

























86 

7 

THE BLINDNESS OF MATERIAL WEALTH IN 

MARK 10:17-27: A LESSON FOR THE 

SEMINARIAN OF 21ST CENTURY 
 

Rex OSAGIE, STL, MTH 
St. Gregory Catholic Church, Ekpoma 

rexosajie12@gmail.com 
 

Abstract 
The seminarian of the 21st century lives in an era characterized by grave 
political instability, insecurity and economic crises laden with a high cost of 
living. Thus, to forestall this unbearable situation, many youths have 
abandoned their schools, trades, towns, families to embark on various crude 
and evil means of survival.  Some have taken to prostitution, seeking greener 
pastures via the crude Libyan route, kidnapping, advance free fraud etc. The 
consequence of this enormous, the streets, shops and craft workshops are 
deserted without apprentices and families are in pains and tears at the death 
of their children who have lost their lives. Again, the insufficient manpower 
in various communities has heightened the level of suffering and poverty in 
the land. Apart from that, it is really difficult to convince the few youths left 
at home not to embark on such venture since the few who are acclaimed 
‘successful’ display their flirts of cars and material wealth in a fascinating 
manner for all to see. However, the encounter between Jesus and the young 
rich man in the text of Mk10:17-27 reveals the essence of human life and its 
destiny and the blindness of material wealth. The tragic decision to turn 
down the invitation of Christ reflects a greater love for his material 
possessions than for the everlasting bliss of eternal life offered by Christ 
Jesus. This brings to mind the basic question what is the essence of life? And 
what is the meaning of success and the source of happiness? How can a disciple of 
Christ define his identity in this situation? Thus, this paper hopes to undertake a 
detailed exegesis of the text, its theological functions in its immediate and 
wider context and its theological significance for the seminarian of the 21st 
century. It will also proffer a number of recommendations to strengthen the 
discourse on the authentic formation of the seminarian of the 21st century. 
 



Section 1: Ecclesiastical/Theological Perspectives And Seminary Formation    87 

Keyword: Blindness, Wealth, Seminarian, Youth, Human life, 
Formation 
 
Introduction  
The 21st century is an epoch of immense human, economic, scientific, 
social, and political expansions and prospects but loaded with grave 
crises, challenges and failures. The struggle to make the world a global 
village aided with information and communication technology has 
enhance the identity, values, proficiency, productivity and needs of the 
human person within the globe. On the other hand, this era is typified by 
grave unstable political climate, insecurity, unemployment, climate 
change, health issues, economic crisis e.t.c. These crises have great effects 
on the life style, creativity and identity of the human person in a society 
where economic power is the centre of gravity. Consequently, the 
human person is tempted to mislay its values and ultimate goal in the bid 
to survival.  Here, material wealth becomes a vital tool of continued 
existence and happiness.  
 So, to avert these unbearable circumstances, many youths have 
abandoned their schools, trades, towns, families to embark on various 
crude and evil means of survival.  Some have taken to prostitution, 
seeking greener pastures via the crude Libyan route, kidnapping, advance 
free fraud etc. The consequence of this is enormous on the true 
realization of human dignity. The streets, shops and craft workshops are 
deserted without apprentices and families are in pains and tears at the 
death of their children who have lost their lives. Again, the insufficient 
manpower in various communities has heightened the level of suffering 
and poverty in the land. Apart from that, it is really difficult to convince 
the few youths left at home not to embark on such venture since the few 
who are acclaimed ‘successful’ display their flirts of cars and material 
wealth in a fascinating manner for all to see. 
 However, the encounter between Jesus and the young rich man in 
the text of Mk10:17-31 reveals the essence of the true dignity of the 
human life and its destiny against the blindness of material wealth. The 
tragic decision to turn down the invitation of Christ reflects a greater 
love for his material possessions than for the everlasting bliss of eternal 
life offered by Christ Jesus to bring mankind to its fullness of human 
dignity. This brings to mind the basic question what is the essence of life? 
And what is the meaning of success and the source of   happiness? How can the 
person of the 21st century define his Christian identity and dignity as disciple of 
Christ in this situation? Thus, this paper undertakes a detailed exegesis of 
the text, its theological functions in its immediate and wider context and 
its theological significance for the person of the 21st century. It will also 



88 Formation of the Human Person in the 21st Century 

proffer a number of recommendations to strengthen the discourse on the 
authentic formation of the human person of the 21st century.   
 

