The young man saith unto him, All these things have I kept from my youth up: what lack I yet?
A sincere rich young ruler told Jesus he had kept the listed duties toward others from his youth and asked what he still lacked to gain eternal life. His confident claim did not mean he had truly fulfilled them, but rested on outward blamelessness by human standards while his heart remained unsatisfied and incomplete. What he lacked was that supreme love of riches was his idol, leaving no room for wholehearted love to God and unselfish love to his neighbor. Jesus exposed that attachment by calling him to be perfect through selling, giving to the poor, and following Him, and he went away sorrowful because he chose great possessions over Christ and heavenly treasure. The same condition is found in many who profess to keep the commandments yet cherish earthly treasure, and only humble surrender to Christ, receiving His righteousness and giving self-denying love to God and the needy, makes the character complete.
Speaker, Words, Setting
The speaker is a rich young ruler in Israel who comes to Christ as a teacher by whom he is willing to be taught, having watched His compassion for the poor and ignorant and having been touched by His meekness and lowliness of heart. His profession that he has kept the commandments from his youth and his question about what he still lacks arise from high motives but imperfect understanding, and follow his conviction as he sees Christ's love and self-denial.
He is sincere, of pleasing appearance, outward piety, and high capabilities, a man who might have been a great blessing, attracted and charmed by Christ's life and teaching. He is convinced there is a place of happiness for those who obey God, is not ignorant of man's duty to God, realizes he must work out a perfect character to live eternally with God, and fully desires eternal life and to be as Christ was. Yet he remains dissatisfied and senses lack, with a high estimate of his own righteousness rather than a sense that he is defective, and he hopes Jesus can satisfy the need he still feels. His honest question about what he lacks brings out the one great defect that would mar his whole life and rob him of eternal life, and points to the need for heart devotion and the love of God, since his supreme love of self has to be surrendered before his character can be sanctified for God's use.
After Jesus directs him to keep the commandments as the way to eternal life, listing duty to others against murder, adultery, theft, and false witness, with honor to father and mother and love to neighbor as self, he answers that he has kept all these things from his youth up and asks what he still lacks. That answer draws Christ's call to be perfect by selling what he has, giving to the poor, gaining treasure in heaven, and following Him, a saying he hears and then goes away sorrowful because he has great possessions. The commandments Jesus names concern duty to other people, and commandment-keeping here means obedience to the principles of God's law, which express His character and require harmony with Him, while loving God with the whole heart leads to life. His claim covers outward obedience while hiding a close and covetous heart, so the verse means commandment-keeping alone is not enough, for one thing is still lacking.
Jesus had quoted five of the last six commandments and the second great commandment to love one's neighbor as oneself, and had not named the first four commandments containing duty to God. In one telling his profession is put as having kept all the ten holy precepts from his youth.
Outward Obedience Insufficient
His claim to have kept all from his youth up did not mean he had truly kept or fulfilled them, for he supposed he had kept them yet was deceived in himself. His supreme love of wealth kept him from loving God with all his heart and his neighbor as himself, so he failed in both, and his possessions stood in the way of responding to the call to sell and give to the poor to have treasure in heaven and follow. His question what he still lacked showed that outward obedience had not made him complete or ready to follow in self-denial, and his outward piety did not mean his character was complete, since when tested he would not give up his riches because they had become his idol standing in the way of eternal life. His sorrow when duty was pointed out is repeated by many who become sorrowful when the duty of keeping the Sabbath is pointed out because they are not willing to lift the cross and bear it.
He spoke with confidence in his own fidelity and righteousness and with a high estimate of himself, thinking himself perfect and lacking nothing, and that sense of security was false. The same confidence appears in those who profess the truth and think they are perfect and without lack when far from perfection, cherishing idols that will shut them out of heaven and who, if told to sell all and give to the poor, would go away sorrowful, choosing riches rather than parting with them to secure treasure in heaven. It appears also in those who trust their own obedience as fitness for eternal life and in self-deceived people who do not seek truth earnestly, whose confidence in conduct does not overcome attachment to earthly wealth, while worldly cares, riches and other desires choke the word, leave them without fruit, and cause understanding of important truths to fade into darkness. His claim of blamelessness under the law did not mean willingness to obey fully, for he could not give up earthly wealth when told to sell and give to the poor, and that attachment exposed the limits of his obedience.
