COMMENTARY ON M ARK
LESSON NUMBER 111
“ Mark 10:17 And when He was gone forth into the way, there came one running, and kneeled to Him, and asked Him, Good Master, what shall I do that I may inherit eternal life? 18 And Jesus said unto him, Why callest thou Me good? there is none good but one, that is, God. 19 Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honor thy father and mother. 20 And he answered and said unto Him, Master, all these have I observed from my youth.”
(Mark 10:17-20; Matthew 19:16-20; Lk 18:18-21)
AN INQUIRY ABOUT ETERNAL LIFE
INTRODUCTION
We are witnessing a single day in the life of the Lord. Jesus has just instructed His disciples concerning the manner of the Kingdom. He has taken little children into His arms, put His hands on them, and blessed them. Now He goes on His way, continuing His gradual trek to Jerusalem, where He will lay down His life as a “ransom for many” (Mk 10:45). There is something to behold of Jesus as we read of Him moving about among men. He has never allowed Himself to be caught up in the affairs of this world. When confronted with social issues, He never spent much time on them. Certain people asked Him about paying government taxes (Mk 12:14-17). Once a young man asked Him to settle a family issue of distributing an inheritance (Lk 12:13-14). Another time He was told of Pilate butchering some Jews, and offering their blood with their sacrifice (Lk 13:1-5). In each of those cases He gave a quick answer with little elaboration. In one of them, concerning the distribution of an inheritance, He refused to become involved. The fewness of such occurrences confirms that people did not generally associate Jesus with worldly issues. Nor, indeed, did He give Himself to elaborating upon such things. His teaching and preaching chiefly related to “the Kingdom of God” (Lk 8:1). He was noted for teaching in synagogues (Matt 13:54; Mk 1:21; Lk 4:15; John 18:20) and the Temple (Mk 12:35; Lk 19:47; Lk 20:1; John 18:20). This manner of Jesus teaching, and the places where He was ordinarily found, is not generally known.
A CRITICAL QUESTION
“ Mark 10:17 And when He was gone forth into the way, there came one running, and kneeled to Him, and asked Him, Good Master, what shall I do that I may inherit eternal life?”
WHEN HE WAS GONE FORTH INTO THE WAY. Other versions say Jesus “was going out into the road” NKJV “was setting out on a journey,” NASB “started on His way,” NIV and “went out to resume His journey.” WEYMOUTH Matthew says that Jesus “departed from there” – where He had blessed the children (Matt 19:16). The idea is that Jesus left the place to resume His journey to Jerusalem, where He would lay down His life. Luke says of this period of time that “when the time was come that He should be received up, He steadfastly set His face to go to Jerusalem” (Luke 9:51). En route, He passed through a village of the Samaritans, and “sent messengers before His face” to “make ready for Him.” However, even the Samaritans could see that “His face was as though He would go to Jerusalem.” Rather than taking advantage of the brief opportunity given to them “they did not receive Him” (Lk 9:51-53).
The thing to be seen here is that Jesus was driven by Divine purpose. He knew why He had come into the world, and He would not be deterred from it. One of the great deficiencies of the modern church is that it is too easily distracted to lesser things. Such distractions bleed away any spiritual energies they have, so that they cease to “run with patience the race that is set” before them (Heb 12:1). They allow their agenda to be changed, and it is not long before heaven is no longer in their eye, and they are consumed by worldly interests, fads, trends, and the likes. Real spiritual life was lived out before men in Jesus Christ. We see in Him that it is a focused life, characterized by holy intention and a resolve not to be moved away from the appointed goal. We all can learn from our Master, and come to acknowledge that “The disciple is not above his Master, nor the servant above His lord” (Matt 10:24). We really do not have the right to live in any other way.
THERE CAME ONE RUNNING. Luke tells us that this man was a “certain ruler,” which means magistrate or prince (Lk 18:18). Other versions read “an official,” GWN and “a religious leader.” NLT This was a man to whom the people ordinarily came, but now he is the one that comes to Jesus. He hastened to Jesus, coming without delay. Once “all the people, when they beheld Him,” came “running” to Jesus (Mk 9:15). Another time the people “came running together” to Him (Mk 9:25). This was a depiction of the manner of the Kingdom. People who see Jesus as He is come running to Him – come quickly, with haste, and without delay.
