TRV
“The Rich Young Ruler”· Matthew 19:16–22
Translation
King James Version
And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.
Complete Jewish Bible
"Why are you asking me about good? There is One who is good! But if you want to obtain eternal life, observe the mitzvot."
Berean Standard Bible
“Why do you ask Me about what is good?” Jesus replied. “There is only One who is good. If you want to enter life, keep the commandments.”
American Standard Version
And he said unto him, Why askest thou me concerning that which is good? One there is who is good: but if thou wouldest enter into life, keep the commandments.
World English Bible Messianic
He said to him, “Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments.”
Geneva Bible (1599)
And he said vnto him, Why callest thou me good? there is none good but one, eue God: but if thou wilt enter into life, keepe ye commandemets.
Young's Literal Translation
And he said to him, `Why me dost thou call good? no one is good except One--God; but if thou dost will to enter into the life, keep the commands.'
See on the biblical-era map
In the KJVVerse 23,780 of 31,102 · 76.5%
LawLawHistoryHistPoetryPoetProphetsProphNew TestamentNT
Study This Verse
Copy as
Historical interpretation
Nine Centuries of Reception
14 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Ante-NicenePost-NiceneEarly MedievalMedieval
20030040050060070080090010001100
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"But," say they, "God is `good, 'and `most good, ' and `pitiful-hearted, 'and `a pitier, 'and `abundant in pitiful-heartedness, ' which He holds `dearer than all sacrifice, ' `not thinking the sinner's death of so much worth as his repentance', `a Saviour of all men, most of all of believers.
Christ also answers thus, because of that He said, What good thing shall I do? For when we depart from evil and do good, that which we do is called good by comparison with what other men do. But when compared with absolute good, in the sense in which it is here said, There is one good, our good is not good. But some one may say, that because the Lord knew that the purpose of him who thus asked Him was not even to do such good as man can do, that therefore He said, Why askest thou me concerning good? as much as to say, Why do you ask me concerning good, seeing you are not prepared to do what is good. But after this He says, If thou wilt enter into life, keep the commandments. Where note, that He speaks to him as yet standing without life; for that man is in one sense without life, who is without Him who said, I am the life. Otherwise, every man upon earth may be, not in life itself, but only in its shadow, while he is clad in a body of death. But any man shall enter into life, if he keep himself from dead works, and seek living works. But there are dead words and living words, also dead thoughts and living thoughts, and therefore He says, If thou wilt enter into life, keep the commandments.
Or perhaps these precepts are enough to introduce one, if I may say so, to the entrance of life; but neither these, nor any like them, are enough to conduct one to the more inward parts of life. But whoso transgresses one of these commandments, shall not even come to the entrance in unto life.
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.
The teaching of the law is good, and Christ does not criticize it, but he says, “If you would enter life, keep the commandments,” indicating the beginning of this route but not its completion. Through this he shows that the law is not alien to himself, but perfection comes from himself.
(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.
Wherefore then doth Christ thus reply to him, saying, "There is none good?" Because He came unto Him as a mere man, and one of the common sort, and a Jewish teacher; for this cause then as a man He discourses with him. And indeed in many instances He replies to the secret thoughts of them that come unto Him; as when He saith, "We worship we know what;" and, "If I bear witness of myself, my witness is not true." When therefore He saith, "There is none good;" not as putting Himself out from being good doth He say this, far from it; for he said not, "Why dost thou call me good? I am not good;" but, "there is none good," that is, none amongst men.
And when He saith this self-same thing, He saith it not as depriving even men of goodness, but in contradistinction to the goodness of God. Wherefore also He added, "But one, that is, God;" and He said not, "but my Father" that thou mightest learn that He had not revealed Himself to the young man. So also further back He called men evil, saying, "If ye, being evil, know how to give good gifts to your children." For indeed there too He called them evil, not as condemning the whole race as evil (for by "ye," He means not "ye men"), but comparing the goodness that is in men with the goodness of God, He thus named it; therefore also He added, "How much more shall your Father give good things to them that ask Him?"
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.
