TRV
“The Rich Young Ruler”· Matthew 19:16–22
Translation
King James Version
Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.
American Standard Version
Honor thy father and thy mother; and, Thou shalt love thy neighbor as thyself.
World English Bible Messianic
‘Honor your father and mother.’ And, ‘You shall love your neighbor as yourself.’”
Geneva Bible (1599)
Honour thy father and mother: and thou shalt loue thy neighbour as thy selfe.
Young's Literal Translation
honour thy father and mother, and, thou shalt love thy neighbour as thyself.'
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Historical interpretation
Six Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shall love thy neighbour as thyself? " "Care not merely about your own (things), but (about your) neighbour's? " No enunciation of the Holy Spirit ought to be (confined) to the subject immediately in hand merely, and not applied and carried out with a view to every occasion to which its application is useful.
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.
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.
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 18, 19.) But if you want to enter life, keep the commandments. He said to him, 'Which ones?' Jesus replied, 'You shall not murder. You shall not commit adultery. You shall not steal. You shall not give false testimony. Honor your father and mother, and love your neighbor as yourself.' This young man is tempting, and from this we can prove that when the Lord tells him, 'If you want to enter life, keep the commandments,' he deceitfully asks what those commandments are: as if he himself had not read them, or as if the Lord could command something contrary to God.
(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.
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 19:19 presents two foundational commands reiterated by Jesus to the rich young ruler: to honor one's parents and to love one's neighbor as oneself. These injunctions, drawn directly from the Mosaic Law, encapsulate the essence of human responsibility within God's covenant, emphasizing both familial respect and selfless societal love as integral components of a life seeking eternal life and righteousness.
Context
Literary Context
This verse is situated within a pivotal dialogue between Jesus and a wealthy young man who approaches Him asking, "What good thing shall I do, that I may have eternal life?" The preceding verses (Matthew 19:16-17) set the stage for Jesus's response, which initially directs the young man to keep the commandments. When pressed for clarification ("Which ones?"), Jesus proceeds to list several, primarily from the second table of the Ten Commandments, which govern human relationships. Matthew 19:18 lists prohibitions against murder, adultery, theft, and false witness, followed by the positive commands in Matthew 19:19, culminating in the challenge to sell all possessions and follow Him in Matthew 19:21. This immediate context highlights Jesus's emphasis on the practical outworking of faith in ethical conduct and relational duties, particularly concerning the Law's demands.
Historical & Cultural Context
The commands in Matthew 19:19 are direct quotations from the Old Testament Law. "Honour thy father and thy mother" is the fifth of the Ten Commandments, found in Exodus 20:12 and Deuteronomy 5:16, unique for being the first commandment with a promise attached (long life in the land). This command was foundational to ancient Israelite society, underscoring the patriarchal family structure, respect for elders, and the transmission of faith and heritage across generations. "Thou shalt love thy neighbour as thyself" is from Leviticus 19:18, a pivotal verse in the Holiness Code. In Jewish thought, "neighbor" (Hebrew: rea' or Greek: plēsíon) typically referred to fellow Israelites, but Jesus consistently expanded this definition to include all humanity, even enemies, as exemplified in the Parable of the Good Samaritan (Luke 10:25-37). Jesus's reiteration of these commands underscores their enduring relevance and His affirmation of the moral core of the Torah.
Key Themes
This verse contributes significantly to several key themes within Matthew's Gospel and broader biblical theology. Firstly, it highlights the theme of righteousness and the Law, demonstrating that Jesus did not come to abolish the Law but to fulfill it (Matthew 5:17). By citing these specific commandments, Jesus distills the Law into its core relational principles, emphasizing that true righteousness extends beyond mere external observance to encompass internal disposition and action. Secondly, it underscores the theme of love as the fulfillment of the Law. Jesus later identifies the command to love God and to love one's neighbor as the two greatest commandments, upon which "hang all the law and the prophets" (Matthew 22:37-40). Thirdly, the interaction with the rich young ruler, culminating in this verse, explores the theme of discipleship and the cost of following Jesus, revealing that true obedience requires not just adherence to rules but a radical reorientation of priorities and a willingness to surrender everything for the sake of the Kingdom (Matthew 19:21-22).
Exposition and Analysis
Key Word Analysis
Meaning "to prize, i.e. fix a valuation upon; by implication, to revere." This word signifies more than mere obedience; it denotes a deep respect, esteem, and valuing of one's parents, recognizing their authority, wisdom, and the care they have provided. It suggests active support and care, particularly in their old age, and a recognition of their foundational role in one's life and in society.
Meaning "to love (in a social or moral sense)." This refers to agape love, a distinct form of love in the New Testament. It is not primarily an emotion but a volitional, selfless, benevolent, and unconditional commitment to the well-being of another. It is the kind of love God demonstrates towards humanity and the standard for how believers are to relate to one another, prioritizing the other's good even at personal cost.
Meaning "(adverbially) close by; as noun, a neighbor, i.e. fellow (as man, countryman, Christian or friend)." While its Old Testament context often referred to fellow Israelites, Jesus consistently expanded its scope to include anyone with whom one interacts, regardless of social, ethnic, or religious boundaries, emphasizing universal human dignity and the call to extend love to all.
