Teks -- Mark 10:18 (NET)

10:18 Jesus said to him, “Why do you call me good? No one is good except God alone.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Mar 10:18 - Why callest thou me good?

Why callest thou me good? ( Timothyme legeis agathoṉ ).

So Luk 18:19. Mat 19:17 has it: "Why asketh thou concerning that which is good? "The young ruler was probably sincere and not using mere fulsome compliment, but Jesus challenges him to define his attitude towards him as was proper. Did he mean "good"(agathos ) in the absolute sense as applied to God? The language is not a disclaiming of deity on the part of Jesus.

Robertson: Mar 10:18 - That I may inherit

That I may inherit ( hina klēronomēsō ).

Mat 19:16 has (schō ), that I may "get."

Vincent: Mar 10:18 - Why callest thou

Why callest thou, etc

Compare Mat 19:17. The renderings of the A. V. and Rev. here are correct. There is no change of reading as in Matthew, where the text was altered to conform it to Mark and Luke.

TSK: Mar 10:18 - Why // that is

Why : Mat 19:17; Luk 18:19; Joh 5:41-44; Rom 3:12

that is : 1Sa 2:2; Psa 36:7, Psa 36:8, Psa 86:5, Psa 119:68; Jam 1:17; 1Jo 4:8, 1Jo 4:16

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Mar 10:18

That is, originally good, and supremely good, or perfectly good. Herein our Saviour doth not deny himself to be God, but checked him who did not believe him such, yet called him God.

Haydock: Mar 10:18 - None is good

None is good. Of himself, entirely and essentially, but God alone: men may be good also, but only by a participation of God's goodness. (Challoner)

Gill: Mar 10:18 - And Jesus said unto him // Why callest thou me good // there is none good, but one, that is, God

And Jesus said unto him,.... The same as in Mat_. 19:17, See Gill on Mat 19:17.

Why callest thou me good? This is said, not as denying that he was good, or as being angry with him for calling him so, but in order to lead this young man to a true knowledge of him, and his goodness, and even of his proper deity:

there is none good, but one, that is, God; some render it, "but one God", as the Vulgate Latin, Syriac, and Arabic versions; and so the words are a proof of the unity of the divine being, and agree with Deu 6:4, but are not to be understood to the exclusion of the Son and Spirit, who, with the Father, are the one God: nor do these words at all militate against the deity of Christ, or prove that he is not God, as the Jew objects ^a; seeing this is not to be understood of the person of the Father, in opposition to the Son and Spirit, who are equally good: nor does Christ, in these words, deny himself to be God, but rather tacitly suggests it; since he is good in the same sense in which God is good: in Matthew it is added, "but if thou wilt enter into life, keep the commandments", Mat 19:17, this Christ said not as his sense, that the way to eternal life lies in keeping the commandments of the law; but he speaks in the language of the Pharisees, and of this man; and his view is, to bring him to a sense of the impossibility of obtaining eternal life by these things, as the sequel shows: wherefore the above Jew ^b has no reason to confront the followers of Jesus with this passage, as if it was a concession of his, that it is impossible any should be saved without keeping the commands of the law of Moses.