The Text of Mark 10:17-31 
a. The Text 
17 Καὶ ἐκπορευομένου αὐτοῦ εἰς ὁδὸν προσδραμὼν εἷς καὶ 
γονυπετήσας αὐτὸν ἐπηρώτα αὐτόν· διδάσκαλε ἀγαθέ, τί ποιήσω ἵνα 
ζωὴν αἰώνιον κληρονομήσω; 18 ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ· τί με λέγεις 
ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός.19 τὰς ἐντολὰς οἶδας· μὴ 
φονεύσῃς, μὴ μοιχεύσῃς, μὴ κλέψῃς, μὴ ψευδομαρτυρήσῃς, μὴ 
ἀποστερήσῃς, τίμα τὸν πατέρα σου καὶ τὴν μητέρα. 20  ὁ δὲ ἔφη 
αὐτῷ· διδάσκαλε, ταῦτα πάντα ἐφυλαξάμην ἐκ νεότητός μου. 21 ὁ δὲ 
Ἰησοῦς ἐμβλέψας αὐτῷ ἠγάπησεν αὐτὸν καὶ εἶπεν αὐτῷ· ἕν σε 
ὑστερεῖ· ὕπαγε, ὅσα ἔχεις πώλησον καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις 
θησαυρὸν ἐν οὐρανῷ, καὶ δεῦρο ἀκολούθει μοι. 22  ὁ δὲ στυγνάσας ἐπὶ 
τῷ λόγῳ ἀπῆλθεν λυπούμενος· ἦν γὰρ ἔχων κτήματα πολλά. 23  Καὶ 
περιβλεψάμενος ὁ Ἰησοῦς λέγει τοῖς μαθηταῖς αὐτοῦ· πῶς δυσκόλως 
οἱ τὰ χρήματα ἔχοντες εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελεύσονται. 24  
οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ. ὁ δὲ Ἰησοῦς πάλιν 
ἀποκριθεὶς λέγει αὐτοῖς· τέκνα, πῶς δύσκολόν ἐστιν εἰς τὴν βασιλείαν 
τοῦ θεοῦ εἰσελθεῖν. 25 εὐκοπώτερόν ἐστιν κάμηλον διὰ [τῆς] 
τρυμαλιᾶς [τῆς] ῥαφίδος διελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ 
θεοῦ εἰσελθεῖν. 26 οἱ δὲ περισσῶς ἐξεπλήσσοντο λέγοντες πρὸς 
ἑαυτούς· καὶ τίς δύναται σωθῆναι; 27 ἐμβλέψας αὐτοῖς ὁ Ἰησοῦς λέγει· 
παρὰ ἀνθρώποις ἀδύνατον, ἀλλ᾽ οὐ παρὰ θεῷ· πάντα γὰρ δυνατὰ 
παρὰ τῷ θεῷ. 28 Ἤρξατο λέγειν ὁ Πέτρος αὐτῷ· ἰδοὺ ἡμεῖς ἀφήκαμεν 
πάντα καὶ ἠκολουθήκαμέν σοι. 29  ἔφη ὁ Ἰησοῦς· ἀμὴν λέγω ὑμῖν, 
οὐδείς ἐστιν ὃς ἀφῆκεν οἰκίαν ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ μητέρα ἢ 
πατέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν ἐμοῦ καὶ ἕνεκεν τοῦ εὐαγγελίου. 30 
ἐὰν μὴ λάβῃ ἑκατονταπλασίονα νῦν ἐν τῷ καιρῷ τούτῳ οἰκίας καὶ 
ἀδελφοὺς καὶ ἀδελφὰς καὶ μητέρας καὶ τέκνα καὶ ἀγροὺς μετὰ 
διωγμῶν, καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον. 31 πολλοὶ δὲ 
ἔσονται πρῶτοι ἔσχατοι καὶ [οἱ] ἔσχατοι πρῶτοι. 
 

