Matthew 19:20

Mat_19:20. In what respect do I still come short? what further attainment have I yet to make? Comp. Psa_39:4 : ἵνα γνῶ τί ὑστερῶ ἐγώ; 1Co_12:24; 2Co_11:5; 2Co_12:11. This reply (Plat. Rep. p. 484 D: μηδʼ ἐν ἄλλῳ μηδενὶ μέρει ἀρετῆς ὑστεροῦντας) serves to show that his moral striving after the Messianic life is confined within the narrow limits of a decent outward behaviour, without his having felt and understood the spirit of the commandments, and especially the boundless nature of the duties implied in the commandment of love, though, at the same time, he has a secret consciousness that there must be some higher moral task for man, and feels impelled towards its fulfilment, only the legal tendencies of his character prevent him from seeing where it lies.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 19:20-22 . ὁ νεανίσκος , the youth ; whence known? from a special tradition (Meyer); an inference from the expression ἐκ νεότητός μου in Mar 10:20 (Weiss). ἐφύλαξα (- άμην ). Kypke and Elsner take pains to show that the use of this verb (and of τηρεῖν , Mat 19:17 ) in the sense of obeying commands is good Greek. More important is it to note the declaration the verb contains: all these I have kept from youth. To be taken as a simple fact, not stated in a self-righteous spirit (Weiss-Meyer), rather sadly as by one conscious that he has not thereby reached the desired goal, real rest in the highest good found. The exemplary life plus the dissatisfaction meant much: that he was not a morally commonplace man, but one with affinities for the noble and the heroic. No wonder Jesus felt interested in him, “loved him” (Mar 10:21 ), and tried to win him completely. It may be assumed that the man appreciated the supreme importance of the ethical , and was not in sympathy with the tendency of the scribes to subordinate the moral to the ritual, the commands of God to the traditions of the elders. τί ἔτι ὑστερῶ : the question interesting first of all as revealing a felt want: a good symptom; next as betraying perplexity = I am on the right road, according to your teaching; why then do I not attain the rest of the true godly life? The question, not in Mk., is implied in the tone of the previous statement, whether uttered or not.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 20. All these have I kept] I have made these precepts the rule of my life. There is a difference worthy of notice between this and our Lord's word. He says, Mt 19:17, τηρησον, keep, earnestly, diligently, as with watch and ward; probably referring not only to the letter but to the spirit. The young man modestly says, all these (εφυλαξα) have I observed; I have paid attention to, and endeavoured to regulate my conduct by them. I have kept them in custody.

From my youth] Several MSS., versions, and fathers, leave out these words. Grotius and Mill approve of the omission, and Griesbach leaves them in the text with a note of suspicion. Perhaps the young man meant no more than that he had in general observed them, and considered them of continual obligation.

What lack I yet?] He felt a troubled conscience, and a mind unassured of the approbation of God; and he clearly perceived that something was wanting to make him truly happy.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(20) All these things have I kept.—There is obviously a tone of impatient surprise in the questioner’s reply. He had come seeking some great thing to satisfy his lofty aspirations after eternal life. He finds himself re-taught the lessons of childhood, sent back, as it were, to a lower form in the school of holiness. He had not learnt that to keep any one of those commandments in its completeness is the task of a life, that to keep one perfectly implies keeping all. In marked contrast with this half-contemptuous treatment of the simpler elements of religion we may recall our Lord’s use, in the Temptation, of the three passages connected, directly or indirectly, with those which were written on the phylacteries that men wore, and which would naturally be taught to children as their first lesson in the Law. (See Notes on Mat_4:1-11.)

What lack I yet?—Ignorant as the young ruler was of his own spiritual state, his condition was not that of the self-satisfied Pharisee. The question implied a dissatisfaction with himself, a sense of incompleteness, as hungering and thirsting after a higher righteousness. And this accounts for the way in which our Lord dealt with him.

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

20. All these things have I kept] Like St Paul he was “touching the righteousness which is in the law, blameless.” Php_3:6.

from my youth up] These words which seem unsuitable to the “young man” are omitted here, but not in the parallel passages, by the oldest MSS. They might be translated “from childhood.”

