Today’s selected reading continues in the New Testament gospel narrative of the life and ministry of the Lord Jesus Christ as it was written by the beloved physician Luke. More specifically today’s passage is found in the first twenty-seven verses of the nineteenth chapter. “And Jesus w entered and passed through Jericho. And, behold, there was a man named Zacchaeus, which was the chief among the publicans, and he was rich. And he sought to see Jesus who he was; and could not for the press, because he was little of statute. And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way. And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchaeus, make haste, and come down; for to day I must abide at thy house. And he made haste, and came down, and received him joyfully. And when they saw it they all murmured, saying that he was gone to be guest with a man that is a sinner. And Zacchaeus stood, and said unto the Lord; 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. And Jesus said unto him, This day is salvation come to this house, for so much as he also is a son of Abraham. For the Son of man is come to seek and to save that which was lost” (Luke 19:1-10). “And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. And it came to pass, that when he was returned, having received the kingdom, the he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. Then came the first, saying, Lord, thy pound hath gained ten pounds. And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. ND the second came, saying, Lord, thy pound hath gained five pounds. And he said likewise to him, Be thou also over five cities. And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin: For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. (And they said unto him, Lord, he hath ten pounds.) For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. But those mine enemies, which would not that I should reign over them, bring hither and slay them before me” (Luke 19:11-27). When you come to the nineteenth chapter of the New Testament gospel narrative which was written by the beloved physician Luke you will encounter the narrative of a man by the name of Zacchaeus. This Zacchaeus is one whom Scripture describes as being the chief among the publicans—and not only chief among the publicans but also rich. It’s actually quite remarkable and astounding when reading the words presented in this passage of Scripture for within it we encounter the second narrative of one who was a rich man and undoubtedly had many possessions within the four gospels. If you turn your attention to the New Testament gospels written by the apostle Matthew, John Mark and the beloved physician Luke you will find the account of another rich man. It would be this rich man who would come unto Jesus asking one very specific and one very important question. The question this rich young ruler asked the Lord Jesus was indeed centered upon eternal life, however, the question regarding eternal life was centered upon what good thing he needed to do that he might inherit eternal life. This rich young ruler would come unto the Lord Jesus and would not only refer to Him as “Good master” but would also ask Him what good thing he himself needed to do to inherit eternal life. If there is something we must needs recognize concerning the language of this rich young ruler it’s that at the very heart of his words there was an emphasis on his own goodness, his own righteousness and his own ability to do something which he believed would secure him eternal life. This is actually something we must needs recognize and understand for it calls and draws our attention to the tremendous and incredible truth that is found within the hearts and minds of countless men and women. There are a number of men and women among us who might very well appeal to the goodness of the living God—even the goodness of the Spirit and the goodness of the Lord Jesus Christ—and as a direct result of that they believe themselves to be able to do something good to qualify and position them to be able to inherit eternal life. This is something we ought to recognize and understand for at the very heart and center of it there is the denial of faith that is so incredibly crucial to laying hold of the righteousness that is only found in the person of the Lord Jesus Christ. What’s more is that it completely denies the incredible need to call upon the name of the Lord for it was the Old Testament prophet Joel who emphatically declared and proclaimed that anyone and all who call upon the name of the Lord shall be saved. Oh I am absolutely convinced that in order to understand the narrative of Zacchaeus we must first understand the account of the rich young ruler whom we know nothing about save the fact that he was rich and increased with many possessions. With this being said I find it absolutely necessary to call and draw your attention to the wonderful and incredible truth that is found in what is needed for eternal life. I am absolutely convinced that before we can truly understand the words which are found in the accounts of the rich young ruler as set forth in the gospels we must needs recognize and understand certain key truths and principles that are found in the Scripture. It is having said this I find it absolutely necessary to call and draw your attention to the words which are found in the fifth chapter of the New Testament gospel narrative written by the apostle Matthew. What’s more is I find it necessary for you to consider the words which are presented in the first and third chapters of the New Testament gospel narrative written by the apostle John. Not only this but I find it imperative for you to consider the words which are found in the third, the fifth, and the tenth chapters of the New Testament epistle written by the apostle Paul unto the saints which were at Rome. Oh it is with this in mind I invite you to consider the following words which are found in each of these passages beginning with the fifth chapter of the New Testament gospel narrative written by the apostle Matthew: “Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted. Blessed are the meek: for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: For they shall be filled. Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart: for they shall see God. Blessed are the peacemakers: for they shall be called the children of God. Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you” (Matthew 5:1-12). “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of the least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven” (Matthew 5:17-20). Consider if you will the following words which we read in the opening eighteen verses of the New Testament gospel narrative written by the apostle John: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which ligtheth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of flood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. And of his fullness have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ. No man hath seenGod at any time; the only begotten Son, which is in the bottom of the Father, he hath declared him” (John 1:1-18). It is in this passage of Scripture we find the apostle John boldly declare it that Jesus came unto His own and his own received him not. Even with this being said, however, the apostle would go on to declare that as many as did in fact receive him it would be unto those whom he would give power to become the sons of God. These individuals who were given the power to become the sons of God were those who believed on His name—and not only did they believe on His name but they were those who were born not of blood, nor of the will of the flesh, nor of the will of man but of God. These words must be carefully considered and understood for when you come to the third chapter of the same New Testament gospel you will find Jesus speaking unto a Pharisee and one who was a ruler of the Jews by night. It would be this Pharisee and ruler of the Jews who would come unto Jesus by night and would seek to have an audience with Him after hearing—and perhaps even witnessing the miracles which He had wrought in the earth. With this in mind I invite you to consider the following words which are found in the third chapter of the New Testament gospel narrative written by the apostle John beginning to read with the first verse: “There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: The same same to Jesus by night and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? Can he enter the second time into his mother’s womb, and be born? Jesus answered, Verily, verily, I say not thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind blowers where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. Nicodemus answered and said unto him, How can these things be? Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God” (John 3:1-21). Within this passage of Scripture we find the Lord Jesus declaring unto Nicodemus that except a man be born again he cannot see the kingdom of God. IN the third verse of this chapter Jesus spoke of seeing the kingdom of God and how it was intrinsically connected to being born again. When, however, you come to the fifth verse you will find Jesus seemingly building up this and declaring that except a man be born of water and of the Spirit he cannot enter into the kingdom of God. Oh please don’t miss the incredible importance of the words which are found in these two verses for within them—not only did Jesus speak of seeing the kingdom of God but also entering into the kingdom of God. Jesus would emphatically declare how that which was born of the flesh was flesh while that which was born of the Spirit was Spirit. Eventually Jesus would go on to declare that as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up that whosoever would believe in him should not perish but have eternal life. This would be the context for two of the most profound declarations made concerning salvation, the reconciliation of man unto the living God, the assignment of the Lord Jesus and the divine will, plan and purpose of the eternal Father which is in heaven. It is in verses sixteen and seventeen we find two of the most profound declarations concerning belief, the will of the Father, eternal life, and the divine mission and assignment of the Lord Jesus. Important to note is the direct connection to what we find in the third chapter to the words which John the Baptist declared when he proclaimed concerning Jesus that He was the Lamb of God which took away the sin of the world. Here in this passage we find Jesus declaring unto this Pharisee and ruler of the Jews how God so loved the world that he would give His only begotten Son that whosoever would believe in Him should not perish but have everlasting life. Not only this but Jesus would also go on to declare how God did not send his On into the world to condemn the world but that the world through him might be saved. I am absolutely convinced we must needs recognize and pay close attention to the words found in this passage of Scripture for they call and draw our attention to the truth surrounding eternal life and how those who believe in the Lord Jesus Christ shall in fact not perish but have eternal life. It would be twice in verses fifteen and sixteen we find belief in the Lord Jesus directly connected to having and obtaining eternal life while it would be in the seventeenth verse we find Jesus declare it that it was through the Son of God that the world might be saved. It is within these three verses we not only encounter the tremendous truth surrounding eternal and everlasting life but also of salvation while at the very heart and center of both is belief in the Lord Jesus Christ. Oh it is with this in mind I invite you to consider the following words which are found in the third, fifth, eighth and even the tenth chapters of the New Testament epistle written by the apostle Paul unto the saints which were at Rome: “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare I say, at this time, his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what law? Of works? Nay; but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law. Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also: seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith: DO we then make void the law through faith? God forbid: yea, we establish the law” (Romans 3:21-31). “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: By whom also we have access by faith in his grace wherein we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; and patience experience; and experience, hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have not received the atonement” (Romans 5:1-11). “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: (For until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who si the figure of him that was to come. But not as the offense of one many be dead, much more the grace of God, and the gift by grace, which is by one m an, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification. For if by one man’s offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous. Moreover the law entered, that the offense might abound. But where sin abounded, grace did much more abound: that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord” (Romans 5:12-21). “What then? Shall we sin, because we are not under the law, but under grace? God forbid. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye become the servants of righteousness. I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. For when ye were the servants of sin, ye were free righteousness. What fruit had ye in those things whereof ye are not ashamed? For the end of those things is death. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (Romans 6:15-23). “There is therefore now no condemnation to them which are in Christ, who walk not after the flesh, but after the Spirit. For the law of thee Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba Father. The Spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together” (Romans 8:1-17). “Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge. For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth. For Moses describeth the righteousness which is of the law, That the man which doeth those thing shall live by them. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (That is, to bring Christ down from above) OR, Who shall descend into the deep? (That is, to bring up Christ again from the dead.) But what saith it? The wor dis nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For the scripture saith, Whosoever believeth on him shall not be ashamed: For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach, except they be sent? As it is written, How beautiful are the feet of them that preach the gospel of peace, Dan bring glad tidings of good things! But they have not all obeyed the gospel. For Elias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the word of God. But I say, have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you But Esaias is very gold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people” (Romans 10:1-21). It is absolutely necessary we pay attention to the words which are found in these passages of Scripture for they highlight and underscore the incredible truth surrounding eternal life and what is needed to experience and inherit eternal life. We cannot and must not miss and lose sight of the words which are found in these passages of Scripture for they highlight and underscore the absolutely incredible truth surrounding eternal life and how it is available to all who call upon the name of the Lord. The apostle Paul—when writing unto the Roman saints—would quote the words of the prophet Joel and would emphatically declare that all who call upon the name of the Lord shall be saved. It was the apostle Paul who would also declare that if we confess with our mouth the Lord Jesus and believe with our heart that the living and eternal God raised Him from the dead then we shall be saved. The apostle Paul would declare that with confession of the mouth we obtain righteousness while through belief within our hearts we attain unto salvation. What’s more is that it would be in the eighth chapter of this New Testament epistle we are brought face to face with the incredible truth surrounding the Spirit bearing witness with our own spirit that we are indeed the sons and daughters of the living God. Not only this but we are also delivered and set free from a spirit of fear and are able to cry out with our mouths, saying, “Abba, Father.” Oh these words are truly astonishing and captivating when you take the time to think about them for they call and draw our attention to the absolutely wonderful truth surrounding eternal life and that which is indeed needed within our hearts—and not only within our hearts but also from our mouths. Oh if there is one thing we must needs understand it’s that we cannot separate the heart and the mouth from the process of inheriting eternal life and even salvation and righteousness for confession with the mouth and belief within the heart are absolutely critical for salvation, for righteousness and for eternal life. With all of this being said I find it absolutely necessary to call and draw your attention to the words which we find in each of the Synoptic gospels—the gospels written by the apostle Matthew, John Mark and the beloved physician Luke. There is a great need for us to consider each of these gospels for it is within them we encounter a different and unique telling of an encounter the Lord Jesus had with a rich young ruler. Within each of these gospels we find a distinct and unique telling of the encounter and exchange which would take place between the rich young ruler who would indeed come unto