- Home
- Bible
- Mark
- Chapter 10
- Verse 10
Mark 10:17
Verse
Context
Sermons
Jackie Pullinger
Major Ian Thomas
A.W. Tozer
Kirk Cameron
Willie MullanSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
There came one running - See the case of this rich young man largely explained on Mat 19:16 (note), etc.
John Gill Bible Commentary
And Jesus said unto him,.... The same as in Mat_. 19:17, See Gill on Mat 19:17. Why callest thou me good? This is said, not as denying that he was good, or as being angry with him for calling him so, but in order to lead this young man to a true knowledge of him, and his goodness, and even of his proper deity: there is none good, but one, that is, God; some render it, "but one God", as the Vulgate Latin, Syriac, and Arabic versions; and so the words are a proof of the unity of the divine being, and agree with Deu 6:4, but are not to be understood to the exclusion of the Son and Spirit, who, with the Father, are the one God: nor do these words at all militate against the deity of Christ, or prove that he is not God, as the Jew objects (a); seeing this is not to be understood of the person of the Father, in opposition to the Son and Spirit, who are equally good: nor does Christ, in these words, deny himself to be God, but rather tacitly suggests it; since he is good in the same sense in which God is good: in Matthew it is added, "but if thou wilt enter into life, keep the commandments", Mat 19:17, this Christ said not as his sense, that the way to eternal life lies in keeping the commandments of the law; but he speaks in the language of the Pharisees, and of this man; and his view is, to bring him to a sense of the impossibility of obtaining eternal life by these things, as the sequel shows: wherefore the above Jew (b) has no reason to confront the followers of Jesus with this passage, as if it was a concession of his, that it is impossible any should be saved without keeping the commands of the law of Moses. (a) R. Isaac Chizzuk Emuna, par. 2. c. 19. p. 408. (b) Ib.
Matthew Henry Bible Commentary
I. Here is a hopeful meeting between Christ and a young man; such he is said to be (Mat 19:20, Mat 19:22), and a ruler (Luk 18:18), a person of quality. Some circumstances here are, which we had not in Matthew, which makes his address to Christ very promising. 1. He came running to Christ, which was an indication of his humility; he laid aside the gravity and grandeur of a ruler, when he came to Christ: thus too he manifested his earnestness and importunity; he ran as one in haste, and longing to be in conversation with Christ. He had now an opportunity of consulting this great Prophet, in the things that belonged to his peace, and he would not let slip the opportunity. 2. He came to him when he was in the way, in the midst of company: he did not insist upon a private conference with him by night, as Nicodemus did, though like him he was a ruler, but when he shall find him without, will embrace that opportunity of advising with him, and not be ashamed, Sol 8:1. 3. He kneeled to him, in token of the great value and veneration he had for him, as a teacher come from God, and his earnest desire to be taught by him. He bowed the knee to the Lord Jesus, as one that would not only do obeisance to him now, but would yield obedience to him always; he bowed the knee, as one that meant to bow the soul to him. 4. His address to him was serious and weighty; Good Master, what shall I do, that I may inherit eternal life? Eternal life was an article of his creed, though then denied by the Sadducees, a prevailing party: he asks, What shall he do now that he may be happy for ever. Most men enquire for good to be had in this world (Psa 4:6), any good; he asks for good to be done in this world, in order to the enjoyment of the greatest good in the other world; not, Who will make us to see good? But, "Who will make us to do good?" He enquires for happiness in the way of duty; the summum bonum - chief good which Solomon was in quest of, was that good for the sons of men which they do should do, Ecc 2:3. Now this was, (1.) A very serious question in itself; it was about eternal things, and his own concern in those things. Note, Then there begins to be some hope of people, when they begin to enquire solicitously, what they shall do to get to heaven. (2.) It was proposed to a right person, one that was every way fit to answer it, being himself the Way, the Truth, and the Life, the true way to life, to eternal life; who came from heaven on purpose, first to lay open for us, and then to lay open to us; first to make, and then to make known, the way to heaven. Note, Those who would know what they shall do to be saved, must apply themselves to Christ, and enquire of him; it is peculiar to the Christian religion, both to show eternal life, and to show the way to it. (3.) It was proposed with a good design - to be instructed. We find this same question put by a lawyer, not kneeling, but standing up (Luk 10:25), with a bad design, to pick quarrels with him; he tempted him, saying, Master, what shall I do? It is not so much the good words as the good intention of them that Christ looks at. 5. Christ encouraged this address, (1.) By assisting his faith, Mar 10:18. He called him good Master; Christ would have him mean thereby, that he looked upon him to be God, since there is none good but one, that is God, who is one, and his name one, Zac 14:9. Our English word God doubtless hath affinity with good; as the Hebrews name God by his power, Elohim, the strong God; so we by his goodness, the good God. (2.) By directing his practice (Mar 10:19); Keep the commandments; and thou knowest what they are. He mentions the six commandments of the second table, which prescribe our duty to our neighbour; he inverts the order, putting the seventh commandment before the sixth, to intimate that adultery is a sin no less heinous than murder itself. The fifth commandment is here put last, as that which should especially be remembered and observed, to keep us to all the rest. Instead of the tenth commandment, Thou shalt not covet, our Saviour here puts, Defraud not. Mē aposterēsēs - that is, saith Dr. Hammond, "Thou shalt not rest contented with thy own, and not seek to increase it by the diminution of other men's." It is a rule of justice not to advance or enrich ourselves by doing wrong or injury to any other. 6. The young man bid fair for heaven, having been free from any open gross violations of the divine commands. Thus far he was able to same in some measure (Mar 10:20), Master, all these have I observed from my youth. He thought he had, and his neighbours thought so too. Note, Ignorance of the extent and spiritual nature of the divine law, makes people think themselves in a better condition than they really are. Paul was alive without the law. But when he saw that to be spiritual, he saw himself to be carnal, Rom 7:9, Rom 7:14. However, he that could say he was free from scandalous sin, went further than many in the way to eternal life. But though we know nothing by ourselves, yet are we not thereby justified. Co1 4:4. 