Sermon Tone Analysis

Exegesis: Mark 10:17-31

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Randall J. Consford

The Ministry of Preaching (MIN 6302)

Dr. Stan Reid

Austin Graduate School of Theology

February 13, 2008

 

 

*Purpose*

The purpose of this paper is to write an exegesis on the assigned text of Mark 10:17-31 utilizing Dr. Stan Reid’s Exegetical Methodology for Sermons.

*Establish the Text*

*Determine the pericope:* Mark 10:17-31 can serve as a self contained unit.

However, it is clear that there are connections to Jesus’ pronouncement that the kingdom of God belongs to children while excluding those who are not like these children (10:13-16).

For the purpose of this paper, noting the relationship between the pericope of the children and the rich man will suffice and it will be excluded to focus on the assigned text.

*Read the text multiple times in various translations:* The Nestle-Aland Greek New Testament, 27th Edition; English Standard Version; The New International Version; The New Revised Standard Version; American Standard Version; and, The Message was utilized (See Appendix A).

*Notice any Variant Readings: *There are several variants worth noting in this pericope.

In verse 19, *μὴ** **ἀποστερήσ**ῃς - *“do not defraud” appears but is omitted in many texts (Matt.

19:18; Lk. 18:20; etc.) because a copyist may have determined it inappropriate to include with a list related to the Decalogue.

In verse 23, *εἰσελεύσονται** **–* “to go, in, or enter” appears as a transposition in some Western texts.

It appears a redactor decided that the text would be improved by making a more logical sequence (rearranging some of the verses) and it is considered secondary to the primary text.

In verse 24, *ἐστιν* (“I am, is”) appears to soften the text.

Some manuscripts read “for those who trust in riches;” others insert “a rich man;” or others read “those who have possessions.”

In verse 24, *κάμηλον** *(“camel”) is replaced by *κάμιλον** *(“a rope, ship’s cable”) by a few of the later Greek manuscripts.

Through time these two Greek words evolved to a similar pronunciation.

In verse 26, *πρὸς ἑαυτούς* (“to one another”) is corrected by *πρὸς αὐτόν* (“to him”) in some Alexandrian texts.

The last variant, verse 31, *[οἱ]* (“the”) there appears to be minimal evidence for including this word.

However, it was included in brackets to indicate doubt.

The reason for inclusion is due to a question whether it was omitted originally by scribes in recollecting the parallel in Mt. 19:30 (Metzger).

*Give Attention to the Context:* Mark 10:17-31 is part of a larger section 8:27-10:52.

The context surrounding this section is the journey (“way”) of Jesus towards His death and resurrection to include three predictions (8:31-9:1; 9:30-32; 10:32-34).

Intermingled is an emphasis of Jesus as the “anointed one” or king (8:29).

However, the disciples cannot see clearly (cf.

10:46-52) and do not perceive the true nature of Jesus’ kingship.

The disciples are looking for success defined by their own wants, beliefs, and~/or traditions.

Mark reflects Jesus working to dispel their ideas of success and reframes them around the “way” (a theme in Mark) of the cross.

Discipleship follows Jesus to the cross and initiates a life of service to God.

There is a theme of fertile soil, weaving itself through the text.

One question in Mark is how do you become or can you be fertile soil?

The “Parable of the Sower” (Mk.

4:1-20) reveals seeds being sown on various surfaces and related to the text, the rich man can be recognized as one who lets riches choke the seed.

Mark 10:17–31 consists of two units of material: First, the dialogue with the rich man (17–22); and second, Jesus’ teaching on the danger of riches (23–31).

The earlier pericope of the children (13-16) appears to be a part of this section.

It is linked by the theme of entry into the kingdom (children have access while the rich man has difficulties).

Children face perilous status in the ancient world and have uncertain futures.

Yet, without any conditions they come to Jesus.

In contrast, the rich man follows the commands and appears to be sincere but is caught up in the cares of the world and does not embrace Jesus because his future on earth seems more certain with his possessions.

Theologically, Mark raises the question about our flirtation with the world instead of the cross and ultimately who will enter the kingdom of God.

There is a message of judgment or at the very least caution related to what our response to Jesus will be.

The disciples will follow Jesus to Jerusalem but when the passion begins they flee.

Mark vindicates those who follow Jesus in the midst of suffering, shame, misunderstanding, and ultimate death.

*Make a Word List:* There are many words that appear to have significant literary and theological meaning.

Due to the length of this paper only a few will be listed and discussed later under the word studies section.

*Literary and Grammatical Work*

*What Literary Form is this Text?*

To understand Mark as a Gospel, one must try to uncover its deep meaning in the ancient world.

Mark’s Gospel has characteristics of a Graeco-Roman biography.

Yet, it appears to be distinct to the Christian tradition (Craddock).

Many scholarly debates question the Gospel’s true relationship to these secular materials.

Suggs suggests that if the Gospels were a completely unprecedented literary genre, ancient readers would not have understood them.

