TRV
“The Rich Young Ruler”· Matthew 19:16–22
Translation
King James Version
¶ And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?
Complete Jewish Bible
A man approached Yeshua and said, "Rabbi, what good thing should I do in order to have eternal life?" He said to him,
Berean Standard Bible
Just then a man came up to Jesus and inquired, “Teacher, what good thing must I do to obtain eternal life?”
American Standard Version
And behold, one came to him and said, Teacher, what good thing shall I do, that I may have eternal life?
World English Bible Messianic
Behold, one came to him and said, “Good Rabbi, what good thing shall I do, that I may have eternal life?”
Geneva Bible (1599)
And beholde, one came and sayd vnto him, Good Master, what good thing shall I doe, that I may haue eternall life?
Young's Literal Translation
And lo, one having come near, said to him, `Good teacher, what good thing shall I do, that I may have life age-during?'
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Historical interpretation
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That rich man did go his way who had not "received" the precept of dividing his substance to the needy, and was abandoned by the Lord to his own opinion. Nor will "harshness" be on this account imputed to Christ, the Found of the vicious action of each individual free-will.
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.
(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.
Some indeed accuse this young man, as one dissembling and ill-minded, and coming with a temptation to Jesus, but I, though I would not say he was not fond of money, and under subjection to his wealth, since Christ in fact convicted him of being such a character, yet a dissembler I would by no means call him, both because it is not safe to venture on things uncertain, and especially in blame, and because Mark hath taken away this suspicion; for he saith, that "having come running unto Him, and kneeling to Him, he besought Him," and that "Jesus beheld him, and loved him."
But great is the tyranny of wealth, and it is manifest hence; I mean, that though we be virtuous as to the rest, this ruins all besides. With reason hath Paul also affirmed it to be the root of all evils in general. "For the love of money is the root of all evils," he saith.
If he had come unto Him tempting, he would not have departed sorrowing for what he heard. This was not at any rate ever the feeling of any of the Pharisees, but they grew fierce when their mouths were stopped. But not so this man; but he goeth away cast down, which is no little sign that not with an evil will he had come unto Him, but with one too feeble, and that he did indeed desire life, but was held in subjection by another and most grievous feeling.
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.
(V. 16.) And behold, one approached him and said to him: Good Teacher, what good thing shall I do, that I may have eternal life? And he said to him: This one who asks how to obtain eternal life is both young and wealthy, and proud; and according to another evangelist, he asks not out of a desire to learn, but to test (Mark X).
(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.
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.
(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.
The man did not come testing Christ, but desiring to learn and thirsting for eternal life. He approached Christ as if Christ were a mere man. That is why the Lord says, Why callest thou Me good? There is none good but One, that is, God. This means, "If you call Me good thinking I am one of the teachers, you speak wrongly, for no man is essentially good; both because we are changeable and easily turned away from good, and because, by comparison with God’s goodness, human goodness is counted as wickedness."
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 19:16 introduces a pivotal encounter between Jesus and a wealthy young man who earnestly seeks to understand the path to eternal life. His direct question, "Good Master, what good thing shall I do, that I may have eternal life?" reveals a common human inclination to view salvation as something earned through personal merit or adherence to a set of actions, setting the stage for Jesus's profound and challenging teaching on the nature of true goodness, the demands of discipleship, and the ultimate source of eternal life.
Context
Literary Context
This verse is situated within a significant section of Matthew's Gospel (chapters 19-20) that details Jesus's journey from Galilee to Jerusalem, a period marked by intensified teaching on discipleship and the Kingdom of Heaven. Immediately prior to this encounter, Jesus addresses complex issues of marriage and divorce in Matthew 19:1-12 and then tenderly welcomes and blesses little children in Matthew 19:13-15. The arrival of the rich young man directly follows these events, creating a stark contrast between the humble, dependent faith of children and the self-assured, works-oriented approach of the wealthy inquirer. This interaction then flows into Jesus's teaching on the difficulty for the rich to enter the Kingdom (Matthew 19:23-26) and the disciples' question about their reward for following Him (Matthew 19:27-30).
