Marcos 10
Leon Morris · Citado em PreceptAustin
Marcos 10
Morris - It is a fact that few of the world’s great religious teachers have been greatly concerned with children. Jesus is different. The Master called (Lk 18:16) the children and made them welcome. (The Gospel According to St. Luke: An Introduction and Commentary - borrow) But - Term of contrast. Here the scene moves from compassion to criticism!
Marcos 10
Morris - Jesus went on to point out that it is the childlike to whom the kingdom of God belongs (not those proud of their virtues like the Pharisee, 11f.) What matters is whole-hearted trust like that of a child. The negative is also true. Unless one receives the kingdom like a child one will never enter it. Children show us the way in their utter dependence, their unworldliness, their openness, the completeness of their trust. (Tyndale New Testament Commentaries – Luke) D A Carson says "childlike qualities such as trust, openness, and the absence of holier-than-thou attitudes" (See The Expositor's Bible Commentary - Volume 10) POSB - A child is usually humble and forgiving. He is not interested in prominence, fame, power, wealth, or position. He does not push himself forward."
Marcos 10
Morris notes that "Good Teacher, was not in use among the rabbis because it ascribed to man an attribute possessed only by God (according to Plummer there is not one example in the whole Talmud of a rabbi being addressed in this way; Fitzmyer finds one example, but it is dated in the fourth century)." (The Gospel According to St. Luke: An Introduction and Commentary - borrow) The Rabbis always said "there is nothing that is good but the law." -- William Barclay R Kent Hughes agrees adding that "in Jesus’ day it was a breach in religious decorum to call Jesus good teacher. There is not one example in the Talmud of a rabbi being addressed as “good.” So was the ruler’s use of “good” casual, thoughtless flattery? Or was it simply “the poverty of his moral perception”? Or was the ruler breaking decorum to voice what he sensed in his heart? (See Luke That You May Know the Truth) What shall I do (poieo) to (hina - purpose clause = "in order to") inherit (kleronomeo) eternal (aionios) life (zoe)? - I think a more accurate translation is not "what shall I do" but "what must I do." (As in NET, CSB, ESV, NIV, NLT). “What must I do” is more accurate in tone and intent, because the man is seeking a requirement, not just exploring options. "What shall I do" while not wrong, sounds less urgent. I picture this man as expressing some degree of urgency. 🙏 THOUGHT - The young man's question is that of every non-Christian religion, every cult, and every non-believer who refuses to receive God's gift and enter eternal life by grace through faith in Jesus (Eph 2:8-9+). What shall I DO is the death knell to eternal life with Christ. It is not what shall I DO but what has been DONE that I might enter inherit eternal life? It is not what shall I DO, but in Whom shall I BELIEVE? Jesus gives us one of the best definitions of eternal life declaring in His prayer to His Father "This is eternal life, that they may know (INTIMATELY, PERSONALLY) You, the only true God, and Jesus Christ Whom You have sent." (John 17:3+). There is one more point to observe regarding what is wrong regarding the young man's question - Perhaps we have had a rich relative pass away and they leave us an inheritance. Now what do we have to DO to inherit the inheritance? Nothing. A person does not do anything to inherit an inheritance! An inheritance is something that we receive as a bequest from someone else. Of course, since salvation is a gift, we still must receive it (by faith) (Jn 1:12-+). Even an earthly inheritance will not be forced on the one to whom the inheritance has been bequeathed. One God-Man died that we might inherit His eternal life and His perfect righteousness, but these gifts must be received by faith. Have you received this inheritance which God graciously makes available for all who will call upon His Name (cf Ro 10:13+)? The dictionary defines "DO" as to carry out or perform an action. "DO" marks the crucial essence of the young man's question. The dictionary defines "RECEIVE" as to take something offered into one's hand or possession. His question should have been - "How can I RECEIVE eternal life?" Jesus made it clear that eternal life is something God GIVES, unrelated to something man DOES, clearly teaching "the narrow way" (Mt 7:14+) into eternal life and the Kingdom of God in Luke 18:17 “Truly I say to you, whoever does not RECEIVE the Kingdom of God (~"eternal life") like a child will not enter it at all.” In sum, the young man was in a sense only "one verb" away from eternal life! Instead of coming to Jesus helpless, dependent, and trusting, like a small child, the rich ruler comes as a young man, a