His claim rested on outward integrity and amiable character with willingness to do good and a blameless outward life by human standards, which he mistook for spiritual perfection. He had been flattered for amiable traits and willingness to do good, and he flattered himself that integrity in dealing with fellow men fulfilled the law and that he possessed perfection of character, putting him in the same spiritual state as Paul when blameless touching the letter of the law. No human standard can save a soul from death, and God's standard must be seen, acknowledged and followed, for his answer exposed failure to recognize his need, especially lack of love for God and neighbor which the test of surrendering possessions would reveal.
His question revealed that obedience had not brought inward assurance or made his heart whole or his heart right, for by human standards his outward life was blameless yet he feared all was not right between him and God. Entering into life involves conditions, and outward commandment-keeping alone did not answer his need or make him ready to follow when Jesus required giving possessions to the poor and following Him. That legal obedience had not fully entered life and character, for he was unwilling to give all he had and all he was, showing the difference between outward commandment-keeping and wholehearted obedience required for the kingdom, and showing that outward keeping can coexist with a cherished inward defect. That defect is exposed as selfishness and covetousness as the plague-spot of character and as supreme selfishness, and as a close and covetous heart that tithes mint and rue but neglects weightier matters, proving lack of the true spirit of sacrifice where required economy has been stretched into meanness. He lacked discernment of his need for inward devotion and Christian goodness, needing a humble contrite heart recognizing the supreme love owed to God and its own lack and finding perfection in Christ, and his limits appear when he will not fully obey, turning away rather than accept the condition and choosing wealth over Christ and heavenly treasure, in the same self-righteous spirit seen in Judas who appeared righteous yet neglected character and failed to live the words spoken to him. If through the commandment he had understood that he was sinful, as Paul did, and had obeyed in spirit and truth, the law would have exposed and slain his sinful nature and he would have laid hold of eternal life.
Supreme Love of Riches
The one thing still lacking was that love for possessions outweighed love for eternal life, so that willingness to keep the commandments and desire for eternal life stopped short of willingness to sacrifice wealth in order to follow. When giving to the poor was required, desire was chilled and the answer was to go away sorrowful because riches were valued more than heavenly treasure. Heaven was wanted without the sacrifice required to become a disciple, treasure was chosen over eternal rewards, and the way to life through sacrifice of earthly wealth for richness in good works was judged to cost too much.
That supreme love of riches was an idol that swallowed the heart in earthly treasure and stood in the way of loving God with whole heart, soul, and mind. It was therefore failure in the first four commandments containing duty to God, having other gods before the Lord, lacking supreme love to God, and leaving no room for the love of God. For that reason there was no appreciating, receiving, believing, or following when called to sell, give to the poor, gain treasure in heaven, and follow, and the claim to have kept from youth was self-deception rather than true fulfillment. Great possessions revealed unreadiness to follow in self-denial and unwillingness to bear the cross when duty was made plain.
The same love shut the eyes to the wants of fellow men and kept wealth instead of using it to help the poor, which proved failure to love the neighbor as self and failure in the last six commandments. Keeping the commandments cannot be separated from love for others, for the first four teach supreme love for God and the last six require love for neighbor as self in wholehearted love and unselfish care, especially toward those in greatest danger and need. A profession of love for God without such love for brother is not genuine, and outward commandment-keeping can coexist with a heart devoted to wealth above God and people. Love is the spirit and life of the commandments, and with self-love and worldly gain ruling the heart there is transgression, disharmony with heaven's principles, and lack of what is essential for entering the kingdom.
Possessions were loved better than God and better than heavenly treasure, with desire to have both heavenly treasure and temporal advantage. Eternal life was desired without willingness to make the sacrifice, giving up seen earthly treasure for unseen heavenly treasure was counted too great a risk, heaven was judged to cost too much, and so immortal life was renounced and worship was given ever after to the world. Great possessions made it difficult to turn the affections even when eternal life was promised, and attachment to money and power showed that professing to keep God's commandments is not faithfulness while love of riches rules the heart. Position and possessions were weakening character and competing with God for the affections, and keeping anything back from God, much or little, diminished moral strength and ability to do good, since cherished worldly things can take over the heart.
Christ's Test and Refusal
Jesus tore away his false security by touching the one point where his attachment lived, telling him to sell what he had, give to the poor, gain treasure in heaven, and follow Him. That command pointed out his idol and tested how much higher he prized eternal life than riches and how much God and truth were loved, revealing the self-denial required for discipleship. His claim to have kept from his youth the five of the last six commandments Jesus quoted and the second great commandment to love his neighbor as himself was thereby disproved, for he would not give to the poor and follow, showing that keeping the commandments cannot be separated from love for others. Outward keeping could thus coexist with a heart devoted to wealth above God and other people, since he had not loved his neighbor as himself in withholding wealth from need nor loved God above all in prizing possessions more than the Giver.
Christ also pointed him to undone duties plainly specified by the law, to love God supremely and his neighbor as himself. A spirit of love and self-sacrifice is the touchstone of character and the test applied at the final judgment. Making these sacrifices is a gift of the bread of life, for Christ must become the life-giving current within the soul.
He heard the saying and went away sorrowful because he had great possessions, refusing the offer of eternal life. His desire was chilled because he valued riches more than heavenly treasure, choosing his treasure and earthly wealth over Christ and heavenly treasure. He wanted both heavenly treasure and the temporal advantages of riches, desiring eternal life but unwilling to make the sacrifice, counting giving up seen earthly treasure for unseen heavenly treasure too great a risk, and so he gave his worship ever after to the world. His choice shows the ordeal of weighing Christ against the world and the need for complete obedience and self-surrender, giving up whatever would corrupt the whole person even when the sacrifice seems great.
Jesus invited him without compelling his choice. Obeying Christ's words was his only hope of salvation and of attaining a complete Christian character, for keeping anything back from God, much or little, diminished moral strength and ability to do good as cherished worldly things take over the heart and as position and possessions weaken character and compete with God for affections. His sorrow showed unwillingness to bear the cross, to deny self, take up the cross, and follow in self-denial, revealing weakness and that he was not a true lover of God despite claiming to love Him. The same sorrow is repeated when duty is pointed out and people are unwilling to lift the cross.
That refusal proves disobedience, for keeping the whole law yet offending in one point is guilt of all. What he still lacked was the law written in mind and heart and brought home to the conscience to see the exceeding sinfulness of sin, with death to self and crucifixion of self, without which spiritual holiness cannot be known and readiness for the Lord's coming is impossible. His outward obedience had not made his heart whole, for Jesus exposed his selfishness and covetousness, and Judas shared his self-righteous spirit, appearing righteous while neglecting character and failing to live Christ's words.
He needed a humble, contrite heart that recognized the supreme love owed to God and its own lack and found its perfection in Christ. His supreme love of self had to be surrendered in heart devotion and love of God before his character could be sanctified for God's use, though sincere and qualified for service. He needed to accept Christ as Saviour and receive His righteousness, for joined with Christ's divine power human effort can obey God's law, which does not mean faith permits breaking the law. Trusting one's own obedience as fitness for eternal life is therefore false, since attachment to possessions kept him from following and made his claim false.
Warning to Believers Today
The question pictures the condition of many Sabbath-keepers who seek eternal life while claiming to have kept the commandments from childhood or youth. Like the young man, they profess the truth and think themselves perfect and lacking nothing when they are far from perfection. Yet their very question exposes that they do not love God and their fellow men more than riches. Their supreme love of riches is an idol that makes it impossible to love God with all heart and soul and mind and shuts their eyes to the wants of fellow men, with the heart swallowed up in earthly treasure and loving possessions better than God and better than heavenly treasure. Such cherished idols will shut them out of heaven, for if told to sell all and give to the poor they would go away sorrowful like him, choosing to keep riches rather than part with them to secure treasure in heaven and venturing eternal life for worldly possession.