Verse Breakdown
"Honour thy father and thy mother:"
This clause directly quotes the fifth commandment from the Decalogue. It mandates respect, reverence, and care for one's parents. This honor is not merely a youthful obligation but a lifelong responsibility, encompassing obedience, provision, and upholding their dignity. It signifies the foundational importance of the family unit and the intergenerational transfer of values and faith within God's covenant community.
"and, Thou shalt love thy neighbour as thyself."
This second clause quotes Leviticus 19:18. It is a summary command that encapsulates the spirit of the entire second table of the Law, which deals with human relationships. The phrase "as thyself" implies that the standard for loving others is the natural self-care and concern one has for oneself. This love is not merely emotional but active, seeking the good and welfare of others with the same earnestness one seeks for oneself, demonstrating empathy, compassion, and practical help.
Literary Devices
Matthew 19:19 employs several significant literary devices. The most prominent is Quotation/Allusion, as Jesus directly quotes two distinct Old Testament commands, demonstrating His affirmation of the Law's authority and continuity. This act of quoting also serves as a Summary/Distillation, as Jesus distills the vastness of the Mosaic Law into two essential relational principles: vertical (respect for authority, beginning with parents) and horizontal (love for fellow human beings). By juxtaposing these two commands, the text also subtly uses Juxtaposition to highlight the comprehensive nature of ethical living, encompassing both familial duties and broader societal responsibilities. The structure of Jesus's response, moving from specific prohibitions to these overarching positive commands, also shows a pedagogical technique of Progression, guiding the rich young ruler (and the reader) towards a deeper understanding of the Law's true intent beyond mere external compliance.
Theological and Thematic Connections
Matthew 19:19 profoundly connects the two great commandments concerning human relationships, revealing that true righteousness is not merely about avoiding sin but actively pursuing love and honor. The command to honor parents establishes the foundational principle of respect for authority and the sacredness of family, reflecting God's design for order and intergenerational faithfulness. The command to love one's neighbor as oneself expands this principle to all human interaction, embodying the selfless, benevolent character of God. Together, these commands demonstrate that genuine faith is expressed through tangible acts of love and respect within all spheres of life, serving as the practical outworking of one's love for God. They underscore the holistic nature of God's demands, where personal piety is inextricably linked to social ethics.
Reflection and Application
Matthew 19:19 calls believers to a profound and practical expression of faith in their daily lives. Honoring parents extends beyond childhood obedience; it encompasses lifelong respect, care, and support, recognizing their unique role in our lives and in God's design for family. This command challenges us to consider how we actively demonstrate value and reverence to those who have nurtured us. Simultaneously, the command to love our neighbor as ourselves demands a radical empathy and selfless action towards all people, transcending personal preferences or social boundaries. It means actively seeking the well-being of others, extending compassion, forgiveness, and justice, treating them with the same dignity and consideration we naturally afford ourselves. This dual command reminds us that true righteousness is not a checklist of prohibitions but a vibrant, active love that flows from a heart transformed by Christ, shaping our relationships and our engagement with the world around us.
Questions for Reflection
FAQ
What does "love thy neighbour as thyself" truly mean, and how is it practically applied?
The phrase "love thy neighbour as thyself" (from Leviticus 19:18) does not imply a prerequisite of self-love before one can love others, nor does it endorse narcissism. Instead, it uses the natural, inherent human tendency for self-preservation and self-care as the standard or measure for how we should treat others. Just as we instinctively desire good for ourselves, seek our own well-being, and avoid harm, so too should we extend that same earnest concern, care, and active pursuit of good to our "neighbor." Practically, this means treating others with the same dignity, respect, and compassion we would want for ourselves. It involves empathy, actively listening, forgiving, offering practical help, and advocating for justice. Jesus's parable of the Good Samaritan in Luke 10:25-37 vividly illustrates this, showing that our "neighbor" is anyone in need, regardless of their background, and that love requires active, sacrificial intervention. Ultimately, it calls for a selfless, benevolent love (agape) that prioritizes the welfare of others.
Christ-Centered Fulfillment
Matthew 19:19, with its reiteration of the commands to honor parents and love one's neighbor, finds its ultimate fulfillment and deepest meaning in Jesus Christ. He is the perfect embodiment of these commands, living a life of perfect obedience and selfless love. Jesus perfectly honored His heavenly Father, always doing His will (John 8:29), and even in His earthly life, He showed respect and care for His mother (John 19:26-27). More profoundly, Christ fulfilled the command to love one's neighbor by laying down His life for humanity, demonstrating the ultimate agape love (John 15:13). His sacrifice on the cross for a sinful world is the supreme act of loving the "neighbor" (even those who were His enemies) as Himself, taking away the sin of the world (John 1:29). Through His life, death, and resurrection, Jesus did not abolish the Law but fulfilled its righteous requirements (Matthew 5:17), showing that love is the essence of the Law (Romans 13:10). As believers, we are called to follow His example, empowered by the Holy Spirit to live out these commands, for "the love of God has been poured out into our hearts through the Holy Spirit" (Romans 5:5). Thus, these ancient commands become not merely rules, but a call to participate in the very character of Christ, loving as He loved and honoring as He honored.