Just then a man came up to Jesus
This phrase sets the scene for a personal encounter with Jesus, emphasizing the immediacy and directness of the interaction. The Greek word for "man" here is "ἄνθρωπος" (anthrōpos), which can refer to a human being in general, highlighting the universality of the question about eternal life. The approach to Jesus signifies a recognition of His authority and wisdom, as people often sought out rabbis for guidance. Historically, this reflects the Jewish custom of seeking a teacher for spiritual and moral instruction.

and inquired
The act of inquiring suggests a genuine search for knowledge or truth. The Greek word "ἐπηρώτησεν" (epērōtēsen) implies a respectful question, indicating the man's earnestness. This reflects the human condition of seeking answers to life's ultimate questions, a theme prevalent throughout the Scriptures. It also underscores the importance of approaching Jesus with a heart open to learning and transformation.

Teacher
The term "Teacher" is translated from the Greek "Διδάσκαλε" (Didaskale), a title of respect for someone who imparts wisdom and instruction. In the Jewish context, a teacher or rabbi was a revered figure who guided others in understanding the Law and living a righteous life. By addressing Jesus as "Teacher," the man acknowledges His authority and insight, setting the stage for a deeper revelation of Jesus' identity and mission.

what good thing must I do
This phrase reveals the man's mindset, focused on actions and deeds. The Greek word for "good" is "ἀγαθόν" (agathon), which denotes moral excellence or virtue. The question reflects a common Jewish belief in the necessity of performing good works to attain righteousness. However, it also sets up a contrast with Jesus' teaching that eternal life is not earned by deeds but is a gift of grace through faith.

to obtain eternal life
"Eternal life" in Greek is "ζωὴν αἰώνιον" (zōēn aiōnion), referring to life that is not only unending but also of a divine quality. This concept is central to Christian theology, representing the ultimate goal of human existence—union with God. The man's question highlights a universal human desire for immortality and purpose, pointing to the deeper spiritual truth that eternal life is found in relationship with Jesus Christ, who is the way, the truth, and the life (John 14:6).

(16) Behold, one came and said . . .--The vagueness with which a man who must have been conspicuous is thus introduced, without a name, is every way significant. He was, like Nicodemus, "a ruler of the Jews" (Luke 18:18), i.e., probably, a member of the Sanhedrin or great Council, like Joseph of Arimathaea. He was, beside this, conspicuously rich, and of high and ardent character. There is one other case in the first two Gospels which presents similar phenomena. In the narrative of the supper at Bethany, St. Matthew and St. Mark record the passionate affection which expressed itself in pouring the precious ointment of spikenard upon our Lord's head as the act of "a woman" (Matthew 26:7; Mark 14:3), leaving her unnamed. In St. John 12:3 we find that the woman was Mary, the sister of Lazarus. The train of thought thus suggested points to the supposition that here also there may have been reasons for suppressing in the records a name which was familiar to the narrator. What if the young ruler were Lazarus himself? The points of agreement are sufficiently numerous to warrant the conjecture. The household of Lazarus, as the spikenard ointment shows, were of the wealthier class. The friends who came to comfort the bereaved sisters, were themselves, in St. John's language, "of the Jews"--i.e., of the chief rulers (John 11:19). The young ruler was obviously a Pharisee, and the language of Martha (John 11:24) shows that she too believed in eternal life and the resurrection of the dead. The answer to the young ruler, as "One thing thou lackest" (as given by St. Mark and St. Luke), is almost identical with that to Martha, "One thing is needful" (Luke 10:42). In such a case, of course, nothing can be attained beyond conjectural inference, but the present writer must avow his belief that the coincidences in this case are such as to carry the evidence to a very high point of probability. It is obvious that the hypothesis, if true, adds immensely to the interest both of the narrative now before us, and to that of the death and resurrection of Lazarus in John 11 . . . Verses 16-22. - Answer to the inquiry of the rich young ruler concerning eternal life. (Mark 10:17-22; Luke 18:18-23.) Verse 16. - And, behold. The exclamation, as usual, denotes the suddenness and unexpected nature of the occurrence. It took place probably on the next day after the blessing of the children. One came (εϊς προσελθών). This is more emphatic than the enclitic τις, and we learn from St. Luke that he was "a ruler," i.e. of the synagogue, and he must have been of noted piety and worth to have arrived at this dignity while still a youth (ver. 22). St. Mark gives more details - he "came running, and kneeled to him." He was eager for an answer to his question, and recognized in Jesus a Rabbi worthy of all honour and veneration, though he saw in him nothing more. lie comes with no sinister intention, as the Pharisees did, but in all good faith, hoping to have a religious difficulty solved. Good Master. Thus the received text in the three synoptists. The epithet "good" is omitted by many excellent manuscripts, and has been expunged by most modern editors. It is required if the received text of the next verse is retained. It occurs in Mark and Luke without variation. The young man may have used the expression with the view of winning Christ's favour, or, at any rate, with the idea of showing the light in which he regarded him. What good thing shall I do, that I may have eternal life? His notion was that eternal happiness was obtained by the performance of certain acts, and he is not sure that he has done enough for the reward, and wishes to know particularly what further good work will secure it. The other synoptists have merely, "What shall I do? but of course, good work is implied, if not expressed. This was a question much mooted in the rabbinical schools, and one to which the answers were as various as they were puerile. Some taught that the commandments were not equally important, and that what they deemed the lesser might be violated with impunity, if the others were observed. Some made the gift of perfection to depend on the daily recitation of certain prayers or psalms, others on giving due honour to the aged. Amid such perplexing rules, the youth desires an authoritative decision, which he may put in practice, and thus be sure of a happy place in Messiah's kingdom - be, as the Jews termed it, "a son of the age to come."

Parallel Commentaries ...


Just then,
Καὶ (Kai)
Conjunction
Strong's 2532: And, even, also, namely.

a man
εἷς (heis)
Adjective - Nominative Masculine Singular
Strong's 1520: One. (including the neuter Hen); a primary numeral; one.

came up
προσελθὼν (proselthōn)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's 4334: From pros and erchomai; to approach, i.e. come near, visit, or worship, assent to.

to [Jesus]
αὐτῷ (autō)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

[and] inquired,
εἶπεν (eipen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

“Teacher,
Διδάσκαλε (Didaskale)
Noun - Vocative Masculine Singular
Strong's 1320: A teacher, master. From didasko; an instructor.

what
τί (ti)
Interrogative / Indefinite Pronoun - Accusative Neuter Singular
Strong's 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.

good [thing]
ἀγαθὸν (agathon)
Adjective - Accusative Neuter Singular
Strong's 18: A primary word; 'good'.

must I do
ποιήσω (poiēsō)
Verb - Aorist Subjunctive Active - 1st Person Singular
Strong's 4160: (a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do.

to
ἵνα (hina)
Conjunction
Strong's 2443: In order that, so that. Probably from the same as the former part of heautou; in order that.

obtain
σχῶ (schō)
Verb - Aorist Subjunctive Active - 1st Person Singular
Strong's 2192: To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

eternal
αἰώνιον (aiōnion)
Adjective - Accusative Feminine Singular
Strong's 166: From aion; perpetual.

life?”
ζωὴν (zōēn)
Noun - Accusative Feminine Singular
Strong's 2222: Life, both of physical (present) and of spiritual (particularly future) existence. From zao; life.


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NT Gospels: Matthew 19:16 Behold one came to him and said (Matt. Mat Mt)