He stands for a large class who, when duty is brought to bear upon them, see a cross to be lifted. Earthly treasures hold people back, and that is why few obey God. Worldly cares, riches, and other desires can choke the word, leave them without fruit, and cause understanding of important truths to fade until they are in darkness, because they do not seek truth earnestly and deceive themselves. The same unwillingness appears in the aged who would accept eternal life but not at cost to themselves, for wanting everlasting life is not enough when a person is unwilling to sacrifice earthly possessions for God. His sorrow when his duty was pointed out is repeated by many who become sorrowful when the duty of keeping the Sabbath is pointed out because they are not willing to lift the cross, revealing self-deception about obedience, failure to love God with the whole heart, unreadiness to follow in self-denial, and weakness as not true lovers of God.
The account applies to those who turn away sorrowfully when God's work calls them to give up property to support its messengers and help carry present truth to those in need and feed hungry sheep dying for want of saving truth. Attachment to earthly goods keeps them from sacrificing to help others receive truth and lay up treasure in heaven. Entering into life involves conditions that outward commandment-keeping alone does not meet, for his claim to have kept the commandments from youth did not mean he was already perfect, and Jesus set a further condition to give possessions to the poor and follow Him. Possessions withheld from God's work may soon be swept away when destruction and the overflowing scourge pass over, leaving it forever too late to sacrifice earthly goods and store treasure in heaven, while giving lays up treasure. Perfecting Christian character, being faithful with entrusted sacred truths and talents at the Master's reckoning, letting light shine openly as learning from Christ, and laying up treasures in heaven is how eternal life is secured.
Riches must be used properly, distributed to bless the needy and advance God's work, held as not one's own and faithfully discharged as God's stewardship, turning wealth toward good works and what is lent for God's glory. Truth set home to the heart by the Spirit will crowd out love of riches, for love of Jesus and riches cannot dwell in the same heart. When love to God so far surpasses love of riches the possessor breaks away, transfers affections to God, finds highest pleasure in right disposition of the Lord's goods, and administers to the wants of His cause. Then he can keep the first four commandments and the last six, for attachment to earthly riches had eclipsed love for neighbor and the eternal inheritance. The test of discipleship is willingness to give to the poor, take up the cross, and follow, since he chose earthly treasure because he judged the cost of heaven too great.
A sincere rich young ruler told Jesus he had kept the listed duties toward others from his youth and asked what he still lacked to gain eternal life. His confident claim did not mean he had truly fulfilled them, but rested on outward blamelessness by human standards while his heart remained unsatisfied and incomplete. What he lacked was that supreme love of riches was his idol, leaving no room for wholehearted love to God and unselfish love to his neighbor. Jesus exposed that attachment by calling him to be perfect through selling, giving to the poor, and following Him, and he went away sorrowful because he chose great possessions over Christ and heavenly treasure. The same condition is found in many who profess to keep the commandments yet cherish earthly treasure, and only humble surrender to Christ, receiving His righteousness and giving self-denying love to God and the needy, makes the character complete.
Speaker, Words, Setting
The speaker is a rich young ruler in Israel who comes to Christ as a teacher by whom he is willing to be taught, having watched His compassion for the poor and ignorant and having been touched by His meekness and lowliness of heart. His profession that he has kept the commandments from his youth and his question about what he still lacks arise from high motives but imperfect understanding, and follow his conviction as he sees Christ's love and self-denial.
He is sincere, of pleasing appearance, outward piety, and high capabilities, a man who might have been a great blessing, attracted and charmed by Christ's life and teaching. He is convinced there is a place of happiness for those who obey God, is not ignorant of man's duty to God, realizes he must work out a perfect character to live eternally with God, and fully desires eternal life and to be as Christ was. Yet he remains dissatisfied and senses lack, with a high estimate of his own righteousness rather than a sense that he is defective, and he hopes Jesus can satisfy the need he still feels. His honest question about what he lacks brings out the one great defect that would mar his whole life and rob him of eternal life, and points to the need for heart devotion and the love of God, since his supreme love of self has to be surrendered before his character can be sanctified for God's use.
