Mark 10:17 - Printer Friendly

ESV: And as he was setting out on his journey, a man ran up and knelt before him and asked him, “Good Teacher, what must I do to inherit eternal life?”

NIV: As Jesus started on his way, a man ran up to him and fell on his knees before him. 'Good teacher,' he asked, 'what must I do to inherit eternal life?'

NASB: 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 so that I may inherit eternal life?'

CSB: As he was setting out on a journey, a man ran up, knelt down before him, and asked him, "Good teacher, what must I do to inherit eternal life? "

NLT: As Jesus was starting out on his way to Jerusalem, a man came running up to him, knelt down, and asked, 'Good Teacher, what must I do to inherit eternal life?'

KJV: 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?

NKJV: Now as He was going out on the road, one came running, knelt before Him, and asked Him, “Good Teacher, what shall I do that I may inherit eternal life?”

Jesus and the disciples have left Capernaum (Mark 9:33) and traveled to the area on the other side of the Jordan River from Judea (Mark 10:1). This is Perea, which, along with Galilee, is ruled by Herod Antipas. The "journey" is probably from Perea through Jericho (Mark 10:46) and on to Jerusalem (Mark 10:32). This could have been as little as twenty-eight miles geographically, but it is much further emotionally. In Jerusalem, Jesus will be welcomed as a king (Mark 11:1–10) and executed as a criminal (Mark 15).

We are used to identifying the man as a "rich young ruler," but initially Mark just says, "a man." Matthew identifies him as young (Matthew 19:20) and Luke as a ruler (Luke 18:18). Mark implies that he is rich in Mark 10:22. This wealthy young man shows Jesus every honor, including calling Him "good." "Good" is from the Greek root word agathos. It encompasses what is useful, pleasant, happy, excellent, and honorable. Jews did not typically call other people "good," although Greeks occasionally did.

Jesus is in Judea or Perea, speaking to a Jewish audience that follows God and expects to inherit eternal life through the tenants of Judaism. Those tenants include having faith in God (Hebrews 11:1–2), following the Mosaic law, and performing sacrifices. The concept of inheriting eternal life is common among Jews. It implies that eternal life is something God grants but only to those who have appropriately worked to earn it. Jesus has explained they must follow the commandments in their hearts as well as their actions (Matthew 5:21–48; Mark 9:42–48). This is difficult for those who live a comfortable life on earth. Even if they follow every other commandment, the rich are constantly tempted to trust in a bank account more than in God (Exodus 20:3).

Mark 10:17–31 begins as Jesus is trying to teach the disciples that God's kingdom values the powerless (Mark 9:36–37), the faithful (Mark 9:38–41), women (Mark 10:1–12), and children (Mark 10:13–16). The disciples, perhaps, are distracted by the many people who want to arrest or kill Jesus (John 7:32–52; 8:58–59; 10:22–39; 11:45–54; Luke 13:31). A wealthy young man asks Jesus about eternal life—and gets an unexpected answer in return. His response to Jesus' answer shows that his interest in God is limited by one thing: his money. Through all of history, wealth has been assumed to suggest the favor of God. But Jesus reveals that those whom God blesses often value the gifts more than the Giver. This story is also in Matthew 19:16–30 and Luke 18:18–30.

In this passage, Jesus again confronts the Pharisees by clarifying God's views on marriage and divorce. He reminds the disciples not to dismiss the spiritual perspective of children. This chapter also records Jesus' encounter with the rich young ruler, who becomes an object lesson in why wealth makes it hard for people to rely on God. After this, Jesus deftly sets aside an arrogant request from James and John, and again predicts His impending death. Just prior to the triumphal entry of chapter 11, Jesus is sought out by Bartimaeus, whom He heals of blindness.

In between chapters 9 and 10, Jesus resumes His public teaching as He travels to Jerusalem for the Feast of Tabernacles (Luke 9:57—18:14; John 7—10). We meet Him here across the Jordan in Perea and follow as He makes His way west again to Jericho. This chapter surrounds a third prophecy of Jesus' death (Mark 10:32–34) with lessons on His value for those others often dismiss: women (Mark 10:1–12), the powerless (Mark 10:13–16), those who value God more than the world (Mark 10:17–31), servant-hearted leaders (Mark 10:35–45), and those with bold faith (Mark 10:46–52). Next is the triumphal entry and the beginning of Passion Week.

The Gospel of Mark emphasizes both Jesus' servanthood and His role as the promised Messiah: the Son of God. This is done through a concise, action-packed style. Mark provides relatively few details, instead focusing on actions and simple statements. This relates to the Gospel's authorship, which is believed to be based on the memories of the apostle Peter. These include many of Jesus' miracles, in contrast to other Gospels which include many more of Jesus' teachings and parables. Mark also makes frequent mention of Jesus' ministry being misunderstood by others.