TRV
Translation
King James Version
The young man saith unto him, All these things have I kept from my youth up: what lack I yet?
Complete Jewish Bible
The young man said to him, "I have kept all these; where do I still fall short?"
American Standard Version
The young man saith unto him, All these things have I observed: what lack I yet?
World English Bible Messianic
The young man said to him, “All these things I have observed from my youth. What do I still lack?”
Geneva Bible (1599)
The yong man sayd vnto him, I haue obserued all these things from my youth: what lacke I yet?
Young's Literal Translation
The young man saith to him, `All these did I keep from my youth; what yet do I lack?'
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
The infants are a type of the Gentiles, to whom salvation is rendered by faith and hearing. But the disciples, in their first zeal for the salvation of Israel, forbid them to approach, but the Lord declares that they are not to be forbidden. For the gift of the Holy Ghost was to be conferred upon the Gentiles by laying on of hands, as soon as the Law had ceased.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. lxiii.) But I for my part, though I deny not that he was a lover of money, because Christ convicts him as such, cannot consider him to have been a hypocrite, because it is unsafe to decide in uncertain cases, and especially in making charges against any. Moreover Mark removes all suspicion of this kind, for he says that he came to Him, and knelt before Him; (Mark 10:17.) and that Jesus when He looked on him, loved him. And if he had come to tempt Him, the Evangelist would have signified as much, as he has done in other places. Or if he had said nothing thereof, Christ would not have suffered him to be hid, but would either have convicted him openly, or have covertly suggested it. But He does not this; for it follows, He saith unto him, Why askest thou me concerning good?
Wherein then was the profit that He answered thus? He leads him by degrees, and teaches him to lay aside false flattery, and rising above the things which are upon earth to cleave to God, to seek things to come, and to know Him that is truly good, the root and source of every good.
This he said not to tempt Him, but because he supposed that they were other than the commandments of the Law, which should be the means of life to him.
But because all the commandments that the Lord had recounted were contained in the Law, The young man saith unto him. All these have I kept from my youth up. And did not even rest there, but asked further, What lack I yet? which alone is a mark of his intense desire.
And because He spake of riches warning us to strip ourselves of them, He promises to repay things greater, by how much heaven is greater than earth, and therefore He says, And thou shalt have treasure in heaven. By the word treasure He denotes the abundance and endurance of the reward.
For they that have little, and they that abound, are not in like measure encumbered. For the acquisition of riches raises a greater flame, and desire is more violently kindled.
John ChrysostomAD 407
Homily on the Gospel of Matthew 63
Therefore when Christ said, "If thou wilt enter into life, keep the commandments," he saith, "Which?" Not tempting, far from it, but supposing there were some others besides those of the law that should procure him life, which was like one who was very desirous. Then since Jesus mentioned those out of the law, he saith, "All these things have I kept from my youth up." And neither at this did he stop, but again asks, "What lack I yet?" which itself again was a sign of his very earnest desire.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
He that asks this question is both young, rich, and proud, and he asks not as one that desires to learn, but as tempting Him. This we can prove by this, that when the Lord had said unto him, If thou wilt enter into life, keep the commandments, he further insidiously asks, which are the commandments? as if he could not read them for himself, or as if the Lord could command any thing contrary to them.
But because he had styled Him Good Master, and had not confessed Him as God, or as the Son of God, He tells him, that in comparison of God there is no saint to be called good, of whom it is said, Confess unto the Lord, for he is good; (Ps. 118:1.) and therefore He says, There is one good, that is, God. But that none should suppose that by this the Son of God is excluded from being good, we read in another place, The good Shepherd layeth down his life for his sheep. (John 10:11.)
For Our Saviour does not reject this witness to His goodness, but corrected the error of calling Him Good Master apart from God.
(cont. Vigilant. 15.) That Vigilantius asserts that they who retain the use of their property, and from time to time divide their incomes among the poor, do better than they who sell their possessions and lavish them in one act of charity, to him, not I, but God shall make answer, If thou wilt be perfect, Go and sell. That which you so extol, is but the second or third grade; which we indeed admit, only remembering that what is first is to be set before what is third or second.
For many who leave their riches do not therefore follow the Lord; and it is not sufficient for perfection that they despise money, unless they also follow the Saviour, that unless having forsaken evil, they also do what is good. For it is easier to contemn the hoard than quit the propensityb; therefore it follows, And come and follow me; for he follows the Lord who is his imitator, and who walks in his steps. It follows, And when the young man had heard these words, he went away sorrowful. This is the sorrow that leads to death. And the cause of his sorrow is added, for he had great possessions, thorns, that is, and briars, which choked the holy leaven.