rich man, a "good" man. But Jesus will show him that he is still far too big to walk through the minute eye of a needle, figuratively speaking of course (Lk 18:25)! Adrian Rogers once said "The Bible is a window in this prison-world through which we may look into eternity. Life is too short, eternity is too long, souls are too precious, the Gospel is too wonderful — for us to sleep through it all! There are only two places where there's no hope. One is in Hell because when you go to Hell, you've lost hope. The other is in Heaven because when you're in Heaven, you don't need hope. People say that the church is full of hypocrites. I'd rather spend some of the time here on earth with some of the hypocrites — than eternity in Hell with all of them!" Adrian Rogers sees this well-known story of the rich young ruler as tragically applicable to many who are in the church in America - they've joined a local church, but they've never truly "joined Jesus," the Head of the Church! They have religion but lack relationship! They have head knowledge without heart change! As Rogers puts it "There is a problem—a real problem—and that is that people attend church; they listen to sermons; they join churches; but they are never radically, dramatically, eternally changed. They have religion, but they’ve never met God. Many churches today are filled with baptized pagans—baptized pagans! They have been vaccinated—are you listening?—vaccinated with a mild form of Christianity, and they’ve never caught the real disease. And so the church may be full, but the people are often empty. They come; they go through the motions; they try to live, outwardly, a good life; but they have never really, truly found a new life. They’ve never been converted." (From his sermon "Three Strikes and You're Out" or read the full sermon on page 206 of his sermons on the Gospel of Mark) Setting out (1607)(ekporeuomai from ek = out + poreuomai = come, go) to make to go forth, to go forth. Literally go from or out of a place, depart from (Mk 6.11). It indicates a departure to or from depending on the perspective of the observer. Uses in Mark - Mk. 1:5; Mk. 6:11; Mk. 7:15; Mk. 7:19; Mk. 7:20; Mk. 7:21; Mk. 7:23; Mk. 10:17; Mk. 10:46; Mk. 11:19; Mk. 13:1; Knelt (1120)(gonupeteo from gonu = knee + pipto = fall) fall on one's knees, kneel down before someone. Falling down on one’s knees before someone used culturally as an indication of asking for help, acknowledging another’s superiority, or expressing honor for someone. Zodhiates - To fall down on the knees or kneel before another in supplication (Matt. 17:14; Mark 1:40); in reverence (Mark 10:17); in mock homage (Matt. 27:29). To kneel down in prayer or supplication (Luke 22:41; Acts 7:60; 9:40; 20:36; 21:5); in mockery by the soldiers who were crucifying Jesus (Matt. 27:29). In Luke 5:8, the expression, "fell down at Jesus' knees," means embraced them by way of supplication (see also Rom. 11:4; Eph. 3:14; Phil. 2:10). To bend the knee or knees to someone, means to kneel in homage, adoration (Ro 14:11 quoted from Isa. 45:23). 4x in NT - falling on his knees before(2), knees before(2), knelt before(1), knelt down(1). Matt. 17:14; Matt. 27:29; Mk. 1:40; Mk. 10:17. No uses in the Septuagint. Good (18)(agathos) means intrinsically good, inherently good in quality but with the idea of good which is also profitable, useful, benefiting others, benevolent (marked by or disposed to doing good). Agathos is one whose goodness and works of goodness are transferred to others. Good and doing good is the idea. Agathos describes that which is beneficial in addition to being good. Agathos is that which is good in its character, beneficial in its effects and/or useful in its action. Agathos is used in the New Testament primarily of spiritual and moral excellence. Paul uses agathos to describe the Gospel as the “glad tidings of good things” (Ro 10:15+). The writer of Hebrews uses it in the same way, of “the good things to come” of which “Christ appeared as a high priest” (Heb 9:11+) and of which the law was “only a shadow” (Heb 10:1+). Teacher (1320)(didaskalos from didasko = teach to shape will of one being taught by content of what is taught <> cp didaskalía) is one who provides instruction or systematically imparts truth. The teacher teaches in such a way as to shape will of one being taught by content of what is taught. Someone has said that "The great teacher is the one who turns our ears into eyes so that we can see the truth." Henry Brooks added that "A (Bible) teacher affects eternity; he can never tell where his influence stops." Didaskalos refers to Jesus (the Master Teacher) in 41 of 58 NT uses. Twice Jesus calls Himself Teacher (Mt 26:18, Jn 13:13-14+). He is referred to as Teacher by His disciples (Mk 4:38+; Mk 9:38+; Mk 13:1+; Lk 7:40+; Lk 21:7+), by the Pharisees (Mt 8:19, 