20<\/strong>. all these have I observed<\/em> ] adding, according to St Matthew, what lack I yet?<\/em> We are told that when the Angel of Death came to fetch the R. Chanina, he said, “Go and fetch me the Book of the Law, and see whether there is anything in it which I have not kept<\/em>.” Farrar’s Life of Christ<\/em>, ii. 161, n.<\/p>\n And he answered and, said unto him<\/strong>,…. With a great deal of pertness,<\/p>\n master, all these have I observed from my youth<\/strong>;<\/p>\n [See comments on Mt 19:20]<\/span>. In a certain copy, Beza says, it is added, as there, “what lack I yet?” and so in one of Stephens’s copies.<\/p>\n All these <\/B> ( <\/SPAN><\/span>). Literally,<\/P> these all <\/B> (of them). <\/P> <\/p>\n <\/strong><\/p>\n 1) “And he answered and said unto Him,” (ho d<\/strong>e ephe auto) “And he (the rich young man) replied to Him,” to Jesus, regarding the above quoted moral and ethical principles of the law.<\/p>\n 2) “All these<\/strong> I<\/strong> have observed,” <\/strong>(didaskale taute panta ephulaksamen) “Teacher, I have observed all these things,” but he overstated his righteousness, for there “exists” no man that sins not, 1Ki 8:46<\/span>; Ecc 7:20<\/span>; 1Jn 1:8-9<\/span>. He would not admit that he was a selfish sinner, wanting to do some good thing to enter heaven, Rom 10:1-3<\/span>.<\/p>\n 3) “From my youth.<\/strong>” (ek neoletos mou) “All the time from when I was a youth up.” Gen 6:5<\/span> reports that his claim was not true; See also Rom 3:10-19<\/span>. Had the young man kept or guarded these, they should have pointed him to Christ as his Savior, Gal 3:24<\/span>; Php_3:6-7; Gen 8:20<\/span>; Mat 19:20<\/span> adds the question, “what lack I yet?” indicating that the young man yet held a sense of guilt and fear of unforgiven sin in his soul,<\/p>\n ‘And he said to him, “Teacher, all these things I have observed from my youth.”<\/p>\n The young man had been brought up as a good and respectable Jewish boy and he had responded to the teaching he had received. Obedience to the Law of Moses had been a passion of his life. And He could think of nothing that he had omitted. As far as he was aware he had committed no major sin. But, of course, the truth was that he had not got beneath the surface of the Law.<\/p>\n Mar 10:20-22<\/span><\/em><\/strong>. <\/strong>All these have I observed, <\/em><\/strong>&c.<\/strong> The phrase , may indeed be very exactly rendered from my youth; <\/em>but as he was yet but a young man, Mat 19:20<\/span> it is probably here put for infancy <\/em>or childhood. <\/em>It is plain that he did not understand the spiritual meaning and intent of the law, according to our Lord’s explication of it in his sermon on the mount, or he would not have pleaded his exact obedience. But the Jews in general seem to have thought, that if they abstained from gross crimes, sacrifices might atone for smaller neglects or offences; and this compound seems tohave been that righteousness of their own, in which, to their final ruin, they trusted for justification before God, in neglect of the righteousness which is of God by faith, Compare Rom 10:3<\/span> and Php 3:9<\/span>. This ruler had most probably maintained a fair external character amid the temptations of youth, of wealth, and greatness: but I can by no means believe, that it was upon this account that Jesus loved him.The nature of all true religion, as held forth in the Gospel, forbids this idea. It was most probably on account of the sweetness of his disposition, visible even in his countenance; a thing amiable, though found in a character tainted with pride, and the love of the world,that Jesus loved him: and with this the words of the evangelist seem best to agree. Then Jesus, beholding him<\/em>,looking steadfastly upon him,lovedhim.<\/em>Butnotwithstandingtheyoungrulerhadmaintainedafaircharacter, and was blessed with great sweetness of disposition, he was not only puffed up with a high opinion of his own righteousness, but altogether faulty in respect of his affection for worldly and sensual enjoyments; a sin which perhaps had escaped his own observation. Wherefore Jesus, willing to make him sensible of the secret sore of his mind, touched it gently, to shew him that he lacked a great deal still, and had by no means arrived at that pitch of virtue which he boasted, but was worldly-minded in a high degree. Jesus required him to sell his estate, to distribute the price of it to the poor, and to become a preacher of the Gospel; promising him a much greater estate in return,treasure in heaven. <\/em>He could not refuse to do this, if he was the good man that he pretended to be, since he had in words acknowledged Christ’s divine mission, and had desired to know what more, besides obedience to the moral law, was necessary to render him perfect in goodness. When our lord says, one thing thou lackest, <\/em>we are not to suppose that he meant but one thing; <\/em>for the Pharisaic righteousness of the young ruler disqualified him for all the righteousness of the Gospel,foralltheholinesswhichflowsfromhumblelove.He wanted that humility, which makes us conscious of our infinite demerit, and makes us willing to part with every thing which keeps us from the Saviour, as dross and dung. When the ruler heard what was necessary for him, that is, to part with all for Christ,he was greatly disconcerted, insomuch that, without making any reply, he went away grieved; <\/em>for he had a great estate, which he could not by any means think of parting with. See the note on Mat 19:21<\/span>. The truth is, though God does not absolutely require every man to distribute all hisgoods to others, and so in effect to become one of the number of poor <\/em>to be relieved out of his own possessions; yet, since holiness and piety demand an habitual readiness, not only to sacrifice our possessions, but