JeromeAD 420
Commentary on Matthew
(Verse 20.) The young man said to Him: All these things I have kept from my youth, what do I still lack? Jesus said to him: The young man lies. For if he had fulfilled the commandments: You shall love your neighbor as yourself, how then, upon hearing: Go, sell what you have and give to the poor, did he go away sad, for he had many possessions?
Gennadius of Massilia (as quoted by Aquinas, AD 1274)AD 496
Catena Aurea by Aquinas
(Gennadius, de Eccles. Dogm. 36.) It is good to distribute with discrimination to the poor; it is better, with resolve of following the Lord, to strip one's self of all at once, and freed from anxiety to suffer want with Christ.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
These words prove that the Law gave to such as kept it not only temporal promises, but also life eternal. And because the hearing these things made him thoughtful, He saith unto him, Which?
And Jesus, condescending as to a weak one, most graciously set out to him the precepts of the Law; Jesus said, Thou shalt do no murder; and of all these precepts follows the exposition, And thou shalt love thy neighbour as thyself. For the Apostle says, Whoso loveth his neighbour has fulfilled the Law? (Prov. 13:10.) But it should be enquired, why the Lord has enumerated only the precepts of the Second Table? Perhaps because this young man was zealous in the love of God, or because love of our neighbour is the step by which we ascend to the love of God.
But to those who would be perfect in grace, He shows how they may come to perfection, Jesus saith unto him, If thou wilt be perfect, go, and sell all that thou hast, and give to the poor. Mark the words; He said not, Go, and consume all thou hast; but Go, and sell; and not some, as did Ananias and Sapphira, but All. And well He added, that thou hast, for what we have are our lawful possessions. Those therefore that he justly possessed were to be sold; what had been gained unjustly were to be restored to those from whom they had been taken. And He said not, Give to thy neighbours, nor to the rich, but to the poor.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
(e Bed. in Luc. Mat. 18:3.) This man had, it may be, heard of the Lord, that only they who were like to little children were worthy to enter into the heavenly kingdom; but desiring to know more certainly, he asks to have it declared to him not in parables, but expressly, by what merits he might attain eternal life. Therefore it is said And, behold, one came and said unto him, Good Master, what good thing shall I do that I may have eternal life?
See two kinds of life which we have heard set before men; the Active, to which pertains, Thou shalt not kill, and the rest of the Law; and the Contemplative, to which pertains this, If thou wilt be perfect. The active pertains to the Law, the contemplative to the Gospel; for as the Old Testament went before the New, so good action goes before contemplation.
Theophylact of OhridAD 1107
Some accuse him of boasting and arrogance. For how could he have achieved love for neighbor if he were rich? For no one who loves his neighbor as himself is wealthier than his neighbor. Others understand it thus: suppose, he says, that I have kept all these things — what do I still lack?
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Matthew 19:20 captures the confident assertion of a wealthy young man who believes he has meticulously observed all the Mosaic commandments from his earliest years. Despite his outward adherence to the Law, his follow-up question, "what lack I yet?", reveals a profound underlying spiritual dissatisfaction and an unconscious awareness that his diligent obedience has not brought him the complete assurance or fulfillment he seeks in his pursuit of eternal life.
CONTEXT
Literary Context: This verse is a pivotal moment in the well-known encounter between Jesus and the Rich Young Ruler, recorded in Matthew 19:16-30. The narrative begins with the young man's earnest question to Jesus: "Good Master, what good thing shall I do, that I may have eternal life?" (Matthew 19:16). Jesus first challenges his understanding of "goodness" and then directs him to keep the commandments. The young man's response in verse 20 is a declaration of his perceived righteousness, setting the stage for Jesus' subsequent, more radical command to sell his possessions and follow Him (Matthew 19:21), which ultimately exposes the young man's true spiritual impediment. This entire exchange is immediately followed by Jesus' teaching on the difficulty of the rich entering the kingdom of heaven and His disciples' question about who then can be saved, leading to the profound statement that "with God all things are possible" (Matthew 19:26).
Historical & Cultural Context: In first-century Judaism, strict adherence to the Mosaic Law was widely considered the path to righteousness and divine favor. Many devout Jews, particularly Pharisees and those influenced by their teachings, strove for meticulous obedience, believing it would secure their standing with God and their inheritance of eternal life. Wealth was often viewed as a sign of God's blessing, making the young man's status even more indicative of his perceived favor. The question "what lack I yet?" reflects a common human tendency to seek a quantifiable measure of spiritual success, often rooted in a works-based understanding of salvation. This mindset, prevalent in the religious culture of the day, stands in stark contrast to Jesus' radical call for complete surrender and heart-level devotion, which transcended mere external compliance.