7. Christ had a kindness for him; Jesus, beholding him, loved him, Mar 10:21. He was pleased to find that he had lived inoffensively, and pleased to see that he was inquisitive how to live better than so. Christ particularly loves to see young people, and rich people, asking the way to heaven, with their faces thitherward. II. Here is a sorrowful parting between Christ and this young man. 1. Christ gave him a command of trial, by which it would appear whether he did in sincerity aim at eternal life, and press towards it: he seemed to have his heart much upon it, and if so, he is what he should be; but has he indeed his heart upon it? Bring him to the touchstone. (1.) Can he find in his heart to part with his riches for the service of Christ? He hath a good estate, and now, shortly, at the first founding of the Christian church, the necessity of the case will require that those who have lands, sell them, and lay the money at the apostles' feet; and how will he dispense with that? Act 4:34, Act 4:35. After awhile, tribulation and persecution will arise, because of the word; and he must be forced to sell his estate, or have it taken from him, and how will he like that? Let him know the worst now; if he will not come up to these terms, let him quit his pretensions; as good as the first as at last. "Sell whatsoever thou hast over and above what is necessary for thy support;" probably, he had no family to provide for; let him therefore be a father to the poor, and make them his heirs. Every man, according to his ability, must relieve the poor, and be content, when there is occasion, to straiten himself to do it. Worldly wealth is given us, not only as maintenance to bear our charges through this world, according to our place in it, but as talent, to be used and employed for the glory of our great Master in the world, who hath so ordered it, that the poor we should have always with us as his receivers. (2.) Can he find it in his heart to go through the hardest costliest services he may be called to as a disciple of Christ, and depend upon him for a recompence in heaven? He asks Christ what he should do more than he has done to obtain eternal life, and Christ puts it to him, whether he has indeed that firm belief of, and that high value for, eternal life that he seems to have. Doth he really believe there is a true treasure in heaven sufficient to make up all he can leave, or lose, or lay out, for Christ? Is he willing to deal with Christ upon trust? Can he give him credit for all he is worth; and be willing to bear a present cross, in expectation of a future crown? 2. Upon this he flew off (Mar 10:22); He was sad at that saying; was sorry that he could not be a follower of Christ upon any easier terms than leaving all to follow him; that he could not lay hold on eternal life, and keep hold of his temporal possessions too. But since he could not come up to the terms of discipleship, he was so fair as not to pretend to it; He went away grieved. Here appeared the truth of that (Mat 6:24), Ye cannot serve God and mammon; while he held to mammon he did in effect despise Christ, as all those do who prefer the world before him. He bids for what he has a mind for in the market, yet goes away grieved, and leaves it, because he cannot have it at his own price. Two words to a bargain. Motions are not marriages. That which ruined this young man was, he had great possessions; thus the prosperity of fools destroys them, and those who spend their days in wealth are tempted to say to God, Depart from us; or to their hearts, Depart from God. III. Here is Christ's discourse with his disciples. We are tempted to wish that Christ had mollified that saying which frightened this young gentleman from following him, and by an explanation taken off the harshness of it: but he knew all men's hearts; he would not court him to be his follower, because he was a rich man and a ruler; but, if he will go, let him go. Christ will keep no man against his will; and therefore we do not find that Christ called him back, but took this occasion to instruct his disciples in two things. 1. The difficulty of the salvation of those who have an abundance of this world; because there are few who have a deal to leave, that can be persuaded to leave it for Christ, or to lay it out in doing good. (1.) Christ asserts this here; He looked about upon his disciples, because he would have them all take notice of what he said, that by it they might have their judgments rightly informed, and their mistakes rectified, concerning worldly wealth, which they were apt to over-rate; How hardly shall they who have riches enter into the kingdom of God! Mar 10:23. They have many temptations to grapple with, and many difficulties to get over, which lie not in the way of poor people. But he explains himself, Mar 10:24, where he calls the disciples children, because as such they should be taught by him, and portioned by him with better things than this young man left Christ to cleave to; and whereas he had said, How hardly will those who have riches get to heaven; here he tells them, that the danger arose not so much from their having riches as from their trusting to them, and placing their confidence in them, expecting protection, provision, and a portion from them; saying that to their gold, which they should say only to their God, Thou art my hope, Job 31:24. They have such a value as this for the wealth of the world, will never be brought to put a right value upon Christ and his grace. They that have ever so much riches, but do not trust in them, that see the vanity of them, and their utter insufficiency to make a soul happy, have got over the difficulty, and can easily part with them for Christ: but they have ever so little, if they set their hearts upon that little, and place their happiness in it, it will keep them from Christ. He enforces this assertion with, Mar 10:25, It is easier for a camel to go through the eye of a needle, than for a rich man, that trusts in riches, or inclines to do so, to enter into the kingdom of God. The disproportion here seems so great (though the more it is so the more it answers the intention), that some have laboured to bring the camel and the eye of the needle a little nearer together. [1.] Some imagine there might be some wicket-gate, or door, to Jerusalem, commonly known by the name of the needle's eye, for its straitness, through which a camel could not be got, unless he were unloaded, and made to kneel, as those camel, Gen 24:11. So a rich man cannot get to heaven unless he is willing to part with the burthen of his worldly wealth, and stoop to the duties of a humble religion, and so enter at the strait gate. [2.] Others suggest that the word we translate a camel, sometimes signifies a cable-rope, which, though not to be got through a needle's eye, yet is of great affinity to it. A rich man, compared with the poor, is as a cable to a single thread, stronger, but not so pliable, and it will not go through the needle's eye, unless it be untwisted. So the rich man must be loosed and disentangled from his riches, and then there is some hope of him, that thread by thread he may be got through the eye of the needle, otherwise he is good for nothing but to cast anchor in the earth. (2.) This truth was very surprising to the disciples; They were astonished at his words, Mar 10:24. They were astonished out of measure, and said among themselves, Who then can be saved? They knew what were generally the sentiments of the Jewish teachers, who affirmed that the Spirit of God chooses to reside in rich men; nay, they knew what abundance of promises there were, in the Old