Mark 10:17-31

In Mark 10:17-31, Jesus encounters a young man who is genuinely seeking eternal life, but there’s a catch—he’s very wealthy. When he asks Jesus what he needs to do to inherit eternal life, Jesus’ response challenges him in a way he didn’t expect. Jesus tells him to sell everything he owns, give the money to the poor, and then follow Him. This wasn’t just about giving up his possessions; it was about giving up the security and identity that his wealth provided. The young man’s reaction—walking away sad—shows just how hard it can be to let go of the things we hold onto, especially when those things give us a sense of control or importance. It’s a reminder that following Jesus isn’t about checking off boxes of good behavior but about a deeper, more sacrificial commitment that asks us to trust God fully, even with our most prized possessions (Maddox).

Jesus doesn’t shy away from the difficulty of this call. He turns to His disciples and says, "How hard it is for the rich to enter the kingdom of God!" (Mark 10:23). This might sound harsh, but Jesus is pointing out a truth that’s still relevant today: wealth can create a false sense of security. When we have a lot, it’s easy to rely on our resources instead of relying on God. In the Wesleyan tradition, this idea is central—riches aren’t bad in themselves, but they can distract us from what really matters. Jesus uses the vivid image of a camel trying to go through the eye of a needle to illustrate how tough it is to enter God’s Kingdom when we’re weighed down by our attachments. It’s a powerful metaphor that makes us think about what we might be holding onto that’s keeping us from fully embracing God’s call (Collins).

But Jesus also offers hope and reassurance. When Peter points out that the disciples have already left everything to follow Him, Jesus promises that anyone who makes sacrifices for the Gospel will be richly rewarded—not just in eternity, but even in this life (Mark 10:29-30). This isn’t about getting material wealth in return but about finding a deeper sense of community, purpose, and peace. Jesus is saying that when we let go of the things that hold us back, we open ourselves up to receive so much more from God. This idea is central to Wesleyan thought, which teaches that true fulfillment and happiness come not from clinging to what we have but from living a life of love and service, fully devoted to God and others (Outler). It’s a challenging but deeply rewarding path that leads to the kind of life that truly matters.

Background of Mark

Origin and Name:

The Gospel of Mark, often considered the earliest of the four canonical gospels, is traditionally attributed to John Mark, a companion of both the Apostle Peter and the Apostle Paul (Achtemeier). The name "Mark" comes from this individual, who is mentioned several times in the New Testament (e.g., Acts 12:12, 25; Col. 4:10; 2 Tim. 4:11). The early church fathers, including Papias, suggested that Mark recorded the teachings and memories of Peter, thus shaping his gospel account (Eusebius).

Authorship:

Although the Gospel of Mark does not explicitly name its author, early church tradition strongly supports John Mark as the writer. Papias, as quoted by Eusebius, identifies Mark as Peter's interpreter, who carefully recorded Peter’s recollections, though not in chronological order (Eusebius 39). This view is widely accepted by scholars, though some debate continues regarding the exact role of Peter’s influence on the narrative. Mark's authorship is significant because it connects the gospel to an eyewitness of Jesus' ministry, albeit indirectly, through Peter (Lane).

Date and Setting:

The Gospel of Mark is generally dated to around 65-70 CE, a period marked by political and social turmoil, particularly the Jewish-Roman War (66-70 CE) (Evans). This dating is supported by internal references to the destruction of the Temple in Jerusalem (Mark 13:2). The setting is likely Rome, where Mark could have been writing for a primarily Gentile Christian audience. The Roman setting is suggested by the gospel’s frequent explanations of Jewish customs (Mark 7:3-4) and the use of Latin terms (Mark 5:9) (Hooker).

Purpose and Themes:

Mark’s primary purpose appears to be to present Jesus as the suffering Messiah and Son of God, emphasizing his role as the one who must suffer, die, and rise again (Mark 8:31). This is a central theme, often called the "Messianic Secret," where Jesus instructs others to keep his identity as the Messiah concealed until the appropriate time (Achtemeier). Mark also aims to encourage a persecuted Christian community by showing that suffering is a part of discipleship, reflecting the life and ministry of Jesus (Lane).

