The Rich Young Ruler (Pt.1)

INTRODUCTION

We are returning today to our study of the Gospel of Mark.

We took off for the months of October, November, and December to address 3 different series:

In October we looked at “semper reformanda.”

In November we looked at “Living a Life of Thanksgiving.”

And finally in December we looked at “The Word Revealed.”

So now we return to the Gospel of Mark.

So please take God’s Word and turn to Mark chapter 10.

Today we are beginning to look at that familiar story found in Mark 10:17-31 commonly called “The Rich Young Ruler.”

Though we will only be able to look at verses 17-18, I want to read down to verse 31 so that you have the entire story in your mind…

Read Mark 10:17-31

In 2003, John MacArthur wrote a book called Hard to Believe.

In it he exposed a theological problem called easy believism.

Easy believism is a term to describe a view of salvation that promises eternal life to anyone who merely assents to gospel facts or performs a quick “decision” act, without repentance, submission, or resulting life change.

John MacArthur writes in Hard to Believe: “I know this shocks some people, because we hear all the time that getting saved is easy. ‘Just sign this little card!’ ‘Just raise your hand!’ ‘Just walk down that aisle while the choir sings one more stanza!’ ‘Just recite this prayer!’ ‘Just ask Jesus into your heart.’ It all sounds simple.”

The gospel Jesus preached was neither an appeal to people’s felt needs nor a message of easy believism. He called for total submission and unreserved commitment to Him. (MNTC Mk 1-8)

In other words, “The true gospel is a call to self-denial” (p.2).

“It’s the end of you. You’re done. This is not the gospel of self‑fulfillment; this is the gospel of self‑denial. And to what extent do you deny yourself? ‘Take up your cross all the way to death if that’s what I ask,’” [Jesus says].

“God offers nothing to people who are content with their own condition, except judgment.… It just matters that he sees his bankruptcy and destitution, and he comes to Me like the hated tax collector who pounded his guilt‑ridden chest and cried: ‘God, be merciful to me a sinner!’”

“If our gospel is veiled to someone, it is veiled because that person, like all sinners, is unable to understand. Changing the message, manipulating the emotions or the will, is useless, since no one can believe unless God grants him understanding. Nothing is wrong with the message. Nothing can be. It is God’s Word!”

The gospel “has everything to do with the spiritual deadness and blindness of pride.… To gain eternal life, you have to let go of your spiritual pride, and die to yourself.”

(But) The natural man cannot do that.

In 1 Corinthians 2:14, Paul says, “But a natural man does not accept the depths of the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually examined.”

The term “natural” (psychikos, adj) is a term that describes an unbeliever—one who does not follow Jesus.

This term describes a person who is governed by their natural instincts and lacks spiritual discernment (BDAG).

This is the “unspiritual, worldly” (BDAG) man who is “not possessing the Spirit of God” (CFEDNT).

Romans 8:9 “…if anyone does not have the Spirit of Christ, he does not belong to Him.”

He also “cannot understand them” because he is “dead in trespasses and sins” (Eph.2:1).

The key to salvation is “understanding the gospel” as Jesus says in Matthew 13:23. Jesus said, “And the one on whom seed was sown on the good soil, this is the man who hears the word and understands it; who indeed bears fruit and brings forth, some a hundredfold, some sixty, and some thirty.””

That’s the definition of a Christian.

But the natural man, the unsaved man “walks according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience” (Eph.2:2).

And in order for him to overcome this “deadness,” God has to make him alive because he cannot raise himself from spiritual death.

Ephesians 2:4–5 “4 But God, being rich in mercy because of His great love with which He loved us, 5 even when we were dead in our transgressions, made us alive together with Christ—by grace you have been saved—”.

That means, God has to “draw him.”

Jesus said in John 6:44, “No one can come to Me unless (here’s the condition of coming to Christ) the Father who sent Me draws him; and I will raise him up on the last day.”

The word that Jesus uses for “draw” (helko, verb) means “to drag” (Lou-Nida).

Lenski says…

The Interpretation of St. John’s Gospel Jesus Gives Himself as the Bread of Life, 41–51

No man can possibly thus draw himself to Jesus

Since that is the case, man does not seek God.