(Verse 17) Why do you ask me about what is good? There is only one good God. Because he had called a good teacher, and not God, or the Son of God, he learns that even a holy man is not good in comparison to God, of whom it is said: Give thanks to the Lord, for he is good (Psalm 117:1). But lest anyone think that the goodness of God excludes the Son of God, we read in another place: The good shepherd lays down his life for his sheep (John 10). And in the Prophet, the good Spirit and the good earth. Therefore, the Savior did not reject the testimony of goodness. But the teacher eliminated error without God.
(de Cons. Ev. ii. 63.) This may seem a discrepancy, that Matthew here gives it, Why askest thou me concerning good? whereas Mark and Luke have, Why callest thou me good? For this, Why askest thou me concerning good? may seem rather to be referred to his question, What good thing shall I do? for in that he both mentioned good, and asked a question. But this, Good Master, is not yet a question. Either sentence may be understood thus very appropriately to the passage.
(de Trin. i. 13.) Or, because he sought eternal life, (and eternal life consists in such contemplation in which God is beheld not for punishment, but for everlasting joy,) and knew not with whom he spake, but thought Him only a Son of Man, therefore He says, Why askest thou me concerning good, calling me in respect of what you see in me, Good Master? This form of the Son of Man shall appear in the judgment, not to the righteous only, but to the wicked, and the very sight shall be to them an evil, and their punishment. But there is a sight of My form, in which I am equal to God. That one God therefore, Father, Son, and Holy Spirit, is alone good, because none see Him to mourning and sorrow, but only to salvation and true joy.
(Serm. 84, 1.) And He said not, If thou desirest life eternal; but, If thou wilt enter into life, calling that simply life, which shall be everlasting. Here we should consider how eternal life should be loved, when this miserable and finite life is so loved.
The Lord said to a certain young man, “If you would enter life, keep the commandments.” He did not say “If you would have life” but “If you would enter life,” defining that life as eternal life. Let us first consider then the love of this life. For this life is loved, whatever its quality; and however troubled it is, however wretched, people are afraid to end it. Hence we should see, we should consider, how much eternal life is to be loved, when this miserable life that must at some time be ended is so loved. Consider, brothers, how much that life is to be loved when it is a life you never end. You love this life, where you work so much, run, are busy, pant. In this busy life the obligations can scarcely be counted: sowing, plowing, working new land, sailing, grinding, cooking, weaving. And after all this hard work your life comes to an end. Look at what you suffer in this wretched life that you so love. And do you think that you will always live and never die? Temples, rocks, marbles, all reinforced by iron and lead, still fall. And a person thinks that he will never die? Learn therefore, brothers, to seek eternal life, when you will not endure these things but will reign with God forever.
(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 Lord directs the enquirer to the commandments of the law, so that the Jews could not say that He despised the law. What happened then?
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.
Copy as
Continue studying Matthew 19:17 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Matthew 19:17 records Jesus' profound response to a rich young man seeking eternal life, challenging his understanding of "goodness" and the path to salvation. Jesus redirects the man's focus from a superficial compliment to the singular, ultimate goodness of God, then points to the commandments not as a means to earn life, but as a mirror reflecting human inability to achieve righteousness by works, thereby revealing the deeper need for divine intervention and grace for true eternal life.
Context
Literary Context
This verse is central to the encounter between Jesus and the rich young ruler, immediately following the man's direct question in Matthew 19:16: "Good Master, what good thing shall I do, that I may have eternal life?" Jesus' response in Matthew 19:17 sets the stage for a deeper theological discussion that continues through Matthew 19:22, where the man's attachment to his wealth is exposed. The dialogue then extends to Jesus' teaching on the difficulty for the rich to enter the kingdom of heaven (Matthew 19:23-26), and the disciples' subsequent questions about their reward for following Him (Matthew 19:27-30). This entire passage forms a cohesive unit addressing the nature of salvation, the demands of discipleship, and the sovereignty of God in granting eternal life.