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.

The young man saith unto him,.... For though he was so very rich and in such an exalted station in life, as to be a ruler, it seems he was but a young man; and to be so early serious and religious, amidst so much riches and grandeur, though it was but externally, was both remarkable and commendable: upon hearing the answer of Christ, with which he was highly pleased and greatly elated, he very pertly replies,

all these things have I kept from my youth up: as soon as he was capable of learning, his parents taught him these precepts; and ever since he had the use of his reason, and understood the letter, and outward meaning of them, he had been careful to observe them; nor could he charge himself with any open and flagrant transgression of them; not understanding the internal sense, extensive compass, and spirituality of them; and therefore asks,

what lack I yet? In what am I deficient hitherto? in what have I come short of doing these things? what remains at last to be performed? what other precepts are to be obeyed? if there are any other commands, I am ready to observe them, which may be thought necessary to obtain eternal life.

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

20 The young man saith unto him, All these things have I kept from my youth up: what lack I yet?

Ver. 20. All these things have I kept] Lie and all; as now the Popish Pharisees dream and brag that they can keep the law, and spare. {a} They can do more than any that ever went before them, Psa 143:2; Job 15:14; Jas 3:2. Oecolampadius saith that none of the patriarchs lived out a full thousand years (which is a number of perfection), to teach us that here is no perfection of piety. David’s heart smote him for doing that which Saul highly commended him for.

What lack I yet?] Gr. "Wherein am I yet behind with God?" (τι ετι υστερω). He thought himself somewhat beforehand, and that God, likewise, was in his debt. Truly, many today grow crooked and aged with overly good opinions of themselves, and can hardly ever be set right again. They stand upon their comparisons-I am as good as thou; nay, upon their disparisons, "I am not as this publican." No, for thou art worse; yea, for this, because thou thinkest thyserf better. This arrogant youth makes good that of Aristotle, who, differencing between age and youth, makes it a property of young men to think they know all things, and to affirm lustily their own placits. {b} He secretly insults over our Saviour as a trivial teacher, and calls for a lecture beyond the law, worthy, therefore, to have been sent to Anticyra; surely, as when Drusius in his defenee against a nimble Jesuit, that called him heretic, alleged that heresy must be in fundamentis fidei, in the foundation of the faith, the Jesuit replied that even that assertion was heresy. So when this young man affirmed that he had ever kept the commandments, and asked, "What lack I yet?" Christ might well have said, "Thou art therefore guilty of the breach of all the commandments, because thou takest thyself to be keeper of all, and thou therefore lackest everything, because thou thinkest thou lackest nothing."

{a} Arrogantius mendaeium nemo hominum de se dixit. Pareus. Insignem hypocritam se gloriatur. Ib.

{b} παντα ειδεναι οιδσθαι και διοσχυριζεσθαι. Ethic. 1.

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.

Those words, what lack I yet? are not in Mark or Luke. The young man understood these commandments according to the Pharisees’ interpretation of them, who, as we heard, Mat 5:1-48, interpreted them only as prohibiting the overt acts, not the inward lusts and motions of the heart, together with the means or occasions leading to such acts. Paul saith, he had not known lust, except the law had said, Thou shalt not covet, Rom 7:7. Men that deceive themselves with false glosses and interpretations may think they keep the commandments of God, and be very confident of a righteousness in themselves; but it is impossible others should be so. What lack I yet? He expected Christ should have set him some new task, and was not aware that he only wanted a better knowledge and understanding of the law to convince him of his mistake.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

20. What lack I yet? — From this teacher the young man hopes to receive other instructions that will assure him of his safety, and so give him peace; or some instruction how he may supply his deficiency.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