He can’t if he is spiritually dead.

Romans 3:10–11 describes mankind as “…none righteous, not even one; 11 There is none who understands, there is none who seeks for God;”

That brings us to our text in Mark 10.

Since man can’t seek God, then what is going on in verse 17?

From our reading of the text we can clearly see that the rich man didn’t see Jesus as God but only saw Him as a “Good Teacher” or Rabbi.

Mark 10:17 says, “And as He was setting out on a journey, a man ran up to Him and knelt before Him, and began asking Him, “Good Teacher, what shall I do to inherit eternal life?””

Let’s consider first…

I. The Rich Man’s Approach (v.17a)

It begins with Jesus “setting out on a journey”

The present tense participle suggests that Jesus was in the act of leaving the house where He had blessed the children (GM:EC)

He was ready to resume His journey toward Jerusalem when He was met by the unnamed inquirer.

Mark identifies him as “a man”

The other synoptic gospels reveal that he was young (Matt. 19:20), and a “ruler,” probably in the synagogue (Luke 18:18). He was also wealthy (v. 22) (MSB).

Mark also says…

He “ran up” to Jesus

Many aspects of this wealthy and powerful man, who was considered successful by the standards of his time, would have surprised the people watching.

First, he ran up to Jesus.

Middle Eastern men of status did not run.

Running necessitated gathering up the long robes worn by both men and women, thus exposing the legs, and was considered undignified and even shameful.

He also knelt down in front of Christ, showing humility and respect for someone the religious leaders despised as a false prophet and wanted to kill.

Further, he addressed Jesus respectfully as Good Teacher (MNTC: Mark).

Even though he “kneeled to Him,” depicting an act of profound respect. It was not customary to kneel to a rabbi (Hiebert).

He addressed Him as “Good Teacher”

This was “a very formal form of address to a Jewish teacher” (GM:EC)

There are no examples from the first century or earlier of anyone being called “good teacher” as we have here (WBC).

The word “good” (agathos) is referring to an “intrinsic quality or character.”

It is commonly used in both the LXX and the New Testament to denote moral goodness, usefulness, or excellence.

It is often contrasted with 'κακός' (bad).

His use of good was certainly sincere but betrayed a superficial concept of moral goodness.

He regarded Jesus as a good rabbi who had mastered the secret of spiritual perfection, and he desired to learn that secret from Him (Hiebert).

He had everything else.

Verse 22 indicates he was “rich” by the fact that he “owned much property.”

Listen to…

II. The Rich Man’s Question (v.17b)

After kneeling “before Him, [he] “began asking him, Good Teacher, what shall I do to inherit eternal life?”

That’s the problem.

The aorist verb “do” implies that the achievement of some great exploit, which he expected Jesus to point out to him, would assure him of eternal life after what he had already achieved.

He asked to know what he should “do” to secure eternal life.

In Jewish usage, the next word, “inherit” carried the sense of “to come into possession of, to obtain.”

He assumed that he had the necessary ability and willingness to do whatever was yet required.

He needed only guidance in its identification.

Thompson well notes, “The concept that salvation, or life in its largest religious sense, is something that can be won by ‘doing’ any one thing, or a number of things, is completely false.

The young man was on the wrong road.” (Hiebert)

According to Matthew 7:13, he was entering the wrong gate and was therefore on the “broad that leads to destruction.”

Having been steeped in the legalism of his day, the young man naturally thought in terms of some religious deed that would guarantee him eternal life.

Let’s note a few things about salvation and eternal life:

First…

Salvation is not based on deeds. It’s based on faith

Ephesians 2:8–9 says, “For by grace you have been saved through faith, and this not of yourselves, it is the gift of God; not of works, so that no one may boast.”

Titus 3:5 says, “He saved us, not by works which we did in righteousness, but according to His mercy, through the washing of regeneration and renewing by the Holy Spirit.”

Romans 11:6 “6 But if it is by grace, it is no longer of works, otherwise grace is no longer grace.”

Galatians 2:16 “16 nevertheless knowing that a man is not justified by the works of the Law but through faith in Jesus Christ, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified.”