After Jesus directs him to keep the commandments as the way to eternal life, listing duty to others against murder, adultery, theft, and false witness, with honor to father and mother and love to neighbor as self, he answers that he has kept all these things from his youth up and asks what he still lacks. That answer draws Christ's call to be perfect by selling what he has, giving to the poor, gaining treasure in heaven, and following Him, a saying he hears and then goes away sorrowful because he has great possessions. The commandments Jesus names concern duty to other people, and commandment-keeping here means obedience to the principles of God's law, which express His character and require harmony with Him, while loving God with the whole heart leads to life. His claim covers outward obedience while hiding a close and covetous heart, so the verse means commandment-keeping alone is not enough, for one thing is still lacking.
Jesus had quoted five of the last six commandments and the second great commandment to love one's neighbor as oneself, and had not named the first four commandments containing duty to God. In one telling his profession is put as having kept all the ten holy precepts from his youth.
Outward Obedience Insufficient
His claim to have kept all from his youth up did not mean he had truly kept or fulfilled them, for he supposed he had kept them yet was deceived in himself. His supreme love of wealth kept him from loving God with all his heart and his neighbor as himself, so he failed in both, and his possessions stood in the way of responding to the call to sell and give to the poor to have treasure in heaven and follow. His question what he still lacked showed that outward obedience had not made him complete or ready to follow in self-denial, and his outward piety did not mean his character was complete, since when tested he would not give up his riches because they had become his idol standing in the way of eternal life. His sorrow when duty was pointed out is repeated by many who become sorrowful when the duty of keeping the Sabbath is pointed out because they are not willing to lift the cross and bear it.
He spoke with confidence in his own fidelity and righteousness and with a high estimate of himself, thinking himself perfect and lacking nothing, and that sense of security was false. The same confidence appears in those who profess the truth and think they are perfect and without lack when far from perfection, cherishing idols that will shut them out of heaven and who, if told to sell all and give to the poor, would go away sorrowful, choosing riches rather than parting with them to secure treasure in heaven. It appears also in those who trust their own obedience as fitness for eternal life and in self-deceived people who do not seek truth earnestly, whose confidence in conduct does not overcome attachment to earthly wealth, while worldly cares, riches and other desires choke the word, leave them without fruit, and cause understanding of important truths to fade into darkness. His claim of blamelessness under the law did not mean willingness to obey fully, for he could not give up earthly wealth when told to sell and give to the poor, and that attachment exposed the limits of his obedience.
His claim rested on outward integrity and amiable character with willingness to do good and a blameless outward life by human standards, which he mistook for spiritual perfection. He had been flattered for amiable traits and willingness to do good, and he flattered himself that integrity in dealing with fellow men fulfilled the law and that he possessed perfection of character, putting him in the same spiritual state as Paul when blameless touching the letter of the law. No human standard can save a soul from death, and God's standard must be seen, acknowledged and followed, for his answer exposed failure to recognize his need, especially lack of love for God and neighbor which the test of surrendering possessions would reveal.
His question revealed that obedience had not brought inward assurance or made his heart whole or his heart right, for by human standards his outward life was blameless yet he feared all was not right between him and God. Entering into life involves conditions, and outward commandment-keeping alone did not answer his need or make him ready to follow when Jesus required giving possessions to the poor and following Him. That legal obedience had not fully entered life and character, for he was unwilling to give all he had and all he was, showing the difference between outward commandment-keeping and wholehearted obedience required for the kingdom, and showing that outward keeping can coexist with a cherished inward defect. That defect is exposed as selfishness and covetousness as the plague-spot of character and as supreme selfishness, and as a close and covetous heart that tithes mint and rue but neglects weightier matters, proving lack of the true spirit of sacrifice where required economy has been stretched into meanness. He lacked discernment of his need for inward devotion and Christian goodness, needing a humble contrite heart recognizing the supreme love owed to God and its own lack and finding perfection in Christ, and his limits appear when he will not fully obey, turning away rather than accept the condition and choosing wealth over Christ and heavenly treasure, in the same self-righteous spirit seen in Judas who appeared righteous yet neglected character and failed to live the words spoken to him. If through the commandment he had understood that he was sinful, as Paul did, and had obeyed in spirit and truth, the law would have exposed and slain his sinful nature and he would have laid hold of eternal life.