All these things have I kept from my youth up. The bracketed words are omitted in some good manuscripts, and by most modern editors; but they have high authority, and are found in most versions, and in the parallel passages of Mark and Luke. They accurately express the ruler"s view of his conduct. He could say without hesitation or mental reservation that he had scrupulously observed the duties of the Decalogue from the time that he knew right from wrong. Of course, we accuse one who could make such a statement of self-righteousness, of ignorance of the spirit of the Law which he claimed to have obeyed; and if one of us spoke thus presumptuously, we should rightly condemn him; we should say that outward service and legal notions of duty were of little worth, and could not secure eternal life. But our Lord treated the young man differently. He did not blame him as boastful and self-deceiving; he had no reproof for his seemingly presumptuous assertion; he recognized his simplicity, honesty, and sincerity, and St. Mark tells us that "Jesus beholding looking upon, or into him, loved him." He read the youth"s heart, saw how pure and guileless it was, recognized in him the possibility of great things, and that he was worthy of the saintly life. The ruler felt that there was more to come; hence he asks, What lack I yet? Ti eti usterw ; In what respect am I still deficient? How do I come short of eternal life? He had still a sense of want. All that he had done had not given him peace of mind. Hence his inquiry. From a Christian the question would savour of ignorance and unspirituality; but this man asked it in all sincerity, desiring earnestly to know what more was required of him, and being ready, as he thought, to undergo any pain, make any, even the most painful effort, if by so doing he might win the prize on which his soul was set.

The rich young man.

"What lack I yet?" Plainly the young man who put this question was in earnest. He was not one of those who approached Jesus merely from curiosity, or for the sake of measuring themselves with this renowned Dialectician and Teacher. With him the search for life eternal was an important personal matter. He went away sorrowful, with no heart to prolong the conversation, as soon as his own case was pronounced upon. Probably he had an idea that our Lord would recommend him to build a synagogue, or ransom some of his countrymen who were slaves, or do some striking religious act. For when our Lord replies, "Keep the commandments," he asks, "What commandments? fancying he might refer to some rules for the attainment of extraordinary saintliness not divulged to the common people. And so, when Jesus merely repeated the time-worn Decalogue, the young man was disappointed, and impatiently exclaimed, "All these have I kept from my youth up," not so much vaunting his blamelessness of life as indicating that he had had these commandments in view all his life, and that to refer him to them was to give him no satisfaction. All the help they could give he had already got. "What lack I yet?" He belonged to the "Tell-me-something-more-to-do-and-I-will do-it" class of Pharisees. He thought he was ready to make any sacrifice, or do any great thing which would advance his spiritual interests. Remark

I HOW ENTIRELY EVEN AN INTELLIGENT MAN MAY MISAPPREHEND HIS OWN SPIRITUAL ATTAINMENT. It was natural this young man should over-estimate himself. He was not only well disposed, very much the model of what a rich young man should be, but was interested in religion, as too few wealthy young men are. He was generally esteemed, and had already become a ruler of the synagogue. He came to Jesus, not to be taught the rudiments, but to receive the finishing touches of a religious character and he is told he is wrong to the foundation. He is in the position of a person who goes to his medical adviser complaining of a slight uneasiness which he supposes a tonic will remove, and is told that he has heart disease or cancer. Or he is in the position of a sanguine inventor, who has spent years on the elaboration of a machine, and at last puts it into the hands of the practical man, merely to get steam applied and the fittings adjusted, and is told by the practical man that the whole thing is wrong in conception, and can by no possibility ever be made to work. He sees himself as he never saw himself before. He never knew how much he loved his money till he found he would risk his soul rather than part with his money. He never knew how little he cared for the poor till he found he was not prepared to help them by becoming one of them. He never dreamt he was ungodly till he found he preferred his few acres of land to that Person whom he had confessed to be Incarnate Goodness.

II A MAN MAY NOT ONLY MISAPPREHEND HIS ATTAINMENT, BUT HIS WILLINGNESS TO ATTAIN. This young man fancied he would welcome any light upon duty. He thought himself willing to do anything that would advance his spiritual condition. He finds he is by no means willing. Thousands are in this state. "Give us," they would say, "something tangible to do, and we will do it; but religion seems always so much in the clouds, we do not know where to begin." Put present duty to such persons in an attainable form, and it is not always so welcome as they expected. Tell them that to be holy is, in their case, to say ten words of apology to some one they have injured, to set apart some fixed time daily for thought and prayer, to abandon some indulgence, or spend money for a relative; and they turn sullenly away, like this young man.

III BETWEEN OUR PRESENT ATTAINMENT AND PERFECTION THERE MAY BE A SACRIFICE EQUIVALENT TO CUTTING OFF A RIGHT HAND OR PLUCKING OUT A RIGHT EYE. This young man was plainly told that, in order to attain life eternal, he must abandon his pleasant home, his position in society, all his comforts and prospects, and become a poor wanderer. It seems a hard demand to make of a well-intentioned youth. But it was no doubt justified by his state. Riches are not the only hindrance to attainment, and we may ourselves be in need of treatment as sharp. To begin the world with a penny would be no great trial to some of us; it would, indeed, be precisely what some of us are already doing; and there are probably few who would not gladly sell all they have if the price would buy perfection of character and life everlasting. But it is no such bargain our Lord means. He merely means that to us, as to this young man, salvation is impossible if it be not the first thing. This young man"s possessions happened to be that which prevented him from following Christ; but some pursuit of ours, or some cherished intention, or some evil habit, or mere indifference, may be as effectually preventing us from holding true fellowship with him and becoming like him. And discipline as penetrating and sore may in our case be required.

IV FOR THE ONE THING ESSENTIAL, IF WE ARE TO ATTAIN PERFECTION, IS THE FOLLOWING OF CHRIST. This young man respected Christ, and was no doubt willing to do much to please him. He would probably have given up half his possessions, but he could not give up all for Christ. He did not scoff or argue: he "went away sorrowful," feeling that the demand of Christ was reasonable, and that by not responding to it he was condemned. But he had not love enough to obey. It is not our judgment, but our affections, our real tastes and likings, which make us what we are, and determine where we shall ultimately be. Love to Christ, which will compel us to cleave to him in preference to all else, that alone is security that we shall reach perfection. This is the answer to the question which we all ask, "What lack I yet? What is it that prevents me from becoming a purer, stronger, holier, more useful man than I am? I desire growth, and I pray for it; but still it is chiefly my natural propensities that appear in my life. I do not seem to get the help promised; I do not make the growth required. Why is this? What is it always keeps me at the same point? What is it that always thwarts and baffles me?" Radically, it is the lack of deep and genuine devotedness to Christ.

V OTHER THINGS MAY ALSO BE LACKING, AS, FOR EXAMPLE, DETERMINATION TO BE HOLY. It is in religion, in growth of character, as in other things, we succeed when we are determined to succeed; we fail when this determination is awanting. In certain physical and mental attainments, indeed, determination carries no efficacy. No amount of determination will make you as tall as some other man, or as long sighted, or as imaginative, or as witty. But to determine to be holy is already to be holy in will, that is, in the spring of all amendment of character and conduct. Determination is everything, on the human side, in the matter of sanctification. It is needless, therefore, seeking for mysterious causes of failure, if this first and last requisite be awanting. Are you determined to be holy? Are you bent upon this? Because if you are not determined, common sense should forbid you to wonder why you do not grow in character. If you are not determined to be holy, the very root of the matter is still lacking in you.

VI Remark, in conclusion, that THE LACK OF ONE THING MAY MAKE ALL OTHER, ATTAINMENTS USELESS. One mistake vitiates a whole calculation. One disease is enough to kill a man; his brain may be sound, his lungs untouched, all his organs but one may be healthy; but if one vital organ be attacked, all the other healthy organs will not save him. So it is in character. One vice destroys the whole, if a man is malicious, it does not avail that he is temperate. If his heart is set on the world, attention to religion or domestic virtue will not save him. Many do cultivate all points but one. How often do we say, "What a pity so good a man should give way in this or that one respect!" So may it be said by others of ourselves. To some this question, "What lack I yet?" may come with a tone of irony. "What lack I?" we are tempted to say, "What have I, rather, that is not stained with sin, spotted by the world, unsafe, unproductive? When shall the time come when I shall be able in sincerity to say, "What lack I yet?" when so much good shall have been achieved by me that I shall be at a loss to see whether further attainment is possible? My youth was very different from this young man"s. Instead of the ingenuousness, the unbroken hope and ardent aspiration of youth, there was its passion, its untamed desires, its selfish love of pleasure, its impatience, its folly." There is, at least, the same choice now laid before you that was laid before him. To you Jesus says, "Follow me." He will infallibly lead you to perfection; he sees to it that every one who forsakes aught for his sake receives in this life a hundredfold, and in the world to come life everlasting. D.

The rich young man.

"What lack I yet?" Plainly the young man who put this question was in earnest. He was not one of those who approached Jesus merely from curiosity, or for the sake of measuring themselves with this renowned Dialectician and Teacher. With him the search for life eternal was an important personal matter. He went away sorrowful, with no heart to prolong the conversation, as soon as his own case was pronounced upon. Probably he had an idea that our Lord would recommend him to build a synagogue, or ransom some of his countrymen who were slaves, or do some striking religious act. For when our Lord replies, "Keep the commandments," he asks, "What commandments? fancying he might refer to some rules for the attainment of extraordinary saintliness not divulged to the common people. And so, when Jesus merely repeated the time-worn Decalogue, the young man was disappointed, and impatiently exclaimed, "All these have I kept from my youth up," not so much vaunting his blamelessness of life as indicating that he had had these commandments in view all his life, and that to refer him to them was to give him no satisfaction. All the help they could give he had already got. "What lack I yet?" He belonged to the "Tell-me-something-more-to-do-and-I-will do-it" class of Pharisees. He thought he was ready to make any sacrifice, or do any great thing which would advance his spiritual interests. Remark

I HOW ENTIRELY EVEN AN INTELLIGENT MAN MAY MISAPPREHEND HIS OWN SPIRITUAL ATTAINMENT. It was natural this young man should over-estimate himself. He was not only well disposed, very much the model of what a rich young man should be, but was interested in religion, as too few wealthy young men are. He was generally esteemed, and had already become a ruler of the synagogue. He came to Jesus, not to be taught the rudiments, but to receive the finishing touches of a religious character and he is told he is wrong to the foundation. He is in the position of a person who goes to his medical adviser complaining of a slight uneasiness which he supposes a tonic will remove, and is told that he has heart disease or cancer. Or he is in the position of a sanguine inventor, who has spent years on the elaboration of a machine, and at last puts it into the hands of the practical man, merely to get steam applied and the fittings adjusted, and is told by the practical man that the whole thing is wrong in conception, and can by no possibility ever be made to work. He sees himself as he never saw himself before. He never knew how much he loved his money till he found he would risk his soul rather than part with his money. He never knew how little he cared for the poor till he found he was not prepared to help them by becoming one of them. He never dreamt he was ungodly till he found he preferred his few acres of land to that Person whom he had confessed to be Incarnate Goodness.

II A MAN MAY NOT ONLY MISAPPREHEND HIS ATTAINMENT, BUT HIS WILLINGNESS TO ATTAIN. This young man fancied he would welcome any light upon duty. He thought himself willing to do anything that would advance his spiritual condition. He finds he is by no means willing. Thousands are in this state. "Give us," they would say, "something tangible to do, and we will do it; but religion seems always so much in the clouds, we do not know where to begin." Put present duty to such persons in an attainable form, and it is not always so welcome as they expected. Tell them that to be holy is, in their case, to say ten words of apology to some one they have injured, to set apart some fixed time daily for thought and prayer, to abandon some indulgence, or spend money for a relative; and they turn sullenly away, like this young man.

III BETWEEN OUR PRESENT ATTAINMENT AND PERFECTION THERE MAY BE A SACRIFICE EQUIVALENT TO CUTTING OFF A RIGHT HAND OR PLUCKING OUT A RIGHT EYE. This young man was plainly told that, in order to attain life eternal, he must abandon his pleasant home, his position in society, all his comforts and prospects, and become a poor wanderer. It seems a hard demand to make of a well-intentioned youth. But it was no doubt justified by his state. Riches are not the only hindrance to attainment, and we may ourselves be in need of treatment as sharp. To begin the world with a penny would be no great trial to some of us; it would, indeed, be precisely what some of us are already doing; and there are probably few who would not gladly sell all they have if the price would buy perfection of character and life everlasting. But it is no such bargain our Lord means. He merely means that to us, as to this young man, salvation is impossible if it be not the first thing. This young man"s possessions happened to be that which prevented him from following Christ; but some pursuit of ours, or some cherished intention, or some evil habit, or mere indifference, may be as effectually preventing us from holding true fellowship with him and becoming like him. And discipline as penetrating and sore may in our case be required.

