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  • PARALLEL BIBLE - Matthew 19:17


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    King James Bible - Matthew 19:17

    And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.

    World English Bible

    He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into
    life, keep the commandments."

    Douay-Rheims - Matthew 19:17

    Who said to him: Why asketh thou me concerning good? One is good, God. But if thou wilt enter into
    life, keep the commandments.

    Webster's Bible Translation

    And he said to him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into
    life, keep the commandments.

    Greek Textus Receptus


    ο
    3588 T-NSM δε 1161 CONJ ειπεν 2036 5627 V-2AAI-3S αυτω 846 P-DSM τι 5101 I-ASN με 3165 P-1AS λεγεις 3004 5719 V-PAI-2S αγαθον 18 A-ASM ουδεις 3762 A-NSM αγαθος 18 A-NSM ει 1487 COND μη 3361 PRT-N εις 1520 A-NSM ο 3588 T-NSM θεος 2316 N-NSM ει 1487 COND δε 1161 CONJ θελεις 2309 5719 V-PAI-2S εισελθειν 1525 5629 V-2AAN εις 1519 PREP την 3588 T-ASF ζωην 2222 N-ASF τηρησον 5083 5657 V-AAM-2S τας 3588 T-APF εντολας 1785 N-APF

    Treasury of Scriptural Knowledge

    VERSE (17) -
    1Sa 2:2 Ps 52:1; 145:7-9 Jas 1:17 1Jo 4:8-10,16

    SEV Biblia, Chapter 19:17

    Y l le dijo: ¿Por qu me llamas bueno? Ninguno es bueno sino uno, es a saber , Dios; y si quieres entrar a la vida, guarda los mandamientos.

    Clarke's Bible Commentary - Matthew 19:17

    Verse 17. Why callest thou me good?] Or, Why dost thou
    question me concerning that good thing? ti me erwtav peri tou agaqou. This important reading is found in BDL, three others, the Coptic, Sahidic, Armenian, Ethiopic, latter Syriac, Vulgate, Saxon, all the Itala but one, Origen, Eusebius, Cyril, Dionysius Areop., Antiochus, Novatian, Jerome, Augustin, and Juvencus. Erasmus, Grotius, Mill, and Bengel approve of this reading. This authority appears so decisive to Griesbach that he has received this reading into the text of his second edition, which in the first he had interlined. And instead of, None is good but the one God, he goes on to read, on nearly the same respectable authorities, eiv estin o agaqov. There is one who is good. Let it be observed also that, in the 16th verse, instead of didaskale agaqe, good teacher, didaskale only is read by BDL, one other, one Evangelistarium, the Ethiopic, three of the Itala, Origen, and Hilary. The whole passage therefore may be read thus: O teacher! what good thing shall I do that I may have eternal life? And he said unto him, Why dost thou question me concerning that good thing? There is one that is good. (Or he who is good is one.) But If thou art willing to enter into that life, keep the commandments. This passage, as it stood in the common editions, has been considered by some writers as an incontrovertible proof against the Divinity or Godhead of Christ. A very learned person, in his note on this place, thus concludes concerning it: "Therefore our saviour cannot be GOD: and the notion of, I know not what, a trinity in unity, THREE Gods in ONE, is here proved beyond all controversy, by the unequivocal declaration of JESUS CHRIST HIMSELF, to be ERRONEOUS and IMPOSSIBLE." Not so. One of the greatest critics in Europe, not at all partial to the Godhead of Christ, has admitted the above readings into his text, on evidence which he judged to be unexceptionable.

    If they be the true readings, they destroy the whole doctrine built on this text; and indeed the utmost that the enemies of the trinitarian doctrine can now expect from their formidable opponents, concerning this text, is to leave it neuter.

    Keep the commandments.] From this we may learn that God's great design, in giving his law to the Jews, was to lead them to the expectation and enjoyment of eternal life. But as all the law referred to Christ, and he became the end of the law for righteousness (justification) to all that believe, so he is to be received, in order to have the end accomplished which the law proposed.


    John Gill's Bible Commentary

    Ver. 17. And he said unto him , etc.] By way of reply, first taking notice of, and questioning him about, the epithet he gave him: why callest thou me good ? not that he denied that he was so; for he was good, both as God and man, in his divine and human natures; in all his offices, and the execution of them; he was goodness itself, and did good, and nothing else but good. But the reason of the question is, because this young man considered him only as a mere man, and gave him this character as such; and which, in comparison of God, the fountain of all goodness, agrees with no mere man: wherefore our Lords view is, by his own language; and from his own words, to instruct him in the knowledge of his proper deity. Some copies read, why dost thou ask me concerning good.