AND KNEELED TO HIM. This man “knelt before” Jesus NASB – a posture of insightful worship. Once a leper came to Jesus, “and kneeling down to Him” sought to be healed (Mk 1:40). Another time “a certain man” with a demon-oppressed son came “kneeling down to Him,” asking Jesus to have mercy on His son (Mk 17:14). Kneeling is a posture of submission, which is an integral part of worship. Today we are being introduced to a form of worship that has little submission in it – and this is not good.
GOOD MASTER. Other versions read “Good Teacher,” for the word “Master” means “instructor, or teacher.” STRONG’S The word “Master” is taken from a Greek word that means “one who teachers concerning the things of God, and the duties of man.” THAYER Over the years, I have observed the fewness of people who view Jesus as a “Teacher.” You may remember that Nicodemus referred to Jesus as “a Teacher sent from God,” even though he also said Jesus was noted for doing “miracles” (John 3:2). The man in our text felt he could learn something from Jesus, who, in his perception, was a “good Master,” or Teacher. While this incident will not conclude with a blessing for this man, he has done well to come to Jesus, and to perceive Him as One from whom he can learn. That, it appears to me, is a sort of beginning-understanding of Jesus.
WHAT SHALL I DO? What an arresting question: “what shall I do that I may inherit eternal life?” Matthew says he asked, “what good thing shall I do, that I may have eternal life?” (Matt 19:16). Earlier, after the feeding of the five thousand, Peter responded to Jesus’ inquiry about whether or not they would go away, “Lord to whom shall we go? Thou hast the words of eternal life” (John 6:68). Apart from these two instances, and the words of Jesus Himself, there is no record of any other person until Christ saying the words “eternal life.” In fact, the words “eternal life” do not occur a single time from Genesis through Malachi. In all standard versions of Scripture, “Everlasting life” occurs once in Daniel (Dan 12:2). “Life for evermore” occurs once in Psalm 133:3. “Length of days for ever and ever” is found in Psa 21:4). Isaiah prophesied of death being swallowed up “in victory” (Isa 25:8). Solomon did not make so much as one illusion to “eternal life,” and never used the words “for ever,” or “eternal.”
However, with the advent of Jesus such a stress was placed on eternal life, that it provoked this man to inquire about it (Mk 10:30; John 3:15,16,36; 4:14; 5:24,39; 6:27,40,47, 54; 10:28). In His prayer on the night of His betrayal Jesus said God had given Him “power over all flesh, that He should give eternal life to as many” as was were given to Him (John 17:2). The real Jesus provokes a compelling interest in “eternal life!” Where there is little or no interest in eternal life, Jesus has not been seen.
A SIFTED ANSWER
“ 18 And Jesus said unto him, Why callest thou Me good? there is none good but one, that is, God. 19 Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honor thy father and mother.”
WHY CALLEST THOU ME GOOD? Why does Jesus take the ruler to task for calling Him “good?” He did not say the man was wrong for doing this, but asked him why he said it? This ruler had apparently not made a connection between Jesus and God the Father. He was thinking of Him as an excellent teacher, but not as the Son of God in whom the “fulness of the Godhead” dwells “bodily.” It is possible to have a view of Jesus that is technically correct, but is not lofty enough. For example, there are some who think of Him as their Friend, even though there is no such representation in all of scripture. Jesus called His disciples HIS “friends,” stipulating that they were so only if they did whatever He commanded (John 15:14). He added that the confirmation of them being HIS friends was that He had made known unto them “all things” that He had heard from His Father (John 15:15).
NONE GOOD BUT GOD. Jesus is not saying that He Himself is not good. Concerning Himself, He said, “I am good” (Matt 20:15). Although Jesus “went about doing good,” He was not “good” because He did good things. Rather, He did good things because he was inherently “good” – just as God is “good.” Saying “there is none good but one, that is God,” is similar to saying, “There is none holy as the Lord” (1 Sam 2:2). Man can be both “good” (Lk 6:45; 23:50; Acts 11:24) and “holy” (2 Kgs 4:9; Eph 1:4; 1 Pet 1:15) – but he must be MADE so. God is of Himself “good,” and by virtue of His Deity, Jesus was also “good.”
