried in being a descendant of Abraham, who was called out from his country and kindred, to go, he knew not whither; to subsist, he knew not how. With this fact he was well acquainted; and he knew that Abraham never found reason to repent of his self-denying obedience. Moreover, he had at this moment before his eyes persons who had obeyed a similar call, and who could say, “Lo, we have left all, and followed thee.” And, in fact, though we are not all called to precisely the same act of obedience, we are all called to manifest that spirit, which would ensure the peformance of that act, if in the course of Providence we were called to it. Thus also, in the latter part of the injunction there was nothing unreasonable, or singular. He came to our Lord for instruction; and our Lord bade him to become a stated attendant on his ministry. He would, doubtless, in the execution of this duty, have a cross to bear: but had not all his Disciples the same cross? and had not Jesus a far heavier cross than any, or than all together? yea, had he not come from heaven on purpose to bear it for them? Was it unreasonable then that the disciple should be as the master, and the servant as his lord?

If he was really desirous of obtaining salvation, there was nothing in the injunction given him, which did not deserve a cheerful and unreserved compliance.]
But we shall have still clearer views of this subject, if we consider,

II.

The peculiar reasons for that injunction—

Our blessed Lord, in his reply to the young man, designed,

1. To discover to him the depravity of his own heart—

[Because the youth had never been guilty of any notorious breach of the commandments, he was ready to imagine that he had no ground for humiliation and contrition. Our Lord, if he had pleased, might have opened to him the spirituality of the law; and have shewn him that he was mistaken in supposing that he had “kept all the commandments from his youth up:” but he took a shorter and more convincing method: he gave him a specific charge, to obey which was his indispensable duty: by his reluctance to obey that, our Lord shewed him, that his heart was not so much in unison with the law of God as he imagined; yea, that if duty and interest should stand in competition with each other, he would prove as great a rebel as more flagrant transgressors.

Thus our Lord sought to counteract his pride and self-complacency, by leading him to manifest the worldliness and carnality of his heart.]

2. To wean him from self-confidence and self-dependence—

[By that question which the young man so confidently asked, “What lack I yet?” we are led to suspect, that, as he saw no defects in his obedience, so he saw no ground to doubt his acceptance with God on account of his obedience. The drift of his original question, “What shall I do, that I may inherit eternal life?” seems to have been to this effect: ‘Master, I perceive that thou art a teacher sent from God, and that thou requirest of us something different from what I have been accustomed to hear or practise: be so kind therefore as to inform me what it is; for I would not willingly omit any thing, whereby I may secure the salvation of my soul.’ In this view of his question, he wanted to substantiate more fully, and establish more firmly, his claim to eternal life on the footing of his own obedience. Against this fatal error our Lord’s injunction was strongly directed: it was an axe laid to the root of his self-righteousness: and it had a most powerful tendency to convince the youth, that all his hopes were built on a foundation of sand.]

3. To lead him to the salvation provided for him in the Gospel—

[Our Lord might have preached the Gospel to him more fully, and informed him, that salvation was to be obtained only by faith in him, as “the way, the truth, and the life.” But the time was not yet arrived for the full disclosure of Gospel truth. It was at present but sparingly promulgated. Besides, if our Lord had thus plainly declared the way of salvation, there is reason to think, that the young man would either have rejected the truth without further inquiry, or embraced it without a due preparation of soul for it; in either of which cases he would miss the end which he was solicitous to attain. The best way therefore to lead him to salvation, was, to shew him his need of it; that so he might enter upon a profession of it with all the zeal and gratitude that would be necessary for his establishment in the faith.]

But, while we thus vindicate the injunction given him, we cannot but lament,

III.

The effect it produced upon him—

Instead of operating in the manner that our Saviour wished,

1. It filled him with grief—

[“He was sad at that saying.” But what made him “sad?” Was he grieved and ashamed on account of his backwardness to obey it? That would have been a hopeful sign, and would probably have issued in his conversion to God. But alas! he was grieved at the strictness of the precept. “He had great possessions,” and could not prevail upon himself to part with them. His riches were his idol; and of more estimation, in his eyes, than any treasure in heaven. Had he been called to sacrifice a part of his property, he would probably have acquiesced in the appointment: but to bereave himself of all, to reduce himself to a state of poverty, this was a requisition which he could not comply with.