Jesus asking about eternal life and Jesus Himself. What’s more is that within each of these passages we are also brought face to face with the words which the Lord Jesus would speak unto His disciples immediately following the departure of this rich young ruler from the presence of Jesus. In all reality the narrative and account of the rich young rulers is one of the most tragic stories in the four gospels for it describes how one man came into the presence of the Lord Jesus inquiring what good thing he must needs do to inherit eternal life and yet would leave the presence of Jesus sorrowful. It would be in the presence of the Lord Jesus this rich young ruler would not only encounter the commandments which were rehearsed by Jesus but would also experience a wonderful and powerful invitation to deliver himself from the cares of this world. Oh we dare not and must not miss and lose sight of the words which are found in these three gospel narratives for they bring us face to face with a rich young ruler who dared come unto the Lord asking about eternal life and might very well have been sincere and yet would find himself in a place where sincerity would give place to sorrow. WHEN SINCERITY GIVES WAY TO SORROW! WHEN SINCERITY IS OVERCOME BY SORROW! It would be this rich young ruler who would come into the presence of the Lord Jesus with all sincerity truly asking what good thing he needed to do to inherit eternal life and yet he would ultimately depart from the presence of the Lord sorrowful when he realized what he was being invited to do by the Lord Jesus. Having said this I find it absolutely necessary to call and draw your attention each of the accounts of the rich young ruler as it was presented by the Synoptic authors—the apostle Matthew, the beloved physician Luke and John Mark. There is not a doubt in my mind that we must needs recognize that which is written and spoken concerning this particular encounter between the Lord Jesus and this rich young ruler for it stands in stark contrast between the encounter which would take place between Jesus and Zacchaeus. It would be in the nineteenth chapter where we find the encounter and exchange between Jesus and Zacchaeus taking place on the side of the road with Zacchaeus having climbed up into a sycamore tree. That encounter and exchange would eventually and ultimately traction from the side of the road unto Zacchaeus’ own home for Jesus emphatically declared unto him He needed to be a guest in his house. We dare not and must not miss and lose sight of this for it calls and draws our attention to the incredibly unique and powerful truth surrounding the exchange which would take place between another man who was rich and yet instead of experiencing sorrow in the presence of Jesus would experience salvation. Oh how absolutely incredible it is to read the narrative of the rich young ruler and that of Zacchaeus for the rich young ruler would begin with sincerity and would find himself in a place of sorrow while Zacchaeus would begin with a place of sincerity and would find himself in a place of salvation. This is something which we must needs realize and understand for it is absolutely crucial and critical we recognize that when we enter into the presence of the Lord Jesus we can either transition from sincerity to salvation or we can transition from sincerity to sorrow. With this being said it is absolutely necessary for us to recognize that the choice and the decision is and has always been entirely and solely up to us concerning which we experience in the presence of the Lord Jesus. Consider now if you will the following words which are found in each of these narratives concerning the exchange and encounter between the rich young ruler and the Lord Jesus—an exchange that would begin with this individual coming into the Lord Jesus and asking Him what good thing he needed to do to inherit eternal life. We dare not and must not miss and lose sight of this for it calls and draws our attention to the absolutely incredible contrast which exists between this rich young ruler and Zacchaeus who was not only rich but was also the chief publican. Beginning with the New Testament gospel narrative written by the apostle Matthew you will find the following words concerning the rich young ruler starting with the sixteenth verse: “And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good? There is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself. The young man saith unto him, All these things have I kept from my youth up: what lack I yet? Jesus aid unto him, If thou wilt be perfect, go and sell that tho hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. But when the young man heard that saying, he went away sorrowful: for he had great possessions. Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, 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. When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible. Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore? And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging twelve tribes of Israel. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, ow wife, or children, or lands, for my name’s sake, shall receive an hundredfold, and shall inherit everlasting life. But many that are first shall be last; and the last shall be first” (Matthew 19:16-30). “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? And Jesus said unto him, Why callest thou me good? There is none good but one, that is, God. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. And he answered and said unto him, Master, all these have I observed from my youth. Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me. And he was sad at that saying, and went away grieved: for he had great possessions. And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! And he disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! 