Luke 18:22

18:22 The man’s love of his riches revealed that he had not perfectly obeyed God; he did not love God or others in the way that God requires (10:25-28). Love of riches is a form of idolatry (Eph 5:5; Col 3:5).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 18:22. Διάδος) distribute, thyself. To do so is wont to impart great joy to the godly.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

lackest . . . one thing--Ah! but that a fundamental, fatal lack.

sell, &c.--As riches were his idol, our Lord, who knew if from the first, lays His great authoritative grasp at once upon it, saying, "Now give Me up that, and all is right." No general direction about the disposal of riches, then, is here given, save that we are to sit loose to them and lay them at the feet of Him who gave them. He who does this with all he has, whether rich or poor, is a true heir of the kingdom of heaven.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(22) Yet lackest thou one thing.—It may be noted that the words almost imply the previous question, which has just been referred to.

And come, follow me.—St. Luke, with St. Matthew, omits the “taking up thy cross,” which is found in many, but not all, MSS. of St. Mark.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

22. when Jesus heard these things] St Mark says that ‘looking on him, he loved him,’ or rather, ‘was pleased with him.’ Some have rendered the words ‘He kissed him,’ since Rabbis in token of approval sometimes kissed a good scholar on the head; this, however, would require not egapesen, but ephilesen. There was something gracious and sincere in the youth’s eagerness, and therefore Jesus gave him that test of something more high and heroical in religion which he seemed to desire, but to which he failed to rise.

Yet lackest thou one thing] This command to sell all and give to the poor was special, not general. The youth had asked for some great thing to do, and Jesus, by thus revealing to him his own self-deception, shews him that in spite of his spiritual pride and profession of magnanimity he is but trying to serve two masters. The disciples had already accepted the test, Luk_12:33, Luk_16:9. To the world in general the command is not to sell all, but ‘not to trust in uncertain riches, but to be rich in good works, ready to distribute, willing to communicate,’ 1Ti_6:17-19.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Now when Jesus heard these things,.... That he had kept all these commandments, and that ever since he was a child, and to that very time:

he said unto him, yet lackest thou one thing; not but that he lacked many other things, and even every thing: for he had performed no one thing as it should be: but Christ said, partly in answer to his pert question, "what lack I yet?" and partly by an ironical concession, granting he had kept them all, as he had said, yet one thing was wanting; and chiefly with a view to mortify his pride and vanity:

sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven, and come and follow me; See Gill on Mat 19:21.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

22 Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.

Ver. 22. Yet lackest thou one thing] Yea, all things. But our Saviour speaketh thus by a holy irony.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Now when Jesus heard these things, he said unto him, Yet lackest thou one thing. St. Mark, (Mar_10:21) who had St. Peter"s memories to draw from, adds here a very touching detail. "Jesus beholding him looking earnestly at him loved him." There was something noble and true in that life, struggling in the imperfect light of the rabbinic teaching after eternity and heaven, and feeling that in all its struggles some element was surely wanting; and Jesus, as he gazed on the young earnest face, loved him, and proceeded to show him how far removed his life was as yet from the perfect life he dreamed of attaining to. He would show him in a moment how selfish, how earthly, were his thoughts and aims; how firmly chained to earth that heart of his, which he thought only longed for heaven.

Sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me; " Well," the Master said, "I will test you. You say you have from your child-days kept your whole duty to your neighbour; you say that you hunger after the higher righteousness. Do you really? Will you indeed be perfect? (Mat_19:21) Then I will tell you what you lack. Go, sell those great possessions which I know you love so dearly, and give all to the poor, and come, take up the cross, (Mar_10:21) and follow me, the homeless, landless Teacher whom you call by the Divine title "good. The "cross" of St. Mark only Jesus understood then in all its dread significance. It was coming then very near; and the great Teacher saw that his true servants, if they would indeed follow him, must follow him along that lonely road of suffering he was then treading. "Via crucis, via lucis." The young ruler, with his great wealth, thought he had from his youth done his whole duty to his neighbour. The Galilaean Master, whom he so reverenced and admired, reminded him that out of those wide domains, those stored-up riches, out of the mammon of unrighteousness, he had forgotten to make to himself friends who, when he died, should receive him into the eternal tents of heaven. This is what he lacked, lie had probably heard the Lord"s teaching in the parables of the unjust steward and of Lazarus.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Yet lackest thou one thing - Namely, to love God more than mammon. Our saviour knew his heart, and presently put him upon a trial which laid it open to the ruler himself. And to cure his love of the world, which could not in him be cured otherwise, Christ commanded him to sell all that he had. But he does not command us to do this; but to use all to the glory of God.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Here observe, 1. Our Lord’s admonition, Yet lackest thou one thing, which was true self-denial, in renouncing the sin of covetousness, and the inordinate love of worldly wealth. We ought, in the midst of our abundance, to maintain a readiness of disposition to part with all for God’s sake, that is dear unto us in this world.