Such is the effect of the Gospel upon many at this time: they would gladly embrace it, and would make some sacrifices to obtain its blessings: but to renounce the world, to mortify their lusts, to turn their backs upon all that is pleasing to flesh and blood, and to bring upon themselves nothing but contempt and persecution from their dearest friends and relatives, appears to them too great a sacrifice, and they hope to get to heaven upon easier terms. Thus between a sense of their duty, and an aversion to perform it, the only effect of the Gospel is to render them unhappy.]

2. It determined him to forsake Christ altogether—

[“He went away grieved.” Much as he revered the Lord Jesus, and wished to partake of his salvation, he could not continue with him on such terms as these. The price was too great for him to pay; and therefore he turned his back upon him.
Unhappy youth! How much better had it been for him, if he had been born in a low estate! What a curse to him were his riches, which stood between him and the Saviour of the world! Who is not ready to weep over him, when he reflects upon the fatal effects of that decision? Who that sees that hopeful character turning his back upon his Divine Instructor, giving up all hopes of heaven, and determinately preferring a present portion, does not tremble, lest he himself should be left to make the same foolish choice?]

Infer—
1.

How dangerous is the state of many, who yet think themselves safe!

[If we had seen that youth (regardless of the follies which persons of his age and condition too generally prosecute) coming in so respectful a manner to the despised Nazarene; “kneeling before him” with profoundest reverence; addressing him in such terms, and such an emphatic way, as to intimate that he thought Jesus to be more than human; if we had seen him declaring confidently, that, to the best of his knowledge, he had persevered in an uniform obedience to all the commandments, and was ready to fulfil any duty that could be pointed out to him; above all, if we had seen Jesus himself struck with his amiable deportment, and “loving him” for his excellent qualities; who amongst us would not have been disposed to envy that youth his prospects of immortality and glory? Yet, behold, he came short of heaven! There was “one thing he lacked;” and for that one thing (as far as we are informed) he perished for ever. O that the moral, the sober, the amiable (of both sexes), would consider this, and take warning from his example! The thing he lacked, was, a determination to forsake all for Christ. And is not this lacking in many amongst ourselves? Are there not many, whom, for their amiable qualities, one cannot but love, who yet, if they must part with all, or Christ, would hold fast their present portion? O, beloved, let this matter be duly weighed; and never imagine that you are in the way to heaven, till you can “count all things but loss for the excellency of the knowledge of Christ Jesus.”]

2. How awful is the condition of those who have no concern for their souls!

[Multitudes there are, in this and every other place, whose lives have been far from moral; who, instead of having kept all the commandments from their earliest infancy, have violated them in many flagrant instances; and who never came to Jesus with an unfeigned desire to receive instruction about the way to heaven. What then must be their state? We appeal to themselves, If this amiable youth was not saved, how can you imagine that salvation belongs to you, who have not done half so much for it as this perishing youth? Methinks, this one example speaks more forcibly to you than ten thousand arguments. You must be wilfully blind, if you do not see how deplorable is your condition, and how certain your ruin, if you continue in your present state. Be persuaded, that it is not so easy a matter to get to heaven. You must have a real concern about your souls: the attainment of heaven must be paramount to every other consideration. If you will gain heaven at all, you must “take it by the holy violence” of prayer and faith.]

3. How blessed are they whose hearts are right with God!

[They may indeed be exercised with great trials: they may be called to relinquish much of their worldly interests; to suffer much reproach; and to bear many a heavy cross. But the “heavenly treasure” will richly repay for all: yea, the very prospect of it is a sufficient compensation for all that we can endure. Could we but consult this unhappy youth, and ask him what he now thinks of his past conduct, how would he condemn his conduct, how would he deplore his folly! If, on the contrary, we could ask of Paul what views he now had of his conduct in “suffering the loss of all things” for Christ’s sake; would he not confirm his former declarations? would he not affirm more strongly than ever, that all things were dung and dross in comparison of Christ? Let us then take joyfully the loss of man’s esteem, and the spoiling of our goods: let the views and prospects of glory cheer us when dejected, and animate us when faint. We have reason to expect, that “the more our afflictions abound for Christ’s sake, the more our consolations also shall abound through Christ:” and we are sure, that, “if we suffer with Christ, we shall also be glorified together.”] [Note: If the Sermon on the three following verses be not preached in connexion with this, the third inference should be, How little to be desired are great riches! This is the reflection which our Lord himself makes upon it; and therefore it would he very improper to omit, it here, except with a view to a fuller and distinct consideration of that subject.]