The Decisions of Two Rich Men

GOLDEN TEXT: “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” —Matthew 7:13,14

LUKE 18:18-23

“WHO then can be saved?” This was the question raised by those who heard Jesus outline the terms of the “narrow way” to the rich young ruler who came to him to ask what he should do “to inherit eternal life.” And well they might ask such a question, for as Jesus points out in our Golden Text, the way that leads to life during this present Gospel age is indeed a difficult one and the entering “gate” so “strait” that only a few are able to find it.

This viewpoint presented a difficulty to the disciples, not that they were unwilling to meet the terms of discipleship, for they had already left all to follow the Master, but because they understood that the blessings of salvation through Christ, the promised Messiah, were to be extended to “all the families of the earth.” They would have in mind, for example, that message on the night Jesus was born, declaring the fact of his birth to be “glad tidings of great joy, which shall be to all people.”—Luke 2:10

Now a rich young ruler had come to Jesus inquiring the way of salvation, yet the conditions had been made so difficult that he had gone away sorrowful. Observing this, Jesus explained to his disciples that it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God. The reference is not, of course, to a literal needle’s eye, but to what was then styled the needle’s eye gate in the walls of Jerusalem—an entrance which was so small that a camel could go through only on its knees, and after its pack, or load, had been removed.

In order for anyone, rich or poor, to enter into the kingdom of heaven it is necessary to consecrate himself and all earthly possessions to the Lord and to his service, and humbly follow in the footsteps of Jesus, even unto death. Only by thus giving up earthly possessions is it possible to “lay up … treasures in heaven.” (Matt. 6:20) This does not mean, however, that the Lord expects us indiscriminately to give away all our possessions to any who may seem to be in need, and thus make ourselves destitute. What it does mean is that we are to consecrate ourselves and all we possess to the Lord, thenceforth recognizing that what we have belongs to him and is to be used in his service as, through his Word and by his providences, he may direct.

Jesus did not at first give a direct answer to the disciples’ question, “Who then can be saved?” He merely assured them that God had the situation well in hand. When Peter reminded him that they had left all to follow him, as he had asked the rich young ruler to do, and inquired what they could expect in return, he explained that “there is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God’s sake, who shall not receive manifold more in this present time, and in the world to come life everlasting.”—Matthew 19:27; Luke 18:29,30

This certainly assured the disciples that they had everything to gain and nothing to lose by following the Master, but still it did not answer their question, “Who then can be saved?” However, in Matthew’s report of this incident we find that Jesus did answer the question, for in addition to saying that those who now give up all to serve him will have eternal life in the world to come as our lesson shows, he also said that in “the regeneration” they “shall sit upon twelve thrones, judging the twelve tribes of Israel.” (Matt. 19:28) The time of “regeneration” is the same as that described by Peter as “times of restitution.” (Acts 3:19-21) While Jesus pointed out that those who in this age give up all and follow him will have treasures in heaven, earthly blessings are to be administered to others in a future time of “regeneration.”

This doubtless assured the disciples that many more would be saved through the Messiah than merely those few who were willing to comply with the rigid, self-sacrificing conditions of the “narrow way.” They would know from this reply that although the time for all the families of the earth to be blessed was in a future age, this glorious feature of the divine plan of salvation would actually be carried out, that the blessing of salvation was not limited to those who were willing at the present time to pass through the “needle’s eye.” The rich young ruler—unless he later changed his mind—lost the opportunity of being associated with Jesus as one of the “kings” in the kingdom of God, but he did not forfeit the opportunity, provided through the redemptive work of Christ, to be restored to life as a human being.

LUKE 19:1-10

ZACCHAEUS was another rich man, and a “chief among the publicans.” His contact with Jesus was under circumstances quite different from those of the rich young ruler, and his motive for wanting to see the Lord was also different. The young ruler went to the Lord for the express purpose of reaping personal benefit—“What good thing must I do to inherit eternal life?”

So far as the record goes, Zacchaeus did not request anything. He simply wanted to see Jesus and decide for himself who he was. The publicans were a nonreligious group, and were looked down upon by the scribes and Pharisees. Apparently Zacchaeus was an exception. In his conversation with Jesus he reveals a knowledge of the Law and a desire to comply with its conditions. It is reasonable also to assume that he was acquainted with the messianic hopes of Israel, and having heard about Jesus, wanted to make a personal investigation in order to decide for himself whether or not he was indeed the promised Messiah.

Zacchaeus was not ashamed of what he was doing, for in his effort to see the Master he put himself somewhat on display, and in a way that to many would be humiliating. Jesus recognized his sincerity of heart and called to him, “Zacchaeus, make haste, and come down; for today I must abide at thy house.” This sincere publican was impressed by the fact that Jesus knew of his presence in the tree, and gladly complied with the Master’s request.

He did not attempt to bargain with Jesus, but without asking what he would get in return said, “Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold.” (See Exod. 22:1; II Sam. 12:6) From these citations it will be seen that Zacchaeus was desirous of complying with the conditions of the Law. Indeed, he was willing to go further than the Law required, even to giving half of what he possessed to the poor.

Jesus saw that the man was sincere, and at heart “an Israelite indeed.” It was upon the basis of this that he said, “This day is salvation came to this house, forsomuch as he also is a son of Abraham.” This latter expression is significant, for it indicates that at that time “salvation” was being offered only to the natural descendants of Abraham. It is in keeping with Jesus’ instructions to his disciples, “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel.”—Matt. 10:5,6

Nor did this publican receive “salvation” because he had complied wholly with the terms of the “narrow way” as Jesus had outlined them to the other rich man, for he had offered to give only half of what he possessed to the poor, whereas no one during this age can enter the narrow way without giving up all. However, Jesus had not explained this point to Zacchaeus. The assurance that salvation had come to the house of the publican was evidently based upon his discernment that the man was sincere, and that when the details of discipleship were explained to him he would gladly comply with them.

Actually, of course, “salvation” was available at that time only in a tentative sense. It was not until Jesus died for the sins of the people, was raised from the dead, and the Holy Spirit came at Pentecost, that anyone could fully receive salvation, and then only upon the basis of faith—“Being justified by faith, we have peace with God.” (Rom. 5:1) It is in the resurrection that “glory and honor and immortality” are made fully available to the consecrated followers of the Master.—Rom. 2:7

QUESTIONS

Will any be saved except those who walk in the “narrow way”?

Must a Christian literally give all he has to the poor?

What did Jesus mean by the “regeneration”?

Upon what basis did Jesus say that “salvation” had come to the house of Zacchaeus?

When will the followers of Jesus actually receive “glory and honor and immortality”?

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