b. Translation of Mark 10:17-31 
17And 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?” 18And Jesus said to him “why do you call me good? No one is good 
but God alone. 19 You know the commandments: `Do not kill, Do not 
commit adultery, Do not steal, Do not bear false witness, Do not 
defraud, Honor your father and mother.'“ 20And he said to him, 
“Teacher, all these I have observed from my youth.” 21And Jesus looking 
upon him loved him, and said to him, “You lack one thing; go, sell what 



Section 1: Ecclesiastical/Theological Perspectives And Seminary Formation    89 

you have, and give to the poor, and you will have treasure in heaven; and 
come, follow me.”  22 At that saying his countenance fell, and he went 
away sorrowful; for he had great possessions. 23And Jesus looked around 
and said to his disciples, “How hard it will be for those who have riches 
to enter the kingdom of God!” 24 And the disciples were amazed at his 
words. But Jesus said to them again, “Children, how hard it is to enter 
the kingdom of God! 25 It is easier for a camel to go through the eye of a 
needle than for a rich man to enter the kingdom of God.” 26 And they 
were exceedingly astonished, and said to him, “Then who can be saved?” 
27 Peter began to say to him, “Lo, we have left everything and followed 
you.” 28 Peter began to say to him, “Lo, we have left everything and 
followed you.” 29 Jesus said, “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, 30 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. 
31 But many that are first will be last, and the last first.” 
 

The Background of the Text of Mark 10:17-31 
The text of Mark 10:17-31 is situated within the larger corpus of the 
journey outside Galilee and movement towards Jerusalem. Here Mark 
appears to regard this text as a single unit which expresses the true 
meaning of discipleship and presents the necessary condition for 
entrance into the kingdom of God. Thus, he places it after chapter 10:13-
16 which defines the entrance into the kingdom and encloses it by the 
third major prophecy of the passion of Christ in 10:32-34.  

This is based on the purpose of projecting the Christian faith in a 
climate of uncertainty where martyrdom poses a grave danger to the faith 
of the people.1  In view of that, the Marcan Christ continues to speak and 
act meaningfully in the context of crisis. In order to achieve this, the 
evangelist employs vivid narrative style characterized by simple sentence 
structure, parataxis, direct speech and historical present in order to make 
Jesus the contemporary of those who hear or read the account.2 

Consequently, the text serves as caveat to the audience of the 
Gospel and post Marcan audience on the dangers and blindness of the 
love for material wealth against the forfeiture of the eternal life offered 
by Christ.   
 

Content Analysis of the Text of Mk 10:17-31 
 Vv. 17-22 -- The Rich Young Man (10:17-22) 
The setting of the amazing encounter between Christ and a young man 
in the text of Mark 10:17-31 is indicated by the verb ἐκπορευομένου, (as 
he was setting out) which is the present genitive middle masculine 



90 Formation of the Human Person in the 21st Century 

participle of ἐκπορευομαι in v. 17. The eager approach of the man while 
Jesus was setting out on a journey characterized with his kneeling 
posture, the formal address and the weighty value of his question suggest 
a deep respect for Jesus and the genuine sincerity of the man. He did not 
insist upon a private conference with Jesus by night like Nicodemus.  He 
came to consult Jesus as a distinguished rabbi and showed him the 
deference reserved for revered teachers of the law.3 