Supreme Love of Riches
The one thing still lacking was that love for possessions outweighed love for eternal life, so that willingness to keep the commandments and desire for eternal life stopped short of willingness to sacrifice wealth in order to follow. When giving to the poor was required, desire was chilled and the answer was to go away sorrowful because riches were valued more than heavenly treasure. Heaven was wanted without the sacrifice required to become a disciple, treasure was chosen over eternal rewards, and the way to life through sacrifice of earthly wealth for richness in good works was judged to cost too much.
That supreme love of riches was an idol that swallowed the heart in earthly treasure and stood in the way of loving God with whole heart, soul, and mind. It was therefore failure in the first four commandments containing duty to God, having other gods before the Lord, lacking supreme love to God, and leaving no room for the love of God. For that reason there was no appreciating, receiving, believing, or following when called to sell, give to the poor, gain treasure in heaven, and follow, and the claim to have kept from youth was self-deception rather than true fulfillment. Great possessions revealed unreadiness to follow in self-denial and unwillingness to bear the cross when duty was made plain.
The same love shut the eyes to the wants of fellow men and kept wealth instead of using it to help the poor, which proved failure to love the neighbor as self and failure in the last six commandments. Keeping the commandments cannot be separated from love for others, for the first four teach supreme love for God and the last six require love for neighbor as self in wholehearted love and unselfish care, especially toward those in greatest danger and need. A profession of love for God without such love for brother is not genuine, and outward commandment-keeping can coexist with a heart devoted to wealth above God and people. Love is the spirit and life of the commandments, and with self-love and worldly gain ruling the heart there is transgression, disharmony with heaven's principles, and lack of what is essential for entering the kingdom.
Possessions were loved better than God and better than heavenly treasure, with desire to have both heavenly treasure and temporal advantage. Eternal life was desired without willingness to make the sacrifice, giving up seen earthly treasure for unseen heavenly treasure was counted too great a risk, heaven was judged to cost too much, and so immortal life was renounced and worship was given ever after to the world. Great possessions made it difficult to turn the affections even when eternal life was promised, and attachment to money and power showed that professing to keep God's commandments is not faithfulness while love of riches rules the heart. Position and possessions were weakening character and competing with God for the affections, and keeping anything back from God, much or little, diminished moral strength and ability to do good, since cherished worldly things can take over the heart.
Christ's Test and Refusal
Jesus tore away his false security by touching the one point where his attachment lived, telling him to sell what he had, give to the poor, gain treasure in heaven, and follow Him. That command pointed out his idol and tested how much higher he prized eternal life than riches and how much God and truth were loved, revealing the self-denial required for discipleship. His claim to have kept from his youth the five of the last six commandments Jesus quoted and the second great commandment to love his neighbor as himself was thereby disproved, for he would not give to the poor and follow, showing that keeping the commandments cannot be separated from love for others. Outward keeping could thus coexist with a heart devoted to wealth above God and other people, since he had not loved his neighbor as himself in withholding wealth from need nor loved God above all in prizing possessions more than the Giver.
Christ also pointed him to undone duties plainly specified by the law, to love God supremely and his neighbor as himself. A spirit of love and self-sacrifice is the touchstone of character and the test applied at the final judgment. Making these sacrifices is a gift of the bread of life, for Christ must become the life-giving current within the soul.
He heard the saying and went away sorrowful because he had great possessions, refusing the offer of eternal life. His desire was chilled because he valued riches more than heavenly treasure, choosing his treasure and earthly wealth over Christ and heavenly treasure. He wanted both heavenly treasure and the temporal advantages of riches, desiring eternal life but unwilling to make the sacrifice, counting giving up seen earthly treasure for unseen heavenly treasure too great a risk, and so he gave his worship ever after to the world. His choice shows the ordeal of weighing Christ against the world and the need for complete obedience and self-surrender, giving up whatever would corrupt the whole person even when the sacrifice seems great.
Jesus invited him without compelling his choice. Obeying Christ's words was his only hope of salvation and of attaining a complete Christian character, for keeping anything back from God, much or little, diminished moral strength and ability to do good as cherished worldly things take over the heart and as position and possessions weaken character and compete with God for affections. His sorrow showed unwillingness to bear the cross, to deny self, take up the cross, and follow in self-denial, revealing weakness and that he was not a true lover of God despite claiming to love Him. The same sorrow is repeated when duty is pointed out and people are unwilling to lift the cross.