12:38), by Pharisees and Herodians (Mt 22:16); Sadducees (Mk 12:19+), a teacher of the law (Mk 12:32+), Jewish deceivers (Lk 20:21+); the rich young ruler (Lk 18:18+), tax collectors (Lk 3:12+) and His friend Martha (Jn 11:28+). As an aside someone has said our great Teacher writes many of His best lessons on the blackboard of affliction Inherit (2816)(kleronomeo from kleros = First a pebble, piece of wood used in casting lots as in Acts 1:26 then the allotted portion or inheritance, and so a lot, heritage, inheritance + nemomai = to possess; see Kleronomos) means to receive a lot or share of an inheritance, inherit a portion of property or receive a possession as gift from someone who has died. Kleronomeo means "to receive the portion assigned to one, receive an allotted portion, receive as one's own or as a possession; to become partaker of, to obtain" (Thayer) In the OT the idea was obtain for an inheritance by casting lots as the children of Israel did for the promised land (Num. 26:55; 33:54; Josh. 14:1, 2; 16:4). The object of inheritance in the New Testament is no longer the land but a life, eternal life. Eternal (166)(aionios from aion) means existing at all times, perpetual, pertaining to an unlimited duration of time (Ro 1:20 - God's power, Mt 18:8 - God's place of judgment, Ro 16:26 - God's attribute). Aionios (eternal) is the exact antithesis of proskairos (temporal). Gotquestions comments that aionios "carries the idea of quality as well as quantity. In fact, eternal life is not really associated with “years” at all, as it is independent of time. Eternal life can function outside of and beyond time, as well as within time." Ponder that thought beloved! Life (2222)(zoe) in Scripture is used to refer to physical life (Ro 8:38+ Php 1:20+, etc) but more often to to supernatural life in contrast to a life subject to eternal death (Jn 3:36+). Zoe speaks of a quality of life of fullness which alone belongs to God the Giver of life and is available to His children now (Ro 6:4+ Ep 4:18+) as well as in eternity future (Mk 10:30+, Titus 1:2+). Uses of Zoe in Mark - Mk. 9:43; Mk. 9:45; Mk. 10:17; Mk. 10:30. The ethical and spiritual qualities of this life which God is, are communicated to the sinner when the latter places his faith in the Lord Jesus as Saviour, and this becomes the new, animating, energizing, motivating principle which transforms the experience of that individual, and the saint thus lives a Christian life. Eternal life in Mark - Mark 10:17, Mark 10:30 Richards writes that "Zoe in classical Greek refers to natural life--the principle that enables living things to move and to grow. In the NT, zoe focuses on the theological meaning rather than on the biological. From the perspective of the NT, in every respect life is the counterpart of death. Each book of the NT speaks of zoe. In each, the principle of life lifts our vision beyond our earthly existence to reveal a unique quality of life that spans time and eternity and that has its roots in God. It is the biblical use and meaning of zoe that most concerns us as we examine what the NT says about life. (Richards, L O: Expository Dictionary of Bible Words: Regency) Eternal life always refers primarily to a QUALITY of life and not so much a QUANTITY of life. The phrase is not found in the Old Testament although the equivalent "everlasting life" is found in Daniel 12:2+ (which is an excellent verse to substantiate the tragic truth that spiritual death like spiritual life is everlasting, as the same Hebrew verb olam modifies both conditions. Eternal punishment is forever beloved [cf Mt 25:46]. Dear fellow believer, we must believe that truth, not to shock others so much as to shock ourselves into this absolute reality, one that the Spirit of God will/can use to motivate us deeply to boldly share the Gospel with those who are only one heartbeat away from everlasting punishment! May God stir our hearts with this truth and grant us the gift of Spirit enabled boldness and spiritual vision to recognize the opportunities He gives us to share the Gospel with those who will be otherwise forever lost. Amen. Another side thought is that eternal life for believers is NOW. Too many believers are living their lives for the temporal rather than the eternal, in part because they do not fully grasp that they are living in "eternity" today, right NOW. If we come to fully grasp all that "the hope of eternal life (Titus 1:2), this reality has the potential to radically transform our approach to our temporal existence. It is the difference between what I like to call "vertical vision" (eternal perspective) versus "horizontal vision" (temporal perspective). If you are living for eternity (vertically so to speak), it will affect every decision you make in time (horizontally, so to speak). See discussion of "Vertical Vision." Related