Testament, of temporal good things; they knew likewise that all either are rich, or fain would be so, and that they who are rich, have so much the larger opportunities of doing good, and therefore were amazed to hear that it should be so hard for rich people to go to heaven. (3.) Christ reconciled them to it, by referring it to the almighty power of God, to help even rich people over the difficulties that lie in the way of their salvation (Mar 10:27); He looked upon them, to engage their attention, and said, "With men it is impossible; rich people cannot by their own skill or resolution get over these difficulties, but the grace of God can do it, for with him all things are possible." If the righteous scarcely are saved, much more may we say so of the rich; and therefore when any get to heaven, they must give all the glory to God, who worketh in them both to will and to do. 2. The greatness of the salvation of those that have but a little of this world, and leave it for Christ. This he speaks of, upon occasion of Peter's mentioning what he and the rest of the disciples had left to follow him; Behold, (saith he), we have left all to follow thee, Mar 10:28. "You have done well," saith Christ, "and it will prove in the end that you have done well for yourselves; you shall be abundantly recompensed, and not only you shall be reimbursed, who have left but a little, but those that have ever so much, though it were so much as this young man had, that could not persuade himself to quit it for Christ; yet they shall have much more than an equivalent for it." (1.) The loss is supposed to be very great; he specifies, [1.] Worldly wealth; houses are here put first, and lands last: if a man quit his house, which should be for his habitation, and his land, which should be for his maintenance, and so make himself a beggar and an outcast. This has been the choice of suffering saints; farewell houses and lands, though ever so convenient and desirable, through the inheritance of fathers, for the house which is from heaven, and the inheritance of the saints in light, where are many mansions. [2.] Dear relations. Father and mother, wife and children, brethren and sisters. In these, as much as in any temporal blessing, the comfort of life is bound up; without these the world would be a wilderness; yet, when we must either forsake these or Christ, we must remember that we stand in nearer relation to Christ than we do to any creature; and therefore to keep in with him, we must be content to break with all the world, and to say to father and mother, as Levi did, I have not known you. The greatest trial of a good man's constancy is, when his love to Christ comes to stand in competition with a love that is lawful, nay, that is his duty. It is easy to such a one to forsake a lust for Christ, for he hath that within him, that rises against it; but to forsake a father, a brother, a wife, for Christ, that is, to forsake those whom he knows he must love, is hard. And yet he must do so, rather than deny or disown Christ. Thus great is the loss supposed to be; but it is for Christ's sake, that he may be honoured, and the gospel's, that it may be promoted and propagated. It is not the suffering, but the cause, that makes the martyr. And therefore, (2.) The advantage will be great. [1.] They shall receive a hundred-fold in this time, houses, and brethren, and sisters; not in specie, but that which is equivalent. He shall have abundance of comfort while he lives, sufficient to make up for all his losses; his relation to Christ, his communion with the saints, and his title to eternal life, shall be to him brethren, and sisters, and houses, and all. God's providence gave Job double to what he had had, but suffering Christians shall have a hundred-fold in the comforts of the Spirit sweetening their creature comforts. But observe, It is added here in Mark, with persecutions. Even when they are gainers by Christ, let them still expect to be sufferers for him; and not be out of the reach of persecution, till they come to heaven. Nay, The persecutions seem to come in here among the receivings in this present time; for unto you it is given, not only to believe in Christ, but also to suffer for his name; yet this is not all, [2.] They shall have eternal life in the world to come. If they receive a hundred-fold in this world, one would think they should not be encouraged to expect any more. Yet, as if that were a small matter, they shall have life eternal into the bargain; which is more than ten thousand-fold, ten thousand times told, for all their losses. But because they talked so much, and really more than became them, of leaving all for Christ, he tells them, though they were first called, that there should be disciples called after them, that should be preferred before them; as St. Paul, who was one born out of due time, and yet laboured more abundantly than all the rest of the apostles, Co1 15:10. Then the first were last, and the last first.
Tyndale Open Study Notes
10:17-31 The story of the rich man continues the themes of discipleship begun in 9:33 and the requirements for entering the Kingdom of God (10:13-16). The attitude of the rich man contrasts sharply with the childlike faith necessary for entering the Kingdom of God. 10:17 The rich man (10:22) was a young ruler (Matt 19:20; Luke 18:18) who showed respect toward Jesus by kneeling and calling Jesus Good Teacher. Teacher is a frequent title for Jesus in Mark (see Mark 4:38; 5:35; 9:17, 38; 10:20, 35; 12:14, 19, 32; 13:1; 14:14); the addition of good is unique.
Mark 10:17
The Rich Young Man
16And He took the children in His arms, placed His hands on them, and blessed them.17As Jesus started on His way, a man ran up and knelt before Him. “Good Teacher,” he asked, “what must I do to inherit eternal life?”
- Scripture
- Sermons
- Commentary
Chasing the Dragon 1 of 2
By Jackie Pullinger11K43:28TestimonyMAT 6:33MAT 23:37MRK 10:17LUK 4:18LUK 9:23JHN 13:34HEB 12:2In this sermon, the preacher discusses the encounter between Jesus and a rich young man as described in Mark chapter 10. The young man approaches Jesus and asks what he must do to inherit eternal life. Jesus responds by reminding him of the commandments, which the young man claims to have kept since childhood. Jesus then tells him to sell all his possessions and give to the poor in order to have treasure in heaven. The preacher emphasizes the importance of fully surrendering to God and letting go of anything that may hinder one's relationship with Him, whether it be wealth or other attachments.
A Exchanged Life
By Major Ian Thomas6.2K1:07:34Deeper LifeMRK 10:17In this sermon, the speaker emphasizes that Jesus came to offer a new dimension of life, one that is abundant and shared with God. The speaker highlights the divine energy within humanity, which gives us the moral competence to fulfill our purpose. The sermon also mentions that our ultimate transformation into the likeness of Jesus will occur when we see him face to face. The speaker references 1 John 3:1-2, which speaks of the love of the Father and our future transformation into the likeness of Jesus. The sermon concludes by emphasizing that Jesus, while fully God, played the role of man to reveal the goodness of God. The speaker encourages us to live as Christians by following Jesus' example of living in complete submission to the Father.