our lives, at the command of God; and Providence does in fact call some out to trials as severe as this; the young man’s refusal plainly shewed, that he valued his worldly possessions more than eternal life; and our Lord, with consummate wisdom, took this direct and convincing way of manifesting, both to himself and others, that secret insincerity and carnalityof temper, which prevailed under all these specious pretences and promising appearances. It has been conjectured by some, from the circumstance of his being called a young man, (see Mat 19:22<\/span>.) that this ruler was unmarried; on which account our Lord’s command was less grievous to him than if he had had a wife and children. It may be proper just to hint, that there are some who view this passage of Scripture in a rather different light; supposing the young man, however attached to the world, yet sincere in his application to Christ. They observe, that he proposed his important question with the higher deference and respect to our blessed Lord, as well as with the greatest eagerness to know his sentiments. He came running, <\/em>he kneeled, <\/em>and he addressed him under the title of good Master, <\/em>which was a title of peculiar and unusual respect, it being scarcely to be met with any where else in the Scriptures. It is true, continue they, upon our Saviour’s informing him of the qualifications necessary to be acquired, and of the commands requisite to be kept, to entitle him to eternal life, he answered that, He had kept all those things from his youth: <\/em>yet there is nothing in these words which necessarily leads us to conclude that they were spoken arrogantly, or with a vain and groundless ostentation. St. Paul, who was remarkable for the low and humble thoughts which he entertained of himself, has used terms not greatly unlike them, 2Co 1:12<\/span>. <\/span>Act 22:16<\/span>. Had they been the language of arrogance and false presumption, our Saviour most probably would have charged him with this crime, either expressly, or by some distant hint, as we usually find him treating persons of such character; yet as nothing of this kind appears, but indeed the very contrary, our Saviour looking upon <\/em>this young man immediately after he had uttered these words, and loving him, <\/em>we cannot, without offering an indignity to our Saviour’s character, suppose him to entertain the least degree of approbation towards aninsolentassuminghypocrite,vainlyjustifyinghimselfforrighteousness,thoughreally destitute of all true goodness, the same observations are in general applicable to his third question, What lack I yet? <\/em>It is evident therefore, say they, that this young person was desirous of being acquainted with our Saviour’s sentiments concerning his first question, from the high opinion that he had of him. See Matthew 19<\/span>. Luke 18<\/span> and the Inferences. <\/p>\n 20 And he answered and said unto him, Master, all these have I observed from my youth. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 20. See Trapp on “<\/em> Mat 19:20 “<\/em> <\/p>\n all these. Not so. The command which follows convicts him of a breach of the tenth. <\/p>\n observed = been on my guard against. <\/p>\n from. Greek. ek. App-104. <\/p>\n Mar 10:20. , Master) The young man now repeats the noun [title of address] without the epithet [good]. And yet Jesus loves him.<\/p>\n Isa 58:2, Eze 5:14, Eze 33:31, Eze 33:32, Mal 3:8, Mat 19:20, Luk 10:29, Luk 18:11, Luk 18:12, Rom 7:9, Phi 3:6, 2Ti 3:5 <\/p>\n Reciprocal: Luk 18:21 – General 1Ti 4:8 – having<\/p>\n 0<\/p>\n The man claimed to have kept all of these and Jesus did not deny it.<\/p>\n Mar 10:20. See on Mat 19:20.<\/p>\n This assertion of the young man might be very true, according to the Pharisees’ sense and interpretation of the law, which condemned only the gross outward act, not the inward lust and motion of the heart. An outside obedience to the law this young man had performed; this made him think well of himself, and conclude the goodness of his own condition. <\/p>\n Learn hence, How prone men are to think the best of themselves, and to have too high an opinion of their own goodness and righteousness before God: All these things have I kept from my youth. It is a natural corruption in men to think to well of themselves, and of their own goodness and righeousness before God; but it is very dangerous and fatal so to do.<\/p>\n The man’s superficial understanding of God’s standards became apparent in his claim that he had kept all those commandments from his youth up. He regarded obedience simply as external conformity without internal purity (cf. Php 3:6). This was the natural implication and consequence of the Pharisees’ teaching. At age 12, a Jewish boy became a "son of the covenant" (Heb. bar miswah<\/span>, from which comes Bar Mitzvah). The Jews regarded themselves as responsible for their obedience to the Law from that age on. [Note: Mishnah Berachoth 2:2.] <\/span> It is probably from this time that the man meant he had observed the law.<\/p>\n And he answered and said unto him, Master, all these have I observed from my youth. 20. all these have I observed ] adding, according to St Matthew, what lack I yet? We are told that when the Angel of Death came to fetch the R. Chanina, he said, “Go and fetch me the Book … Continue reading “Exegetical and Hermeneutical Commentary of Mark 10:20”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24595","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24595","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24595"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24595\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24595"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24595"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24595"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"