 The designation of Jesus as διδασκαλε agaqe (good teacher) in 
the masculine vocative is a sincere tribute to the impression Jesus had 
made upon him. Though in the OT and Judaism, only God is 
characteristically called “good” but can be used in derived sense of “the 
good man”.4  However, Christ would have him looked upon him to be 
God, since none is good but God. Again the question of the young man 
τί ποιήσω ἵνα ζωὴν αἰώνιον κληρονομήσω; (what must I do so that I 
may inherit eternal life?) places the discussion which follows in an 
eschatological perspective. Ἳνα (so that) here signifies a purpose clause 
defining the function of τί ποιήσω (what must i). Also, the use 
κληρονομήσω (I may inherit) in proleptic aorist stresses the certainty of 
ζωὴν αἰώνιον (eternal life) to the young rich man.5  In addition, the form 
of the question implies a piety of achievement which stands in contrast 
to Jesus’ teaching that man must receive the kingdom as a gift from God 
in his helplessness like a child in 10: 15. Thus in v. 20 the man thought 
that there were other conditions beyond those written in the torah.  

However, Jesus’ appeal to the commandments serves to re-echo 
the old OT teaching that the man who obeys the law will live (Deut. 
30:15, Ezek. 33:15). He mentions the six commandments of the second 
table, which prescribe our duty to our neighbor, but puts the fourth 
commandment last, as that which must be remembered and observed. 
While the tenth commandment is put as “Do not defraud” showing that 
it is a rule of justice not to advance or enrich ourselves by doing wrong 
or injury to any other.6 These commandments clearly and incisively 
focus upon relationship with others as the discernible measures of a 
man’s reverence for God and obedience to his mandate.7  Here, Jesus 
does not accept as good any other will than the will of God revealed in 
the law. Hence his affirmation of the commandments is a demand for 
obedient action which recognizes both the sovereignty of God and the 
existence of neighbor.     
 In v. 20, the impulsive reply of the man ταῦτα πάντα ἐφυλαξάμην 
(all these I have kept) with the verb φυλάσσω in global aorist indicative 
middle reveals that he had made the law the norm of his entire life and 
had confidently fulfilled its demands perfectly. The reference to ἐκ 
νεότητός μου (from my youth) indicates a boy of twelve years who 
assume the yoke of the commandments and was held responsible for 



Section 1: Ecclesiastical/Theological Perspectives And Seminary Formation    91 

their performance.8 In this sense, Mark presents the inquirer’s idea of 
goodness as defined by human achievement, which has a sense of 
confidence that he had fulfilled the commandments from time but seeks 
to discover from another ‘good’ man what he can do to assure eternal 
life. But the referral of the question to God puts Jesus’ response within 
the context of the lordship of God. 

 Nevertheless, the response of Jesus to the young man in v. 21 is 
not designed to shame him by exposing the real depth of the 
commandments but is an expression of genuine love for him and to set 
in correct perspective the honor of God.9 Thus, Jesus discovers the one 
thing he lacks, is the self- sacrificing devotion which characterizes every 
true follower of Christ.  Thus, Jesus invites him to follow him now and 
experience the demands of life and the kingdom with the twelve 
disciples. This brings to fore that the keeping of the individual 
commandments is no substitute for the readiness of self –surrender to 
the absolute claim of God imposed through the call of the gospel.10 In 
this context obedience to the law is rendered ultimately in discipleship. 
Self- surrender means a renunciation of his achievement and the 
reception of messianic forgiveness through which man is released to 
stand under the law and to offer the obedience of love.11 Therefore, the 
command to sell his property and to distribute the proceeds to the poor 
was appropriate to this particular situation. Since the promised treasure 
signifies the gift of eternal life at the revelation of the kingdom of God. 
 However the true answer to the question in v. 17 lays not so much 
on the command to sell all but as a necessary condition to answer the call 
to follow Jesus.12 In this sense, the Marcan Christ clearly defines the cost 
of discipleship. Consequently, Mark in this text shows that Jesus 
separated persons from their normal historical existence as showed also 
in 1:16-20, 2:14, 3:13, in order to introduce them to a new quality of 
existence based upon fellowship with him. Jesus demand is radical. He 
claims the man utterly and completely, and removes anything that could 
interfere with an unconditional obedience. So following Jesus implies 
that Jesus himself is the answer to humankind’s quest for life and 
authentic realization of true human dignity.   
 The grave disappointing and sorrowful response of the young man in 
v. 22 to the invitation of Christ in v. 21 is described by two verbs; 
στυγνάσας aorist participle active nominative masculine singular of 
stugnάzw and ἀπῆλθεν 3rd person aorist indicative active singular 
άπέρχομαι.  The verb ‘stugnάzw’ occurs only twice in the New 
Testament in the text of Matt 16:3 and Mk 10:22. It means “become gloomy 
or dark, be shocked or appalled” but with ἀπῆλθεν in the aorist indicative 
active signifies temporal adverbial participle demonstrating two 
simultaneous actions of the young man of  being ‘shocked and went 