The Man Who Thought He Kept the Law
By A.W. Tozer3.2K42:15Christian LifeMRK 10:17In this sermon, the preacher addresses the misconception that everyone who is lost is careless. He emphasizes that there are people who deeply care but are still lost. The preacher uses the example of a young man who sincerely asks Jesus what he must do to have eternal life. Despite his genuine concern, the young man turns away when Jesus reveals the condition for eternal life. The preacher highlights the sorrow that this must bring to God's heart, as people continue to reject His offer of salvation. The sermon emphasizes the importance of truly seeking and following God, rather than just going through religious motions.
Soundly Saved - Kirk's Hbks
By Kirk Cameron3.1K57:26True SalvationPSA 19:7MRK 10:17In this sermon, the speaker emphasizes the importance of following Jesus' example in biblical evangelism. He refers to the story of the Woman at the Well in John chapter 4 as a beautiful example of how Jesus engaged in conversation, starting with natural topics and transitioning to spiritual matters. The speaker also mentions the use of gospel tracts, specifically a million dollar bill, as a tool to initiate conversations about the gospel. He highlights the need to present the full gospel message, including God's holiness, sin, God's punishment, and the mercy and compassion of God demonstrated through Jesus' sacrifice on the cross.
The Rich Young Ruler and the Blind Beggar
By Art Katz3.0K1:01:45Blind BeggarMAT 19:16MRK 10:17MRK 10:21LUK 18:18In this sermon, the speaker focuses on the encounter between Jesus and the rich young ruler as described in Luke chapter 18. The speaker emphasizes that this encounter is not just a momentary episode, but a significant eschatological statement with implications for the last days. The rich young ruler asks Jesus what he must do to inherit eternal life, highlighting a Jewish mentality that one can earn salvation through good deeds. The speaker also discusses the parallel episode with the blind beggar, highlighting the desperate condition of proud Jews who were dispossessed and cast out as beggars.
(Demonology) How to Overcome - Part 2
By Willie Mullan1.8K1:11:07DemonologyMAT 19:21MRK 10:17MRK 10:21JHN 3:1ACT 24:25In this sermon, the preacher shares a personal story about a man who was paralyzed and could only move his throat slightly. Despite his physical limitations, the man praised the Lord and inspired others. The preacher then reflects on the parallels between this man's situation and the challenges faced by believers in the spiritual realm. He emphasizes the importance of understanding the tactics of the kingdom of darkness and the need for the light of the gospel to shine in people's lives. The sermon concludes with a call to sing a hymn that celebrates God's triumph over evil.
Ray Comfort Interview for Captivated Documentary
By Ray Comfort1.8K29:08PSA 1:1PRO 22:6MAT 7:21MRK 10:17ROM 2:15EPH 6:17
This sermon by Ray Comfort emphasizes the importance of living a disciplined Christian life, focusing on the impact of media consumption, the need for repentance and genuine faith, the power of God's Word, the role of the Ten Commandments in convicting hearts, and the necessity of instilling biblical values in families to raise children in the fear of the Lord.
(Youth Conference 2006) Be Faithful in These Little Matters
By Zac Poonen1.7K57:051SA 2:30PSA 139:16MAT 19:16MRK 10:17MRK 10:21In this sermon, the speaker reflects on the idea that our lives are predetermined by God. He shares a personal anecdote about how he believes angels intervened to protect him on the road. The speaker emphasizes the importance of accepting and embracing the circumstances of our lives, just as Jesus did when he was born in a humble setting. He also discusses the story of the rich young ruler from Mark's Gospel, highlighting the qualities of respect and desire for eternal life that the young man possessed. The speaker encourages young people to show respect to their elders and warns about the temptations of sex.
Rich but Wretched
By David Legge1.6K42:42MRK 10:17
This sermon delves into the story of the rich young ruler who approached Jesus seeking eternal life but walked away sad because he couldn't let go of his great possessions. The sermon emphasizes the challenges that riches and self-righteousness pose in entering the kingdom of God, highlighting the need to surrender all to Christ and acknowledge our inability to save ourselves. It calls for a realization that true fulfillment and salvation come only through faith in Jesus, not through wealth or good deeds.
The Sorrow of Riches
By Chuck Smith1.5K28:08RichesPSA 62:1MRK 10:17MRK 10:19In this sermon, the preacher focuses on Mark's Gospel, specifically chapters nine and ten. The sermon begins by encouraging the audience to read these chapters and join in the study. The preacher then delves into the story of the rich young ruler who approached Jesus and asked how to inherit eternal life. Jesus responds by pointing out that only God is truly good and challenges the young man to give up his wealth and follow Him. The young man is saddened by this request because his riches have become his god. The sermon ends with the preacher highlighting the uncertainty of the young man's ultimate decision and the importance of having God at the center of one's life.
Hot or Cold—take Your Pick
By Stanley Fox1.2K1:16:40LukewarmnessEXO 20:12EXO 20:15MAT 19:16MRK 10:172CO 7:1REV 3:14In this sermon, the preacher emphasizes the danger of being lukewarm in one's faith. He references a verse in the book of Revelation where God says He will "spew out" those who are lukewarm. The preacher then goes on to explain the significance of lukewarmness and why it is important to avoid it. He highlights the importance of being passionate, thankful, and devoted in one's relationship with God. The sermon also touches on the issue of hypocrisy and the need to be genuine in our faith.
The Trial of Your Faith
By Paris Reidhead1.1K39:19TrialMRK 10:17HEB 12:11In this sermon, the speaker discusses the purpose of trials and challenges in the lives of believers. He emphasizes that God allows these experiences to refine and shape our faith. The speaker shares personal anecdotes about being disciplined as a child and expresses gratitude for the lessons learned through those experiences. He concludes by highlighting that the ultimate goal of all life's experiences is to bring praise, honor, and glory to Jesus Christ.
