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CHAPTER 10:17-22

THE RICH INQUIRER

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.

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