Resources: What is eternal life? Got Eternal Life? Do you know for sure that you will have eternal life in Heaven with God? What things in this world have a true eternal value? What did Jesus mean when He promised an abundant life? (John 10:10) Is there life after death? What does John 3:16 mean? Do you have eternal life? How can it be said that we have everlasting life when we still die? What is eternal death? (cf Eternal Punishment) What does it mean that Jesus saves? What is the plan of salvation / way of salvation? Ray Pritchard - It has been almost ten years since I last preached on the story of the Rich Young Ruler. That fact wouldn’t matter except that in 1991 I started my sermon with the story of a man named Lee Atwater. In the estimation of many people, he was the man most responsible for electing George Bush president in 1988. Back then he was 39 years old and on top of the world. Then out of nowhere he developed a massive brain tumor. He was treated and instead of getting better, he got worse. Shortly before he died, Life magazine published an article in which he evaluated his life in light of his terminal illness: The ’80s were about acquiring—acquiring wealth, power, prestige. I know. I acquired more wealth, power and prestige than most. But you can acquire all you want and still feel empty. What power wouldn’t I trade for a little more time with my family? What price wouldn’t I pay for an evening with a friend? It took a deadly illness to put me eye to eye with that truth, but it is a truth that the country, caught up in its ruthless ambitions and moral decay, can learn on my dime. I don’t know who will lead us through the ’90s, but they must be made to speak to this spiritual vacuum at the heart of American society, this tumor of the soul (Life magazine, February 1991, p. 67). (The Miserable Millionaire) David Jeremiah - ARE YOU GOOD? Sanctuary: Finding Moments of Refuge in the Presence of God A person who is a good person is an individual of lofty ideals, noble purposes, strong character, reliable conduct and trustworthy integrity. The only one who truly embodies all of those characteristics is Jesus Christ. We come to understand the word goodness as we see it alongside the word righteousness. Someone has said that justice is what God gives to us that we deserve. Goodness goes beyond that and is that which God gives us beyond what we deserve. The great characteristic of goodness as it is found in relationship with righteousness is generosity. It is what a person gets that isn’t deserved. It is what God gives to a person that could never be earned. Goodness in its relationship to righteousness teaches us about generosity. You don’t have to be rich to be generous. But what do you do with what you have? We need to take a good long look at our lives and ask God how our attitudes have been to the needs around us. If we’ve been protective and closefisted, we need to say, “God, by the grace You will give me, I will change.” Begin to bear fruit in your life, the fruit of a generous spirit. Norman Geisler - When Critics Ask MATTHEW 19:16–30 (cf. Mark 10:17–31; Luke 18:18–30)—If Jesus was God, why did He seem to rebuke the rich young ruler for calling Him good? PROBLEM: The rich young ruler called Jesus “Good Teacher,” and Jesus rebuked him, saying, “Why do you call Me good? No one is good but One, that is, God.” Yet on other occasions Jesus not only claimed to be God (Mark 2:8–10; John 8:58; 10:30), but He accepted the claim of others that He was God (John 20:28–29). Why did Jesus appear to deny that He was God to the young ruler? SOLUTION: Jesus did not deny He was God to the young ruler. He simply asked him to examine the implications of what he was saying. In effect, Jesus was saying to him, “Do you realize what you are saying when you call Me Good? Are you saying I am God?” The young man did not realize the implications of what he was saying. Thus Jesus was forcing him to a very uncomfortable dilemma. Either Jesus was good and God, or else He was bad and man. A good God or a bad man, but not merely a good man. Those are the real alternatives with regard to Christ. For no good man would claim to be God when he was not. The liberal Christ, who was only a good moral teacher but not God, is a figment of human imagination. Norman Geisler - See When Cultists Ask - MATTHEW 19:16–30 (cf. Mark 10:17–31; Luke 18:18–30)—If Jesus was God, why did he seem to rebuke the rich young ruler for calling him good? MISINTERPRETATION: The rich young ruler called Jesus “Good Teacher,” and Jesus rebuked him, saying, “Why do you call Me good? No one is good but One, that is, God.” Was Jesus denying that he was God to the young ruler? Jehovah’s Witnesses think so. “Jesus was saying that no one is as good as God is, not even Jesus himself. God is good in a way that separates him from Jesus” (Should You Believe in the Trinity? 