Matthew 19:17Meaning & Commentary from the Church Fathers

I am not good; rather, no one is good, meaning none among humanity." Yet, through these words, He does not diminish the idea of goodness in people; instead, He distinguishes humanity's goodness from the divine goodness, which is why He concluded with, “There is only one God.” He did not specify, "My Father only," revealing that He did not make Himself known to the young man in this instance. In a similar manner, He referred to those individuals as evil when He remarked, “If you then, being evil, know how to give good gifts to your children” (Matthew 7:11). Here, His intent was not to label all of human nature as evil, but rather to refer to the individuals present—indicating a comparison between divine goodness and human goodness, thus adding, “How much more will your Father in heaven give good things to those who ask Him.” The question arises, why did Jesus Christ respond to the young man in such a way? Certainly, it was to gradually guide the young man toward perfection, to liberate him from superficial praise, to detach him from his attachment to worldly matters, and to draw him closer to God. He aimed to ignite a desire for eternal rewards within him and ultimately to impart the knowledge of the true goodness—the Source and foundation of all that is good—to whom alone honor is due. Similarly, when Christ states, “Do not be called teachers on earth” (Matthew 23:8), He does so with reference to Himself and to instruct on the fundamental beginning of all things.

The young man displayed significant earnestness in his inquiry to Jesus Christ. While some approached Jesus with the intent to test Him, and others sought Him for healing, this young man engaged Him to discuss matters of eternal life. The soil was rich and fertile, yet it was choked by a multitude of thorns. Observe his willingness to obey whatever Christ commanded. “What must I do,” inquiries the young man, “to inherit eternal life?” Here lies his readiness to adhere to the Master's guidance! Had the young man approached Jesus with a design to ensnare Him, the evangelist would have made that clear, as he does in other instances like the account of the lawyer. However, if the young man concealed his true motives, Christ would not have permitted him to do so; He would have confronted him, either directly or through implication, to prevent any notion that the young man had outsmarted Him or expressed discontent. Moreover, if he had approached Jesus with deceptive intentions, he would not have left in sorrow over what he had learned. None of the Pharisees had ever undergone such an emotional state; rather, they remained hardened against Jesus when confronted. This young man, however, departed sorrowful, a clear indication that his motives were not insidious—though perhaps not entirely pure; he desired eternal life but was consumed by a more powerful inclination.

In another instance, the Lord refers to humanity as good: ‘A good man out of the good treasure of his heart brings forth good things, and an evil man out of the evil treasure of his heart brings forth evil things’ (Matthew 12:35). However, the man in question was seeking eternal life, which is found in the awareness of God not as a figure of punishment, but as one bringing everlasting joy; he did not recognize who he was addressing, viewing Him merely as the Son of Man.

The essence of His question, ‘Why do you call Me good?’ conveys, ‘Why do you, perceiving this form, inquire about goodness and perceive Me merely as a teacher of good things? This is the appearance of the Son of Man, a tangible impression. This form will be revealed in judgment, affecting both the righteous and the unrighteous; for those who sin, seeing this form will not be a pleasant experience. There exists a vision of My form, in which, although I was in the likeness of humanity, I did not regard equality with God as something to cling to, but instead humbled Myself to accept it. Hence, the one God—Father, Son, and Holy Spirit—will reveal Himself solely for the joy that is eternal and unassailable for the righteous, that future joy expressed by the Psalmist: ‘One thing have I asked of the Lord, that only I seek, that I may abide in the house of the Lord all the days of my life, that I may behold the beauty of the Lord’ (Psalm 26:4).

Thus, God alone is good, as no one perceives Him through sorrow and lamentation, but rather through salvation and genuine joy. ‘If you perceive Me through this form, then I am good; but if you perceive only in another way, why do you ask Me about goodness, knowing you will be among those who see Him whom they pierced? That vision will be adverse for them as it will serve as their discipline.’ Through the examples I have provided, it becomes clear how the Lord's statement, ‘Why do you call Me good? No one is good but God alone,’ should be understood. It reflects the divine encounter in which we shall behold the immutable and invisible essence of God, promised only to the saints. The Apostle Paul describes this vision as ‘face to face’ (1 Cor. 13:12); the Apostle John states: ‘Let us be like Him, for we shall see Him as He is’ (1 John 3:2). This Scripture notes: ‘One thing I asked of the Lord: to behold the beauty of the Lord’; and the Lord assures us: ‘And I will love Him, and will appear to Him myself’ (John 14:21).