Historical & Cultural Context
In first-century Jewish society, wealth was often perceived as a sign of God's blessing and favor, and adherence to the Mosaic Law was understood as the pathway to righteousness and a blessed life. The young man's question reflects a common Jewish theological framework that emphasized obedience to the commandments as the means to inherit eternal life. The title "Master" (Greek: didaskalos) was a respectful address for a revered teacher or rabbi, indicating the young man's recognition of Jesus's authority and wisdom. The concept of "eternal life" (Greek: zoe aionios) was not merely about endless existence, but about participating in the life of God, often associated with the blessings of the coming Messianic age.
Key Themes
Matthew 19:16 introduces several crucial themes that Jesus explores throughout this passage. The primary theme is the quest for eternal life, highlighting humanity's innate longing for ultimate meaning and destiny. It immediately raises the question of salvation by works versus grace, as the young man's phrasing "what good thing shall I do" reveals a common misconception that eternal life can be earned through human effort, a notion Jesus will challenge and ultimately refute. The encounter also touches upon the nature of true goodness, as Jesus's response in Matthew 19:17 subtly redefines "good" to point to God alone. Finally, it sets the stage for the theme of radical discipleship and the role of wealth in hindering one's entry into the Kingdom of Heaven, echoing Jesus's broader teachings on priorities found in the Sermon on the Mount.
Exposition and Analysis
Key Word Analysis
This word (G18) signifies intrinsic, benevolent goodness, often associated with moral excellence. The young man uses it as a complimentary adjective for Jesus as a teacher, but Jesus's subsequent response in Matthew 19:17 will challenge this casual use, directing attention to God as the ultimate and sole source of true goodness.
This term (G1320) denotes an instructor or teacher. The young man addresses Jesus with respect, acknowledging His reputation as a wise and authoritative religious figure. However, his understanding of Jesus's true identity and authority may be limited, as Jesus's later questions will reveal.
The phrase combines aiṓnios' (G166), meaning perpetual, everlasting, or pertaining to an age, and zōḗ' (G2222), meaning life (literally or figuratively). Together, "eternal life" signifies not merely endless duration, but a quality of life that is divine, spiritual, and in fellowship with God, extending beyond earthly existence and beginning in the present.
Verse Breakdown
"And, behold, one came and said unto him,"
This opening introduces the direct and urgent nature of the encounter. The particle "behold" (G2400, idoú) serves to draw the reader's attention to the significance of the moment, signaling an important interaction. "One" (G1520, heîs) is a general reference, but parallel accounts in Mark and Luke identify him as a "rich young ruler," adding crucial details to his identity and background. His act of "coming" (G4334, prosérchomai) to Jesus indicates intentionality and a desire for personal interaction.
"Good Master,"
This is the young man's respectful address to Jesus. By calling Jesus "Good Master" (G18, agathós G1320, didáskalos), he acknowledges Jesus's reputation as a morally upright and authoritative teacher. This respectful salutation sets up Jesus's immediate counter-question in the subsequent verse, which will challenge the young man's understanding of "goodness" and subtly point to His own divine nature.
"what good thing shall I do, that I may have eternal life?"
This is the central question of the verse, revealing the young man's theological framework. His phrasing "what good thing shall I do" (G4160, poiéō) clearly indicates a works-based approach to salvation. He believes that eternal life is something that can be earned or achieved through a specific action or set of actions, a common misconception in his cultural context. This question is the catalyst for Jesus's deeper teaching on the Law, the nature of true righteousness, and the radical demands of following Him.