New Covenant- Repentance & Heavenly Kingdom -2
By Zac Poonen1.1K10:29MRK 10:17
This sermon emphasizes the inability of man to keep the Tenth Commandment, focusing on the importance of repentance and turning away from our own will to fully surrender to God. It highlights the need to acknowledge our failures, especially in areas of lust and desires that go against God's will, and the significance of entering into the New Covenant through humility and dependence on God's forgiveness and cleansing. The message also underscores the role of John the Baptist in preparing the way for Christ and the New Covenant, emphasizing the call to repentance as a 180-degree turn from our old ways.
Dealing With the Lordship of Christ
By Al Whittinghill8751:09:37Lordship Of ChristMRK 10:17In this sermon, the preacher emphasizes the importance of surrendering one's life to Jesus in order to receive eternal life. He uses the example of a religious man who approached Jesus and asked what he needed to do to inherit eternal life. Despite having the right intentions and knowledge, the man was unwilling to give up his earthly treasures and lifestyle. The preacher warns against having a double life and emphasizes the need for genuine repentance and obedience to God's will. He encourages the audience to seek the truth from the Word of God rather than relying on others' interpretations.
Revival Men: Vance Havner
By E.A. Johnston81716:03Revival MenMAT 18:3MRK 10:171CO 13:1The video is a tribute to Vance Havner, a preacher known for his witty one-liners and powerful messages. He had a unique ability to combine humor and spiritual truths, making his audience both laugh and reflect. Havner's main focus was on the need for revival in the church and a return to New Testament vitality. His love for people and his deep understanding of the love of Christ allowed him to preach a hard message with compassion and effectiveness.
(Deeper 2003 - "Let It Go") Letting Go of... - Sep 27, 2003 Pm
By Stephen Fenton79249:44MAT 6:33MAT 14:20MRK 10:17In this sermon, the preacher emphasizes the power of the Gospel and how it can transform lives. He encourages his listeners to step off the path of selfishness and stop playing games with their faith. The preacher acknowledges that the challenges in the world can be overwhelming, but he urges his audience to come out of their comfort zones and make a difference. He reminds them of Jesus' sacrifice on the cross and the need to fully commit to following Him, even if it means facing difficulties.
It Is Difficult for Americans to Enter Heaven
By Tim Conway6731:12:51MRK 10:17
This sermon emphasizes the spiritual implications of wealth, highlighting the dangers of being self-sufficient, smugly content, and bound to this world by riches. It challenges listeners to surrender their wealth to Christ, be disciplined, prayerful, and abominate selfishness and greediness. The message warns against the snare of money and the need to be watchful, desperate, and prayerful in using wealth wisely for God's glory.
Fire for God | What Did Jesus Do
By Manuel Brambila47750:24RepentancePSA 49:6MAT 22:37MRK 10:17JHN 3:16ROM 3:20ROM 5:9ROM 6:23In this sermon, the pastor emphasizes the importance of relying on God's strength and not our own. He encourages the audience to trust in the message of the gospel rather than the messenger delivering it. The pastor also highlights the need to use the law, specifically the Ten Commandments, in evangelism to help people understand their guilt and need for salvation. He gives examples of how Jesus and other preachers used this principle effectively. Overall, the sermon emphasizes the power of the gospel message and the importance of relying on God's word rather than our own abilities.
(Christian History) 4. the Conversion of Constantine & Its Aftermath
By David Guzik47600:00MRK 10:17In this sermon, the speaker reflects on the progress society has made over the years but also highlights its fragility. He uses the fall of Rome as an example of how quickly society can regress and how easily the things we take for granted can disappear. The speaker also discusses the story of the rich young ruler and how he applied Jesus' words to his own life, selling everything and living alone on a pillar to be closer to God. He mentions the stylites, a group of people who followed this monastic ideal of separating themselves from culture. The speaker concludes by challenging the notion that things always get better in the 21st century, emphasizing the importance of recognizing the potential for societal regression.
Arise, Let Us Go Hence
By John Follette3931:16:34Christian LifeGEN 22:3EXO 25:1MRK 10:17LUK 15:18JHN 16:16JHN 16:28In this sermon, the preacher emphasizes the social element present in the concept of God. He highlights the idea of unity and cooperation in the creation of man, emphasizing that it has always been and will always be a fundamental aspect of humanity. The preacher expresses a desire to develop this concept further but acknowledges that it would take too long. He also discusses the importance of consent and the invitation to grow in the thought of God, emphasizing that God provides all the necessary provisions for spiritual growth.
Leading People to Christ (Pt 1)
By Nigel Lee1301:12:01Sharing the GospelPersonal EvangelismEvangelismMRK 10:17Nigel Lee emphasizes the importance of personal evangelism by examining biblical examples, particularly the rich young ruler and the Samaritan woman. He highlights how Jesus engaged with individuals by addressing their understanding of God, their own sinfulness, and the necessity of repentance and faith. Lee encourages believers to be sensitive and patient in their approach to sharing the gospel, recognizing the barriers people face and the need for a loving relationship with God. He stresses that evangelism is not just about reaping but also about sowing seeds of faith and understanding in people's lives.
The Law and Secret Sins
By Ernest C. Reisinger511:02:26SinEXO 20:14EXO 20:17MRK 10:17JHN 3:16EPH 5:5EPH 6:1In this sermon, the preacher emphasizes the importance of not placing value solely on material possessions. He highlights the fact that many people sacrifice their lives for material things, only to find that they do not bring true satisfaction. The preacher suggests that being poor can sometimes be better because there are certain things that money cannot buy, such as the love and guidance a father can give to his children. He then references the story of the rich young ruler who asks Jesus how to inherit eternal life, and Jesus uses the law to address the man's deep problem. The sermon concludes with a reminder that grace does not change what is right, and that the cares, riches, and pleasures of this life can choke the seed of God.