Not only is salvation not based on deeds but on faith, the same is true about eternal life…

Eternal life is a gift only received by faith in Jesus Christ

Romans 6:23 says, “For the wages of sin is death, but the gracious gift of God is eternal life in Christ Jesus our Lord.”

Jesus even said at the end of John 3:15, “so that whoever believes will in Him have eternal life. He adds in verse 16 “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.”

This is the clear theme of Scripture.

Jesus said in John 3:36, “He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him.””

It’s based on believing and obeying the Son.

Jesus said in John 5:24, “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life.”

He said in John 6:40, “For this is the will of My Father, that everyone who sees the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day.””

He continues in John 6:47, “Truly, truly, I say to you, he who believes has eternal life.”

Even the apostle John tells us the purpose of why he wrote the gospel of John...

He said in John 20:31, “but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name.”

W. B. Hinson, used to say, “I remember a year ago when a doctor told me, 'You have an illness from which you won't recover.' I walked out to where I live 5 miles from Portland, Oregon, and I looked across at that mountain that I love. I looked at the river in which I rejoice, and I looked at the stately trees that are always God's own poetry to my soul. Then in the evening I looked up into the great sky where God was lighting His lamps, and I said, ' I may not see you many more times, but Mountain, I shall be alive when you are gone; and River, I shall be alive when you cease running toward the sea; and Stars, I shall be alive when you have fallen from your sockets in the great down pulling of the material universe!’”

Eternal life is not just a duration of life but it’s also a quality of life

The New Testament writers emphasize that eternal life begins in the present for believers.

It is a current state of being that reflects the transformative work of the Holy Spirit in believers' lives.

Eternal life changes the quality of human relationships and experiences.

As believers engage in their faith, they are called to manifest love, grace, peace, and joy—qualities that are reflective of God's character.

These attributes offer a clearer understanding of the quality that eternal life brings into day-to-day existence.

Paul speaks of being “new creations” (2 Corinthians 5:17).

This transformation is indicative of the quality of life that eternal life provides.

It involves reorientation towards what is holy and righteous, resulting in a lifestyle that honors God and uplifts others.

Jesus specifically said that…

Eternal life is knowing the only true God and Jesus Christ

He said in John 17:3, “And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.”

This “knowing” is relational and ongoing, involving faith, love, and obedience, not just intellectual understanding or awareness of God’s existence.

Eternal life is a transformative life of knowing the Father and Jesus Christ and experiencing the power of the Holy Spirit…

Eternal life is also living an abundant life

Jesus said in John 10:10, “The thief (in this story is the devil) comes only to steal and kill and destroy; I came that they may have life, and have it abundantly.”

In many ancient cultures, eternity was often viewed through a lens of what happened after death.

Early Christians redefined this by emphasizing that eternal life merges both present and future—changing the understanding of life’s purpose beyond mere existence.

The early Christians built on this concept, broadening it through Christ’s resurrection to include not just ongoing existence but also the complete experience of life in a relationship with God.

The Greek word that Jesus used for “abundant,” (perisseuō) conveys a sense of being more than enough, overflowing, or producing a surplus.

This contrasts sharply with the destructive aim of the thief, illustrating that the life Jesus brings is rich and full.

Jesus is emphasizing the quality of life that Jesus provides—life that is fulfilling, meaningful, and deeply connected to God.

Just to keep anyone from drifting into easy believism, we must include that…

Believing in Christ is not alone. You must also repent

In the Gospels, we find that Jesus began His ministry proclaiming, "Repent, for the kingdom of heaven is at hand" (Matthew 4:17).

This divine command emphasizes that we must repent before we can receive the great blessing of eternal life.

John the Baptist, too, heralded a baptism of repentance for the forgiveness of sins (Mark 1:4), demonstrating that an awareness of our transgressions is essential for embracing the redemptive work of Christ.

To believe in Christ is to accept Him as our Lord and Savior, but it is also to allow that belief to transform us.

True faith is active; it drives us to acknowledge our sins and seek the cleansing power of Christ's blood, which removes all wrongdoing.

As Paul writes in Romans 2:4, it is the kindness of God that leads us to repentance.