1989, 17). CORRECTING THE MISINTERPRETATION: Jesus did not deny he was God to the young ruler. He simply asked him to examine the implications of what he was saying. In effect, Jesus was saying to him, “Do you realize what you are saying when you call me good? Do you realize that this is something you should attribute only to God? Are you saying I am God?” The young man did not realize the implications of what he was saying. Thus Jesus was forcing him to a very uncomfortable dilemma. Either Jesus was good and God, or else he was bad and man. A good God or a bad man, but not merely a good man. Those are the real alternatives with regard to Christ. For no good man would claim to be God when he was not. Mark 10:18 And Jesus said to him, "Why do you call Me good? No one is good except God alone. NET Mark 10:18 Jesus said to him, "Why do you call me good? No one is good except God alone. NLT Mark 10:18 "Why do you call me good?" Jesus asked. "Only God is truly good. ESV Mark 10:18 And Jesus said to him, "Why do you call me good? No one is good except God alone. NIV Mark 10:18 "Why do you call me good?" Jesus answered. "No one is good--except God alone. GNT Mark 10:18 ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ, Τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός. KJV Mark 10:18 And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. YLT Mark 10:18 And Jesus said to him, 'Why me dost thou call good? no one is good except One -- God; ASV Mark 10:18 And Jesus said unto him, Why callest thou me good? none is good save one, even God. CSB Mark 10:18 "Why do you call Me good?" Jesus asked him. "No one is good but One-- God. NKJ Mark 10:18 So Jesus said to him, "Why do you call Me good? No one is good but One, that is, God. NRS Mark 10:18 Jesus said to him, "Why do you call me good? No one is good but God alone. Why do you call Me good: Mt 19:17 Lu 18:19 Joh 5:41-44 Ro 3:12 No one is good: 1Sa 2:2 Ps 36:7,8 86:5 119:68 Jas 1:17 1Jn 4:8,16 Mark 10 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 19:17+ And He said to him, “Why are you asking Me about what is good? There is only One who is good; but if you wish to enter into life, keep the commandments.” Luke 18:19+ And Jesus said to him, “Why do you call Me good? No one is good except God alone. And Jesus said to him, "Why do you call Me good? No one is good except God alone - There are differences of opinion as to the significance of Jesus' question. Here is one thought on the meaning of Jesus' question - Is He saying He is not good? That's not what He says. He says that only God is good. He is directing the young ruler's attention to God Who alone is good. Jesus is not saying that He Himself is not good, although we know He is because He is God. What Jesus seems to be doing is teaching the young ruler about what true goodness is, what the standard of goodness is, and thus He emphasizes that the standard of what is really good is God alone. Imagine the shock of this young man who had so many "good qualities" (eagerness, humility, discernment, spiritual mindedness, moral cleanliness, worldly success). What Jesus is saying to the young man is that he was not good. There is none good but God. Paul makes a similar statement in the section of Romans where he indicts all humanity as falling short of the glory of God, declaring "there is none who does good, there is (absolutely) not even one." (Ro 3:12, from Ps 14:3 and Ps 53:3) Solomon is even more direct writing "there is not a righteous man on earth who continually does good and who never sins." (Eccl 7:20) Some writers have twisted Jesus' words to such a degree that they say this statement by Jesus amounts to a confession of sin. Of course this is preposterous speculation for such an interpretation would counter so many other passages that describe Jesus as without sin I will not discuss this further but will refer you to an article by the esteemed Princeton theologian Benjamin B Warfield - Jesus' Alleged Confession of Sin - The Princeton Theological Review, pp 177-228 (1914). (Note you can download the Pdf to facilitate reading this excellent article, which also functions as a good commentary on the story of the Rich Young Ruler.) Joel Williams has a well reasoned comment on "good" in the present context - The rich man and Jesus have different ideas about the meaning of the word "good." The rich man apparently defines goodness in terms of personal piety attained through human achievement (Lane, 365). Since he felt that he had fulfilled God's commandments from his youth (Mk 10:30, Lk 18:21, Mt 19:20), he probably also believed himself to be good. Now he was asking another good man ("good Teacher" - Mk 10:17, Lk 18:18) what else he should do to guarantee eternal life (Mk 10:17, Mt 19:16 "What GOOD thing shall I do