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. And they were astonished out of measure, saying among themselves, Who then can be saved? And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible. Then Peter began to say unto him, Lo, we have left all, and have followed thee. And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel’s, but he shall receive an hundred fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. But many that are first shall be last; and the last first” (Mark 10:17-31). “And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life? And Jesus said unto him, Why callest thou me good? None is good, save one, that is, God. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother. And he said, All these have I kept from my youth up. Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. And when he heard this, he was very sorrowfuL: for he was very rich. And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God! For it is easier for a camel to go through a needle’s eye than for a rich man to enter into the kingdom of God. And they that heard it said, Who then can be saved? And he said, The things which are impossible with men are possible with God. Then Peter said, Lo, we have left all, and followed thee. And he said unto them, Verily I say unto you, 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” (Luke 18:18-30). THE TRUTH IN WHAT WAS ADDED! THE TRUTH IN WHAT WAS OMITTED! Oh I am absolutely convinced we must needs pay close attention to the words which are found in these passages of Scripture for when this rich young ruler came into the presence of Jesus—not only did he refer to Him as Good master but he also asked what good thing he needed to do that he might have eternal life. Jesus—upon hearing the words which man asked Him—would emphatically declare unto him that he knew the commandments. Jesus would then proceed to rehearse some of the commandments which were spoken by the eternal and living God unto Moses atop the mountain of God in the wilderness. Jesus would reheard the commandment not to commit adultery, not to kill, not to steal, not to bear false witness, and to honor his father and mother. Oh I am absolutely convinced we dare not and must not miss and lose sight of the words which are found in this passage of Scripture for they not only present us with what was omitted by the Lord Jesus but they also present us with what was added. If you read these words very carefully you will find the Lord Jesus added the command to love one’s neighbor as themselves while deliberately and purposefully omitting the commandment not to covet. Oh there is something absolutely telling about what Jesus did when speaking unto this rich young ruler for when rehearsing the commandments unto him—not only did He omit the commandments which speak to man’s relationship to God but he also omitted the commandment not to covet. When speaking unto this rich young ruler Jesus deliberately and intentionally chose to omit the commandments which deal exclusively with man’s relationship with God as well as omitting one of the commands which dealt with man’s relationship to man—namely the command not to covet. There is not a doubt in my mind that when speaking unto this rich young ruler the Lord Jesus deliberately and intentionally omitted the command concerning covetousness—not because covetousness did not exist within this man’s heart but because He sought to expose and reveal it in a different way. It would have been very easy for Jesus to present the command not to covet and then proceeded to indict, judge and condemn this man for the tremendous covetousness what was present within his heart. Scripture is unclear how this man came by his great wealth and possessions, however, we must needs recognize that he was undoubtedly covetousness and boastful over everything he had. What we must needs realize is that when speaking unto this rich young ruler Jesus did in fact expose the covetousness that was present within his heart for it would be manifested and revealed in his sorrow over what Jesus had spoken unto him. Not only this but this covetousness which was found in his heart would indeed be revealed and exposed by his lack of willingness to give up that which he had. When speaking unto this rich young ruler the Lord Jesus would indeed rehearse in his hearing the commandments which were given by the Father unto Moses in the wilderness and yet He would deliberately and intentionally omit the commandment not to covet. Oh if there is one thing we must needs recognize it’s that covetousness doesn’t just manifest itself in desiring what we don’t have rooted in a heart that is entirely and altogether discontent. Covetousness can indeed be present with our own possessions and that which we have accumulated and amassed. Oh dear brother, oh dear sister—would it shock and surprise you if I told you it was possible to be covetous with and over your own possessions? Would you be surprised to think that the command not to covet is intrinsically linked to the ability to be content with whatsoever we have been given and blessed with in this life? Remember it was the Lord Jesus who delivered a parable to those who were covetous and those who desired more than what they had been blessed with. Consider if you will the following words which are found in the sixth chapter of the New Testament gospel narrative written by the apostle Matthew as well as the words which are found in the twelfth chapter of the New Testament gospel narrative written by the beloved physician Luke: “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor. Steal: For where your treasure is, there will your heart be also. The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your Heavenly Father feedeth them. Are y e not much better than they? Which of you by taking thought can add one cubit unto his stature? And what take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do thy spin: and yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to do is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Therefore take no thought, saying, What shall we eat? Or, What shall we drink? Or wherewithal shall we be clothed? (For after all these things do the Gentiles seek) for your Heavenly Father knoweth that. Ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof” (Matthew 6:19-34). “And one of the company said unto him, master, speak to my brother, that he derived the inheritance with me. And he said unto him, Man, who made me a judge or a divider over you? And he said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth. And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: And he thought within himself, saying, What shall I do, because I have not room where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God. And he said unto his disciples, Therefore I say not you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. The life is more than meat, and the body is more than raiment. Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls? And which of you with taking thought can add to his stature one cubit? If ye then be not able to do that thing which is least, why take ye thought for the rest? Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith? And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things. But rather seek ye the kingdom of God; and all these things shall be added unto you. Fear not, little flock; fo fit is your Father’s good pleasure to give you the kingdom. Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that FALLETH not, where no thief approacheth, neither moth corrupteth. For where your treasure is, there will your heart be also. Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants. And this know, that if the Goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through. Be ye therefore ready also: for the Son of man cometh at an hour when ye think not” (Luke 12:13-40). I find it absolutely necessary to call your attention to that which is found here in these two passages of Scripture—particularly that which we read in the twelfth chapter of the New Testament gospel narrative written by Luke. In the twelfth chapter of the gospel written by Luke we find find Jesus instructing His disciples not to seek what they shall eat, or what they should drink, nor be of a doubtful mind. Jesus would go on to declare how all these things do the nations of the world seek after and yet their Heavenly Father knows that they have need of these things. Jesus then goes on to instruct and invite them to seek ye the kingdom of God and all these things shall be added unto them before inviting them to fear not and declaring that it was their Father’s good pleasure to give unto them the kingdom. What we find immediately after this strikes at the very heart of covetousness—and not only covetousness but a form and manifestation of covetousness that is more often than not overlooked. If you continue reading the words which are found in this passage of Scripture you will find Jesus continuing to speak unto His disciples and instructing them to sell that they had and give alms—something which He would speak unto the rich young ruler. The rich young ruler would hear the commands which Jesus rehearsed unto him in his hearing and would emphatically declare that he had kept all those commandments from his youth up. What we must needs realize, however, is that even though the rich young ruler declared how he had kept all those commandments from his youth up he still recognized and understood there was something he was still missing and something that was still lacking. In the same context and sentence as boasting of keeping these commandments from his youth up he would also ask Jesus what he still lacked and what he was missing. I sit here today thinking about and considering the words present in this passage of Scripture and I am brought face to face with the tremendous truth surrounding the manifestation of covetousness in what our hearts not only deliberately hold on to but also refuse to let go of. We have been taught and even believe that covetousness is solely based on our desiring that which we do not have and/or desiring something which another man or woman has. There have been countless men and women who think and believe that covetousness is indeed limited to a desire within their hearts for that which they have not been given and that which they do in fact desire within their hearts and souls. The truth of the matter, however, is that covetousness extends beyond simply mere desire and the apparent absence of things within our heart and life. The more I read the words which are present here the more I am brought face to face with the incredible truth surrounding covetousness and how it can indeed be manifested in an unwillingness to let go of those things we not only think we have to hold on to but those things we refuse and are unwilling to give up. I am absolutely convinced that when we think about and speak of covetousness we can indeed be covetousness over that which we ourselves have as we are unwilling to give up. It would be when speaking unto this rich young ruler after hearing him ask what he still lacked Jesus would declare that if he wanted to be perfect he needed to go and sell all that he had and give to the poor. This is something we must needs pay attention to for this would indeed be the beginning of the process of not only delivering himself from a covetous heart but also delivering and setting him free to take up his cross and come after and follow the Lord Jesus. It would be selling all he had—and not only selling all he had but also giving unto the poor—that would enable this rich young ruler to truly be delivered within his heart, within his soul and within his mind to have treasure in heaven and come after and follow the Lord Jesus. As I read the words which are present within the narratives of the rich young ruler I am brought face to face with the fact that Jesus