Who said: All these things have I kept from my youth.
ο δε ειπεν ταυτα παντα εφυλαξαμην εκ νεοτητος μου
9 Church Fathers comment on this verse
Although he has skillfully attempted and failed to ensnare his target, he still boldly tries to entrap Him once more, claiming, ‘All these things I have observed from my youth.’ One could justly respond, ‘Foolish Pharisee, you bear witness of yourself, and your testimony is not valid.’ However, setting this argument aside, let us examine how Christ confronted His fierce and spiteful adversary.
Then the Lord confronted the tempter, who proudly claimed to have adhered to all the commandments since his youth. The Lord challenged his hollow pride, revealing that he still fell short of the true essence of the law. Consequently, in the face of the commandment of mercy, he was troubled, leading to a natural judgment: It is easier for a camel to pass through the eye of a needle than for a wealthy individual to enter the kingdom of God (Luke 18:25).
This topic is also explored thoroughly in that context.
* Matthew 19:20-21
The young man responded that he had adhered to all these commandments since his youth. However, this response lacked depth: true devotees of the commandments are acutely aware of their own flaws and failures in obeying them; those who take pride in their adherence reveal that they have not fully grasped both their own nature and the true power of the commandments.
At last, a man approached the Savior who diligently adhered to God's commandments, notable for his prominent position and considerable wealth from his youth, driven by a desire for the utmost spiritual excellence to secure eternal life. What more could be expected from one who sought the Lord? It appeared that he might gain entry into His kingdom in a manner different from how others were typically invited—without the need for repentance. The disciples themselves were deeply engaged in this encounter (as evidenced by their subsequent questions). Yet, through two statements, the Lord revealed to all present how this young man's heart was still not aligned with God’s ways.
First, He indicated that by failing to recognize the divine nature of Jesus, the young man, in his adherence to the law, should not ascribe titles to earthly leaders that could only fittingly belong to God. Second, He demonstrated the young man's incomplete love for his neighbor by instructing him to sell his possessions and give to the poor—a challenge that troubled the young man deeply, leading him to depart filled with sorrow. The Lord, however, did not ask anything of him that was not required of others. The call to self-denial and the forsaking of all for the sake of the Gospel was intended for everyone.
If you keep all these commandments, you will enter the Kingdom of Heaven, Christ responded, but if you seek perfection, there is one thing you lack: go, sell what you own and give to the needy, and you will have treasure in heaven; then come and follow me (Matthew 19:21). The specifics of how the wealthy young man observed the Old Testament commandments remain unclear; however, we can assume he interpreted them through the lens of the scribes and Pharisees of his time. When Christ called him to renounce greed, the young man was deeply troubled, as his wealth had become an idol for him. Unable to relinquish it, he ultimately chose to depart from Christ rather than follow Him.
He faced an inner conflict: he yearned for the eternal happiness offered by eternal life yet was also captivated by his idol, material possessions. These two aspirations clashed, forcing the sorrowful young man to make a choice, and he favored his riches. This exchange between Jesus and the young man highlights that the path to eternal joy is still marked by the commandments of the Old Testament, reflecting God's everlasting and unchanging will. To attain this joy, one must sincerely fulfill these commandments, especially the command to love one’s neighbor as oneself. Unfortunately, the Jewish leaders misinterpreted these teachings and failed to grasp the essence of loving one's neighbor, wrongly considering only fellow Jews as neighbors. Therefore, Jesus had to restore their true significance, providing clarity and additional insights. One such addition was the affirmation that human perfection is attainable. One must renounce everything that diverts them from the journey to eternal life; this includes turning away from close friends who may lead one astray, even if they are as vital as one’s right hand or eye. If the desire for wealth captivates your spirit, it is better to give all that you own to the poor. Do not fear the appearance of poverty that may follow, for you will be richer than before; you will possess treasure in heaven. The call of Jesus, “Sell your possessions and give to the poor,” directed at the affluent young man deterred by his riches from entering the kingdom, holds a conditional significance and should not be viewed as an unqualified commandment applicable to all. A wealthy individual who perceives their riches not as personal possessions meant for mere enjoyment, but as property entrusted to them by God for responsible stewardship, can attain salvation without needing to relinquish all their possessions. It is essential to note, however, that the call to renounce possessions came after the young man stated that he had adhered to the Ten Commandments. Thus, Tolstoy and other ethicists are mistaken in insisting that the path to moral living should start with the renunciation of wealth. Such an approach would likely result in an increase of idleness and theft.
After reproving him for some arrogance and flattery regarding his title, which exposed a lack of genuine humility, the Savior instructed him that adherence to the commandments was necessary. The young man, clearly anticipating some novel and extraordinary teaching from such a revered Teacher, inquired, "What are the commandments?" When Christ listed the fundamental commandments from the Decalogue and the Mosaic Law, emphasizing the commandment to love one’s neighbor as oneself, the young man expressed astonishment, stating that he had observed all these from his youth and desired to pursue something further.
The narrative involving the dialogue with the affluent young man and the disciples in the Gospel of Luke aligns seamlessly with the descriptions found in Hebrews. Luke's depiction of this encounter also corresponds closely with those in the Gospels of Mark and Matthew, the latter providing a more detailed response to Peter. For further insights, refer to Matthew 19:16-30 and Mark 10:17-31. The phrase "a certain one of those in authority" pertains to the individual in Matthew's account (Matthew 19:16) as a young man (Matthew 19:20); conversely, in Luke's text, he is identified as one of the rulers, possibly a ruler from the synagogue, as referenced in Matthew 9:13.
To attain eternal life, you must adhere to the commandments. This straightforward reply astonished the young man; he wasn’t aware that the commandments referenced were from the Decalogue, which he recognized, so he inquired, "Which ones?" Consequently, Jesus elucidated the path to salvation as delineated in the divine law, listing the commandments from the second tablet: the fifth, sixth, seventh, eighth, and ninth, and He emphasized the overarching directive to love one’s neighbor: You shall not murder, you shall not commit adultery, you shall not steal, you shall not bear false witness, you shall not wrong your neighbor, you shall honor your father and mother—in summation: You shall love your neighbor as yourself.
The young man, unaware of the vastness of God’s command (Psalm 119:96), and perceiving the fulfillment of the law merely in a superficial manner, believed he had already met this obligation: "Teacher, I have observed all these since my youth—what do I lack?" It is clear that the earnest young man did not claim to have kept the commandments against his conscience, yet it should be noted that his conscience, unrefined and unenlightened by the grace of Christ, did not accurately reflect the spiritual nature and worth of his actions. He was also distant from the Pharisaical self-inflation of false righteousness, believing that merely abstaining from grave sins and wrongdoings was insufficient for drawing near to God and entering His kingdom; he felt that a more noble, worthy action was required, one more fitting for the magnificence of God.
Passages read together with this verse.
Greek text, 8 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS