How to understand wealth

The Rich Young Ruler

Mark 10:17–31 ESV

And as he was setting out on his journey, a man ran up and knelt before him and asked him, “Good Teacher, what must I do to inherit eternal life?” And Jesus said to him, “Why do you call me good? No one is good except God alone. You know the commandments: ‘Do not murder, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother.’ ” And he said to him, “Teacher, all these I have kept from my youth.” And Jesus, looking at him, loved him, and said to him, “You lack one thing: go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me.” Disheartened by the saying, he went away sorrowful, for he had great possessions. And Jesus looked around and said to his disciples, “How difficult it will be for those who have wealth to enter the kingdom of God!” And the disciples were amazed at his words. But Jesus said to them again, “Children, how difficult it is to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.” And they were exceedingly astonished, and said to him, “Then who can be saved?” Jesus looked at them and said, “With man it is impossible, but not with God. For all things are possible with God.” Peter began to say to him, “See, we have left everything and followed you.” Jesus said, “Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life. But many who are first will be last, and the last first.”

Pray

Pericopal theology: Jesus shows us that wealth allocated in the wrong place is nearly an impassible barrier to following Him.

Context: Jesus gets done dropping hard teachings about divorce to the Jewish crowds and Pharisees. Even his own disciples are questioning and trying to understand the hardness of his teachings. Jesus tells them the Kingdom belongs to children who come in full faith and trust. They don’t hold anything back in coming to him and following him.

V. 17-18: Enter a wealthy young Jewish man. Jesus, the traveling teacher is ready to move on.

He’s enthusiastically approached by someone who wants to do what’s right.

He recognizes Jesus as greater than any other teacher. Calling him “Good teacher” was implying sinlessness and a complete goodness.

No instance in the Talmud of a rabbi being addressed as a “good Teacher” or Good master. This man uses a very bold title in addressing Jesus

He thinks he’s close to inheriting eternal life because he’s kept all he needs to but is obviously provoked by Jesus’ teachings

Jesus doesn’t deny his deity but wants the ruler to think carefully about what he is calling him.

If he truly is good, and perfect, then he can rightfully demand the full allegiance of the man calling him this. It’s a caution to think carefully. “Do you really know what you are saying when you call me Good?”

The man comes to Jesus and misses it. He comes to Jesus hoping that he can be pointed the right way to eternal life without recognizing that the man he kneels before is the way, truth, and life.

It’s all about what can he “do” not who can give him eternal life. It indicates a life of legalistic practice of obedience when Jesus wants relationship.

He didn’t want Jesus to be his savior; he wanted Jesus to show him the way to be his own savior.

He’s depending on his actions being sufficient, so Jesus meets him at this level.

v.19-22

Jesus meets him with several commandments that could be “done” in the old covenant understanding. They were fulfillable by the Jewish understanding but not by Jesus’ standards which called these commandments a thing of the heart. Before, you could have a heart full of adultery or murder but not act on it and still fulfill the law.

If the man understood this, his response would have been different.

Jesus loves the man and has compassion on him because he has done everything right but his life is empty, which is why he’s coming to Jesus in the first place!

Jesus challenges him with one more thing that he can do—sell everything and give it to the poor.

“So you want to find fulfillment and salvation by doing for God? “

Jesus didn’t ask him to simply give up his wealth but to exchange earthly possessions for treasures in heaven and to come follow him.

This was too much. His earthly wealth stopped him from following Christ.

Think above to the call to be like children—children don’t have earthly possessions. They are fully reliant on others. This is the level of commitment that Jesus not only wants, but requires to be a true disciple. Anything that you desire, own, or hold onto in the place of following Christ disqualifies you from being a disciple who joyfully follows him.

If you’re self-sufficient, that’s a problem.

V. 23-27:

The disciples are astonished that it’s hard for the rich to enter the kingdom of God.

Some of his disciples may have had some wealth. Matthew dealt with money as a tax-collector and was probably more well-off than most.

Jesus clarifies that trusting in wealth is the primary reason it’s hard for the rich in the Kingdom.

Having money inherently causes you to place your trust in wealth instead of in God.

You automatically become less dependent on God when you can put food on your table, pay for gas, and pay your rent. God gets removed out of the equation.

This is what Jesus warns against. He wants us to recognize God as the Father who gives good gifts to his children, the one who gives when we ask, the one who gives us our daily bread, the things we need every day, and the one who knows what we have need of before we even ask.

The wealthy have no need of this.

Jesus gives a ridiculous analogy to show his point. A camel going through the eye of a needle. Some commentators try to explain this as a camel entering a small gate or a misunderstanding of the Greek word to make his statement seem more plausible.

His disciples show that Jesus is making an intentionally absurd comparison to get his point across—it is impossible but for God for anyone who is rich to be saved.

Who then can be saved?