For His sake, let us purify our hearts through faith, that it may be said of us, ‘Blessed are the pure in heart, for they shall see God’ (Matthew 5:8). There is much more to be said of this vision; whoever directs their loving gaze towards it will discover it richly scattered throughout the Holy Scriptures. This singular vision is our highest good, for which we are called to act with intention. Yet this foretold vision of the Son of Man, when all the nations are gathered before Him, will not bode well for the wicked, destined for eternal flames, nor as the ultimate good for the righteous, who will be invited into the kingdom prepared for them since the dawn of creation.

To some, He will declare, ‘Go into everlasting fire,’ while to others, He will say, ‘Come, ye blessed of My Father, inherit the kingdom prepared for you’ (Matt. 25:34). Just as those destined for eternal damnation will find their fate secured, so too will the righteous enter into eternal life. But what, then, is eternal life but that which He states: ‘that they may know Thee, the only true God, and Jesus Christ whom Thou hast sent’ (John 17:3)—and not in that glory of which He speaks to the Father: ‘which I had with Thee before the world existed’ (John 17:5)? For then He will surrender the kingdom to God and the Father (1 Cor. 15:24), allowing the faithful servant to share in the joy of his Master (Matthew 25:23), while those whom God acknowledges will be sheltered beneath His glorious presence from the trials of humanity. Those who suffer from hearing the words, ‘A good man shall not fear a bad report’ (Psalm 111:7), if they are hidden in the refuge of the true faith within the Catholic Church, will remain safe from the ‘rebellions of men’ (Psalm 30:21), namely, from the slanders of heretics.

If there is any alternative explanation for the Lord's declaration that ‘Why do you call Me good? No one is good but God alone,’ it ought not to suggest that the goodness of the Father surpasses that of the Son, the Word through whom all things came into being. As long as this interpretation aligns with faithful doctrine, we remain unafraid to present not just one, but as many proofs as we can uncover. For the more effectively we refute heretics, the more avenues are opened to escape their deceptions.

The Lord said to a young man: If you wish to enter into life, keep the commandments. He did not specify ‘if you wish to enter into eternal life,’ but rather referred simply to ‘life,’ indicating that it is that very life which is eternal.

When the lawyer insisted that he had adhered strictly to the law, the lawgiver rejoiced over his claim, illustrating that previous praises were futile without genuine adherence. "If you desire to attain eternal life, observe the commandments." Hypocritical flatterers often label many as good; however, the Son recognizes only One who is truly good, having learned to do good from no one else. The rich man attempted to flatter the Son using this title, but the Son honored the Father genuinely, not to curry favor, but to bear witness to Him. The wealthy man attempted to assign the title of "good" to Jesus as if it were a borrowed term, akin to how men flatter each other. The Lord distanced Himself from this title to illustrate that His goodness stems from the nature and essence of His Father, not merely from His name. By stating, "One is good," He subsequently included the word “Father” to teach that the Father has a Son who is equally good. The rich man referred to the Lord as a good teacher, akin to other knowledgeable instructors. The Lord replied, "There is no one good except the Father" (as you suppose), underscoring the exclusivity of God's goodness. By speaking of "God," He clarified whom He meant and used "Father" to emphasize that God can only be called Father through the Son. Recognizing that some crafted numerous deities in the heavens, He affirmed, "There is only One good, the Father who is in heaven." There is not a multitude of gods, but rather one God from another, the Good from the Good. Christ is God in that He acknowledges the Father. When one hears of a good tree, it indicates that its fruit must also reflect that goodness. The lawyer approached Christ as seeking wisdom from the law, so Christ responded as though speaking from the law: "I am and there is no other apart from Me" (cf. Deut. 32:39). This line of reasoning parallels, "Hear, O Israel: The Lord your God, the Lord is one" (cf. Deut. 6:4). Recognizing that this man's heart had been entrenched in earthly matters, the Lord first astonished him, shaking off the dust of mundanity, and redirected his thoughts towards the heavenly realm. "No one," He stated, "is good except one who is in heaven." Instead of fixating on the earthly, He invited him to contemplate the One Good One he ardently loves.

