Matthew 19:17

19:17 He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.”

Luke 18:19

18:19 Jesus ¹  said to him, “Why do you call me good? ²  No one is good except God alone.

John 5:41-44

5:41 “I do not accept ³  praise ⁴  from people, ⁵  5:42 but I know you, that you do not have the love of God ⁶  within you. 5:43 I have come in my Father’s name, and you do not accept ⁷  me. If someone else comes in his own name, you will accept ⁸  him. 5:44 How can you believe, if you accept praise ⁹  from one another and don’t seek the praise ¹⁰  that comes from the only God? ¹¹ 

Romans 3:12

3:12 All have turned away,

together they have become worthless;

there is no one who shows kindness, not even one.” ¹² 

[18:19]  ¹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:19]  ² sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

[5:41]  ³ tn Or “I do not receive.”

[5:41]  ⁴ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:41]  ⁵ tn Grk “from men,” but in a generic sense; both men and women are implied here.

[5:42]  ⁶ tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (thn agaphn tou qeou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“love for God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on the love God gives which in turn produces love for him, but Jesus’ opponents are lacking any such love inside them.

[5:43]  ⁷ tn Or “you do not receive.”

[5:43]  ⁸ tn Or “you will receive.”

[5:44]  ⁹ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ¹⁰ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ¹¹ tc Several early and important witnesses (Ì^66,75 B W a b sa) lack θεοῦ (qeou, “God”) here, thus reading “the only one,” while most of the rest of the tradition, including some important mss, has the name ({א A D L Θ Ψ 33 Ï}). Internally, it could be argued that the name of God was not used here, in keeping with the NT practice of suppressing the name of God at times for rhetorical effect, drawing the reader inexorably to the conclusion that the one being spoken of is God himself. On the other hand, never is ὁ μόνος (Jo mono") used absolutely in the NT (i.e., without a noun or substantive with it), and always the subject of the adjunct is God (cf. Matt 24:36; John 17:3; 1 Tim 6:16). What then is to explain the shorter reading? In uncial script, with θεοῦ written as a nomen sacrum, envisioning accidental omission of the name by way of homoioteleuton requires little imagination, largely because of the succession of words ending in -ου: toumonouqMuou. It is thus preferable to retain the word in the text.

[3:12]  ¹² sn Verses 10-12 are a quotation from Ps 14:1-3.