Key Themes: Matthew 19:20 contributes significantly to several overarching themes within the Gospel of Matthew and broader biblical theology. It highlights the theme of self-righteousness versus true righteousness, demonstrating how human effort, even sincere and diligent, falls short of God's perfect standard. The young man's confidence in his law-keeping, contrasted with his underlying sense of incompleteness, underscores the limitations and purpose of the Law. While the Law is holy and good, it serves primarily to reveal sin and humanity's inability to achieve salvation through works, thereby pointing to a deeper spiritual need for divine intervention, as articulated in Romans 3:20. Furthermore, this verse sets the stage for the theme of the cost of discipleship, showing that genuine commitment to Christ demands more than external obedience; it requires a radical reordering of priorities and a willingness to surrender everything, including cherished possessions and self-reliance, to follow Jesus.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its profound meaning. Irony is prominent, as the young man confidently declares his perfect obedience ("All these things have I kept") yet immediately asks, "what lack I yet?" This juxtaposition highlights the ironic truth that his perceived completeness is, in fact, incomplete. There is a contrast between his outward performance and his inward spiritual state; he appears righteous but feels a void. The question "what lack I yet?" functions as a rhetorical question that subtly undermines his preceding boast. While framed as an inquiry, it serves to express his genuine, though perhaps unarticulated, spiritual hunger and the inadequacy of a works-based righteousness, setting the stage for Jesus to reveal the true "lack" in his heart.
THEOLOGICAL AND THEMATIC CONNECTIONS
The young man's confident assertion and subsequent question in Matthew 19:20 underscore a fundamental theological truth: human effort, no matter how diligent or sincere, is insufficient to earn eternal life or achieve true righteousness before God. His "lack" is not a missing commandment but a missing heart—a heart fully surrendered to God and His kingdom above all else. This interaction profoundly illustrates that the Law, while holy and good, was never intended as a means of salvation but rather as a mirror to reveal humanity's sinfulness and utter inability to meet God's perfect standard. It exposes the futility of self-righteousness and points to the necessity of a righteousness that comes from God alone.
REFLECTION AND APPLICATION
The rich young ruler's encounter with Jesus serves as a powerful mirror for contemporary believers, challenging us to examine the true foundation of our faith and assurance. Are we, like him, subtly relying on our good deeds, moral uprightness, or religious observances as a means to earn God's favor or secure our eternal destiny? His confident declaration, followed by his revealing question, prompts us to ask: Do we outwardly conform to Christian standards while an inner voice still whispers, "what lack I yet?" This internal spiritual hunger often points not to a need for more rules or greater effort, but to a deeper need for complete surrender to Christ and a recognition that our righteousness is found in Him alone. The verse calls us to consider what "things" we might be holding onto—be it wealth, status, comfort, self-reliance, or even our own perceived goodness—that prevent us from fully embracing Christ's radical call to discipleship and experiencing the abundant life He offers. Our greatest "lack" is not in our doing, but in the complete devotion of our hearts and lives to the One who perfectly fulfilled the Law on our behalf.
Questions for Reflection
FAQ
Had the young man truly kept all the commandments as he claimed?
Answer: From his own perspective, and likely from the perspective of his peers, the young man had indeed meticulously kept the commandments externally. He was a devout and morally upright individual according to the letter of the Law. However, Jesus' subsequent challenge in Matthew 19:21—to sell all his possessions and give to the poor—revealed that he had not truly kept the spirit of the Law, particularly the commandment to "love your neighbor as yourself" (Matthew 19:19) and, more fundamentally, to "love the Lord your God with all your heart, soul, and mind" (Matthew 22:37). His unwillingness to part with his wealth exposed an idol in his heart, demonstrating that his obedience was ultimately incomplete and his righteousness self-derived, not truly God-centered. The Law's purpose is not to enable perfect keeping, but to expose sin and the need for a Savior, which it effectively did in this encounter.
CHRIST-CENTERED FULFILLMENT
The rich young man's poignant question, "what lack I yet?", finds its ultimate answer and fulfillment in Jesus Christ. The young man sought to earn eternal life through his own diligent adherence to the Law, believing that one more good deed or one less deficiency would secure his salvation. However, his "lack" was not a missing commandment to obey, but the very righteousness of God that only Christ could provide. Jesus, the perfect Law-keeper (Matthew 5:17), lived a life of flawless obedience, perfectly fulfilling every demand of the Law that humanity could not. His atoning death on the cross provides the complete and sufficient righteousness that the Law demands but that no human effort can achieve (2 Corinthians 5:21). Eternal life is not earned by human merit but is a free gift received through faith in Him (John 3:16). The young man walked away sorrowful because he could not surrender his idol of wealth and self-righteousness, failing to grasp that the true "treasure in heaven" (Matthew 19:21) was found not in his possessions, but in the person of Christ Himself. His inability to part with his earthly treasures prevented him from embracing the one who offers genuine spiritual completeness and the abundant life (John 10:10) that transcends all human striving.