While the Pharisees sought to ensnare the Lord with their inquiries, one approached to challenge Him and ascertain whether His teachings undermined the law. The Lord swiftly silenced this challenge, reiterating, "No one is good but One," followed by, "Are you not aware of the commandment?" Through this, He denounced the idea of another god, ensuring His name was not associated with falsehood, while presenting the life-giving commandments as present obligations. He thereby illustrated that the commandments could indeed be fulfilled, and by gazing lovingly (Mk. 10:21) upon him, He demonstrated how pleasing it is to Him when people faithfully adhere to the ancient commandments without exception. The Lord, however, took care to avoid the pitfall of hypocrisy, teaching that we ought to speak and listen to what is righteous. When the wealthy man might have claimed, "He has judged me unfavorably from the start and therefore has used this chance to dismiss me," the Lord's statement, "One is good," served as a preemptive clarification. If this assertion holds, then is He not good, seeing as He is referred to as the Son of the Good? "No one is good except for One." But, Lord, are You not good? "Only One is good," He responded, affirming His goodness. And does not Your advent signify the arrival of goodness? Yet He answered, "I did not come of My own accord" (cf. Jn. 7:28). Are not Your deeds good? "My Father," He articulated, "who remains in Me, performs these works" (cf. Jn. 14:10). Does not Your new teaching propagate goodness? "He who sent Me," He stated, "commanded Me regarding what to say and teach" (cf. Jn. 12:49). If Your coming, Your words, and Your actions originate from the Father, do You not derive goodness from the Good? The prophet also spoke concerning the Spirit, "Your good Spirit shall lead me" (Ps. 142:10). To the departing rich man, the Lord granted no pretext for him to leave, to ensure that his departure would not warrant criticism. Desiring to give a new commandment, the Lord reaffirmed the law and honored the Lord of the law, to prevent the rich man from alleging that Christ opposed the law and introduced a novel teaching about a strange God. The Lord demonstrated that even poverty had been previously esteemed by Him, given that "the angels carried him to Abraham's bosom" (cf. Luke 16:22). "Why do you call Me good?" With these words He presented an example of His humility to honor the Father, even though in other instances, He referred to Himself as good, declaring, "Your eye is evil, but I am good" (cf. Matt. 20:15), and "A good shepherd lays down his life for the sheep" (cf. Jn. 10:11). By asking, "Why do you call Me good?" (Matt. 19:17) - He effectively dismissed the underlying premise of the inquirer, who believed Christ was merely a teacher of Israel. Therefore, since the wealthy man perceived Christ as a mere mortal and referred to Him as good in a divine sense, Christ's inquiry "Why do you call Me good?" pointed to a deeper truth: If you indeed perceive Me as coming from above and as the Son of the Good, then you may call Me good; yet if you regard Me as earthly, then your designation of Me is misplaced. Had he referred to Christ as the Good God, and if Christ had rejected that title, it might have been fitting; but since he called Him teacher and not God, how could He dismiss this title, when He Himself declared, "A good shepherd lays down his life for the sheep" (cf. Jn. 10:11)? All teachers who have imparted holy teaching, and all righteous and honest individuals, are deemed good. "The Lord favors the good" (cf. Ps. 124:4), as Scripture says. Additionally, "He who sows good seed is the Son of Man, and the good seed represents the children of the kingdom" (cf. Matt. 13:37-38). How can the seed be good while the sower is corrupt? Or how did He reject the title of good in this context, while embracing divine authority and worship in other situations? All iniquity boldly infiltrates humanity through the sway of desire, leading the Lord to declare pride as unclean in the Lord's sight, for it taints man before God. He bestowed humility upon mankind as a measure of restraint, as He Himself, in humility, submitted to the will and law of His forebears.

This statement does not negate the goodness of humanity; rather, it clarifies the concept of goodness while also discouraging flattery and the acceptance of praise. God alone possesses goodness by nature, and only those who seek to emulate Him achieve goodness through their choices.

Therefore, these two names must both encompass the essence of God: the former relating to the three Hypostases—Father, Son, and Holy Spirit—and the latter denoting His various powers and actions. Thus, while we refer to God as triune in the first sense, in the latter respect, He is rightly recognized as Almighty. This prompts the question from those who wonder: Why does God, having fashioned humanity to be inclined toward laziness in good and complacency in evil, subsequently hold him accountable for his transgressions?

From the Lord's dialogue with the young man, we discern that two blessed states are set by Him for believers: the state of salvation and the state of Christian perfection. It is evident from His responses that the state of salvation is accessible to all Christians, while perfection is attainable only for those who willingly share their possessions with the needy and renounce worldly ties to follow Christ by taking up the cross, thereby committing themselves, with zeal and love, to endure the trials, humiliations, and tribulations that may come, echoing the true spirit of Christ, rejecting all rationalizations contrary to Christ and the cross.