not only omitted the command not to be covetous but also added the command to love his neighbour as himself. There is something incredibly unique and powerful about this when you take the time to think about it for within this passage of Scripture we find Jesus choosing to address the covetousness that was present within this man’s heart by inviting him to sell all that he had and give to the poor. Jesus knew and recognized that this man was indeed covetous within his heart—not merely in what he might very well have desired within his heart but also in that which he was unwilling to give up. What we must needs realize when reading the words found in this passage of Scripture is that not only was this man unwilling to give up any of his possessions but it also seemed to be apparent that he was unwilling to give to the poor. If there is one thing the words which the Lord Jesus revealed unto this man it’s that the way to have treasure in heaven was to give up what he had in this earth—and not only give up what he had in this earth but also give unto the poor. This man was one who had much wealth and many possessions and covetousness was indeed rampant and widespread within his heart and soul for not only was he unwilling to sell what he had but also give to the poor. It would be his willingness to sell all that he had that would give him the means to distribute unto the poor and yet what we find is that this man was unwilling to do either. Concurrently and as a direct result of this—not only would he not have treasure in heaven but he also would be prohibited from taking up his cross, coming after and following the Lord Jesus. I am absolutely convinced we must needs pay attention to the words which are found in this passage of Scripture for within it we find Jesus exposing the covetousness which was present in the heart and soul of the rich young ruler. We must not assume that just because Jesus didn’t present the final commandment not to covet that it was not present within this rich young ruler’s heart and soul. There is not a doubt in my mind that the covetousness which was present and manifested within the heart and soul of this rich young ruler was best expressed in what he wasn’t willing to let go of and part ways with. I firmly believe that when we read the words presented in these accounts of the rich young ruler we find that although he might have been sincere when he entered into the presence of Jesus he would leave sorrowful because of what he would have to give up. The rich young ruler was invited to deliver himself from the chains and the shackles of wealth and possessions and it would be this invitation that would not only cause him to be sad and sorrowful but also grieve within his heart. The rich young ruler was one whose heart was indeed overcome and riddled with covetousness—perhaps not entirely based on that which he desired himself but through what he was unwilling to let go of and give up. The rich young ruler was one whose heart and soul was completely and utterly overtaken with covetousness in that he was unwilling to part ways with any of his wealth and any of his possessions that he might have treasure in heaven. What’s more is that think about how the greatest demonstration of loving his neighbor as himself would have been in distributing unto the poor after selling everything he had. Oh we dare not and must not miss and lose sight of this for there is something incredibly unique and powerful when you take the time to think about the powerful truth surrounding the covetousness that was indeed present within the heart and soul of this rich young ruler—this in direct contrast to Zacchaeus who was not only the chief publican but also one who was viewed by culture and society as a sinner. What I so love and appreciate about the narrative of Zacchaeus is that he was one who was not only the chief publican but he was also one who was rich, increased in goods and undoubtedly had much wealth and possessions. Within the narrative we read concerning this chief publican we find him desiring to see Jesus and being unable to see him through the press because of his being little in size and stature. In an attempt to view and behold Jesus this chief publican would run ahead within the streets of Jericho and would climb up into a sycamore tree that he might be able to look upon and behold Jesus. Oh Scripture is unclear what Zacchaeus sought after and desired within his heart and soul having climbed up into the sycamore tree, however, we know that when the Lord Jesus came unto the place where he was—not only did he look up, and not only did he address Zacchaeus by name but he also emphatically declared that he needed to be a guest in his house on that day. Upon hearing this Zacchaeus would immediately climb down from the tree and would make haste to bring Jesus with him unto his home—something that would offend those who were present within that culture and society. Scripture reveals how those who witnessed and beheld Jesus making his way with Zacchaeus unto his home would murmur and grumble within themselves stating that He was going to make his abode and fellowship with one who was a sinner. Oh it is this theme of one who was a sinner that would be a constant theme within this New Testament gospel narrative written by the beloved physician Luke. From the fifth chapter all the way through the nineteenth chapter we find Jesus being willing to be seen with, associate with and entertain those who were perceived by culture and society as sinners. It is impossible to read the gospel narrative written by the beloved physician Luke and not find the Lord Jesus as being one who was willing to entertain and fellowship with sinners. It would be Jesus who would enter into the house of Levi called Matthew who was as publican and yet called to walk with and follow Him. It would be there in the house of this publican many publicans and sinners would gather themselves