The Ultimate Confirmation of the Order of Chapter 10 in the Secret Mark [Part One]

This is a section of text that I have discussed many times before. I have argued that when you look at the greater context of the material in Stromata 4.6 resembles the Phillips gospel narrative (i.e. the pattern which emerges from the earliest gospels related to the Diatessaron). Now I want the reader to see that there is a section of text which clearly preserves the ordering of Secret Mark when compared to our reconstructed version of Mark chapter 10 from the Letter to Theodore. I will color code the sections to compare with a rough outline of that material:

And the judge who refutes us (ἀρνεῖσθαι) in order to deny Him whom we love (τὸν ἠγαπημένον διελέγχειν), I regard as showing who is and who is not the friend of God (τὸν φίλον τῷ θεῷ). In that case there is not left ground for even examining what one prefers -- the threats of man (ἀπειλὴν ἀνθρωπίνην) or the love of God (τὴν ἀγάπην τοῦ θεοῦ). Refraining from evil acts is found, is somehow the diminution and extinction of vicious propensities, their energy being destroyed by inaction. And this is the import of "Sell what thou hast, and give to the poor, and come, follow Me" (Πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς πτωχοῖς, καὶ δεῦρο ἀκολούθει μοι) -- that is, follow what is said by the Lord (τουτέστιν τοῖς ὑπὸ τοῦ κυρίου λεγομένοις ἕπου). Some say that by what "thou hast" He designated the things in the soul, of a nature not akin to it, though how these are bestowed on the poor they are not able to say. For God divides (μερίζει) all things according to desert, His organization (τῆς οἰκονομίας) being righteous. Looking down, therefore, upon the possessions which God divides (μερίζει) for you in thy magnificence, follow (ἕπομαι) what is said by me; press on (σπεύδων) to the ascent of the Spirit (τοῦ πνεύματος ἄνοδον), being not only justified by abstinence from what is evil (ἀποχῇ κακῶν μόνον δικαιωθείς), but in addition also perfected by divine beneficence (τῇ κυριακῇ τελειωθεὶς εὐποιίᾳ). In this instance He convicted the man, who boasted that he had fulfilled the injunctions of the law, of not loving his neighbour (τὸν πλησίον ἀγαπήσαντα); and it is by beneficence (εὐεργεσίαν) that love proclaims (ἀγάπη ἐπαγγέλλεται) the Lord of the Sabbath according to gnostic gradation (κατ´ ἐπανάβασιν γνωστικήν). We must then, according to my view, neither from fear of punishment nor promise of a gift, but on account of the good itself have come to the word of salvation (προσεληλυθέναι τῷ σωτηρίῳ λόγῳ) Such, as do so, are set (ἵστημι) on the right hand of the holy place (ἁγιάσματος) ... while those who are set (ἱστάμενοι) on the left hand live according to their image. [Strom 4.6]

Here is our basic model for Mark chapter 10 plus LGM 1:

As Jesus started on his way, a man ran up to him and fell on his knees before him. “Good teacher,” he asked, “what must I do to inherit eternal life?” “Why do you call me good?” Jesus answered. “No one is good—except God alone. You know the commandments: ‘You shall not murder, you shall not commit adultery, you shall not steal, you shall not give false testimony, you shall not defraud, honor your father and mother.’" “Teacher,” he declared, “all these I have kept since I was a boy.” Jesus looked at him and loved him. “One thing you lack,” he said. “Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.” At this the man’s face fell. He went away sad, because he had great wealth.

Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!” The disciples were amazed at his words. But Jesus said again, “Children, how hard it is to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.” The disciples were even more amazed, and said to each other, “Who then can be saved?” Jesus looked at them and said, “With man this is impossible, but not with God; all things are possible with God.” Then Peter spoke up, “We have left everything to follow you!” “Truly I tell you,” Jesus replied, “no one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel will fail to receive a hundred times as much in this present age: homes, brothers, sisters, mothers, children and fields—along with persecutions—and in the age to come eternal life. But many who are first will be last, and the last first.”

They were on their way up to Jerusalem, with Jesus leading the way, and the disciples were astonished, while those who followed were afraid. Again he took the Twelve aside and told them what was going to happen to him. “We are going up to Jerusalem,” he said, “and the Son of Man will be delivered over to the chief priests and the teachers of the law. They will condemn him to death and will hand him over to the Gentiles, who will mock him and spit on him, flog him and kill him. Three days later he will rise.”

And they come into Bethany. And a certain woman whose brother had died was there. And, coming, she prostrated herself before Jesus and says to him, 'Son of David, have mercy on me.' But the disciples rebuked her. And Jesus, being angered, went off with her into the garden where the tomb was, and straightway a great cry was heard from the tomb. And going near, Jesus rolled away the stone from the door of the tomb. And straightaway, going in where the youth was, he stretched forth his hand and raised him, seizing his hand. But the youth, looking upon him, loved him and began to beseech him that he might be with him. And going out of the tomb, they came into the house of the youth, for he was rich. And after six days Jesus told him what to do, and in the evening the youth comes to him, wearing a linen cloth over his naked body. And he remained with him that night, for Jesus taught him the mystery of the Kingdom of God. And thence, arising, he returned to the other side of the Jordan

Then James and John, the sons of Zebedee, came to him. “Teacher,” they said, “we want you to do for us whatever we ask.” “What do you want me to do for you?” he asked. They replied, “Let one of us sit at your right and the other at your left in your glory.”

Needless to say I think all the material is represented - but most importantly LGM 1.  The words in the Stromata - i.e. 'on account of the good itself have come near to (προσεληλυθέναι) the word of salvation' is in my mind a retelling of Jesus coming to the tomb to give eternal life to the rich youth - viz. 'And coming near (προσελθὼν) Jesus rolled away the stone from the door of the tomb. And straightaway, going in where the youth was, he stretched forth his hand and raised him, seizing his hand.' The something is true for the 'loving Jesus' references.

More to follow (too tired tonight owing to hours spent on those lead books discovered in that Jordanian cave).