Let us reflect on the conditions necessary for salvation, as this is a desired goal for all Christians. We previously noted that the Lord taught His sacred teachings to a Jew who had faith in the true God, hence He listed the commandments pertaining to one’s neighbor without addressing faith, which He has spoken of in other contexts. One must believe in God, both Creator and Redeemer, to seek salvation. ‘But this is eternal life,’ our Savior declared, ‘that they may know Thee, the only true God, and Jesus Christ whom Thou hast sent’ (John 17:3). ‘He that believes on the Son’ (of God) ‘has everlasting life: but he that believes not the Son shall not see life,’ meaning he will not attain salvation, ‘but the wrath of God abides on him’ (John 3:36).

It is essential for those seeking salvation to belong to the Holy Orthodox Church, the sole true Church, and to adhere to its teachings. The Lord compared one who disregards the Church to a Gentile, an outsider to God (see Matthew 18:17). As we recite the Creed, each of us professes belief in the One Holy and Apostolic Church, thereby acknowledging that outside this One Church, there is no other Church, nor are there multiple churches, despite various human groups claiming the name. It is crucial for those desiring salvation to be baptized in the heart of the Orthodox Church in the name of the Father, and of the Son, and of the Holy Spirit, as our Lord instructed: ‘Whoever believes and is baptized will be saved; but whoever does not believe will be condemned’ (Mark 16:16).

In the Greek language, the original language of the New Testament, the term ‘baptism’ (baptisma) explicitly means immersion. Thus, whenever the terms ‘baptism,’ ‘baptize,’ or ‘baptized’ are mentioned, the understanding is ‘immersion’ or ‘submersion.’ This is why immersing vessels in water, such as washing dishes, is termed baptism of vessels (see Mk. 7:8). Throughout history, the sacrament of Baptism was conducted through immersion for twelve centuries post-Christ’s Nativity; however, from the twelfth century onward, the West began using dousing instead of immersion, and later, some Western traditions adopted sprinkling.

It is necessary for those seeking salvation to repent of their sins and cleanse themselves through confession, as affirmed by Holy Scripture: ‘If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He, being faithful and just, will forgive us our sins and cleanse us from all unrighteousness’ (1 John 1:8-9). Through the sacrament of Penance, the purity gained at Baptism is preserved and renewed, affirming our union with Christ that was initiated in holy Baptism. ‘By the second Baptism you are baptized according to the sacrament of Christianity,’ the priest administering Penance reminds the penitent Christian, as commanded by the Holy Church. The practice of the sacrament of Penance has evolved in the West, and is often dismissed by Protestants.

Furthermore, it is essential for those wishing to be saved to participate in the Holy Sacraments of Christ, specifically the Most Holy Body and Blood of Christ. ‘Verily, verily,’ the Lord stated, ‘unless you eat the Flesh of the Son of Man and drink His Blood, you have no life in you’ (John 6:53-54). This great Sacrament, the transubstantiation of bread and wine into the Body and Blood of Christ, occurs through the invocation and sanctification of the Holy Spirit during the prayers of the Divine Liturgy. Without the Divine Liturgy performed by an Orthodox bishop or hierarch, the bread proposed cannot transform into the Body of Christ, nor can the wine become the Blood of Christ. Ancient liturgies are fundamentally similar, invoking the Holy Spirit for the transubstantiation and blessing the offered elements by the minister. In later times, the invocation of the Holy Spirit was removed from the Roman liturgy, and Protestants altogether abandoned the liturgy.

For those seeking salvation, it is first necessary to hold correct belief in God, belong to the Orthodox Church, be baptized, anointed, repent from sins to be cleansed, and receive the Holy Mysteries of Christ. Secondly, as the Lord instructed the young man, they must keep the commandments of God. The Lord emphasized the commandments that prohibit significant moral transgressions. He reiterated what Moses conveyed to ancient Israel: ‘Thou shalt not murder; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness,’ instructing also to honor father and mother, and finally commanding to love our neighbor as ourselves (Matthew 19:18-20).

Why did the Lord not mention loving God? Because love for God inherently manifests in love for one's neighbor, and one who nurtures love for their neighbor simultaneously cultivates a priceless spiritual treasure – love for God: ‘If we love one another,’ affirmed St. John the Theologian, ‘God abides in us, and His love is perfected in us’ (1 John 4:12). What does it mean to inherit salvation, to be saved? It signifies conforming oneself to the Redeemer, remaining in this union throughout one’s earthly journey, and post-death, owing to this connection with the Redeemer, being brought with the soul to the realms of blessed spirits, relishing in their holy joy while awaiting the general resurrection, which will unite the revived, incorruptible body with the soul, inheriting everlasting bliss.