92 Formation of the Human Person in the 21st Century 

away’. So, his tragic decision to turn away reflects a greater love for his 
possessions than for his life as Jesus states in Mark 4:19. Again it shows 
the depth of the demand of discipleship and the uniqueness of the twelve 
who abandoned everything in order to follow Jesus. Another crucial 
finding of mark in this text is that the law had not yet fulfilled its 
function of bring man’s satisfaction with this world to an end and 
energized the thirst for righteousness and life.13 Consequently, Mark 
indicates for the first time that the man was rich in v. 22. 
 

Vv. 23-27 -- The Danger of Riches (10:23-27)  
The gesture of Jesus in v. 23 to look round depicted by the verb 
περιβλεψάμενος  in aorist participle middle nominative masculine 
singular demonstrates the contrast of the running and kneeling approach 
in v. 17 and the slow retreat that ends the amazing encounter in v. 22. 
Thus, it became imperative for Jesus to turn and catechize those who 
have abandoned everything to follow Jesus. The comment of Jesus in v. 
23b reaffirms the danger of attachment to wealth to the rejection of an 
infinitively important everlasting life that leads to the fullness of human 
dignity. This danger lies in the effects of wealth on the spiritual life, 
which claims the total dependence on God and develops a false sense of 
security. Material abundance therefore, is an enemy to the ‘abundant of 
life’ offered by Christ.14  

Surprisingly, this response of Jesus meets with great amazement 
from the disciples. Mark expresses this ‘shocked or amazement’ of the 
disciples with another verb ἐθαμβοῦντο in an ingressive imperfect 
describing the shock that ended with the teaching of Christ as distinct 
from the amazement of the young man that did not allow for catechesis. 
The amazement of the disciples probably stems from the belief that 
prosperity is the blessing and favor from God for righteousness.15  

However, Jesus did not fail to repeat his solemn warning of v. 23 
in an absolute form in v. 24b , saying how hard it is to enter the kingdom of 
God, which is calculated to provoke careful reflection on the part of those 
confronted with the call of the Gospel. Consequently, he addresses his 
audience as τέκνα (children) in the vocative neuter plural, not in the 
sense of biological growth but in terms of understanding the divine 
principles of the kingdom of God. The hyperbolic comparative between 
the largest animal (camel) and the smallest opening (eye of a needle) 
used by Jesus with the verb εὐκοπώτερόν (easier) in the comparative 
adjective in v. 24b is the only existing comparative found in the NT.16  
And it expresses what, humanly speaking, is impossible or absurd.17  

Consequently, Jesus’ response to the total rejection of his 
invitation leaves an exceeding astonishment in the face of the disciples 
which led to an inquiry; καὶ τίς δύναται σωθῆναι; (Then who can be 



Section 1: Ecclesiastical/Theological Perspectives And Seminary Formation    93 

saved?). Accordingly, the response of Jesus in v. 27 to the query of the 
disciples in v. 26 places salvation beyond the spheres of human 
possibilities into the hands of God as his gift to humankind. 
 