It is not acceptable to know Jesus “after the flesh” (2 Cor 5:14), or apart from His Godhood. If the fulness of the Godhead dwells in Him bodily, and that according to God’s good pleasure (Col 1:19), then it is wrong to view Him as a mere man – even as an excellent and superior man! That is the point of Christ’s response. The outcome of this incident will confirm that this ruler had not seen Jesus as He really is. Like the blind man who required a second touch from Jesus, he could only see men “as trees walking” (Mk 8:24). He did see something, but it was not enough.
THOU KNOWEST THE COMMANDMENTS. Matthew reads, “keep the commandments” (Matt 19:17). Here is an answer that must be comprehended. The man had asked what he could DO to inherit eternal life. That was a question couched in the concepts of Law. Therefore, Jesus answered him in strict accord with the law. It is written, “Ye shall therefore keep my statutes, and my judgments: which if a man DO, he shall live in them: I am the LORD” (Lev 18:5). In his valedictory address, Moses reaffirmed this covenant: “Now therefore hearken, O Israel, unto the statutes and unto the judgments, which I teach you, for to DO them, that ye may live. . .” (Deut 4:1). He states it again affirming observing to DO all of the commandments was “that ye may live” (Deut 8:1). This is the principle of Law – DO and you will live. The doing had to be complete, with nothing lacking. Every commandment had to be obeyed all of the time, with not a solitary exception. That being done faithfully and without the smallest deviation, life was promised.
Jesus said much the same thing to a lawyer who asked Him concerning eternal life. The Lord asked him how he had read the Law, and what it said on the matter. After answering Jesus that it was, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself” (Luke 10:27), Jesus responded, “Thou hast answered right: this DO, and thou shalt live” (Luke 10:28).
Three times Ezekiel confirmed this principle of Law: “And I gave them My statutes, and showed them My judgments, which if a man DO, he shall even live in them” (Ezek 20:11,13,20). Nehemiah did the same: “which if a man DO, he shall live in them” (Neh 9:29). Paul also takes up this refrain, affirming how the Law speaks concerning righteousness. “For Moses describeth the righteousness which is of the law, That the man which DOETH those things shall live by them” (Rom 10:5). Paul also wrote to the retrogressing Galatians, “And the law is not of faith: but, The man that DOETH them shall live in them” (Gal 3:12). Life by DOING – that is what the Law promised. Yet not a single man experienced that promise. The whole of humanity has offended by breaking the Law. And, as James well says, “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all” (James 2:10).
Jesus then reminds the ruler of commandments from the second table of the Law – a sort of breakdown of loving ones neighbor as himself. Again, no deviation was permitted. Obedience had to be perfect and consistent throughout the entirety of one’s life – every minute of every day of every year, throughout the duration of life.
The Lord had answered the man according to the nature of His question. Actually, eternal life is not conferred because of doing, but because of believing (John 3:15,16). It is a gift, not a wage (Rom 6:23). It is given to those who are given to Jesus (John 17:2).
A SURFACE RESPONSE
“ 20 And he answered and said unto Him, Master, all these have I observed from my youth.”
ALL THESE HAVE I OBSERVED. Matthew reads, “All these things have I kept from my youth up” (Matt 19:20). Luke reads basically the same (Lk 18:21). I do not doubt that the man thought his answer was satisfactory – but the level of his thought was too low. Luke lists five commandments, omitting “defraud not” (Lk 18:20). Matthew lists six, omitting “defraud not,’ and adding the summation commandment, “Thou shalt love thy neighbor as thyself” (Matt 19:18-19). Defrauding has to do with taking away a neighbor’s property, and is a practical way of speaking of covetousness, which is prohibited by the tenth commandment.