Our Lord Jesus Christ is the Life and the Source of Life, and we partake in this life through faith in Christ’s teachings, Baptism in the name of the Father, the Son, and the Holy Spirit, and by the sealing of Baptism through the anointing with holy oil. The apostles’ practice of laying hands upon the newly baptized is now replaced by anointing with holy oil. The Apostles imparted the Holy Spirit to the new converts through their laying on of hands (cf. Acts 19:6). We sustain and enrich our connection to the Lord by continually repenting of our sins due to human frailty, through communion of His Body and Blood, and living in accordance with His divine commandments. One who neglects to live by God’s commandments, fails to continually seek healing through repentance, and does not maintain their relation to Christ by partaking of His Body and Blood, risks losing that connection, and cannot avoid losing salvation. ‘If you keep my commandments,’ the Lord told His disciples, ‘you will abide in my love. Whoever does not remain in Me will be cast out like a branch, and wither; such branches will be gathered, cast into the fire, and burned’ (John 15:10, 6).

For instance, when He sought to temper the arrogance of the Pharisees, as noted in Luke 14:1-6, He initially presented a man afflicted with dropsy and healed him. This healing of a physical ailment serves as a striking metaphor for challenging the inflated pride of the Pharisees.

After addressing the teacher and rebuking him, Jesus responded to his inquiry by stating, “If you want to enter into eternal life, keep the commandments.” From this, we can infer several important truths: first, the genuine longing for salvation is essential, and this desire must come from the heart, not as a burden: “if you want to.” Second, mere desire alone is insufficient; one must also adhere to God's commandments: “keep the commandments.” Third, it is clear that anyone who sincerely seeks salvation and observes God's commandments will indeed be saved: “If you want to enter into life, keep the commandments.” So, what was the young man's response to this?

He did not claim, ‘I am not good,’ but rather that no one among men is good. His words do not deny the existence of goodness in humanity but draw a distinction between human goodness and the goodness of God, hence the phrase: God alone. He avoided saying, ‘Only My Father,’ so that it would be clear He had not fully disclosed Himself to the young man. Earlier, He referred to mankind as evil when He said, If you, being evil (Matthew 7:11).

By addressing the unnecessary praise in the young man's inquiry, the Lord provides a straightforward answer: IF YOU DESIRE TO ENTER ETERNAL LIFE, you must OBEY THE COMMANDMENTS OF GOD. These commandments were established to guide humanity towards eternal life. Thus, our Saviour teaches us that salvation hinges on two key components: first, a heartfelt desire for salvation; if you will, for God does not compel anyone to be saved; second, adherence to the commandments. Simply wishing for salvation without obedience to God's commands will not attract the grace necessary for salvation. St. Philaret remarks that the Lord did not instruct us to merely keep the commandments, knowing that human nature, affected by sin since the fall, lacks the strength to do so. The thoughts of man's heart are evil from his youth (Genesis 8:21). Instead, He said, Keep the commandments; that is, do not neglect them, keep them in your view, and align your actions with them to the best of your understanding and ability. He did not say, Keep the commandments, and you will enter into everlasting life, for He recognized that no one can perfectly fulfill these commandments. However, He did say, If you wish to enter into eternal life, keep the commandments. In other words, those who aim for eternal life must begin and persist in following these commandments, knowing that this alone will not secure their success.

What should result from keeping the commandments? It entails a commitment to maintain them and strive to fulfill them, purging yourself of all impurities, both in body and spirit, and preparing yourself to receive God's grace. As you travel the path of the commandments, you may tire, stumble, and fall. Recognizing your limitations, humility should lead you to acknowledge your need for redemption from sins and divine assistance for good works. It is crucial to deeply appreciate the significance of Christ's merits and benefits—His suffering, death, resurrection—and to hold fast to Him with faith, hope, love, gratitude, and the commitment to follow His teachings and example. This is the very direction our Lord intends for us to follow through His commandments; after His initial guidance to keep the commandments, He provides an additional, perfect encouragement: follow Me.

Why did Jesus respond to the young man in this manner? Certainly, it was to guide him toward spiritual maturity, away from his attachments to worldly matters, and to draw him closer to God. Jesus aimed to detach him from flattery, instill a longing for eternal blessings, and ultimately teach him to recognize the One who is goodness itself and the ultimate Source of all that is good, deserving of exclusive honor (Chrysostom).

“Keep the commandments” refers to the divine laws given to humanity to help structure their lives and elevate them towards ever-increasing moral excellence, for “he that fulfill the law shall live by it” (Gal. 3:12, cf. Rom. 2:13).