Vv. 28-31 -- The Reward of Discipleship  
In v. 28 Peter acts as the spokesman for the disciples and shows an 
absolute understanding of v. 21. His affirmation which seems to be a 
note of self-congratulation is in positive contrast to the refusal of Jesus’ 
invitation in v. 21 of a man who prices material wealth than the invitation 
of the divine and supreme Creator.18 This is based on the fact that the 
disciples have fulfilled the two requirements of complete renunciation 
and of following Jesus.19 

 Conversely, the response of Jesus in vv. 29-31 to peter 
declaration in v. 28 defines Christianity in terms of promise and 
persecution, and history as the interplay of blessedness and suffering. 
This is pivoted on the divine principle that God takes nothing from a 
man without restoring it to him in a new and glorious form.  So, 
whatever is lost in one society in v.29 will be regained a hundredfold in 
the new society created by the dynamics of the Gospel in v.30.20  In this 
sense, the promise of eternal life in the age to come looks beyond the 
conflict of history to the glorious triumph assured through radical of 
obedience of anyone to the will of God. The discourse ends in a caveat 
couched in antithetical parallelism in v. 31, in which Jesus demands a 
total and radical commitment sustained only in the act of following him 
faithfully. 
 

Theology of Mk 10:17-31 
The vivid narrative style of Mk 10:17-31couched in simple sentence 
structure, parataxis, direct speech and often intersected with historical 
present is knitted with various theological themes. They are:  
 

The Prophetic Mission of Christ Jesus 
The actual encounter of Jesus with the rich man in Mk 10:17-31 clearly 
defines the prophetic identity of Jesus as the true Messiah who teaches 
and saves.  Jesus’ identification as διδασκαλε agaqe is based on the 
impression of his distinctive teachings, exercise of authority over demons 
and miracles on the mind of the people. (Mk 1:22, 27). Jesus’ exclusive 
declaration of the attributive adjective agaqe to God is a self-revelation of 
his Christology and divinity. Indeed God only can be acclaimed perfectly 
good and not man.  Since, God is all goodness and there is no evil in his 
nature. In this sense, only God has the authentic prophet mandate that 
can truly teach, sustain and lead humanity to its goal and fullness of 
dignity as destined by God. This is in line with the Lucan manifestos of 



94 Formation of the Human Person in the 21st Century 

Christ in 4:18-19 “the spirit of the lord is upon me, because he has 
anointed me to preach good news to the poor. He has sent me to 
proclaim release to the captives and recovery of sight to the blind, to set 
at liberty those who are oppressed, to proclaim the acceptable year of the 
lord”. Similarly, the Marcan Christ who consistently speaks and acts 
meaningfully in the context of crisis has the prophetic role to set 
humanity aright at all times. The implication is that humanity must 
realize its need to depend on God and do his will in order to fulfill its 
destiny and dignity. Thus, the imperative is that humankind must listen 
to him. (Mk 9:7b).  
 

Material Wealth in Mark’s Theology 
A closer survey of the Gospel of Mark reveals that he does not totally 
condemn wealth but does not seem to attach much importance to it in 
relation to the gospel message.21 Accordingly, the disciple of Christ is 
called to totally depend on divine providence and not on the temporary 
false security which wealth seems to provide. As a result, to follow Christ 
demands the adoption of the simplest way of life and subordination the 
comfort of life to the mission of Christ Jesus.22  Consequently, following 
and listening to Jesus without the distraction of material wealth is a 
source of abundant divine blessings, since the heavenly treasures offered 
by Christ is supremely greater than material wealth. 

 However, the young man’s tragic decision to turn down the 
invitation of Christ to an everlasting and abundant life is a reflection of 
an absolute foolishness. This unique rejection of divine bliss is based on 
the lack of the authentic understanding of the true identity of the self and 
its divine goals. The alignment and total dependence of the human 
person upon the securities and pleasures which material wealth offers is 
deluding and destructive blindness to the nature of the human spirit and 
its end. Hence, for Jesus the human person who is enslaved by material 
wealth has made external bliss impossibility like the head of a Carmel 
going through the eye of the needle. (Mk 10:25). This invitation of 
Christ is typified by consistent sharing and self-giving of one’s self and 
material wealth to others. 