that I may inherit eternal life", Lk 18:18). Jesus' question in Mark 10:28 (Lk 18:19, Mt 19:17) is not a confession of His Own sinfulness but rather a challenge to the rich man's notion of goodness. Jesus points the man to the goodness of God. God is good in an unlimited and perfect way, not by achievement but by His eternal character. This perfect standard of God's righteousness complicates the rich man's quest for eternal life. Instead of taking the opportunity to rethink his views, the rich man simply drops the offending word and addresses Jesus as "Teacher" (Mk 10:20 = only in Mark's version) rather than as "good Teacher" (Mk 10:17, Lk 18:18). (The Bible Knowledge Key Word Study - The Gospels - comments on Gospel of Mark, page 147-148) Ray Pritchard - “When you call me good, do you really know what you’re saying? If I am good in the ultimate sense, it’s because I am not merely a good person; it’s because I am God in human flesh.” So when Jesus says, “Why do you call me good?” he’s asking the question, “Do you really know who you are talking to? And do you really know what you are saying?” Only God is infinitely good. He is the source of all goodness. By comparison our righteousness is as “filthy rags” in his sight (Isaiah 64:6). (Why Do You Call Me Good?) Until you know who God is, you’ll never know who you are. That’s why Jesus won’t let this young man get away with using the word “good” casually. If Jesus is truly “good,” then Jesus is truly God. Compared to him, we are all miserable sinners. Leon Morris has a similar thought regarding Jesus' question why do you call Me good - Jesus proceeds to show the shortcomings in the young man’s position. No one is good but God alone is not to be understood as a repudiation of the epithet good as applied to himself. If that was his meaning, Jesus would surely have said plainly that he was a sinner. Rather he was inviting the ruler to reflect on the meaning of his own words. (TNTC) Criswell on no one good - Jesus is not denying His goodness or His deity here, but is making an effort to cause the man to identify the source of His goodness, the very goodness of God. In fact, the obvious purpose of Jesus' reply is to force the ruler to the realization that Jesus is good because He is God. (Believer's Study Bible) Ray Pritchard on good - Jesus understands that all true goodness comes from God. He’s saying, “When you call me good, do you really know what you’re saying? If I am good in the ultimate sense, it’s because I am not merely a good person, it’s because I am God in human flesh.” And so, when Jesus says, “Why do you call me good?” he’s asking the question, “Do you really know who you are talking to? And do you really know what you are saying?” (Why Do You Call Me Good?) William Lane on good - Jesus responded by directing attention away from himself to God, who alone is the source and norm of essential goodness. The apparent repudiation of the epithet “good” only serves to radicalize the issue posed by the question of verse 17. The inquirer’s idea of goodness was defined by human achievement. He undoubtedly regarded himself as “good” in the sense that he was confident that he had fulfilled the commandments from the time he first assumed their yoke as a very young man; now he hopes to discover from another “good” man what he can do to assure eternal life. Jesus’ answer forces him to recognize that his only hope is an utter reliance upon God, who alone can bestow eternal life. The referral of the question to God, bowing before the Father and giving him the glory, places Jesus’ response within the context of the lordship of God. In calling in question the man’s use of “good,” Jesus’ intention is not to pose the question of His own sinlessness or oneness with the Father, but to set in correct perspective the honor of God. He took seriously the concept of the envoy which stands behind the formulation of Mark 9:37 (Lk 9:48-note), and desires to be known only in terms of his mission and the one who sent him. (NICNT-Mark) What the Bible teaches notes that "The Lord Jesus did not deny the goodness that the young ruler had attributed to Him, and now gave him opportunity to consider the full implications of his form of address, that the One who is "good" is God. We do not conclude from this that he grasped the truth of the identity of the Lord Jesus, but the implications are clear. There is, however, another truth that is in the Lord's words. Only God is good in the absolute sense, therefore the young ruler is sinful. The greatest of all soul winners is showing a sinner how far short he has come of the standard demanded by divine holiness (Rom 3:9-23). The acknowledgment of his guilt as a sinner is the necessary requirement to receive eternal life, not as a reward for personal goodness but as a gift.(What the Bible teaches – Luke) Kent