Another Gospel
By John Cheesman0MRK 10:17JHN 3:3ROM 5:61CO 1:18GAL 1:6EPH 2:11TH 5:211TI 6:32TI 1:13HEB 12:14John Cheesman delves into the comparison between the biblical gospel of our Lord Jesus Christ and the manmade substitute prevalent in modern evangelicalism. He emphasizes the importance of testing all formulations of the gospel against the true gospel revealed in the Word of God, citing warnings against false gospels in Scripture. Cheesman highlights the necessity of repentance, faith, and true conversion, contrasting the modern gospel's emphasis on human initiative with the scriptural truth of God's sovereignty in salvation. He warns against the dangers of false assurance and the need for a genuine heart transformation through repentance and faith in Christ.
Mark 10:17-22. the Rich Young Ruler.
By Favell Lee Mortimer0MAT 6:24MAT 19:21MRK 10:17LUK 14:33PHP 3:7Favell Lee Mortimer delves into the story of the young ruler who approached Jesus seeking eternal life. Despite his respectful demeanor and amiable disposition, the young man struggled with surrendering all to follow Christ, revealing his self-righteousness and lack of true repentance. Jesus, knowing the young man's heart, challenged him to sell all his possessions, exposing his love for wealth over a genuine desire for salvation. This encounter serves as a poignant reminder that true discipleship requires complete surrender and a willingness to prioritize Christ above all else, even earthly treasures.
Homily 63 on Matthew
By St. John Chrysostom0MRK 10:17John Chrysostom preaches about the encounter between Jesus and the rich young man, highlighting the struggle of wealth and the importance of seeking eternal life. Jesus challenges the young man to sell his possessions, emphasizing the difficulty for the rich to enter the kingdom of Heaven. Chrysostom explains the dangers of the love of money, the root of all evils, and encourages a shift in focus towards heavenly treasures. He urges listeners to consider the true value of wealth in light of eternity and to follow the example of Christ and His faithful servants.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
There came one running - See the case of this rich young man largely explained on Mat 19:16 (note), etc.
John Gill Bible Commentary
And Jesus said unto him,.... The same as in Mat_. 19:17, See Gill on Mat 19:17. Why callest thou me good? This is said, not as denying that he was good, or as being angry with him for calling him so, but in order to lead this young man to a true knowledge of him, and his goodness, and even of his proper deity: there is none good, but one, that is, God; some render it, "but one God", as the Vulgate Latin, Syriac, and Arabic versions; and so the words are a proof of the unity of the divine being, and agree with Deu 6:4, but are not to be understood to the exclusion of the Son and Spirit, who, with the Father, are the one God: nor do these words at all militate against the deity of Christ, or prove that he is not God, as the Jew objects (a); seeing this is not to be understood of the person of the Father, in opposition to the Son and Spirit, who are equally good: nor does Christ, in these words, deny himself to be God, but rather tacitly suggests it; since he is good in the same sense in which God is good: in Matthew it is added, "but if thou wilt enter into life, keep the commandments", Mat 19:17, this Christ said not as his sense, that the way to eternal life lies in keeping the commandments of the law; but he speaks in the language of the Pharisees, and of this man; and his view is, to bring him to a sense of the impossibility of obtaining eternal life by these things, as the sequel shows: wherefore the above Jew (b) has no reason to confront the followers of Jesus with this passage, as if it was a concession of his, that it is impossible any should be saved without keeping the commands of the law of Moses. (a) R. Isaac Chizzuk Emuna, par. 2. c. 19. p. 408. (b) Ib.
Matthew Henry Bible Commentary
I. Here is a hopeful meeting between Christ and a young man; such he is said to be (Mat 19:20, Mat 19:22), and a ruler (Luk 18:18), a person of quality. Some circumstances here are, which we had not in Matthew, which makes his address to Christ very promising. 1. He came running to Christ, which was an indication of his humility; he laid aside the gravity and grandeur of a ruler, when he came to Christ: thus too he manifested his earnestness and importunity; he ran as one in haste, and longing to be in conversation with Christ. He had now an opportunity of consulting this great Prophet, in the things that belonged to his peace, and he would not let slip the opportunity. 2. He came to him when he was in the way, in the midst of company: he did not insist upon a private conference with him by night, as Nicodemus did, though like him he was a ruler, but when he shall find him without, will embrace that opportunity of advising with him, and not be ashamed, Sol 8:1. 3. He kneeled to him, in token of the great value and veneration he had for him, as a teacher come from God, and his earnest desire to be taught by him. He bowed the knee to the Lord Jesus, as one that would not only do obeisance to him now, but would yield obedience to him always; he bowed the knee, as one that meant to bow the soul to him. 4. His address to him was serious and weighty; Good Master, what shall I do, that I may inherit eternal life? Eternal life was an article of his creed, though then denied by the Sadducees, a prevailing party: he asks, What shall he do now that he may be happy for ever. Most men enquire for good to be had in this world (Psa 4:6), any good; he asks for good to be done in this world, in order to the enjoyment of the greatest good in the other world; not, Who will make us to see good? But, "Who will make us to do good?" He enquires for happiness in the way of duty; the summum bonum - chief good which Solomon was in quest of, was that good for the sons of men which they do should do, Ecc 2:3. Now this was, (1.) A very serious question in itself; it was about eternal things, and his own concern in those things. Note, Then there begins to be some hope of people, when they begin to enquire solicitously, what they shall do to get to heaven. (2.) It was proposed to a right person, one that was every way fit to answer it, being himself the Way, the Truth, and the Life, the true way to life, to eternal life; who came from heaven on purpose, first to lay open for us, and then to lay open to us; first to make, and then to make known, the way to heaven. Note, Those who would know what they shall do to be saved, must apply themselves to Christ, and enquire of him; it is peculiar to the Christian religion, both to show eternal life, and to show the way to it. (3.) It was proposed with a good design - to be instructed. We find this same question put by a lawyer, not kneeling, but standing up (Luk 10:25), with a bad design, to pick quarrels with him; he tempted him, saying, Master, what shall I do? It is not so much the good words as the good intention of them that Christ looks at. 5. Christ encouraged this address, (1.) By assisting his faith, Mar 10:18. He called him good Master; Christ would have him mean thereby, that he looked upon him to be God, since there is none good but one, that is God, who is one, and his name one, Zac 14:9. Our English word God doubtless hath affinity with good; as the Hebrews name God by his power, Elohim, the strong God; so we by his goodness, the good God. (2.) By directing his practice (Mar 10:19); Keep the commandments; and thou knowest what they are. He mentions the six commandments of the second table, which prescribe our duty to our neighbour; he inverts the order, putting the seventh commandment before the sixth, to intimate that adultery is a sin no less heinous than murder itself. The fifth commandment is here put last, as that which should especially be remembered and observed, to keep us to all the rest. Instead of the tenth commandment, Thou shalt not covet, our Saviour here puts, Defraud not. Mē aposterēsēs - that is, saith Dr. Hammond, "Thou shalt not rest contented with thy own, and not seek to increase it by the diminution of other men's." It is a rule of justice not to advance or enrich ourselves by doing wrong or injury to any other. 