It seems that similarly to Paul’s epistles which followed customary literary type forms, the Gospels would be recognizable to ancient readers.

However, this material appears to be unique.

Papias, Bishop of Hierapolis (C.

130) writes:

For I did not consider that I got so much profit from the contents of books (Speaking of the Gospels) as from the utterances of a living and abiding voice…(Bettensen)

 

Papias relates a contrast between “books” and a “living and abiding voice.”

He recognizes that ancient material was primarily written to be heard.

Mark is focused on how the reader might hear the text and be a participant.

So, the structure of his material is laid out theologically with narratives to assist the reader.

Ancient biographies focus on birth accounts that were unusual.

Childhood exploits prefigure the hero’s later life.

An ancient biography would emphasize a hero’s life that ends in triumph and honor (TNIDB).

The Gospels do not always fit the model provided by such biographies.

Mark does not write an account of Jesus’ birth or childhood.

Also, Mark departs from the traditional ancient biographies by not emphasizing a hero’s ability to manipulate their moral superiority over an “accuser” or “enemy.”

Instead, he introduces a suffering hero who is revealed as “Son of God” at His baptism (occurs at 3 important points in Mark: 1:11: 9:7: 15:39) and the introduction of the coming kingdom of God; the hero (Jesus) is often misunderstood by His disciples and others; and who at His death on a cross defeats His “accusers” and “enemies” by overcoming this death and being vindicated in His resurrection.

Marks’ literary style emphasizes misunderstanding and triumph to reinterpret the idea of a hero.

These characteristics have significant impact upon the periscope of Mark 10:17-31.

Williamson calls this a “call narrative.”

Mann sees it as a “pronouncement story.”

Within the pericope both “call” and “pronouncement” are recognizable.

A rich man who thinks he understands the “call” of Jesus misunderstands the cost of discipleship and how to enter the kingdom of God.

Mark’s  “pronouncement” to the readers is that entrance into the kingdom of God is marked not by our victories but is achieved through discipleship that encompass the “way” to the cross with the attitude of serving others or the first becoming last.

The following outline is based upon an interpretation of Mark’s Gospel as theological and narrative in form.

I.                   The opening of Jesus’ ministry: preaching the coming of God’s kingdom (1:1-3:6).

II.

Jesus’ ministry: mystery and misunderstanding (3:7-6:6)

III.

Final journey: mission and miracles (6:7-8:26)

IV.             Jesus’ teaching on discipleship is misunderstood (8:27-10:52)

V.                Jesus in Jerusalem: passion, resurrection, and revealing of true victory and discipleship  (11:1-16:8)  

 

*Word Studies*: *ὁδ**ὸν *- noun, accusative, singular, feminine of ὁδός: a way, road.*

**γονυπετήσας* - verb, aorist, active, participle, singular, nominative, masculine of γονυπετέω: to fall on the knees, used 4 times in NT. *κληρονομήσω* - verb, aorist, active, subjunctive, first person, singular of κληρονομέω: to inherit.

*ο**ἶδας* - verb, perfect, active, indicative, second person, singular of οἶδα: to have seen or perceived, hence to know.

*ἐφυλαξάμην* - verb, aorist, middle, indicative, first person, singular of φυλάσσω: to guard, watch.

*νεότητός* - noun, genitive, singular, feminine of νεότης: youth, used 4 times in N.T. *ἐμβλέψας* - verb, aorist, active, participle, singular, nominative, masculine of ἐμβλέπω: to look (at).

*πτωχο**ῖς* - adjective, dative, plural, masculine of πτωχός: (of one who crouches and cowers, hence) beggarly.

*ἀκολούθει* - verb, present, active, imperative, second person, singular of ἀκολουθέω: to follow.

*στυγνάσας* - verb, aorist, active, participle, singular, nominative, masculine of στυγνάζω: to have a gloomy appearance, used 2 times in NT.  *λυπούμενος* - verb, present, passive, participle, singular, nominative, masculine of λυπέω: to distress, to grieve.

*κτήματα* - noun, accusative, plural, neuter of κτῆμα: a possession, used 4 times in NT.  *περιβλεψάμενος* - verb, aorist, middle, participle, singular, nominative, masculine of περιβλέπω: to look around.

*ἐθαμβο**ῦντο* - verb, imperfect, passive, indicative, third person, plural of θαμβέω: to astonish, used 3 times in NT. *δύσκολόν* - adjective, nominative, singular, neuter of δύσκολος: hard to satisfy with food, used 1 time in NT.  *κάμηλον* - noun, accusative, singular, masculine of κάμηλος: camel.

*τρυμαλι**ᾶς* - noun, genitive, singular, feminine of τρυμαλιά: a hole, eye (of a needle), used 1 time in NT.  *πλούσιον* - adjective, accusative, singular, masculine of πλούσιος: wealthy.

*ἐξεπλήσσοντο* - verb, imperfect, passive, indicative, third person, plural of ἐκπλήσσω: to strike out, hence to strike with panic, to amaze.