The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1895-03-02

was in Pharisee very remarkable. The
form of his question showed that he was
still Pharisee. His question was, What
shall dol or, as Matthew renders it,
what good thing shall do? He was
looking for some added form of penance,
or study of the law, or increase of worship.
Jesus said, MY eallesf Mon me lg0odg
none is good sa0s one, s0sn God. Mat
thew's rendering, as given by the revisers,
is, WY askefh Hou me concerning that
7Vjiich is good? one there is zOhfch is
good He told the young man to look to
the God whose public servant he pro-
fessed to be. He reminded him of the
commandm It's, in the keeping of which
the true life is gained. He summarized
the commandments of the second table;
and it is notable that he added new COM
mandment, DO not defyaud The added
commandment implies that Jesus advised
unfeigned obedience to the law. Obedi
ence to the law is righteousness; righteous
ness is eternal life.
master, replied the young man, all these
things haze I O6ser0ed from my youth.
He had been, as he AYERS to the Teacher
he has suddenly learned not to fatter, an
exceptionally upright and devoted observer
of the law.
2. Jesus Gives an Unexpected
Reply,-vS. I'll, 22.
Jesus looked nbon him and loved him.
Jesus did not doubt that he told the truth
concerning his past life. We may ques-
ton whether Jesus had ever looked into
any mans face,-or any woman's save his
mother's,-more free from passion stains,
or marks of secret faults, or more beautiful
with the traits of its native nobility. This
young man was lowered with The Masters
special love because he was lovable.
He ycarned to bring him into his closer
fellowship. He wished to share with him
his ministry. He had himself abjured
riches when it was in his power to make
loaves as plentiful as the rocks in the des-
ert. Was this lovable young man capable
Of attaining to fellowship with him?
Could he scale the final peak of unselfsh
conservation?
one Thing M0u Aaekest, said Jesus; go,
sell 7Ohatsoea,ey thou hast, and give to the
POOR, and hkou shalt haze treasure tn
heaven. This was what Jesus himself had
done. That this was severe test to the
young man is in the story apparent. Yet
there is no real severity in the demand.
Jesus simply requested of the young man
that he hold his fortune as a steward. 1t
was, we may safely assume, not asked Of
him that he hurriedly dispose of his land
at forced sale, and scatter the proceeds
in indiscriminate almsgiving. Such pro-
cedure would be contrary to the doctrine
and example of Christ. Instead Jesus
would have the young man devote his
business sagacity, hitherto active only in
accumulation, to the benefit of mankind.
He would have him devote life and for
tune,-neither could be complete gift
without the other,-to the service of his
fellowmen.
His continuance fell at the saying, and
he 7Oent Away S0ryoagfxI. for he qVas one
that had great possessions. A true mirror
had been held up before the young mans
inner life. The effect on him was start
ling. He saw, for the first time, his heart
in a clear white light. He had himself
OCOu ali iliS illC a SClN dHl VI SOQ HOW lC
saw that he had been all his life servant
of money. His religious devotion had
been but lawful self-seeking,-lawful ac-
cording to human standards, but by the
final standards theft Satisfaction with
himself, after this selfrevelation, was no
longer possible. His countenance fell.
Inundated, wounded, self-convicted, he
turned away.
This is the last we are told of the
young man in the record. His subsequent
career is matter for conjecture. Some
scholars have believed that he from this
moment became an incensed enemy of Je-
sus; that he tried by increase of pharisaic
zeal to hush the cry of his conscience.
Others hav believed that, after calm medi-
tation,-the great decision in its nature re-
quiring deliberation,-he became devoted
follower of Jesus in spiritual likeness. One
conjecture is as plausible as the other
Even if he still chung to his gain with a
misery spirit, he must have been, few
years afterwards, brought to bitter repent
ance, when the Roman hordes swept over
that region and seized upon all private
Jewish fortunes.
Whatever his subsequent career, the
moral of his example when he was brought
to crucial test cannot be mistaken.
Money may be loved more than God. To
make an idol of money is to shut ones self
away from the present experience of the
eternal life.
3. Riches Spiritual Hindrance,
VS.. 25-27.
After the young man had gone away
Jesus locked round about, and saith unto
his disciples, Hon. hayaly shall rAey that
haze riches enter into tie kingaom Of GOdy
He looked round about; on the houses of
the rich; on the houses of the poor; there
was lesson for the eyes in the very archi-
lecture of the Perean village. Not many
of the rich, living in the fine houses, were
being called by the Spirit. Itwas virtually
impossible for those who idolized their
riches to be followers of Jesus in meekness
and lowliness of heart. 1t is fact that
the poor were almost exclusively hungering
and thirsting for the Gospel.