Mark 10:21

21. [2231][2232][2233][2234][2235][2236] omit ἄρας τὸν σταυρόν, from Mark 8:34.

[2231] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911.

[2232] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889.

[2233] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31; Mark 8:5 to Mark 12:29; Mark 13:19 to Mark 16:20. In the National Library at Paris.

[2234] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[2235] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.
[2236] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mark 9:5 to Mark 16:20, and, as in L, the shorter ending is inserted between Mark 16:8 and Mark 16:9. As in Δ, the text of Mark is specially good.

21. ἐμβλέψας. A concentrated, penetrating look (Mark 10:27; Mark 14:67; Luke 22:61). Christ saw in him the making of a beautiful character and a valuable disciple, and He loved him for what he was and for what he might become. This is the only place in the Synoptics in Which love is attributed to our Lord, whereas compassion is often attributed to Him. In Jn compassion is never attributed to Him, love often, and (excepting John 19:31) always love to man. Ἀγαπάωχ is the verb used of Christ’s affection for the family at Bethany (John 11:5) and the beloved disciple (John 13:23; John 19:26; John 21:20). See on John 11:5; John 21:15. Both Mt. and Lk. omit this mark of Christ’s perfect humanity; it indicates that behind Mk is someone who was present, who was intimate with Christ, and who knew from experience how penetrating a look from Christ could be (Luke 22:61). Nothing is gained by taking ἐμβλέψας ἠγάπησεν as hendiadys, amanter aspexit (Beng.); moreover, hendiadys requires two substantives, not two verbs.

Ἕν σε ὑστερεῖ. Cf. Psalms 23:1. Christ leaves the man’s estimate of himself unchallenged. Granting that it is not untrue, there is still something wanting, viz. freedom from the ἀπάτη τοῦ πλούτου (Mark 4:19). Mt. gives these words to the rich man; “What lack I yet?” He then inserts “If thou wouldst be perfect” as a preface to “Go, sell, etc.” Cf. Clem. Alex. Strom. iii. 6, p. 537 ed. Potter.

ὅσα ἔχεις πώλησον καὶ δός. Lk. has διαδός. In no other way could the rich man’s future be made secure from moral disaster. It was a strong measure, urged as the only prudent course, in his case. Simon and Andrew were not told to part with all that they had, because their hearts were not tied to their possessions; and to give up everything cannot be a duty of general obligation. But every follower of Christ must be ready to adopt it, if the call to do so should come. Cf. Luke 12:33. Seneca gives similar advice; Projice omnia ista, si sapis, immo ut sapias; et ad bonam mentem magno cursu ac totis viribus tende (Ep. xvii. 1). For πτωχός, “abjectly poor” (πτώσσω, “I crouch”) see Trench, Syn. § xxxvi.

ἕξεις θησαυρὸν ἐν οὐρανῷ. Christ does not promise him eternal life in return for the sacrifice of his possessions; He promises a secure treasure in return for an insecure one; Matthew 6:19-20. It is obedience to the second command that will prove decisive.

ἀκολούθει μοι. Pres. imperat. To be continually a follower of Christ is the sure road to eternal life; cf. Mark 8:34. That a man may give all his goods to feed the poor without being a follower of Christ is quite possible (1 Corinthians 13:3). Facilius enim sacculus contemnitur quam voluntas. Multi divitias relinquentes Dominum non sequuntur (Bede). See crit. note.