That refusal proves disobedience, for keeping the whole law yet offending in one point is guilt of all. What he still lacked was the law written in mind and heart and brought home to the conscience to see the exceeding sinfulness of sin, with death to self and crucifixion of self, without which spiritual holiness cannot be known and readiness for the Lord's coming is impossible. His outward obedience had not made his heart whole, for Jesus exposed his selfishness and covetousness, and Judas shared his self-righteous spirit, appearing righteous while neglecting character and failing to live Christ's words.
He needed a humble, contrite heart that recognized the supreme love owed to God and its own lack and found its perfection in Christ. His supreme love of self had to be surrendered in heart devotion and love of God before his character could be sanctified for God's use, though sincere and qualified for service. He needed to accept Christ as Saviour and receive His righteousness, for joined with Christ's divine power human effort can obey God's law, which does not mean faith permits breaking the law. Trusting one's own obedience as fitness for eternal life is therefore false, since attachment to possessions kept him from following and made his claim false.
Warning to Believers Today
The question pictures the condition of many Sabbath-keepers who seek eternal life while claiming to have kept the commandments from childhood or youth. Like the young man, they profess the truth and think themselves perfect and lacking nothing when they are far from perfection. Yet their very question exposes that they do not love God and their fellow men more than riches. Their supreme love of riches is an idol that makes it impossible to love God with all heart and soul and mind and shuts their eyes to the wants of fellow men, with the heart swallowed up in earthly treasure and loving possessions better than God and better than heavenly treasure. Such cherished idols will shut them out of heaven, for if told to sell all and give to the poor they would go away sorrowful like him, choosing to keep riches rather than part with them to secure treasure in heaven and venturing eternal life for worldly possession.
He stands for a large class who, when duty is brought to bear upon them, see a cross to be lifted. Earthly treasures hold people back, and that is why few obey God. Worldly cares, riches, and other desires can choke the word, leave them without fruit, and cause understanding of important truths to fade until they are in darkness, because they do not seek truth earnestly and deceive themselves. The same unwillingness appears in the aged who would accept eternal life but not at cost to themselves, for wanting everlasting life is not enough when a person is unwilling to sacrifice earthly possessions for God. His sorrow when his duty was pointed out is repeated by many who become sorrowful when the duty of keeping the Sabbath is pointed out because they are not willing to lift the cross, revealing self-deception about obedience, failure to love God with the whole heart, unreadiness to follow in self-denial, and weakness as not true lovers of God.
The account applies to those who turn away sorrowfully when God's work calls them to give up property to support its messengers and help carry present truth to those in need and feed hungry sheep dying for want of saving truth. Attachment to earthly goods keeps them from sacrificing to help others receive truth and lay up treasure in heaven. Entering into life involves conditions that outward commandment-keeping alone does not meet, for his claim to have kept the commandments from youth did not mean he was already perfect, and Jesus set a further condition to give possessions to the poor and follow Him. Possessions withheld from God's work may soon be swept away when destruction and the overflowing scourge pass over, leaving it forever too late to sacrifice earthly goods and store treasure in heaven, while giving lays up treasure. Perfecting Christian character, being faithful with entrusted sacred truths and talents at the Master's reckoning, letting light shine openly as learning from Christ, and laying up treasures in heaven is how eternal life is secured.
Riches must be used properly, distributed to bless the needy and advance God's work, held as not one's own and faithfully discharged as God's stewardship, turning wealth toward good works and what is lent for God's glory. Truth set home to the heart by the Spirit will crowd out love of riches, for love of Jesus and riches cannot dwell in the same heart. When love to God so far surpasses love of riches the possessor breaks away, transfers affections to God, finds highest pleasure in right disposition of the Lord's goods, and administers to the wants of His cause. Then he can keep the first four commandments and the last six, for attachment to earthly riches had eclipsed love for neighbor and the eternal inheritance. The test of discipleship is willingness to give to the poor, take up the cross, and follow, since he chose earthly treasure because he judged the cost of heaven too great.