    And so the Vulgate Latin, and the Ethiopic versions, and Munsters Hebrew Gospel read; but the Syriac, Arabic, and Persic versions, read as we do, and this the answer of Christ requires. There is none good but one, that is God ; who is originally, essentially, independently, infinitely, and immutably good, and the author and source of all goodness; which cannot be said of any mere creature. This is to be understood of God considered essentially, and not personally; or it is to be understood, not of the person of the Father, to the exclusion of the Son, or Spirit: who are one God with the Father, and equally good in nature as he.

    Nor does this contradict and deny that there are good angels, who have continued in that goodness in which they were created; or that there are good men, made so by the grace of God; but that none are absolutely and perfectly good, but God. What Christ here says of God, the Jews say of the law of Moses, whose praise they can never enough extol; hrwt ala bwj ya there is nothing good but the law. The law is good indeed; but the author of it must be allowed to be infinitely more so. Christ next directly answers to the question, but if thou wilt enter into life : eternal life, which is in the question, and which being sometimes expressed by a house, a city, and kingdom, by mansions, and everlasting habitations, enjoyment of it is fitly signified by entering into it; which, if our Lord suggests, he had a desire of having a right to by doing any good thing himself, he must keep the commandments ; that is, perfectly: he must do not only one good thing, but all the good things the law requires; he must not be deficient in any single action, in anyone work of the law, either as to matter, or manner of performance; everything must be done, and that just as the Lord in his law has commanded it. Our Lord answers according to the tenor of the covenant of works, under which this man was; and according to the law of God, which requires perfect obedience to it, as a righteousness, and a title to life; and in case of the least failure, curses and condemns to everlasting death; (see Deuteronomy 6:25 Galatians 3:12,10). This Christ said, in order to show, that it is impossible to enter into, or obtain eternal life by the works of the law, since no man can perfectly keep it; and to unhinge this man from off the legal foundation on which he was, that he might drop all his dependencies on doing good things, and come to him for righteousness and life.


    Matthew Henry Commentary

    Verses 16-22 - Christ knew that covetousness was the sin which most easily beset thi young man; though he had got honestly what he possessed, yet he coul not cheerfully part with it, and by this his want of sincerity wa shown. Christ's promises make his precepts easy, and his yoke pleasan and very comfortable; yet this promise was as much a trial of the youn man's faith, as the precept was of his charity and contempt of the world. It is required of us in following Christ, that we duly atten his ordinances, strictly follow his pattern, and cheerfully submit to his disposals; and this from love to him, and in dependence on him. To sell all, and give to the poor, will not serve, but we are to follo Christ. The gospel is the only remedy for lost sinners. Many abstai from gross vices who do not attend to their obligations to God Thousands of instances of disobedience in thought, word, and deed, ar marked against them in the book of God. Thus numbers forsake Christ loving this present world: they feel convictions and desires, but the depart sorrowful, perhaps trembling. It behoves us to try ourselves i these matters, for the Lord will try us.


    Greek Textus Receptus


    ο
    3588 T-NSM δε 1161 CONJ ειπεν 2036 5627 V-2AAI-3S αυτω 846 P-DSM τι 5101 I-ASN με 3165 P-1AS λεγεις 3004 5719 V-PAI-2S αγαθον 18 A-ASM ουδεις 3762 A-NSM αγαθος 18 A-NSM ει 1487 COND μη 3361 PRT-N εις 1520 A-NSM ο 3588 T-NSM θεος 2316 N-NSM ει 1487 COND δε 1161 CONJ θελεις 2309 5719 V-PAI-2S εισελθειν 1525 5629 V-2AAN εις 1519 PREP την 3588 T-ASF ζωην 2222 N-ASF τηρησον 5083 5657 V-AAM-2S τας 3588 T-APF εντολας 1785 N-APF

    Vincent's NT Word Studies

    17. Why callest thou me good? (ti me legeiv agaqon). But the true
    reading is, ti me ejrwtav peri tou ajgaqou; Why askest thou me concerning the good?

    There is none good but one, that is God (oudeiv agaqov ei uh eiv o Qeov). But the reading is, ei=v ejstin oJ ajgaqov, One there is who is good. The saying of Christ appears especially appropriate in the light of the Rabbinic apothegm, "There is nothing else that is good but the law."


    Robertson's NT Word Studies

    19:17 {Concerning that which is good} (peri tou agaqou). He had asked Jesus in verse #16 "what good thing" he should do. He evidently had a light idea of the meaning of agaqos. " this was only a teacher's way of leading on a pupil" (Bruce). So Jesus explains that "One there is who is good," one alone who is really good in the absolute sense.


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