Historical & Cultural Context
In first-century Judaism, it was common for individuals to seek guidance from revered teachers (rabbis) on how to live righteously and inherit eternal life. The prevailing understanding often emphasized strict adherence to the Mosaic Law and oral traditions as the pathway to divine favor and salvation. The young man's question, "What good thing shall I do?", reflects this common legalistic mindset, assuming that eternal life could be earned through meritorious deeds. Jesus' response, while seemingly affirming the Law, subtly challenges this premise by elevating the standard of goodness to God alone, implying that human effort, no matter how diligent, falls short of divine perfection. This interaction takes place as Jesus is traveling through Perea, east of the Jordan, on His final journey to Jerusalem, a region where many Jewish traditions were deeply ingrained.
Key Themes
Matthew 19:17 contributes to several overarching themes in Matthew's Gospel. Firstly, it highlights the absolute goodness and unique sovereignty of God, emphasizing that ultimate moral perfection resides in Him alone. Secondly, it underscores the purpose and limitations of the Law. While the Law reveals God's righteous standards and exposes human sin, it cannot, by itself, grant eternal life, a truth further expounded in passages like Romans 3:20. Thirdly, the passage subtly introduces the theme of Jesus' divine identity, prompting the young man (and the reader) to consider whether Jesus is merely a "good teacher" or truly "God" in human flesh. Finally, it sets the stage for the theme of salvation by grace, demonstrating that entry into eternal life is ultimately a gift from God, not a reward for human achievement, as Jesus later confirms that "with God all things are possible" for salvation.
Exposition and Analysis
Key Word Analysis
This word refers to intrinsic, moral goodness, that which is inherently excellent, beneficial, and virtuous. It signifies a quality of character that is pure and upright. Jesus' use of this term here is not a denial of His own goodness, but a profound redirection, challenging the young man to consider the ultimate source and standard of such perfect goodness, which is God Himself.
In this context, zōḗ refers to eternal life, a spiritual quality of existence that is not merely biological but refers to the full, abundant, and unending life that comes from God. It is often understood as participation in God's own life, a state of blessedness and communion that transcends physical death. The young man seeks to "enter into" this life, indicating a desire for a future state of blessedness.
This term denotes an authoritative injunction or precept, specifically referring to the divine commands given in the Mosaic Law. Jesus' instruction to "keep the commandments" points to the covenantal obligations Israel was given. While seemingly a simple directive, it serves to reveal the depth of God's righteous demands and, ultimately, humanity's inability to perfectly fulfill them, thereby exposing the need for a different path to life.
Verse Breakdown
"And he said unto him, Why callest thou me good?"
Jesus' initial question is a rhetorical device, not a denial of His own divine goodness, but an invitation for the young man to ponder the profound implications of his address. By calling Jesus "Good Master" (Matthew 19:16), the young man may have intended a respectful compliment, but Jesus elevates the conversation. He challenges the man to consider the source of ultimate goodness and whether his understanding of "good" aligns with its divine standard.
"[there is] none good but one, [that is], God:"
This is the core theological statement. Jesus asserts that perfect, intrinsic goodness belongs solely to God. This statement serves to redirect the young man's focus from human merit or a human teacher to the divine standard. It implies that if Jesus is truly "good" in the ultimate sense, then He must be God, or at least share in God's unique attribute of perfect goodness. It establishes God as the sole benchmark for true righteousness.
"but if thou wilt enter into life, keep the commandments."
Following the theological redirection, Jesus then addresses the young man's original question about entering into life. He points to the Mosaic Law, specifically the commandments. This instruction is not a declaration that perfect law-keeping earns salvation, but rather serves as a diagnostic tool. Jesus knows the Law is a mirror that reflects human sinfulness and inability to meet God's perfect standard. By telling the man to keep the commandments, Jesus is setting a standard that, for all humanity, is ultimately unattainable through self-effort, thus leading to the realization of one's need for divine grace.