The disciples and Jesus had a very different understanding of what being rich means. It was a much lower bar. They don’t give themselves a pass but are dismayed and wonder if anyone can be saved. Clearly riches meant something else.

With men it is impossible, but not with God; for with God all things are possible.

V. 28-31

The disciples, in contrast to the rich young man had left everything to follow Christ.

Jesus lays out the positive side to the cost of following Christ.

Anyone who has given up some material or relational thing to follow him will receive 100x now and in the age to come. Jesus doesn’t speak literally (can’t have 100 mothers), but to show the magnitude of blessing.

It’s not a “you’ll get it back” but you’re getting it in this age at 100x return and in the age to come, eternal life.

The return is so great it would be foolish to hold onto the things that rust and moth corrupt and destroy.

A kingdom principle: Until it costs you everything, you won’t receive anything.

The young man had done everything but couldn’t forsake his wealth, so what was he left with? His wealth.

The disciples left their meager wealth and got a return that was so much greater.

One of the things I love about Jesus. He could demand we follow him and lose everything for nothing in return. Instead, he demands we follow him, and endure much hardship, so that we receive so much more now and in the future.

Many who are first will be last, and the last first.

Those who are first now by earthly terms (i.e. finances) will be last in the Kingdom, where those who have given everything and lived poorly will be rewarded so greatly that they are first in the Kingdom that is eternal!

Jesus shows us that wealth allocated in the wrong place is nearly an impassible barrier to following Him.

Money is talked about more frequently than anything else. Almost 25% of Jesus’ words deal with biblical stewardship and 1 in 10 verses in the Gospels deal with money. It’s a huge topic and dare I say more important than any other teaching simply by how often Jesus talks about it.

Why? If there’s anything that’s likely to disqualify someone from the Kingdom, it’s their own wealth getting in the way of their need for a Savior.

Blessed are the poor, for theirs is the kingdom of God. The poor see the power of the kingdom.

In the Sermon on the Mount, Jesus points out that money and God are rivaling masters. If you love money, you will despise God. You cannot serve both God and mammon (money).

Jesus isn’t against wealth. Jesus is against wealth that’s in the wrong place. He wants us to put our wealth where it matters.

David Bercot, monopoly money example.

When our wealth is being put in the right place, we can more easily see our need for God and focus on the things that matter. We let God provide for us.

How should we think about wealth then? This is a sampler.

Radically Renounce earthly wealth. This is the direct instruction Jesus gives to someone plagued with wealth. Renounce it, sell it, give it all away. This is how you lay up treasure in heaven.

Share it within the body. Koinonia (fellowship) implies more than just spiritual sharing but is in every aspect physical sharing as well. Acts shows a body of people selling their possessions for the greater good.

Didache speaks about the commonality of money and goods: “Thou shalt not hesitate to give, nor murmur when thou givest; for thou shalt know who is the good repayer of the hire. Thou shalt not turn away from him that is in want, but thou shalt share all things with thy brother, and shalt not say that they are thine own; for if ye are partakers in that which is immortal, how much more in things which are mortal?”

His last line argues that Christians who are common owners in spiritual things, who have koinonia—in the immmortal things—should be ready to share likewise in the less important things that are mortal.

Clement of Rome, writing in the late first century, says “Let the rich man provide for the wants of the poor; and let the poor man bless God, because He hath given one by whom his need may be supplied.”

Those that have wealth are responsible to provide for the poor. within first and without second.

Wealth isn’t evil, but it is dangerous.

Clement of Alexandria, writing from a much wealthier environment, believed that the wealthy could be saved if they used their wealth correctly. In order to overcome their riches, they had to despise it, not just keep yourself from being ruled by it.

He recommended wise mentors who could guide them in managing their riches and educating their souls.

Keep it moving. Wealth is meant to be distributed. Community of goods lasted into the third century in some areas and then the church transitioned to almsgiving. Unanimously, the view on wealth was—one should keep for oneself what is necessary and give the superfluous to the needy.

Initially it meant the needy within the church until the church became wealthy with Constantine and the focus shifted towards charitable deeds.

The early church agreed that wealth is to be shared. “To accumulate wealth is to pervert it, not only because real wealth must always be moving and active, but also because the purpose of wealth is to meet human need.”

Two resources: Faith & Wealth by Justo Gonzalez, and The Treasure Principle by Randy Alcorn.

All of us have more than we need. Our wealth can be an impossible obstacle to overcome in entering the Kingdom and following Christ. Consider this: by holding onto your wealth you gain nothing but temporary satisfaction. You benefit and no one else does. Giving it away creates wealth in heaven, something that’s worth infinitely more. Our wealth in the wrong place is a danger and potential threat to inheriting eternal life. And we won’t be left in a place of need. Our heavenly father will provide for our needs.

We have the opportunity to create treasures unseen. The first shall be last and the last shall be first.

I challenge you this week to give more wealth away than you’re comfortable with. This doesn’t have to be money. You have assets that you can give away too.