Structure:

The Gospel of Mark is characterized by its fast-paced narrative and straightforward structure. It can be divided into two main parts: Jesus’ ministry in Galilee (Mark 1:1-8:26) and his journey to Jerusalem, culminating in his passion, death, and resurrection (Mark 8:27-16:8). A significant turning point occurs in Mark 8:27-30, where Peter confesses Jesus as the Messiah, which then shifts the focus to Jesus’ impending suffering and death. Mark’s frequent use of the word "immediately" (Greek: euthys) contributes to the sense of urgency and movement throughout the text (Hooker).

Significance

The Gospel of Mark holds a unique place in the New Testament as the earliest and most concise account of Jesus' life and ministry. It is often viewed as the foundational gospel, with both Matthew and Luke drawing heavily from its content (Stanton). Mark’s emphasis on Jesus as the suffering servant has profoundly shaped Christian understanding of discipleship, focusing on themes of sacrifice, service, and the cost of following Christ. Its portrayal of the disciples as often misunderstanding Jesus serves as a powerful reminder of the challenges of faith and the grace available through perseverance (Evans).

Exegesis of Mark 10:17-31

Mark 10:17:
As Jesus sets out on a journey, a man runs up to Him and kneels, asking, "Good Teacher, what must I do to inherit eternal life?" The man’s question reveals his genuine concern for eternal life, yet his focus on "doing" suggests a belief that eternal life can be earned through good works. His respectful address, "Good Teacher," also sets the stage for Jesus to challenge his understanding of goodness and righteousness (France).
Mark 10:18:
Jesus responds, "Why do you call me good? No one is good except God alone." Jesus redirects the man's attention from human standards of goodness to the divine standard. By questioning the man’s use of "good," Jesus underscores that true goodness originates from God alone, subtly pointing the man toward a deeper understanding of who Jesus is and the nature of righteousness (Evans).
Mark 10:19:
Jesus then lists several commandments: "Do not murder, do not commit adultery, do not steal, do not bear false witness, do not defraud, honor your father and mother." These commandments are part of the Decalogue, specifically those related to interpersonal relationships. Jesus begins with these commandments to address the man’s assumption that adherence to the law could secure eternal life. However, the inclusion of "do not defraud," which is not part of the original Decalogue, may suggest Jesus is hinting at the broader ethical responsibilities tied to wealth and integrity (Hooker).
Mark 10:20:
The man responds, "Teacher, all these I have kept from my youth." This statement reveals the man’s confidence in his own moral behavior and his belief that he has fulfilled the requirements of the law. However, his claim also exposes a potential blind spot in his understanding of what God truly requires, particularly concerning the inner disposition and the call to radical discipleship (France).
Mark 10:21:
Jesus looks at the man, loves him, and says, "You lack one thing: go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me." Jesus’ look of love indicates His compassion and understanding of the man’s sincere desire, but He challenges the man to go beyond legalistic obedience. Jesus calls him to radical discipleship, where following Him involves total surrender, including detachment from wealth. The command to sell everything and give to the poor addresses the man's attachment to his possessions, revealing the heart issue that hinders him from fully embracing the Kingdom of God (Evans).
Mark 10:22:
The man’s reaction is telling: "Disheartened by the saying, he went away sorrowful, for he had great possessions." The man’s sorrow reveals the depth of his attachment to his wealth, which he values more than the invitation to follow Jesus. This verse highlights the challenge wealth can pose to discipleship, as it can become a barrier to fully embracing the demands of the Kingdom (Hooker).
Mark 10:23:
Jesus then comments to His disciples, "How difficult it will be for those who have wealth to enter the kingdom of God!" Jesus underscores the spiritual danger that wealth poses, not because wealth is inherently evil, but because it can lead to self-reliance and distract from dependence on God. This statement would have been surprising to His disciples, who, like many of their contemporaries, may have seen wealth as a sign of God’s favor (France).
Mark 10:24:
The disciples are amazed at Jesus' words, prompting Jesus to reiterate, "Children, how difficult it is to enter the kingdom of God!" The term "children" is an expression of Jesus' care and affection for His disciples, but His repeated statement emphasizes the general difficulty of entering God’s Kingdom, particularly when wealth and self-sufficiency stand in the way (Evans).
Mark 10:25:
Jesus continues with a striking metaphor: "It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God." This hyperbolic image highlights the near impossibility of a rich person entering the Kingdom without God’s intervention. The camel, being the largest animal in Palestine, and the needle’s eye, the smallest imaginable opening, illustrate the extreme difficulty wealth can present in pursuing God’s Kingdom wholeheartedly (France).
Mark 10:26:
The disciples, now even more astonished, ask, "Then who can be saved?" This question reflects their bewilderment at Jesus' teaching, challenging the common belief that wealth was a sign of divine blessing and favor. The disciples’ reaction reveals their struggle to understand the radical nature of Jesus’ teaching about the Kingdom of God (Hooker).
Mark 10:27:
Jesus looks at them and says, "With man it is impossible, but not with God. For all things are possible with God." Here, Jesus shifts the focus from human effort to divine grace. He affirms that salvation is not something that can be achieved by human means, whether through wealth, status, or personal effort, but is entirely dependent on God’s power and mercy (Evans).
Mark 10:28:
Peter speaks up, saying, "See, we have left everything and followed you." Peter's statement contrasts with the rich man’s response, highlighting the disciples' willingness to abandon their possessions to follow Jesus. However, there is an implicit question in Peter's words, seeking assurance that their sacrifice has not been in vain (France).
Mark 10:29-30:
Jesus responds, "Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life." Jesus reassures the disciples that their sacrifices will be rewarded both in this life and the life to come. The "hundredfold" return symbolizes the rich community and spiritual family found in the Kingdom of God. However, Jesus also realistically includes "persecutions" as part of the package, reminding them that following Him includes suffering (Hooker).
Mark 10:31:
Jesus concludes with the statement, "But many who are first will be last, and the last first." This paradoxical saying reinforces the theme that God’s Kingdom operates on principles that often reverse worldly expectations. Those who seek to be first through wealth, power, or status may find themselves last in God’s Kingdom, while those who humble themselves and prioritize God’s will above all else will be exalted (France). 