IV FOR THE ONE THING ESSENTIAL, IF WE ARE TO ATTAIN PERFECTION, IS THE FOLLOWING OF CHRIST. This young man respected Christ, and was no doubt willing to do much to please him. He would probably have given up half his possessions, but he could not give up all for Christ. He did not scoff or argue: he "went away sorrowful," feeling that the demand of Christ was reasonable, and that by not responding to it he was condemned. But he had not love enough to obey. It is not our judgment, but our affections, our real tastes and likings, which make us what we are, and determine where we shall ultimately be. Love to Christ, which will compel us to cleave to him in preference to all else, that alone is security that we shall reach perfection. This is the answer to the question which we all ask, "What lack I yet? What is it that prevents me from becoming a purer, stronger, holier, more useful man than I am? I desire growth, and I pray for it; but still it is chiefly my natural propensities that appear in my life. I do not seem to get the help promised; I do not make the growth required. Why is this? What is it always keeps me at the same point? What is it that always thwarts and baffles me?" Radically, it is the lack of deep and genuine devotedness to Christ.

V OTHER THINGS MAY ALSO BE LACKING, AS, FOR EXAMPLE, DETERMINATION TO BE HOLY. It is in religion, in growth of character, as in other things, we succeed when we are determined to succeed; we fail when this determination is awanting. In certain physical and mental attainments, indeed, determination carries no efficacy. No amount of determination will make you as tall as some other man, or as long sighted, or as imaginative, or as witty. But to determine to be holy is already to be holy in will, that is, in the spring of all amendment of character and conduct. Determination is everything, on the human side, in the matter of sanctification. It is needless, therefore, seeking for mysterious causes of failure, if this first and last requisite be awanting. Are you determined to be holy? Are you bent upon this? Because if you are not determined, common sense should forbid you to wonder why you do not grow in character. If you are not determined to be holy, the very root of the matter is still lacking in you.

VI Remark, in conclusion, that THE LACK OF ONE THING MAY MAKE ALL OTHER, ATTAINMENTS USELESS. One mistake vitiates a whole calculation. One disease is enough to kill a man; his brain may be sound, his lungs untouched, all his organs but one may be healthy; but if one vital organ be attacked, all the other healthy organs will not save him. So it is in character. One vice destroys the whole, if a man is malicious, it does not avail that he is temperate. If his heart is set on the world, attention to religion or domestic virtue will not save him. Many do cultivate all points but one. How often do we say, "What a pity so good a man should give way in this or that one respect!" So may it be said by others of ourselves. To some this question, "What lack I yet?" may come with a tone of irony. "What lack I?" we are tempted to say, "What have I, rather, that is not stained with sin, spotted by the world, unsafe, unproductive? When shall the time come when I shall be able in sincerity to say, "What lack I yet?" when so much good shall have been achieved by me that I shall be at a loss to see whether further attainment is possible? My youth was very different from this young man"s. Instead of the ingenuousness, the unbroken hope and ardent aspiration of youth, there was its passion, its untamed desires, its selfish love of pleasure, its impatience, its folly." There is, at least, the same choice now laid before you that was laid before him. To you Jesus says, "Follow me." He will infallibly lead you to perfection; he sees to it that every one who forsakes aught for his sake receives in this life a hundredfold, and in the world to come life everlasting. D.

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

The young man saith, All these have I kept from my childhood - So he imagined; and perhaps he had, as to the letter; but not as to the spirit, which our Lord immediately shows.

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

kept from my youth

See, Php 3:6; Php 3:7 contra vs. Php 3:7-9

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The test:

v. 20. The young man saith unto Him, All these things have I kept from my youth up; what lack I yet?

v. 21. Jesus said unto him, If thou wilt be perfect, go and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come and follow Me.

v. 22. But when the young man heard that saying, he went away sorrowful; for he had great possessions.

