King James Version

What Does Mark 10:17 Mean?

Mark 10:17 in the King James Version says “And when he was gone forth into the way , there came one running, and kneeled to him, and asked him, Good Master, what s... — study this verse from Mark chapter 10 with commentary, cross-references, and original Greek word analysis.

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?

Mark 10:17 · KJV


Context

15

Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein .

16

And he took them up in his arms, put his hands upon them, and blessed them.

17

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?

18

And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.

19

Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother.


Commentary

KJV Study Commentary
After the rich young ruler departed, Jesus looked at His disciples and said: 'How hardly shall they that have riches enter into the kingdom of God!' (Πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελεύσονται). The adverb 'hardly' (dyskolōs, δυσκόλως) means with difficulty. Wealth doesn't disqualify from salvation, but it creates obstacles: self-reliance replacing dependence on God, material comfort dulling spiritual hunger, possessions competing with Christ for supreme affection. The young man's wealth prevented him from following Jesus (vv. 21-22). Jesus generalizes from this example—wealth often hinders salvation. This isn't prosperity gospel (wealth as blessing) but warning that riches tempt toward self-sufficiency, the opposite of childlike dependence (v. 15). Paul warned that 'love of money is the root of all evil' (1 Timothy 6:10). Riches aren't evil, but trust in riches is deadly.

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Historical & Cultural Context

First-century Jewish theology often equated wealth with divine blessing (Deuteronomy 28:1-14; Proverbs 10:22). The rich were considered righteous; poverty suggested divine disfavor. Jesus inverted this, warning that wealth hinders salvation. The disciples' astonishment (v. 24, 26) reveals how radical this teaching was. Wealthy Jews could afford temple sacrifices, synagogue donations, and almsgiving—external religiosity that seemed meritorious. Yet Jesus taught that wealth often blinds to spiritual need. Early church practiced radical generosity (Acts 2:44-45; 4:32-37), with wealthy members supporting poor. James condemned favoritism toward rich (James 2:1-7) and pronounced woe on wealthy oppressors (James 5:1-6). Church history shows ongoing tension: medieval asceticism versus modern prosperity gospel. Jesus' teaching remains clear: wealth tempts self-reliance, making kingdom entrance difficult.

Reflection Questions

  1. How does wealth create obstacles to salvation by fostering self-reliance, material comfort, and divided affections?
  2. What does Jesus' warning about riches teach about the dangers of prosperity gospel theology?

Original Language Analysis

Greek · 20 words
καὶ1 of 20

And

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

ἐκπορευομένου2 of 20

when he was gone forth

G1607

to depart, be discharged, proceed, project

αὐτόν3 of 20

him

G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

εἰς4 of 20

into

G1519

to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases

ὁδὸν5 of 20
G3598

a road; by implication, a progress (the route, act or distance); figuratively, a mode or means

προσδραμὼν6 of 20

running

G4370

to run towards, i.e., hasten to meet or join

εἷς7 of 20

one

G1520

one

καὶ8 of 20

And

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

γονυπετήσας9 of 20

kneeled

G1120

to fall on the knee

αὐτόν10 of 20

him

G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

ἐπηρώτα11 of 20

and asked

G1905

to ask for, i.e., inquire, seek

αὐτόν12 of 20

him

G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

Διδάσκαλε13 of 20

Master

G1320

an instructor (genitive case or specially)

ἀγαθέ14 of 20

Good

G18

"good" (in any sense, often as noun)

τί15 of 20

what

G5101

an interrogative pronoun, who, which or what (in direct or indirect questions)

ποιήσω16 of 20

shall I do

G4160

to make or do (in a very wide application, more or less direct)

ἵνα17 of 20

that

G2443

in order that (denoting the purpose or the result)

ζωὴν18 of 20

life

G2222

life (literally or figuratively)

αἰώνιον19 of 20

eternal

G166

perpetual (also used of past time, or past and future as well)

κληρονομήσω20 of 20

I may inherit

G2816

to be an heir to (literally or figuratively)


Study Guide

Historical Context

This verse is found in the book of Mark. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Mark 10:17 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Mark 10:17 from Treasury of Scripture Knowledge

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