Overview of Mark 10:17-31 from a Wesleyan/Methodist Theological Perspective

Mark 10:17-31 presents the story of the rich young ruler, a narrative that resonates deeply with Wesleyan/Methodist theology, particularly in its emphasis on holiness, discipleship, and the use of wealth. The encounter begins with a man who sincerely desires eternal life and approaches Jesus with a question that reflects his concern with moral and religious observance. John Wesley would recognize in this man a genuine seeker, but one whose understanding of righteousness is limited by a reliance on external obedience rather than internal transformation (Outler).

When Jesus challenges the man to sell all he has and give to the poor, Wesleyan theology sees this not merely as a command for literal poverty but as a call to radical discipleship and holiness. Wesley emphasized that true holiness involves a heart fully devoted to God, free from the entanglements of wealth and material possessions. The rich young ruler’s attachment to his wealth illustrates the danger of allowing material goods to hinder one’s relationship with God. For Wesley, this story underscores the principle that perfect love—love for God and neighbor—requires a willingness to sacrifice everything that competes for our loyalty to God (Maddox).

Finally, Jesus’ teaching on the difficulty of a rich person entering the Kingdom of God and the subsequent promise of rewards for those who leave everything for the gospel reflects Wesley’s theology of grace and sanctification. Wesley would highlight that salvation and entry into the Kingdom are not human achievements but the result of God’s grace. The statement that "all things are possible with God" (Mark 10:27) aligns with Wesley’s belief in God’s prevenient, justifying, and sanctifying grace, which empowers believers to live lives of holiness and complete devotion to Christ, despite the inherent challenges posed by wealth and worldly attachments (Collins). 