Consequently, the young rich man lost Christ’s offer to a great 
friendship, development and great adventure to be God’s fellow worker 
in shaping the world. He fails to see the danger of material wealth to 
spiritual life and true dignity. This hazard of wealth lies in the fact that 
the means have a subtle way of becoming ends. Indeed, “wealth can 
imprison a man in a world of illusion and thus develop a false sense of 
security. In this sense the centre of gravity moves from personality to 
power, and such personality shrinks in the process.”23 Thus, the gospel 
becomes an enemy to the abundant life which material wealth offers.   



Section 1: Ecclesiastical/Theological Perspectives And Seminary Formation    95 

The Law and the Gospel of Christ 
The invitation to follow Christ for Mark requires self-sacrificing 
devotion, self- surrender and sacrificial love which cannot be achieved 
through the observance of the torah alone. This radical demand of the 
gospel is the litmus test of discipleship. Indeed, this is the fulfillment of 
the law and the prophets as set out by Jesus in Matthew 5:17. The 
walking away of the young man is an indication that the observance of 
the law only did not fulfill the demand of the gospel of sacrificial love of 
the new covenant and the required dignity. So, dependence on wealth 
and earthly desires are antithetical to the good news proffer by Christ 
Jesus. Thus entrance into the kingdom of God in this sense requires total 
self-surrender to the person of Christ. This cannot be attained through 
the observance of the law alone but via total dependence on God. This 
self-surrender to Christ brings the divine justice and love of God 
towards those who accepts the Christ’s invitation but not without 
suffering and persecution.   
 
The Lesson of Mark 10:17-31 for the 21st Century 
The human person of the 21st century is called to witnessing and 
discipleship of Christ Jesus like the Apostles, who left everything and 
followed Christ (Mark 10:28). He has the unique mission to continue 
the ministry of Jesus handed down by the apostle.  As a disciple of 
Christ, he/she is offered like the young rich man to adopt the itinerant 
and simplest lifestyle of Jesus and his first followers in order to save souls 
and shape the world.24  Accordingly, being with Jesus and sharing in his 
mission of teaching and healing entails the adoption of the simplest 
possible way of life and subordinating one’s personal comfort to the 
mission. Thus, as a witness and disciple of Christ, he is faced with the 
choice of spending his life in Christ or embracing a world that celebrates 
material possession. In wise manner, the human person of the 21st 
century should make a fundamental option to witness to Christ and 
share in the divine blessedness of the elect. 

Similarly, the rich young man’s rejection of Jesus’ invitation 
arises from his unwillingness to adopt the simple lifestyle required for 
the ministry of Jesus. His great love for possessions hindered him from 
participating in the mission of Christ. This demand of Christ’s disciples 
is antithetical to the dependence and false security material possessions 
offers. The excessive crave for wealth to the detriment of the salvation of 
the soul will completely and totally separate one from eternal happiness. 
Again, the use of dubious means in acquiring wealth like fraud and 
robbery, selling of body parts, kidnapping, prostitution e.t.c is totally 
unbecoming of a Christian lifestyle laid down by the Gospel of Christ. 



96 Formation of the Human Person in the 21st Century 

The imperative is to seek eternal life offered by Christ Jesus and not 
transient happiness offered by material wealth.  

Another basic issue that this text of mark10:17-31 seeks to 
address is the essence of life and the source of the ultimate happiness. It 
completely rejects material wealth as the essence of life and the ultimate 
source of happiness. Also it teaches that being rich can prevent one from 
entering the kingdom of God. The joy and security of life is not based on 
what one owns but total surrender and dependence on the God the 
creator (luke12:15). Thus the life created by God cannot derive its true 
meaning and fulfillment from the created things except from the creator 
alone. The rich young man lost the blessedness of the spirit because he 
was shaded with the dark lenses of wealth. Jesus challenges the rich 
young man to admit that there are even greater blessings than being rich 
in life and playing the benefactor (Mark10:21).  