Observe, 2. Our Lord’s injunction, Sell all that thou hast, and give to the poor. This was not a common, but a special precept, given particularly to this rich man for trial; like that given to Abraham, Genesis 22 and to convince him of his corrupt confidence in riches; yet is the precept thus far of general use to all, to teach us so to contemn worldly possessions, as to be willing to part with them all at God’s pleasure and when they prejudice our salvation.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

When Jesus heard that

"When Jesus heard the man say that"

he said to him

"he answered him"

One thing you still lack

"You still need to do one more thing" or "There is one thing that you have not yet done"

sell all that you have

"sell all your possessions" or "sell everything that you own"

distribute it to the poor

"give away the money to the poor people"

you will have treasure in heaven

"treasure in heaven" here refers to God's blessing. AT: "you will have God's blessings in heaven" (See: Metaphor)

come, follow me

"come with me as my disciple"

translationWords

Jesus

heaven

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

22. ἀκούσας. St Mark says that ‘looking on him, He loved him,’ or rather ‘was pleased with him.’ Some have rendered the words ‘He kissed him,’ since Rabbis in token of approval sometimes kissed a good scholar on the head; this, however, would require not ἠγάπησεν, but ἐφίλησεν. There was something gracious and sincere in the youth’s eagerness, and therefore Jesus gave him that test of something more high and heroical in religion which he seemed to desire, but to which he failed to rise.

ἔτι ἕν σοι λείπει. In Attic poetry λείπω is used in the sense of ‘is lacking’ (ἐλλείπει) as here. This command to sell all and give to the poor was special, not general. The youth had asked for some great thing to do, and Jesus, by thus revealing to him his own self-deception, shews him that in spite of his spiritual pride and profession of magnanimity he is but trying to serve two masters. The disciples had already accepted the test, Luk 12:33, Luk 16:9. To the world in general the command is not to sell all, but “not to trust in uncertain riches, but to be rich in good works, ready to distribute, willing to communicate,” 1Ti 6:17-19.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

22. ἀκούσας δὲ ὁ Ἰησοῦς. Mk. has the striking ἐμβλέψας αὐτῷ αὐτόν, which is strong evidence that behind Mk. is one who was intimate with Christ. From ἠγάπησεν, πάντα πώλησον, and ἀκολούθει μοι (5:27, 9:59) we may conjecture that this was a call to become an Apostle.

Ἔτι ἕν σοι λείπει. Mk. has ἕν σε ὑστερεῖ. Mt. transfers the words to the young man, τί ἔτι ὑστερῶ; Christ neither affirms nor denies the ruler’s statement of his condition. Assuming it to be correct, there is still something lacking, viz. detachment from his wealth. In what follows we have two charges, one to sell and distribute; the other to follow Christ; and the first is preparatory to the second. But we may not separate them and make the first the one thing lacking and the second the answer to τί ποιήσας in ver. 18. In ἕξεις θησαυρὸν ἐν τοῖς οὐρανοῖς we have a clear reference to ζωὴν αἰώνιον, and this promise is attached to the first charge. The πάντα (comp. 6:30, 7:35, 9:43, 11:4) and the compound διάδος (11:22; Act 4:35; elsewhere only Joh 6:11) are here peculiar to Lk.

Mt., having transferred the words about “lacking something yet” to the rich young man, gives Christ’s reply Εἰ θέλεις τέλειος εἶναι in place of Ἔτι ἕν σοι λείπει. These words cannot mean a perfection superior to the fulfilment of the Law, for no such perfection is possible (17:10). A misconception is point led to the distinction between the performance of duty and moral perfection, which has produced much error in moral theology. Clam. Alex. rightly says, ὄταν εἴπῃ Εἰ θέλεις τέλειος γενέσθαι (sic), πωλήσας τὰ ὑπάρχοντα δὸς πτωχοῖς, ἐλέγχει τὸν καυχώμενον ἐπὶ τῷ πάσας τὰς ἐντολὰς ἐκ νεότητος τετηρηκέναι· οὐ γὰρ πεπληρώκει τό, Ἀγαπήσεις τὸν πλησίον σου ὡς ἑαυτόν· τότε δέ, ὑπὸ τοῦ Κυριου συντελειούμενος, ἐδιδάσκετο διʼ ἀγάπην μεταδιδόναι (Strom. iii. 6, p. 537, ed. Potter). Neander, L. J. C. § 226, Eng. tr. p. 367.

In class. Grk. this use of λείπειν for ἐλλείπειν is mostly poetical.

For διάδος (B A F etc.) א A D L M P R D have δός from Mt. and Mk.) And for ἐν τοῖς οὐρανοις (B D) א A L R have ἐν οὐράνοις from Mt., and P, Vulg. Goth. have ἐν οὐρανῷ from Mk. The plur. is supported by in cælis (a d e), but the article is doubtful.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Yet lackest thou one thing [ετι εν σοι λειπει] . Lit., still one thing is lacking to thee. Mark alone adds that Jesus, looking upon him, loved him.

Come [δευρο] . Lit., hither.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.