Exegesis of Mark 10:17-31 from a Wesleyan/Methodist Perspective

Mark 10:17
The rich young ruler approaches Jesus with a question about eternal life: "Good Teacher, what must I do to inherit eternal life?" From a Wesleyan/Methodist perspective, this inquiry reflects the human desire to seek salvation, but the focus on "doing" suggests a misunderstanding of grace. John Wesley emphasized that while works are a response to faith, salvation cannot be earned by human effort alone. Instead, it begins with prevenient grace—God’s grace that works in a person’s life before they are even aware of it, drawing them toward faith (Collins).
Mark 10:18-19
Jesus responds by questioning the man’s use of "good," stating that only God is truly good. He then reminds the man of the commandments. Wesley would interpret this as Jesus redirecting the man's attention away from human works and moral achievement toward a recognition of God’s divine goodness. The listing of the commandments highlights that external obedience, while important, is not enough for eternal life. Wesleyan theology stresses that true holiness goes beyond outward obedience; it involves the transformation of the heart through sanctifying grace (Maddox).
Mark 10:20-21
The man claims he has kept all the commandments from his youth. Jesus, looking at him with love, then challenges him: "You lack one thing: go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me." Wesley emphasized Christian perfection as a life wholly devoted to God, which requires full surrender of one’s heart and possessions. Jesus’ invitation to sell everything and follow Him reflects the call to perfect love—where the believer must be willing to let go of all earthly attachments that compete with devotion to God. For Wesley, this act of surrender is part of the process of entire sanctification, where the believer is made holy through God’s grace (Wesley, A Plain Account).
Mark 10:22
The man leaves sorrowful because of his great wealth, showing that his attachment to possessions hinders his ability to fully follow Christ. In Wesleyan thought, wealth can become a significant barrier to holiness if it leads to a divided heart. Wesley frequently warned against the dangers of riches, arguing that wealth often tempts people to selfishness and pride, drawing them away from a life of simplicity and service. This passage highlights the importance of detachment from material goods in the pursuit of Christian perfection (Outler).
Mark 10:23-24
Jesus then turns to His disciples and comments on how difficult it is for the wealthy to enter the Kingdom of God. Wesley understood this difficulty in terms of the spiritual dangers that wealth presents, such as fostering a false sense of security or self-reliance. While riches are not inherently sinful, Wesley taught that they can become stumbling blocks if they prevent a person from fully relying on God. This difficulty reflects the Wesleyan call to stewardship, where wealth is seen as a resource to be used for the good of others rather than for personal indulgence (Collins).
Mark 10:25-27
Jesus continues by saying that it is easier for a camel to go through the eye of a needle than for a rich person to enter the Kingdom of God. The disciples are astonished and ask, "Then who can be saved?" Jesus replies, "With man it is impossible, but not with God. For all things are possible with God." In Wesleyan theology, this underscores the idea that salvation is entirely a work of God’s grace. Human effort alone is insufficient; it is only by God’s prevenient, justifying, and sanctifying grace that anyone can be saved. This verse also speaks to Wesley’s belief that while riches can make salvation difficult, God’s grace can overcome any barrier (Maddox).
Mark 10:28-30
Peter, speaking for the disciples, points out that they have left everything to follow Jesus. Jesus assures them that those who have made sacrifices for the gospel will receive a hundredfold in return, both in this life and in the life to come. Wesley would interpret this as a promise of the blessings that come from a life fully surrendered to God. These blessings are not necessarily material but reflect the deep spiritual rewards of living in community with other believers and experiencing the fullness of God’s grace. However, the inclusion of "persecutions" reminds believers that following Christ also involves suffering—a reality that Wesley also emphasized as part of the journey toward holiness (Outler).
Mark 10:31
Jesus concludes with the statement, "But many who are first will be last, and the last first." This paradox reflects a key theme in Wesleyan theology: the radical reversal of worldly values in God’s Kingdom. Those who seek status, wealth, and power may find themselves last in God’s eyes, while those who humble themselves and live for others will be exalted. Wesley believed that humility and service to others were central to the Christian life, and this verse encapsulates the heart of Christian discipleship—a call to live counterculturally, in alignment with God’s will rather than the values of the world (Collins). 

Discussion Questions

What was the rich young ruler’s main concern when he approached Jesus, and how does this reflect a common misunderstanding about salvation?