Literary Devices
The verse employs several literary devices that enhance its impact and set the stage for the ensuing dialogue. Direct Question immediately engages the reader, presenting a universal human inquiry about ultimate destiny. The use of "behold" (idoú) acts as an exclamation or an attention-getter, signaling to the audience that a significant event or character is about to be introduced. There is also a subtle irony in the young man's address of Jesus as "Good Master," as he likely intends it as a mere compliment for a human teacher, yet Jesus's subsequent response in Matthew 19:17 will challenge this superficial understanding and subtly hint at His own unique, divine goodness. This sets up a dramatic tension between the young man's works-oriented worldview and Jesus's forthcoming revelation of God's grace and the true cost of discipleship.
Theological and Thematic Connections
Matthew 19:16 introduces a foundational theological tension: the human inclination to earn salvation versus the divine revelation of salvation as a gift. The young man's question, "what good thing shall I do," encapsulates the universal human desire for self-justification and the belief that eternal life can be merited through personal effort or moral achievement. This sets the stage for Jesus to dismantle this works-based understanding, redirecting the focus from human performance to God's inherent goodness and the necessity of divine grace. The encounter underscores that true goodness and eternal life are not commodities to be acquired but realities that flow from a relationship with God, challenging any notion of human autonomy in salvation.
Reflection and Application
This encounter with the rich young man serves as a profound mirror for our own spiritual lives. Do we, like him, approach God with a checklist of "good things" we believe we must do to earn His favor, acceptance, or eternal life? This verse challenges us to critically examine our understanding of salvation: Is it based on our performance, or on God's unmerited grace? While good works are an essential outflow of genuine faith and love for God, they are never the means by which eternal life is acquired. True eternal life is a divine gift, freely offered through faith in Jesus Christ, which then transforms our desires and actions, leading to a life of Spirit-empowered obedience. The young man's earnest question forces us to grapple with our own deepest longings for life and security, and whether we are truly willing to surrender our self-reliance and embrace the radical, transforming call of Christ, no matter the personal cost.
Questions for Reflection
FAQ
Was the rich young man truly "good" according to Jesus?
Jesus's response in Matthew 19:17 ("Why callest thou me good? there is none good but one, that is, God") is not a denial of His own inherent goodness or divinity. Instead, it serves as a profound rhetorical question designed to challenge the young man's superficial understanding of the term "good." The young man likely used "good" as a polite compliment for a human teacher. Jesus subtly redirects his attention to the ultimate source of goodness, God Himself, thereby inviting the young man to consider the profound implications of calling Jesus "Good Master," hinting at Jesus's own divine nature and unique connection to God.
What is the difference between "eternal life" and simply living forever?
In biblical theology, particularly in the New Testament, "eternal life" (Greek: zoe aionios) is far more than mere unending duration. While it certainly encompasses endless existence, its primary emphasis is on the quality of life. It refers to a life that is divine in nature, characterized by intimate fellowship with God and participation in His very life. As Jesus Himself defines it in John 17:3, "And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." It is a spiritual reality that begins in the present moment for those who believe in Christ and extends into a glorious, unending future in God's presence.
Christ-Centered Fulfillment
The encounter in Matthew 19:16, though seemingly a simple inquiry about human action, profoundly points to the necessity and sufficiency of Christ. The young man's question, "what good thing shall I do," perfectly encapsulates humanity's inherent inability to achieve righteousness or eternal life through its own efforts, setting the stage for the radical truth that salvation is a gift of God's grace, not a reward for human performance. Jesus, the "Good Master" whom the young man addresses, is not merely a wise teacher but the very embodiment of divine goodness and the sole source of eternal life (John 14:6). His subsequent challenge to the young man to sell all he has and follow Him (Matthew 19:21) reveals that true eternal life is found not in adhering to a list of rules, but in radical, all-encompassing discipleship to Jesus Himself. The young man's sorrowful departure underscores the universal human condition—that what is impossible for man to achieve through self-effort is indeed possible with God (Matthew 19:26). Thus, Matthew 19:16 serves as a powerful setup, revealing humanity's spiritual bankruptcy and preparing the way for the glorious truth that salvation is a gift of grace, freely offered through faith in the crucified and risen Christ, who alone gives eternal life to all who believe (Romans 6:23).