Luke 18:23Meaning & Commentary from the Church Fathers

Or else; I shall not hesitate to call this ruler covetous, for with this Christ reproaches him, but I say not that he was a tempter.

The law first forbids those things to which we are most prone, as adultery for instance, the incitement to which is within us, and of our nature; and murder, because rage is a great and savage monster. But theft and bearing false witness are sins which men seldom fall into. And besides, the former also are the more grievous sins, therefore He places theft and bearing false witness in the second place, as both less common, and of less weight than the other.

Now he thought to detect Christ in blaming the law of Moses, while He introduced His own commands. He went then to the Master, and calling Him good, says that he wishes to be taught by Him, for he sought to tempt Him. But He who takes the wise in their craftiness answers him fitly as follows, Why callest thou me good? there is none good, save God alone.

It may seem that the account given in Matthew is different, where it is said, “Why askest thou me of good?” which might apply better to the question which he asked, What good shall I do? (Matt. 10.) In this place he both calls Him good, and asks the question about good. It will be best then to understand both to have been said, Why callest thou me good? and, Why askest thou me of good? though the latter may rather be implied in the former.

Now we must not understand by thieves, only such as cut strips off hides, or commit robberies in the baths. But all such also as, when appointed leaders of legions, or installed governors of states or nations, are guilty of secret embezzlement, or violent and open exactions.

For when we despise the world, we must not imagine we have resigned any thing great, for the whole earth in comparison of the heaven is but a span long; therefore even should they who renounce it be lords of the whole earth, yet still it would be nothing worth in comparison of the kingdom of heaven.

The young man speaks false, for if he had fulfilled that which was afterwards placed among the commandments, Thou shalt love thy neighbour as thyself, how was it that when he heard, Go and sell all that thou hast, and give to the poor, he went away sorrowful?

That ruler tempting Him said, Good Master, he ought to have said, Good God. For although goodness exists in divinity and divinity in goodness, yet by adding Good Master, he uses good only in part, not in the whole. For God is good altogether, man partially.

The term "as" in this context functions as a declaration, signifying "truly." The word "having" refers to "possessing" or "disposing of," rather than "using." In this regard, "wealth" (χρήματα) is associated with the term "use" (χρῆσις), indicating that it should be utilized (χρῆσθαι) for essential purposes without reservation, and not stored away, as previously noted in the Gospel of Mark. Refer to the relevant chapter in the Gospel of Matthew.

When he says then, Good Master, what shall I do to inherit eternal life? it is the same as if he says, Thou art good; vouchsafe me then an answer to my question. I am learned in the Old Testament, but I see in Thee something far more excellent. For Thou makest no earthly promises, but preachest the kingdom of heaven. Tell me then, what shall I do to inherit eternal life? The Saviour then considering his meaning, because faith is the way to good works, passes over the question he asked, and leads him to the knowledge of faith; as if a man was to ask a physician, “What shall I eat?” and he was to shew him what ought to go before his food. And then He sends him to His Father, saying, Why callest thou me good? not that He was not good, for He was the good branch from the good tree, or the good Son of the good Father.

A certain ruler having heard our Lord say, that only those who would be like little children should enter the kingdom of heaven, entreats Him to explain to him not by parable but openly by what works he may merit to obtain eternal life.

A man approached the Lord who diligently adhered to God's commandments. Despite his high position as a chief ruler and considerable wealth from his youth, he earnestly sought to achieve the utmost spiritual excellence to secure eternal life. What more could be desired from one who approached the Lord? It appeared he might enter His kingdom differently than others, perhaps without the need for repentance. The disciples themselves were notably engaged in this matter, as indicated by their final inquiries. However, the Lord made it clear to them through two statements just how distant this young man's heart was from God's path.

Jesus Christ recognized within him a passionate and genuine yearning for a deeper virtue than mere adherence to the external requirements of the law, which left him unfulfilled. In response to his inquiry about what he was still lacking, the Lord gazed at the young man with love and said to him: ‘One thing you lack: go, sell all that you possess and give to the poor, and you will have treasure in heaven; and come and follow me, taking up the cross.’ Upon hearing this challenge, it became evident that the young man did not truly understand himself or fulfill the commandment of love towards God and his neighbor as required. While he outwardly dedicated himself to serving God and others diligently—a task that may seem simple—internally, he harbored an idol that sustained his spirit. He lacked the strength to forsake this idol for the sake of God and others, and he left the Lord in sorrow.

“If you obey all these commandments, you will enter the Kingdom of Heaven,” Christ replied, “but if you seek to be perfect, you lack one thing: go, sell your belongings, and give to the needy, and you will lay up treasure in heaven; then come and follow me” (Matthew 19:21). The details of how the affluent young man adhered to the commandments of the Old Testament are unclear; however, it is reasonable to infer that he interpreted them through the lens of the scribes and Pharisees of his time. His disappointment when prompted to relinquish his greed reveals that his riches had become an idol for him. Unable to let go, despite Christ's invitation to follow Him, he turned away. A conflict waged within him as he desired to achieve eternal life’s joy while still clinging to his idol, wealth.

This invitation immediately dismantled all his pride. He was bound to his riches and lacked the ability to let go of them. “When the young man heard this word, he departed sorrowfully, for, observes the evangelist, he had great wealth.”

The narrative surrounding the dialogue with the affluent young man and the disciples in Luke aligns seamlessly with the writings in Hebrews. Additionally, Luke’s account is in harmony with those presented in both Mark and Matthew, the latter of which offers a more comprehensive response from Peter. Reference can be made to Matthew 19:16-30 and Mark 10:17-31. The phrase “A certain one of those in authority” refers to an individual of prominence; in the Gospel of Matthew, this individual is described as a certain person (Matthew 19:16) and portrayed as a young man (Matthew 19:20). In the Gospel of Luke, this individual is identified as one of the rulers, possibly a leader of the synagogue, as seen in Matthew 9:13.

When the Lord gazed at the young man with compassion, examining his heart, He recognized many noble intentions within him that were unfortunately overshadowed by his greed. He did not conceal from him what he was lacking: “If you want to be perfect, go, sell your possessions - and all that you have - and give to the poor, and you will have treasure in heaven - and come, follow Me, taking up your cross.” According to St. John Chrysostom, this was not a command, but rather “advice and encouragement.” The ideals of true humility and celibacy are part of the evangelical counsels, which are required for those aspiring to attain the highest levels of perfection.