The rich young ruler’s main concern was how to inherit eternal life, which he approached with a focus on "doing" something to earn it. This reflects a common misunderstanding that salvation can be achieved through good works or moral behavior alone, rather than recognizing it as a gift of grace that begins with God’s initiative (Maddox).

Why did Jesus tell the young man to sell everything he had and give to the poor? What deeper issue was Jesus addressing?

Jesus told the young man to sell everything because He was addressing the deeper issue of the man’s attachment to his wealth. Jesus challenged him to detach from his material possessions and follow Him fully, emphasizing that true discipleship requires total surrender and a heart devoted to God above all else (Wesley, A Plain Account).

How does Jesus’ statement about the difficulty for the rich to enter the Kingdom of God challenge common perceptions of wealth?

Jesus’ statement challenges the perception that wealth is a sign of divine favor or security. Instead, He highlights the spiritual danger wealth can pose by leading to self-reliance and distracting from reliance on God. In the Wesleyan tradition, this reflects the idea that riches can become stumbling blocks if they prevent full dependence on God (Collins).Jesus’ statement challenges the perception that wealth is a sign of divine favor or security. Instead, He highlights the spiritual danger wealth can pose by leading to self-reliance and distracting from reliance on God. In the Wesleyan tradition, this reflects the idea that riches can become stumbling blocks if they prevent full dependence on God (Collins).

What is the significance of the metaphor of a camel going through the eye of a needle in relation to wealth and salvation?

The metaphor of a camel going through the eye of a needle emphasizes the near impossibility of a wealthy person entering the Kingdom of God without divine intervention. It illustrates the extreme difficulty wealth can create in pursuing God’s Kingdom wholeheartedly, reinforcing the idea that salvation is ultimately a work of God’s grace (Maddox).

How does the young man’s sorrowful departure after Jesus’ challenge highlight the difficulty of following Jesus?

The young man’s sorrowful departure reveals the difficulty of letting go of what we hold most dear, especially when those things provide security or identity. His reaction underscores the challenge of following Jesus wholeheartedly, which requires sacrificing anything that competes with our loyalty to God (Outler).

In what way does Jesus’ promise of rewards for those who sacrifice for the Gospel encourage believers, according to Wesleyan theology?

Jesus’ promise that those who sacrifice for the Gospel will receive a "hundredfold" in return encourages believers by assuring them that their sacrifices are not in vain. According to Wesleyan theology, these rewards are not necessarily material but include deep spiritual fulfillment and the experience of God’s grace within a supportive community (Outler).

What role does grace play in the process of salvation, as highlighted by Jesus’ response to the disciples’ question, "Then who can be saved?"

Jesus’ response, "With man it is impossible, but not with God. For all things are possible with God," highlights the central role of grace in salvation. It emphasizes that salvation is not achievable by human effort alone but is entirely dependent on God’s prevenient, justifying, and sanctifying grace (Maddox).

How does the Wesleyan concept of Christian perfection relate to the story of the rich young ruler?

The Wesleyan concept of Christian perfection, which involves a heart fully devoted to God and free from worldly attachments, relates to the rich young ruler’s story by illustrating the need for total surrender. Jesus’ challenge to the young man to sell his possessions and follow Him reflects the call to perfect love, where nothing competes with devotion to God (Wesley, A Plain Account).

How does Jesus’ teaching on wealth in Mark 10:17-31 reflect broader themes in the Gospel of Mark?

Jesus’ teaching on wealth in Mark 10:17-31 reflects broader themes in the Gospel of Mark, such as the cost of discipleship and the radical reversal of worldly values. Mark emphasizes that following Jesus often involves sacrifice, service, and a willingness to be last in the world’s eyes in order to be first in God’s Kingdom (France).

What does the statement "many who are first will be last, and the last first" suggest about the values of God’s Kingdom?

The statement "many who are first will be last, and the last first" suggests that God’s Kingdom operates on principles that often reverse worldly expectations. Those who seek status, wealth, and power may find themselves last in God’s eyes, while those who humble themselves and prioritize God’s will are exalted. This reflects Wesleyan values of humility, service, and countercultural discipleship (Collins).

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