Christ’s recital of the second table had not so much as stirred a ripple in the self-righteous equanimity of the young man. He was so steeped in his good opinion of himself that it would take a strong wrench to wake him up out of his selfishness. So far as he was concerned, he felt satisfied that he had kept all the commandments from his youth, according to the Pharisaic standard of keeping the letter, but not the spirit. So Christ takes him at his word. If he is really anxious to be perfect before the Law of God, above all, if he wants to present concrete evidence of his fulfillment of the summary of the second table, let him give the proceeds of the sale of all his goods to the poor, thus showing that he loved them as himself. This was Christ’s test of the young man. He knew his heart and realized that his chief fault was his love of his goods and his unwillingness to make sacrifices. For it is true at all times: our love of God must go above all things. If it should therefore be necessary, for the sake of the kingdom of God, to sacrifice all earthly possessions and life itself for His sake in order to make our discipleship perfect, there can be but one answer, if we are sincere in our profession of Christianity: unconditional assent. In this case, the young man, like so many thousands since his time, "went away sorrowful," deeply saddened and grieved, Mar 10:22. That one cross, which would not even have included personal affliction, physical suffering, was too much for him. He proved himself unfit to be a follower of Jesus. He loved his goods more than his Lord. The thorns of the love of money infested the rich soil of his heart and stifled the seed of the Word which had gotten a hopeful start; a lovable, otherwise noble nature lost for the sake of a few paltry dollars.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

20. All these have I kept from my youth up. There was, no doubt, great ignorance in this reply. What lack I yet? He was sensible of the fact that there was a lack. His soul had not found rest in outward duties.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

If you wish

"If you want"

to the poor

This nominal adjective can be stated as an adjective. AT: "to those who are poor" (See: Nominal Adjectives)

you will have treasure in heaven

The phrase "treasure in heaven" is a metaphor that refers to a reward from God. AT: "God will reward you in heaven" (See: Metaphor)

translationWords

obey

Jesus

perfect

heaven

possess

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

20. ἐφύλαξα (א B D L) for ἐφυλαξάμην (C and later uncials). The latter perhaps influenced by Mark; in Luke ἐφόλαξα should be read.

ἐκ νεότητός μου omitted in א B L. (D omits μου.) The insertion supported by אcb C D, later uncials, some versions and Fathers, may be accounted for by the occurrence of the words in Mark and Luke.

20. πάντα ταῦτα ἐφύλαξα. Like St Paul, he was κατὰ δικαιοσύνην τὴν ἐν νόμῳ ἄμεμπτος. Php 3:6.

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.

20.] We may remark that this young man, though self-righteous, was no hypocrite, no Pharisee: he spoke earnestly, and really strove to keep, as he really believed he had kept, all God’s commandments. Accordingly Mark adds, that Jesus looking upon him loved him: in spite of his error there was a nobleness and openness about him, contrasted with the hypocritical bearing of the Pharisees and Scribes.

21,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(M) 20. The young man saith to Him, All these things I observed: what lack I yet?] Mk. has: “And he said, Teacher, all these things I observed from my youth.”—ὁ νεανίσκος] Mt. has formed a nominative for the verb out of Mk.’s ἐκ νεότητός μου, which he omits. He also omits Mk.’s διδάσκαλε, and has ἐφύλαξα for ἐφυλαξάμην.1 The former is the New Testament form elsewhere; cf. Luk 11:28, Luk 18:21, Joh 12:47, Act 7:53, Act 16:4, Act 21:24, Rom 2:26, Gal 6:13, 1Ti 5:21, 1Ti 5:6:20, 2Ti 1:12, 2Ti 1:14.—τί ἔτι ὑστερῶ] is formed out of Mk.’s ἕν σε ὑστερεῖ in the next verse. See on v. 16.

20. ἐφύλαξα] א c b C D al S1 S2 a b c e ff2 h q add ἐκ νεότητός μου from Mk.—τί ἔτι ὑστερῶ] Om. S1.

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