Literary Devices
The passage employs several significant literary devices. Rhetorical Question is evident in Jesus' opening query, "Why callest thou me good?" This is not a question seeking information, but one designed to provoke thought and challenge the young man's superficial understanding, guiding him toward a deeper theological truth. There is a subtle Irony at play: Jesus, who is indeed perfectly good and divine, appears to deflect the compliment, yet in doing so, He implicitly asserts His unique identity by aligning Himself with the "one" who is truly good—God. The entire interaction functions as a Didactic Dialogue, where Jesus uses the young man's inquiry as a teaching opportunity to convey profound truths about God's nature, the Law, and the path to eternal life. Finally, the Conditional Statement, "but if thou wilt enter into life, keep the commandments," frames the subsequent interaction, setting up a test that exposes the young man's true priorities and the limitations of human effort.
Theological and Thematic Connections
Matthew 19:17 is a pivotal verse that profoundly shapes our understanding of God's unique goodness and the true nature of salvation. Jesus' assertion that "none good but one, that is, God" is a foundational theological truth, establishing God as the sole standard of moral perfection and the ultimate source of all goodness. This statement challenges any humanistic notion that goodness can be achieved independently or that eternal life can be earned through mere human effort or compliance with external rules. By directing the young man to keep the commandments, Jesus reveals the Law's purpose not as a means of earning salvation, but as a divine standard that exposes human inadequacy and sin, thereby leading to a recognition of one's desperate need for a Savior. The encounter ultimately teaches that true eternal life is not a reward for perfect obedience but a gift of grace, made possible only through God's provision.
Reflection and Application
Matthew 19:17 invites us to deeply examine our own understanding of goodness and the path to eternal life. Do we, like the rich young ruler, approach God with a mindset of earning His favor through our own efforts, or do we recognize that true goodness and life originate solely from Him? This verse calls us to humble ourselves, acknowledging that our best efforts fall short of God's perfect standard. It challenges us to move beyond superficial religiosity or a mere adherence to rules, prompting us to seek a deeper relationship with the One who is truly good. Understanding that the Law reveals our need for a Savior, rather than providing the means to save ourselves, shifts our focus from self-reliance to reliance on God's grace. This passage encourages us to surrender our self-righteousness and embrace the transformative power of God's perfect goodness, which is freely offered to us through Christ.
Questions for Reflection
FAQ
Did Jesus deny His own deity or goodness by saying "none good but one, that is, God"?
No, Jesus did not deny His own deity or goodness. Instead, He was challenging the young man's superficial understanding of the term "good." The young man addressed Jesus as "Good Master" Matthew 19:16, likely as a common respectful address for a teacher. Jesus' response, "Why callest thou me good? [there is] none good but one, [that is], God," was a profound rhetorical question designed to elevate the conversation. He was prompting the young man to consider the ultimate source of true, intrinsic goodness. If Jesus truly possessed such goodness, it implied a divine quality that went beyond mere human teaching. It was an invitation for the young man to contemplate Jesus' true identity: if He was "good" in the ultimate sense, then He must be God. This statement, far from denying His deity, subtly affirmed it by aligning Himself with the singular source of all goodness.
Christ-Centered Fulfillment
Matthew 19:17, while seemingly pointing to the Law, ultimately finds its profound fulfillment in Jesus Christ. When Jesus declares that "none good but one, that is, God," He not only establishes the divine standard of goodness but also implicitly positions Himself as the embodiment of that goodness, the very God who has come in the flesh. The young man's desire to "enter into life" by keeping the commandments exposes the fundamental human inability to achieve righteousness through works, a truth that echoes throughout the New Testament (Romans 3:20 and Galatians 2:16). Jesus is the only one who perfectly kept all the commandments, living a sinless life (Hebrews 4:15). More than simply fulfilling the Law, He became the ultimate sacrifice, offering His perfect life to atone for humanity's inability to keep the Law (2 Corinthians 5:21). Therefore, the "life" the young man sought is not earned by human effort but is a gift of grace, freely offered through faith in Christ's finished work (Ephesians 2:8-9). Jesus is the "way, the truth, and the life" (John 14:6), the one through whom all things are possible, including eternal life, not by our keeping of the commandments, but by His perfect keeping and ultimate sacrifice.