The Pulpit Commentary — Matthew — Volume 2 — Section 259

bim; it is more for him to choose a worthy pursuit. Of all personal things the- young ruler chose the _v~ry best. He had wealth, but that din not 11&tisfy him. Ho bad the means of acqum_ng pl~ure; but he rose above the idea of making worldly amusement the end and aim of eustence. He craved the life of God which is eternal. Surely_ we may imit~te him in this. Moreover, he _did _well in inquiring of Obrist. Jesus 1e the Way to hfo, and we can find its source In him, as he told the woman of Samaria (John iv. 14). It is right to come to Christ for this boon. II. HIS MISTAKEN ADDRESS. He called our Lord "Good Master." Jesus takes up the phrase at once, and asks what it means. This was no act of captious criticism. The young man did not really know the deep signification of the word " good." Re- used language conventionally. There is a great danger for those who are brought up among religious associations that they will employ the greatest words without entering: into their true meaning. • III. His MORAL ooNDUCT. Christ began with the first elements of morality. We cannot go on to perfection until we have mastered these elements. It is impossible to- be a thief in the world and a saint in the Church. Yet there is a subtle temptation that dogs the footsteps of those who aspire after superior spiritual attainments-. temptation to fall away from common morality. The young man had avoided this temptation. He was no hollow sentimentalist. His virtue was solid. Yet it was not enough. IV. HIS :rIEW DUTY. He is told to renounce his wealth-a hard, a startling require- ment. Jesus does not give this commandment to all rich men, though he never encourages the acquisition of wealth. Bnt he saw that the young ruler's snare was- his riches. It was necessary, therefore, that the riches should be given up. Now, although it was not his duty before this thus to renounce all he possessed, the word of: Christ-if he would become a disciple-made it his duty. Whenever Christ tells any man to sell all he has and give the proceeds to the poor, that man is under an obligo,. tion to obey if he would own the Lordship of Christ. The essential duty is not poverty,. but obedience. The duty may take the same form with any of us if we are convinced on good grounds that Christ desires ns to make the same sacrifice. But whether absolute poverty be required or not, whatever we own is only ours subject to the- bidding of Christ to use it as he directs-and he is not altogether au easy Master to· -serve. V. His BAD FAILURE. The young ruler could not rise up to the sacrifice. Hi& wealth was his undoing. It was not a golden key opening the kingdom of heaven,. but a golden bar holding the gate shut. The young ruler might have become a great Christian leader, saint, or martyr. His refusal dropped him into obscurity. We can- not but pity him, for his was a hard test. Could we stand it? Have we shrunk-,back from even a milder test ?-W. F. A. Vere. 23, 24.-The rich ='s difficulty. Jesus draws a lesson of sad warning from the failure of the young ruler who could not bring himself to make the great sacrifice required as a condition of hie obtaining eternal life. He points out the exceeding. difficulty of a rich man's entrance into the kingdom of heaven. L THE EXPLANATION OF THE DIFFICULTY. It is wholly on the side of the man who is hindered and hampered by his wealth. God has opened the gate and invited all who will to enter. He is no respecter of persons. He does not favour the rich to the neglect of the poor; and be does not favour the poor and deal harshly with the rich, He is just and fair with a.11. But the rich man has hindrances in himself. I. TI~ absorbing interest of riches. 'l'he danger is that the wealthy man should be satisfied with his po1!888sions; or, as that is impossible unless he is partially stupefied by them,. that they should so fill his life. that he should not have time or thought for better- things. He may be buried under the load of his own goods, lost in the mazes of his forest of possessions. 2. The deceitful pro:m,ise of riches. Jesus spoke of th~.?ece1tful- ness of riches as one of the weeds that spring up and choke the Word (eh. xm. 22). It wealth does not yet eatisfy, still it promises future satisfaction. The rlch man comes to think he can buy all he wants, if only he can find thn right market. 3. The foolish pride of riches. If ever a maD has a right to be proud, It is on account of what he is. .aot because of what he has. The owner of millions may be a miserable coward, a. oa, ux. l-30,] THE GOSPEL ACCORDING TO ST. MATTHEW. 263