in the presence of Jesus. What’s more is that when we read the words found in this gospel we find the scribes and the Pharisees murmured and grumbled at Jesus’ eating with publicans and sinners as they would make their complaint and their argument known unto His disciples. As if this weren’t enough we find within the seventh chapter the Lord Jesus being invited into the house of Simon the Pharisee to eat bread. There within the house a woman from the city who was a sinner would enter in uninvited and unannounced and would not only anoint His feet with precious ointment but would also wash them with her tears and dry them with her hair. It would be there in the house where Simon would think within himself that if Jesus were indeed a prophet He would know who and what manner of woman this was for she was a sinner. This would draw a lesson and rebuke from the Lord Jesus—not only because of Simon’s lack of love but also Simon’s in hospitality when inviting Jesus into his own home. This woman who was a sinner did more for the Lord Jesus in the house of religion and in the house of another than Simon himself did—and it was his house. Not only this but if you continue reading within this gospel you will come to the fifteenth chapter and find Luke writing how all the publicans and sinners came unto Jesus and how it would draw the ire and angst of the scribes and the Pharisees for they could not understand how and why Jesus would entertain sinners. As I prepare to bring this writing to a close I find it absolutely necessary to call your attention to the words which are found in the nineteenth chapter for here is yet another example of Jesus being willing to entertain a sinner—and not only a sinner but also one who might very well have been perceived as the chief of sinners in that city. Zacchaeus was indeed a chief publican and was most certainly hated and abhorred by many within the city of Jericho—if not by all those who were present in the midst of the city. What we find, however, is Jesus not only declaring unto Zacchaeus that He needed to be a guest in his house but we also find Jesus entering into his house without any hesitation and reservation. Jesus’ willingness to enter into the house of Zacchaeus would draw the murmuring, the grumbling, the offense, the ire and the angst of those within Jericho for they could not understand how and why He would associate with sinners. What we find in this passage of Scripture, however, is that Jesus would indeed enter into his home to fellowship and partake of a meal with him. It would be there in the house where we find Zacchaeus emphatically and without reservation or hesitation declaring unto Jesus that up to half of his goods he would sell and make distribution unto the poor. As if this weren’t enough we also find him going on to declare that if he defrauded anyone he would restore unto them four fold that they might receive reparations and restoration. Pause and consider how Zacchaeus who was not only the chief publican but was also a sinner would not only express a willingness to give up to half of his possessions and goods that distribution might be made unto the poor but he was also willing to make reparations and restoration unto those whom he defrauded through extortion. It was this willingness we find in this particular gospel that would cause Jesus to emphatically declare unto him that on this particular day salvation had come unto his house for he was indeed a son of Abraham and descendant of the children of Israel. I find it absolutely necessary to call and draw your attention to the tremendous and incredible truth surrounding the vast difference between the rich young ruler and Zacchaeus for both were indeed men who had great wealth and many possessions. The rich young ruler asked Jesus what good thing he needed to do to inherit eternal life while Zacchaeus simply desired to see Jesus for he knew that he was passing by that way. What we must needs recognize is that of these two men—one of whom society and culture perceived as a sinner—would make the transition from sincerity to salvation. The rich young ruler had the opportunity to transition from sincerity to salvation and yet would fin himself moving fro sincerity to sorrow because he was unwilling to part ways with his possessions and wealth. Jesus invited the rich young ruler to sell all that he had and make distribution unto the poor that he might have treasure in heaven. It would be from this place of having treasure in heaven that he would be able to take up his cross, come after and follow the Lord Jesus, however, he was entirely and altogether unwilling to do it and would leave the presence of Jesus sorrowful. Oh we must needs recognize and pay close attention to this for it calls and draws our attention to the incredible truth surrounding Zacchaeus who was not only the chief publican but was also perceived by culture and society as being a sinner. It would be Zacchaeus who would be willing to deliver himself from wealth and the possessions of this world—not only that distribution might be made unto the poor but also that restoration and reparation might be made unto those whom he had personally defrauded through extortion. What a truly wonderful and powerful thought this truly is when you take the time to think about it for it brings us face to face with how and why this publican would find salvation in the presence of Jesus—namely through his willingness to through humility give and restore. Oh if these is one thing we must needs ask ourselves when reading the words found in this passage of Scripture it’s the wonderful and powerful invitation given unto us to be those who are willing to detach ourselves from the things and cares of this world that we might be able to have treasure in heaven, that we might be able to take up our cross, that we might come after and follow Jesus and that we might indeed experience salvation and have eternal life.