This ruler had not flawlessly kept these commandments, even though he said he had “observed,” or “kept” NKJV them since he was a boy. NIV Of course, Jesus had not even mentioned the weightier commandments that were summarized in the words, “And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might” (Deut 6:5). These commandments were: (1) Thou shalt have no other gods before Me. (2) Make no graven images or bow down to them. (3) Do not take the name of the Lord in vain. (4) Remember the Sabbath day to keep it holy. Remember, the Law had to be kept perfectly and without a flaw: “keep all My commandments always” (Deut 5:29). All the people who heard the Law spoken from Sinai had to keep it all the days of their lives, together with their sons and the grandsons (Deut 6:2). They were to be “diligently” kept and done, while walking in “all his ways,” and cleaving to Him (Deut 11:22). They had to always “do that which is right in the eyes of the Lord” (Deut 13:18), walking “ever in His ways” Deut 19:9). Further, His commandmenrs could not be kept perfunctorily. The people were commanded to “do them with all thine heart, and with all thy soul” (Deut 26:16). Moses solemnly reminded the people that they were to “keep all the commandments” (Deut 27:1). Several times they were told to “keep” the commandments AND “do” them (Lev 22:31; 26:3; Deut 7:11; 11:22; 13:18; 19:9). That is, they were to keep them in their hearts and minds, always meditating upon them. They were to “talk of them” in the house, when they walked by the way, when they layed down, and when they rose up (Deut 6:7).
That is a brief summation of life by means of the Law. If eternal life can be appropriated by doing, these things all had to be done always, in every circumstance, with all the heart, and precisely and thoroughly. That is all in the words, “by which a man may live IF he does them” NASB (Lev 18:5). No man of an “honest and good heart” (Lk 8:15) will affirm that he has fulfilled that inexorable requirement. It has always been true, “If we say that we have not sinned, we make him a liar, and his word is not in us” (1 John 1:10).
Notwithstanding this circumstance there remains no small number of preachers and teachers that are offering people eternal life upon the basis of Law: do and live! This is a wholly erroneous approach to eternal life, as confirmed by the First Covenant. It did not confer life upon a single soul during its prominence – a period of 1,500 years. Under the Law you could not live until you had done everything God commanded – things relating to God primarily, and man secondarily. A better way had to be found!
JUSTIFICATION BY FAITH. Now we come to the matter of obtaining justification – which refers to the means by which one is made alive – by another principle. This “new and living way” (Heb 10:20) is declared to be “by faith.” This, the Spirit affirms, is entirely apart from the works of the Law – which offered life upon the basis of doing. As it is written, “Therefore we conclude that a man is justified by faith without the deeds of the law” (Rom 3:28). This does not mean we are free to be lawbreakers. The point is that “the righteousness of the law” is now fulfilled in, not wrought by us. As it is written, “That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Rom 8:4). That is, we are “made righteous” (Rom 5:19) upon the basis of our faith in Christ. Therefore Paul writes, “But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted [reckoned NASB credited NIV] for righteousness” (Rom 4:5).
To say it another way, through the new birth – and we are “children of God by faith in Christ Jesus” (Gal 3:26) – we are created with a character that perfectly fulfils the law. This new creation has no propensity to sin. In fact, it “cannot sin” (1 John 3:9), and Satan cannot even “touch” it (1 John 5:18). Although we still retain an “old man,” or “the flesh,” or “the natural man,” God has graciously provided for the situation. First, in being “dead with Christ,” this part of our human constitution is no longer part of our essential persons. It has been severed from our spirits by “the circumcision of Christ” (Col 2:11). Now we are under no obligation to sin, but have been freed from bondage to it (Rom 6:17,22). When the flesh, in which dwells “no good thing” (Rom 7:18), asserts itself, the regenerated ones can say, “it is no more I that do it” (Rom 7:17,20). That is, these are not expressions of the real “I,” the “new creature” (2 Cor 5:17). The Law would not allow for such an experience – tempting thoughts (Rom 7:7). However, we are now “dead to the Law,” and it cannot condemn us for having unwilling thoughts, which are temptations (Rom 7:4). Although this is a technical point, it is a valid and comforting one. The person that is dead “is freed from the law” (Rom 7:4-5), for it has no power over those who are dead – in this case, “with Christ.” How gloriously different from life offered, but never realized, by means of Law!