6. The young man bid fair for heaven, having been free from any open gross violations of the divine commands. Thus far he was able to same in some measure (Mar 10:20), Master, all these have I observed from my youth. He thought he had, and his neighbours thought so too. Note, Ignorance of the extent and spiritual nature of the divine law, makes people think themselves in a better condition than they really are. Paul was alive without the law. But when he saw that to be spiritual, he saw himself to be carnal, Rom 7:9, Rom 7:14. However, he that could say he was free from scandalous sin, went further than many in the way to eternal life. But though we know nothing by ourselves, yet are we not thereby justified. Co1 4:4. 7. Christ had a kindness for him; Jesus, beholding him, loved him, Mar 10:21. He was pleased to find that he had lived inoffensively, and pleased to see that he was inquisitive how to live better than so. Christ particularly loves to see young people, and rich people, asking the way to heaven, with their faces thitherward. II. Here is a sorrowful parting between Christ and this young man. 1. Christ gave him a command of trial, by which it would appear whether he did in sincerity aim at eternal life, and press towards it: he seemed to have his heart much upon it, and if so, he is what he should be; but has he indeed his heart upon it? Bring him to the touchstone. (1.) Can he find in his heart to part with his riches for the service of Christ? He hath a good estate, and now, shortly, at the first founding of the Christian church, the necessity of the case will require that those who have lands, sell them, and lay the money at the apostles' feet; and how will he dispense with that? Act 4:34, Act 4:35. After awhile, tribulation and persecution will arise, because of the word; and he must be forced to sell his estate, or have it taken from him, and how will he like that? Let him know the worst now; if he will not come up to these terms, let him quit his pretensions; as good as the first as at last. "Sell whatsoever thou hast over and above what is necessary for thy support;" probably, he had no family to provide for; let him therefore be a father to the poor, and make them his heirs. Every man, according to his ability, must relieve the poor, and be content, when there is occasion, to straiten himself to do it. Worldly wealth is given us, not only as maintenance to bear our charges through this world, according to our place in it, but as talent, to be used and employed for the glory of our great Master in the world, who hath so ordered it, that the poor we should have always with us as his receivers. (2.) Can he find it in his heart to go through the hardest costliest services he may be called to as a disciple of Christ, and depend upon him for a recompence in heaven? He asks Christ what he should do more than he has done to obtain eternal life, and Christ puts it to him, whether he has indeed that firm belief of, and that high value for, eternal life that he seems to have. Doth he really believe there is a true treasure in heaven sufficient to make up all he can leave, or lose, or lay out, for Christ? Is he willing to deal with Christ upon trust? Can he give him credit for all he is worth; and be willing to bear a present cross, in expectation of a future crown? 2. Upon this he flew off (Mar 10:22); He was sad at that saying; was sorry that he could not be a follower of Christ upon any easier terms than leaving all to follow him; that he could not lay hold on eternal life, and keep hold of his temporal possessions too. But since he could not come up to the terms of discipleship, he was so fair as not to pretend to it; He went away grieved. Here appeared the truth of that (Mat 6:24), Ye cannot serve God and mammon; while he held to mammon he did in effect despise Christ, as all those do who prefer the world before him. He bids for what he has a mind for in the market, yet goes away grieved, and leaves it, because he cannot have it at his own price. Two words to a bargain. Motions are not marriages. That which ruined this young man was, he had great possessions; thus the prosperity of fools destroys them, and those who spend their days in wealth are tempted to say to God, Depart from us; or to their hearts, Depart from God. III. Here is Christ's discourse with his disciples. We are tempted to wish that Christ had mollified that saying which frightened this young gentleman from following him, and by an explanation taken off the harshness of it: but he knew all men's hearts; he would not court him to be his follower, because he was a rich man and a ruler; but, if he will go, let him go. Christ will keep no man against his will; and therefore we do not find that Christ called him back, but took this occasion to instruct his disciples in two things. 1. The difficulty of the salvation of those who have an abundance of this world; because there are few who have a deal to leave, that can be persuaded to leave it for Christ, or to lay it out in doing good. (1.) Christ asserts this here; He looked about upon his disciples, because he would have them all take notice of what he said, that by it they might have their judgments rightly informed, and their mistakes rectified, concerning worldly wealth, which they were apt to over-rate; How hardly shall they who have riches enter into the kingdom of God! Mar 10:23. They have many temptations to grapple with, and many difficulties to get over, which lie not in the way of poor people. But he explains himself, Mar 10:24, where he calls the disciples children, because as such they should be taught by him, and portioned by him with better things than this young man left Christ to cleave to; and whereas he had said, How hardly will those who have riches get to heaven; here he tells them, that the danger arose not so much from their having riches as from their trusting to them, and placing their confidence in them, expecting protection, provision, and a portion from them; saying that to their gold, which they should say only to their God, Thou art my hope, Job 31:24. They have such a value as this for the wealth of the world, will never be brought to put a right value upon Christ and his grace. They that have ever so much riches, but do not trust in them, that see the vanity of them, and their utter insufficiency to make a soul happy, have got over the difficulty, and can easily part with them for Christ: but they have ever so little, if they set their hearts upon that little, and