Again, the text teaches that life must be lived as a gift from God 
and used as an instrument for pleasing God the creator. The rejection of 
the invitation to share his wealth with the poor and store up treasure in 
heaven (Mark10:21), is a pointer that the rich young man lack this basic 
understanding of life. This same mindset is common in the 21st century 
of those who take to various dubious means to amass wealth and pursue 
it as the ultimate goal of life. Life must not be lived in a competitive and 
self-centered manner but rather with the disposition to share and live for 
others. This Jesus did by climbing the cross. Thus, the authentic 
realization of the human dignity in the 21st century must entail a good 
disposition to sacrificial love, total dependence on God and the 
consistent attitude of sharing with others. This is the unique identity of 
the first century Christians that shaped and transformed the world. (Acts 
2:45) 

The text of Mark10:17-31 also teaches in vv. 28-31 that there is 
reward for those who take up poverty in the service of Jesus’ mission of 
proclaiming the kingdom of God. The reward will both present and 
future. Indeed there is a better reward for those who accept the simple 
and poor life of Jesus Christ, with the promise of a new family and new 
possessions, and eternal life in the age to come (Mark10:30). In this 
sense, the person of the 21st century should live his life for eternal bliss 
than for transient material wealth.  
 
Conclusion 
This study critically examines the text of Mark 10:17-31 and reveals its 
theological functions and values on the cost of the discipleship and the 
use of material wealth.  It argues that the ultimate goal of Christ for the 
rich young man is his salvation. The imperative to share his material 
wealth with the poor is an invitation to share in the life style of Jesus 



Section 1: Ecclesiastical/Theological Perspectives And Seminary Formation    97 

Christ and enjoy eternal happiness. The gospel of Christ teaches that 
human life and material wealth should be lived and shared with others. 
This is essential to the authentic realization of the dignity mankind the 
21st century who lives in a world that celebrates and adores material 
wealth, even when it is acquired via dubious means. This will help to 
strengthen the faith and build life style on the person of Christ who is 
the ultimate source of life and happiness. 
 
Endnote 
 
                                                      
1  William Lane, The Gospel According to Mark. (Michigan: Eerdmans, 1974) 25. 
2  William Lane, 26. 
3  Heinrich Rengstorf, Theological Work in the New Testament, Vol 2. (Germany: 

kohlhammer.  1990) 157. 
4  Henry Matthew, Commentary on the Whole Bible. (U.S.A: Hendrickson, 1991) 1800 
5  Daniel Wallace, The Basics of New Testament Syntax. ( Michigan: Grand rapids, 

2000) 242. 
6  Henry Matthew, 1800. 
7  John Calvin, Commentary on a harmony of the Evangelist; Matthew, Mark and 

Luke.( Grand Rapids: Christian classics Ethereal Library, 1949) 1060. 
8  William Lane, 366. 
9  Brenkinridge Warfield, Studies in Theology. (Princeton: Banner of Truth Trust, 

1988)15. 
10  Daniel Harrington & John Donahue, Mark. Sacra pagina. (Minnesota: Michael 

Glazier  Book, 2002) 302.  
11  Henry Matthew, 1081. 
12  Daniel Harrington & John Donahue, 303.  
13  William Lane, 369. 

Halford Luccock, “The Gospel According to ST. Mark: Exposition” in The Interpreter’s 

Bible, Vol, 7. Eds. George Arthur Buttrick, George et al .(New York: Abingdon, 1951) 

806. 
15  Halford Loccock, 806. 
16  Bibleworks9: Mk 10:24 
17  William Lane, 369. 
18  William Lane, 371.  

Frederick Grant, “The Gospel According to ST. Mark: Introduction and Exegesis” in 

The Interpreter’s Bible, Vol, 7. Eds. George Arthur Buttrick, George et al.(New York: 

Abingdon, 1951) 808. 
20  William Lane, 372.  

Leslie J. Hoppe, Being Poor: A Biblical Study (Good News Studies 20) (Delaware: 

Michael Glazier, 1987) 150. 
22  Daniel Harrington & John Donahue, 307. 
23  Frederick Grant, 806. 
24  Daniel Harrington & John Donahue, 303. 


