Matthew 19: 17 - 22 (RSV):
[17] And he said to him, "Why do you ask me about what is good? One there is who is good. If you would enter life, keep the commandments."
[18] He said to him, "Which?" And Jesus said, "You shall not kill, You shall not commit adultery, You shall not steal, You shall not bear false witness,
[19] Honor your father and mother, and, You shall love your neighbor as yourself."
[20] The young man said to him, "All these I have observed; what do I still lack?"
[21] Jesus said to him, "If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me."
[22] When the young man heard this he went away sorrowful; for he had great possessions.
[Note: Though v. 23 is often "attached" to this Story, it is more properly concerned with what is below v. 23.]
I have a question for you 2, mostly SA. The Layout of the Story follows Josephus and I identify this as an "Archelaus Story". It is bitter Satire aimed at the Herods. Archelaus sails to Rome to have a little chit-chat with Caesar:
Josephus, Antiquities..., 17, 9, through 7-ish:
"[Antipater] also charged him with his neglect of the funeral mourning for his father, and with having merry meetings the very night in which he died; and that it was thence the multitude took the handle of raising a tumult: and if Archelaus could thus requite his dead father, who had bestowed such benefits upon him, and bequeathed such great things to him, by pretending to shed tears for him in the day time, like an actor on the stage, but every night making mirth for having gotten the government, he would appear to be the same Archelaus with regard to Caesar, if he granted him the kingdom, which he hath been to his father; since he had then dancing and singing, as though an enemy of his were fallen, and not as though a man were carried to his funeral, that was so nearly related, and had been so great a benefactor to him. But he said that the greatest crime of all was this, that he came now before Caesar to obtain the government by his grant, while he had before acted in all things as he could have acted if Caesar himself, who ruled all, had fixed him firmly in the government. And what he most aggravated in his pleading was the slaughter of those about the temple, and the impiety of it, as done at the festival; and how they were slain like sacrifices themselves, some of whom were foreigners, and others of their own country, till the temple was full of dead bodies: and all this was done, not by an alien, but by one who pretended to the lawful title of a king, that he might complete the wicked tyranny which his nature prompted him to, and which is hated by all men...
"Eternal Life" is not something given to the Little People. It is Rulership by the Elite. "Why do you call me good? One there is who is good..." is a reference to Caesar and the Jews will not worship Caesar. Note the subtlety of what follows: "If you would enter into life, keep the commandments".
WHICH COMMANDMENTS? The Ten Commandments, of course. Archelaus broke every one and lied about it. Which brings us to that most misunderestood Passage: "If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me."
Did anyone actually sell what they possessed and give it to the poor? Yes, of course. Herod did:
Josephus, Ant., 15, 9, 2:
"In these circumstances he [Herod] considered with himself how to procure some seasonable help; but this was a hard thing to be done, while their neighbors had no food to sell them; and their money also was gone, had it been possible to purchase a little food at a great price. However, he thought it his best way, by all means, not to leave off his endeavors to assist his people; so he cut off the rich furniture that was in his palace, both of silver and gold, insomuch that he did not spare the finest vessels he had, or those that were made with the most elaborate skill of the artificers, but sent the money to Petronius, who had been made prefect of Egypt by Caesar; and as not a few had already fled to him under their necessities, and as he was particularly a friend to Herod, and desirous to have his subjects preserved, he gave leave to them in the first place to export corn, and assisted them every way, both in purchasing and exporting the same; so that he was the principal, if not the only person, who afforded them what help they had. And Herod taking care the people should understand that this help came from himself, did thereby not only remove the ill opinion of those that formerly hated him, but gave them the greatest demonstration possible of his good-will to them, and care of them; for, in the first place, as for those who were able to provide their own food, he distributed to them their proportion of corn in the exactest manner; but for those many that were not able, either by reason of their old age, or any other infirmity, to provide food for themselves, he made this provision for them, the bakers should make their bread ready for them. He also took care that they might not be hurt by the dangers of winter, since they were in great want of clothing also, by reason of the utter destruction and consumption of their sheep and goats, till they had no wool to make use of, nor any thing else to cover themselves withal. And when he had procured these things for his own subjects, he went further, in order to provide necessaries for their neighbors, and gave seed to the Syrians, which thing turned greatly to his own advantage also, this charitable assistance being afforded most seasonably to their fruitful soil, so that every one had now a plentiful provision of food. Upon the whole, when the harvest of the land was approaching, he sent no fewer than fifty thousand men, whom he had sustained, into the country; by which means he both repaired the afflicted condition of his own kingdom with great generosity and diligence, and lightened the afflictions of his neighbors, who were under the same calamities; for there was nobody who had been in want that was left destitute of a suitable assistance by him; nay, further, there were neither any people, nor any cities, nor any private men, who were to make provision for the multitudes, and on that account were in want of support, and had recourse to him, but received what they stood in need of, insomuch that it appeared, upon a computation, that the number of cori of wheat, of ten attic medimni apiece, that were given to foreigners, amounted to ten thousand, and the number that was given in his own kingdom was about fourscore thousand. Now it happened that this care of his, and this seasonable benefaction, had such influence on the Jews, and was so cried up among other nations, as to wipe off that old hatred which his violation of some of their customs, during his reign, had procured him among all the nation, and that this liberality of his assistance in this their greatest necessity was full satisfaction for all that he had done of that nature, as it also procured him great fame among foreigners; and it looked as if these calamities that afflicted his land, to a degree plainly incredible, came in order to raise his glory, and to be to his great advantage; for the greatness of his liberality in these distresses, which he now demonstrated beyond all expectation, did so change the disposition of the multitude towards him, that they were ready to suppose he had been from the beginning not such a one as they had found him to be by experience, but such a one as the care he had taken of them in supplying their necessities proved him now to be..."
Which gives meaning to Mark and Matthew:
Mark 9: 42 (RSV):
[42] "Whoever causes one of these little ones who believe in me to sin, it would be better for him if a great millstone were hung round his neck and he were thrown into the sea.
This is Herod and Caesarea, by way of Josephus and the Gospels. It is not as easy as "Take one can of Archons with a cup of Gnosis, mix thoroughly and bake for 2000 years."
Does Marcion display knowledge and reliance on Josephus here?
Thnx,
CW