place their happiness in it, it will keep them from Christ. He enforces this assertion with, Mar 10:25, It is easier for a camel to go through the eye of a needle, than for a rich man, that trusts in riches, or inclines to do so, to enter into the kingdom of God. The disproportion here seems so great (though the more it is so the more it answers the intention), that some have laboured to bring the camel and the eye of the needle a little nearer together. [1.] Some imagine there might be some wicket-gate, or door, to Jerusalem, commonly known by the name of the needle's eye, for its straitness, through which a camel could not be got, unless he were unloaded, and made to kneel, as those camel, Gen 24:11. So a rich man cannot get to heaven unless he is willing to part with the burthen of his worldly wealth, and stoop to the duties of a humble religion, and so enter at the strait gate. [2.] Others suggest that the word we translate a camel, sometimes signifies a cable-rope, which, though not to be got through a needle's eye, yet is of great affinity to it. A rich man, compared with the poor, is as a cable to a single thread, stronger, but not so pliable, and it will not go through the needle's eye, unless it be untwisted. So the rich man must be loosed and disentangled from his riches, and then there is some hope of him, that thread by thread he may be got through the eye of the needle, otherwise he is good for nothing but to cast anchor in the earth. (2.) This truth was very surprising to the disciples; They were astonished at his words, Mar 10:24. They were astonished out of measure, and said among themselves, Who then can be saved? They knew what were generally the sentiments of the Jewish teachers, who affirmed that the Spirit of God chooses to reside in rich men; nay, they knew what abundance of promises there were, in the Old Testament, of temporal good things; they knew likewise that all either are rich, or fain would be so, and that they who are rich, have so much the larger opportunities of doing good, and therefore were amazed to hear that it should be so hard for rich people to go to heaven. (3.) Christ reconciled them to it, by referring it to the almighty power of God, to help even rich people over the difficulties that lie in the way of their salvation (Mar 10:27); He looked upon them, to engage their attention, and said, "With men it is impossible; rich people cannot by their own skill or resolution get over these difficulties, but the grace of God can do it, for with him all things are possible." If the righteous scarcely are saved, much more may we say so of the rich; and therefore when any get to heaven, they must give all the glory to God, who worketh in them both to will and to do. 2. The greatness of the salvation of those that have but a little of this world, and leave it for Christ. This he speaks of, upon occasion of Peter's mentioning what he and the rest of the disciples had left to follow him; Behold, (saith he), we have left all to follow thee, Mar 10:28. "You have done well," saith Christ, "and it will prove in the end that you have done well for yourselves; you shall be abundantly recompensed, and not only you shall be reimbursed, who have left but a little, but those that have ever so much, though it were so much as this young man had, that could not persuade himself to quit it for Christ; yet they shall have much more than an equivalent for it." (1.) The loss is supposed to be very great; he specifies, [1.] Worldly wealth; houses are here put first, and lands last: if a man quit his house, which should be for his habitation, and his land, which should be for his maintenance, and so make himself a beggar and an outcast. This has been the choice of suffering saints; farewell houses and lands, though ever so convenient and desirable, through the inheritance of fathers, for the house which is from heaven, and the inheritance of the saints in light, where are many mansions. [2.] Dear relations. Father and mother, wife and children, brethren and sisters. In these, as much as in any temporal blessing, the comfort of life is bound up; without these the world would be a wilderness; yet, when we must either forsake these or Christ, we must remember that we stand in nearer relation to Christ than we do to any creature; and therefore to keep in with him, we must be content to break with all the world, and to say to father and mother, as Levi did, I have not known you. The greatest trial of a good man's constancy is, when his love to Christ comes to stand in competition with a love that is lawful, nay, that is his duty. It is easy to such a one to forsake a lust for Christ, for he hath that within him, that rises against it; but to forsake a father, a brother, a wife, for Christ, that is, to forsake those whom he knows he must love, is hard. And yet he must do so, rather than deny or disown Christ. Thus great is the loss supposed to be; but it is for Christ's sake, that he may be honoured, and the gospel's, that it may be promoted and propagated. It is not the suffering, but the cause, that makes the martyr. And therefore, (2.) The advantage will be great. [1.] They shall receive a hundred-fold in this time, houses, and brethren, and sisters; not in specie, but that which is equivalent. He shall have abundance of comfort while he lives, sufficient to make up for all his losses; his relation to Christ, his communion with the saints, and his title to eternal life, shall be to him brethren, and sisters, and houses, and all. God's providence gave Job double to what he had had, but suffering Christians shall have a hundred-fold in the comforts of the Spirit sweetening their creature comforts. But observe, It is added here in Mark, with persecutions. Even when they are gainers by Christ, let them still expect to be sufferers for him; and not be out of the reach of persecution, till they come to heaven. Nay, The persecutions seem to come in here among the receivings in this present time; for unto you it is given, not only to believe in Christ, but also to suffer for his name; yet this is not all, [2.] They shall have eternal life in the world to come. If they receive a hundred-fold in this world, one would think they should not be encouraged to expect any more. Yet, as if that were a small matter, they shall have life eternal into the bargain; which is more than ten thousand-fold, ten thousand times told, for all their losses. But because they talked so much, and really more than became them, of leaving all for Christ, he tells them, though they were first called, that there should be disciples called after them, that should be preferred before them; as St. Paul, who was one born out of due time, and yet laboured more abundantly than all the rest of the apostles, Co1 15:10. Then the first were last, and the last first.
Tyndale Open Study Notes
10:17-31 The story of the rich man continues the themes of discipleship begun in 9:33 and the requirements for entering the Kingdom of God (10:13-16). The attitude of the rich man contrasts sharply with the childlike faith necessary for entering the Kingdom of God. 10:17 The rich man (10:22) was a young ruler (Matt 19:20; Luke 18:18) who showed respect toward Jesus by kneeling and calling Jesus Good Teacher. Teacher is a frequent title for Jesus in Mark (see Mark 4:38; 5:35; 9:17, 38; 10:20, 35; 12:14, 19, 32; 13:1; 14:14); the addition of good is unique.