Comments on Mark 10:17-31 This discussion with the rich young ruler is paralleled in Matt. 19:16-30 and Luke 18:18-30. v17-27 A young man (cf. Matt. 19:20) of wealth (v. 22) who is also a magistrate (cf. Luke 18:18) approaches Jesus and asks him what he needs to do to inherit eternal life (v. 17). Jesus states he knows the standard Ten Commandments, and recites a number of them (v. 19). The young man says he has done all of these since his youth (v. 20). Jesus is pleased with the young man in general, but tells him there is one thing standing between him and eternal life. He needs to use his wealth to help the poor so he may exchange it for treasure in heaven. In doing so he will follow Jesus (v. 21). The young man leaves him unhappy as he has much wealth (v. 22). Jesus then takes the opportunity to discourse upon the subject of wealth to his disciples. He says it will be very difficult for people with money to enter into the kingdom (v. 23). The disciples are shocked at such a seemingly all-inclusive statement. Jesus clarifies and says that it will be difficult for those who trust in money to enter into the kingdom (v. 24). He goes on to say it easier for a "camel" to go through the eye of a needle than it is for a rich man to enter the kingdom (v. 25). The disciples are again surprised by this, wondering who can be saved (v. 26). Jesus responds saying for those who trust in riches it is not possible, but for those who trust in God it is possible (v. 27). v17-18 Determining Jesus' intent and meaning of these two verses is problematic, which is why I skipped v. 18 in the synopsis above on v. 17-27. We can compare the New American Standard (NAS) on Matt. 19:16-17 and Mark 10:17-18 to see the two possibilities (We are looking at the NAS because the KJV harmonizes the Matthew, Mark, and Luke accounts): Matt. 19 (NAS) 16 And someone came to Him and said, Teacher, what good thing shall I do that I may obtain eternal life? 17 And He said to him, Why are you asking Me about what is good? There is only One who is good; but if you wish to enter into life, keep the commandments. Mark 10 (NAS) 17 As He was setting out on a journey, a man ran up to Him and knelt before Him, and asked Him, Good Teacher, what shall I do to inherit eternal life? 18 And Jesus said to him, Why do you call Me good? No one is good except God alone. Both of the above passages are translated accurately in the NAS, the difference is between the texts. The Matthew account seems more contextual, as it has the young man asking about "good thing[s]" which Jesus then presumably cites in v. 19. Here, Jesus' deference to the "only One who is good" would be connected to his subsequent citation of the Commandments as He is the One who spoke them originally, and not Jesus. So, Jesus is identifying the original source. Mark's account has the young man calling Jesus "Good Teacher", or "Good Rabbi", and then Jesus asks him why he refers to him as such as there is only One who is good, namely God. Jesus response seems more like a rejection of the appellation than deference to the Father. Why? Perhaps the rejection is simply a deferential statement where Jesus is pointing out that his teaching conform to the Father's. Rather than focus on Jesus as the purveyor of some new doctrine concerning eternal life, the young man ought to focus on what God has already made clear in previous revelation: keeping the commandments and helping his neighbors. Perhaps the young man is seeking to ingratiate himself with Jesus with a complimentary title, and thereby encourage Jesus to pronounce he has already done all he could. If this is the case, then Jesus would be rejecting this flattering title because it is intended to manipulate him. He then shifts the title to God, who has already spoken in the Law, and points out to the young man that he needs to use his wealth to help people, which he is presently not doing. The problem with this reading is v. 21 where it says "Jesus beholding him loved him", which suggests Jesus is favorably disposed with the young man, apparently because of his sincerity and general righteousness, as opposed to displeased with an attempt to ingratiate. Thus, the problem lies in trying to determine which of the two versions is more literally accurate. But, it is also possible that the real event was in fact a compound of both as opposed to one or the other. There is nothing mutually exclusive about either version, so why not the young man saying "Good teacher, what good thing must I do to inherit eternal life?" and Jesus responds "Why are you calling me 'Good Teacher' and asking me about what is 'good' when there is only one who is 'good', which is God, therefore keep His commandments". Until we obtain a better account of the real event we'll be left to speculation. v23 "How hardly shall they", the Greek for the KJV "hardly" is "duskolos" and literally translates to "distressingly sick". How painfully unpleasant it shall be for them to divest their wealth to enter the kingdom on earth, or how painfully unpleasant it will be for them when they enter into a lesser kingdom because they are detained by their greed and selfishness. v25 "camel...eye of a needle", there are a couple of popular interpretations to this passages which attempt to make sense of an impossible literal interpretation. First, the tradition has grown up that Jesus was referring to some small gate wherein traders had to unload their camels then carry the wealth through and walk the camel through unburdened. Thus, the camel had to be divested of its wealth in order to pass through this "eye of the needle". This tradition has become so popular that a gate in the wall at Jerusalem, which apparently served as the night gate and therefore was relatively small for defense purposes, has been subsequently been dubbed the "eye of the needle" by various Christian commentators. The second is that "kamelos", camel, should be "kamilos", rope. Thus, the problem would be that of scribal error, and Jesus was actually saying it is easier for a rope to pass through the eye of a needle. The final, and less popular than the preceding two, is that Jesus actually said what the text presents. It is not unique for Jesus to use a camel in an exaggerated symbolic fashion (cf. Matt. 23:24) and neither is it unique for him to make reference to small doors and narrow constrictions which one must pass through (cf. Matt. 7:14, Luke 13:24). Obviously, Jesus is not being literal, he is using a simile set up with the largest animal know in these regions. Jesus' intent is to make it clear people must not worship mammon, but should view their wealth as a means of service to others, cf. Matt. 6:33, Matt. 25:40, Jacob 2:18-19. This does not require literal poverty for disciples, it does require disciples to use their substance to help others in need. v27 IV/JST clarifies what is otherwise obscure. The statement is intended to contrast man versus God. It is impossible to be saved following man's ways, but it is possible to be saved in God's ways. Thus one must abandon man's ways (riches) and follow Jesus (God's way). KJV IV --- -- And Jesus looking upon them And Jesus, looking upon them, saith, said, With men With men that trust in riches, it is impossible, it is impossible; but not with but not impossible with men God: who trust in God and leave all for my sake, for with God for with such all things are possible. all these things are possible. v28-31 Peter says that they, the disciples, have left all to follow Jesus (v. 28). Jesus responds saying all those who leave their families and lands behind for his and the ministry's sake (v. 29), while being persecuted for it, will receive an hundredfold and eternal life in the next life (v. 30). However, many who set themselves up to be first shall be last, and the last shall be first (v. 31). v28 Matthew's account inserts an additional verse indicating those who follow him will sit on thrones and judge Israel in the next life, cf. Matt. 19:28. v31 The IV/JST clarifies the meaning of this verse: KJV IV --- -- But many But there are many who that are first make themselves first, shall be last; that shall be last, and the last first. and the last first. This he said, rebuking Peter; Jesus is warning Peter, and the other disciples as well, that self-promotion and aspirations in the kingdom will result in the individual being debased. Such a statement indicates Peter's words in v. 28 had elements of aspiration. Jesus would also be offsetting the statement in Matt. 19:28 that they would be inheriting thrones with a warning that if that is what they are in it for then they will never achieve it. Copyright © 2002 by S. Kurt Neumiller . All rights reserved. No part of this text may be reproduced in any form or by any means for commercial gain without the express written consent of the author. Digital or printed copies may be freely made and distributed for personal and public non-commercial use.