Mark 10:17-31

This passage is found in the Narrative Lectionary Year 2
This passage is found in the Revised Common Lectionary Year B after Pentecost (Most recently October 13, 2024)

Summary:  "Clouded up" -- That is literally the words used to describe the rich young man's reaction to Jesus.  Jesus loves the man, but the man's love of his possessions obscure his vision so greatly, he cannot even embrace the love of God!  We may not be able to buy our way into heaven but today's passage suggests we can buy our way out of heaven!

Some words that might open preaching possibilities:

[added 2024] προσδραμὼν ("run" or "exert", form of προστρέχω; 10.17) The man is running to Jesus.  This can be seen in a positive light -- the man is eager to meet Jesus.  It can also be seen as "busy man", the person always moving, always climbing, yet not getting anywhere.

ζωην αιωνουν ("life eternal"; zoo of the eons, literally; 10.17 and 30):  It is interesting that eternal life enters into Mark's Gospel by way of a non-disciple (and practicing Jew).  Obviously this appears in John's Gospel numerous times, but makes a cameo or two in the other Gospels as well.  Perhaps one of the great misnomers of Christian thinking is that eternal life only begins after our physical death.  The love and fellowship of Jesus was available here, on earth, for the man (see note below).

κληρονoησω ("inherit"; 10:17):  The man may not understand that eternal life is a gift, but he does understand one thing: it is going to take a death to bring about life -- you only get the inheritance when someone dies!

αποστερεω ("defraud"; 10:19)  The NET Bible suggests Jesus inserts this because of the OT's injunctions about this, for example, Deut 24:14.  I would maintain that the word defraud is not accidental, but a great insight into the text. Jesus adds this commandment because he knows the rich young man is guilty of it -- the 11th commandment!  As my internship pastor preached on this passage -- what is the commandment that finally trips you or me up??  I don't murder...but what finally brings me to my knees in confession?

αγαπαω ("love"; 10.21)  This word means real, genuine, nearly, if not truly, divine love.  This man is the first one whom Jesus loves in the whole Gospel of Mark!  How sad then that the man cannot love Jesus back nor follow him!

κτημα ("possessions"; 10:22)  Our American context is very different than ancient Greece, where a very small number owned most things.  Yes, yes, the rich grow richer, but the average American still has enough possessions and toys at their disposal to last them for years.  We can make this passage about demonizing the truly wealthy, or realize the nature of our own possessions that cloud our own vision.  Side note:  The NET Bible

στυγναζω ("sad" or "cloud up"; 10.23):  The word for "sad" here is a less common Greek word, but it means gloomy, or clouded over, like the sky.  The man's love of possessions cloud up his vision.

τεκνα ("children", 10.24). Right after Jesus has told them they must accept the kingdom as a child, he calls them children.  Perhaps a sign of love?  Perhaps a call to humility?  I think it is fair to say that, at least within Mark's Gospel, the driving point is that the only way into the Kingdom is to realize we cannot get there out of our own power, as a child!

Jesus can both εμβλεπω (in-look)  (vs. 21, 27) and περιβλεπω (around-look) (vs. 23).  In short, Jesus has insight (literally) and around sight (literally).  Jesus can both look into people but also take a step back and look at the situation.  A rare skill.

καμηλον ("camel", 10.25)  The word "camel" here has been subject to all sorts of translation attempts to soften the meaning.  Some scribes changed the word to "rope"! (similarly spelled in Greek); others have said this sequence refers to a gate in Jerusalem.  No!  Jesus is trying to say that a) our wealth blocks us from God and b) we ain't getting into heaven our own merit.  Jesus is driving us to ask "How is this possible!"

[added in 2024] πλούσιον ("rich", 10.25)  In Greek, the word literally reads "rich."  We can't do in English what can be done here in Greek, namely, make a singular noun out of an adjective.  We can create a word like "the rich" to mean lots of people who are rich, but we cannot simply say "I don't like rich" and mean "I don't like that one individual who is rich."  Why does this matter?  Because Jesus does not say, as the NIV translates it as "someone who is rich."  He says "rich" as a singular noun.  What is at stake?  The truth is that when we are no longer a someone or somebody who is rich, but we are entirely identifiable by our possessions and wealth, then we have a problem with God's Kingdom!  We define ourselves and others by their wealth.  I don't think that Jesus sees us this way.  Still contemplating...

Some grammar tid-bits worth considering:

Subjunctive mood:
The subjunctive mood, which Greek uses to indicate various hypothetical situations, is difficult to translate. In 10.17 we find the filled-with-subjunctive phrase "What must I do to inherit eternal life?"  The Greek does not use the word "must" but simply uses the subjunctive mood. Luther's German translation, "What should I do" is probably a better understanding of what is meant here.

Imperfect tense:
The imperfect tense suggests repeated action.  In 10.17 The rich young man does not "ask" but in fact "asks," repeatedly -- the imperfect tense is used.  He really wants to know!

Future as perfect tense?
In 10.30, Jesus talks about the age "that is coming."  It is not "the age that came" or the "age that will come" or even "the age to come" but "the age that is coming."  Greek, like English, can use the present to suggest an indeterminate future.  "Coming" can mean "on the way" or "coming soon."  There is an ambiguity.  So the question is, does the eternal life age arrive after we die or while we live?  It seems that Jesus is referring to a pre-natural death event...but perhaps one that requires our spiritual death and resurrection.

It is also worth noting that Jesus says in that the present age the will receive things.  Again, all of the Gospels indicate that things will be made new/reversed/restored in their fullness in the age to come, but Jesus promises that the Kingdom breaks into this age as well.