When we embrace Christ in faith, we do so with a heart that is contrite and teaches us to see our sin for what it is—a rebellious act against a holy God.

This understanding leads us to cry out like David, “Create in me a clean heart, O God” (Psalm 51:10).

Repentance does not merely regret—it is a heartfelt sorrow for having sinned against our Creator, a sorrow that results in constructive change.

David continued in Psalm 51:4 by saying to God: “Against You, You only, I have sinned And done what is evil in Your sight, So that You are justified when You speak And pure when You judge.”

When you see what your sin does to God that is the beginning of repentance but it has to start there…

John the Baptist said that true repentance should bear fruit (Matthew 3:8).

We hear now in verse 18…

III. Jesus’ Response to the Rich Man’s Approach (v.18)

And Jesus said to him, "Why do you call me good? No one is good except God alone."

The stress falls on the word good.

Jesus was challenging the man’s superficial use of it.

His faulty conception of goodness was his basic problem.

“There is none good but one, that is, God”—God alone is the true standard for understanding what is good or morally beneficial.

He alone is absolutely good, and all human goodness, moral and spiritual, is derived from God and must be recognized as wrought by Him.

The young man thought of goodness as a personal moral attainment and regarded Jesus simply as one who had excelled in that attainment.

He needed to recognize that God alone is beneficially good, the true source of the salvation which he mistakenly sought to attain by his own heroic effort (Hiebert).

Jesus' responds by saying that “No one is good except God alone.”

God is the source of “Good”

1 Chronicles 16:34 says, “Oh give thanks to Yahweh, for He is good, for His lovingkindness endures forever.”

D. Edmond Hiebert said, “God’s goodness is not merely a quality of His character, but it is the essence of His being."

Jesus is not saying He is NOT good…

Jesus is claiming deity with His answer

When He said, “Why do you call Me good? No one is good except God alone.” (v.18), He is saying God is the standard of goodness. He decides what or who is good.

Jesus said in Matthew 5:48, “Therefore you are to be perfect, as your heavenly Father is perfect.”

That’s the divine standard!

Here, Jesus is not denying His own goodness (as some teach) but is instead directing the young man's understanding toward the divine nature of goodness itself.

John MacArthur said, “Since only God is intrinsically good, was he prepared to acknowledge Jesus’ deity? By this query Jesus did not deny His deity; on the contrary, He affirmed it.”

By stating that only God is truly good, Jesus subtly affirms His own divinity, as He embodies the perfect goodness of God.

John MacArthur again says, “A common view, held by many of the church fathers, is that Jesus was thus indicating His own deity: if the young man called Him “good,” and only God is good, did he accept the implication in thus calling Him good? This view seems most consistent with Mark’s picture of Christ. Certainly Mark’s readers would have no trouble in accepting the implication that Jesus was God.”

Calvin interprets Jesus' response as a rebuke to the young man's flattery, emphasizing that only God is truly good. This underscores the need for humility and recognition of human sinfulness.

This is what we will see in our next time together.

So this “challenges the man to consider who Yeshua (Jesus) really is, whether he may indeed be more than an ordinary human being.”

The Jewish New Testament Commentary.

CONCLUSION

David Jeremiah said, “A person who is a good person is an individual of lofty ideals, noble purposes, strong character, reliable conduct and trustworthy integrity. The only one who truly embodies all of those characteristics is Jesus Christ.”

So how do you come to Christ?

You come recognizing what you are and who Jesus is.

You and I are sinners in need of salvation and forgiveness.

Our sinful nature requires a Savior, as Paul reminds us in Romans 3:23, "For all have sinned and fall short of the glory of God."

John MacArthur stated, "The gospel is the message of God's grace to sinners," highlighting God's initiative in our redemption.

He is the One seeking us not us seeking Him.

When He seeks us He gives us grace, faith, and repentance to seek Him.

The call to believe in Christ is urgent; as RC Sproul said, "The gospel is not a message we should take lightly."

The invitation is open: repent of your sins, trust in Christ's finished work on the cross, and receive the gift of eternal life (John 3:16).

Start the new year by acknowledging Jesus is Lord and respond today by turning to Jesus, the only hope for our salvation.

Let’s pray.