Matthew 19:17 - Exposition

Why callest thou me good? Such is the reading of the received text here, and without any variation in the parallel passages of Mark and Luke. Our Lord takes the ruler to task for applying this epithet to him. unless the youth believed in his Divinity. You think of me only as a learned Teacher: how, then, can you speak of me in a term which can really be predicated of no child of man? Christ answers the ruler's address before he touches the subject of his interrogation, reproving him for using a form of words without realizing its full import. This is all plain enough; but many good manuscripts, including א B, D, etc., Vulgate, and other versions, read, Why askest thou me concerning the good? Most modern editors and the Revised Version have adopted this reading, which they hold to be genuine, and to have been altered subsequently in order to conform it to the other synoptists. If this is so, it is difficult to see whence Mark and Luke obtained their wording, unless—which is improbable—our Lord used both interrogations on the same occasion. The revised reading expresses Christ's astonishment at having this question asked; and it may be taken, as Bengel suggests, "He who is good ought to be interrogated about the good;" or, "What is right to do, you ought to know; it can only be obedience to the Author of all goodness." There is none good but one , that is, God . Here again the reading varies. The other synoptists agree with the received text of Matthew, except that Luke has εἷς θεο Ì ς instead of εἷς θεο ì ς . Late editors, following א , B, D, etc., have printed, εἷς ἐστι Ì ν ὁἀγαθο ì ς : one there is who is good, or one is the good . God alone is the absolutely good; he alone can instruct you and put you certainly in the right way. Persons have been found to argue from this sentence that Christ renounces all claim to be God Almighty. But it is not so. He replies to what was in the young man's mind. The ruler regarded Jesus as man only; Jesus intimates that, in comparison with God, no man is good. He does not deny the applicability of the epithet to himself, but turns the questioner's thoughts to the Source of all good. He will not have himself regarded simply as a pre-eminently good man, but as Son of God, one with the Father. If thou wilt ( θε ì λεις , willest to ) enter into life; i . e . enjoy eternal life. Christ uses a term equivalent to that of the ruler in verse 16. So Christ said on another occasion to a lawyer who tempted him. "This do, and thou shalt live" ( Luke 10:28 ). There is no real life without obedience. Keep the commandments of him who is good. The Law was given to prepare men to receive Christianity, and in proportion as they carefully observed it, so were they made ready to inherit the life which Christ gives. No mere external compliance without faith is here approved, but it is laid down that, in order to win eternal life, there must be strict observance of God's laws—not some one extraordinary performance, but constant attention to known duties from the highest motive. Faith, indeed, is belief in action, and is dead and profitless if inoperative; so that true obedience is the outcome of true faith.