Journal Article Review 2

Title of the Article: “Do not Judge who is Worthy and Unworthy:” Clement’s Warning not to Speculate about the Rich Young Man’s Response (10:17-31)

About the Author: Andrew D. Clarke

Before moving to Aberdeen in 1995, He was the Research Librarian at Tyndale House Biblical Studies Research Library in Cambridge. Over the past few years he has been supervising research dissertations in the following areas: Paul’s use of co-authors in his letters; different perspectives on healing held by Mark, Luke and Paul; Paul’s use of metaphors for church in 1 Corinthians; Luke’s use of speeches by non-Christians in Acts; Luke’s use of the phrase ‘not my will but thine be done’; Paul’s use of phroneo in Romans and Philippians; submission within the godhead and the church in Philippians; reactions to the Roman persona in Paul, Epictetus and Valerius Maximus; Paul’s dependence on the Sermon on the Mount for his teaching about wealth/poverty; the David motif in the New Testament.

Bibliographic Data: Journal for the Study of the New Testament 31. 4 (2009)

Outline of the Articles:

(1) Abstract
(2) A History of Interpretation
(3) The Markan Context: The Universal Cost of Discipleship
(4) Markan Characterization
(5) The Disciples
(6) The Rich Man
(7) Conclusion

The Article all about:

This article talks about the rich man in the book of the Mark. The author analyzed more specifically in theological perspective. Most of the interpreters of the periscope of the wealthy man overtake no statement on the life of these concluding actions in answer to Jesus. The book of mark 10 could not follow through on his search for eternal life. Jesus test to the rich man to stand for, and a important number of reading are strongly derogator toward the man.

Another interpreter said that the rich man can be found in a reference from an incomplete Jewish-Christian gospel included within a Latin translation of Origen’s commentary on Matthew. And Church father Tertullian wrote about this things in the 3rd century, he described the rich in even more clearly negative terms as “vain-glorious” witness of the commandments who was find guilty of holding money in much higher estimation (Mark 4:36). Clement centers principally on the Markan version of the description, though he notes a congruity with the other Gospel. His opinion is introduced by a round criticism of those who flatter the rich.

And theologian John Calvin mentioned his commentary ‘a blind confidence in his works hindered him from profiting under Christ, to whom, in other respects, he wished to be submissive’ is notably mitigated by later conceding at least the possibility that the rich man’s dejection may have been merely transitory. This expression of generosity is soon retracted, however, by the rather more confident assertion. Whether or not this temptation was temporary, so that the young man afterward repented, we know not but it may be conjectured with probably, that his covetousness kept him back from making any proficiency.’
About the rich focus on Jesus’ teaching to the twelve and others about the nature and price of true discipleship. It included a fundamental exchange of the disciples’ and society’s values, and the greatest concentration of the Kingdom of God saying in the Gospel.

The Clement of Alexandria’s advice not to Judge who is worthy and unworthy, for it is likely that you may be false in your opinion’ was not only unseen by him in observe to the rich man of Mark 10. But also by the majority of subsequent interpreters. Mark’s quiet about the rich man’s eventual answer has encouraged nearly everyone commentators to draw the unwarranted conclusion that Jesus’ challenge was evidently rejected and then to interpret the periscope in the light of this assumed response.