Matthew 19:21Meaning & Commentary from the Church Fathers

Therefore, before He discusses achievements and effort, He first extends the promise of a reward: “if thou wilt be perfect,” followed by the instruction to “sell thy possessions and give to the poor.” Again, He returns to the promise: “Have treasure in heaven, and follow me,” emphasizing that following Jesus is a tremendous reward, along with the treasure in heaven. Since the matter concerns wealth, the Savior instructs the young man to relinquish all, revealing that He not only does not deprive him of his riches but bestows upon him even greater wealth—riches far surpassing those he is asked to give up, as the heavens exceed the earth, and more still. This treasure signifies an abundant reward, the sole treasure that cannot be taken away, offered to the young man as much as is humanly possible. Hence, it is insufficient merely to disregard wealth; one must actively support the needy and, most significantly, follow Christ—meaning to obey His commands and be ready to endure suffering and even to face death. “If any man will come after me,” He declares, “let him deny himself, and take up his cross, and follow me” (Luke 9:23). Undoubtedly, the call to sacrifice one’s life is more arduous than the call to abandon one’s wealth, yet the fulfillment of the latter greatly aids in pursuing the former.

He did not instruct: "give to the needy," but rather "give everything and become destitute." Furthermore, because some individuals, despite their compassion, live in a state of spiritual impurity, Christ invites them by saying, "and come and follow me," which signifies the necessity of embodying all other virtues as well.

*****

See Matthew 19:29.

“Unless,” He states, “you demonstrate good works before Me, your Judge, you shall not receive eternal life. From this point forward,” He continues, “you will require different provisions” (cf. Matt. 5:16). Thus, He fulfills the absence of the old law with the new, declaring, “I have come not to abolish, but to fulfill it” (cf. Matt. 5:17). While the law blesses by proclaiming, “You shall inherit land and wealth,” His command to pursue other needs from this point exemplifies His fulfillment of the law. Understand that the Giver of wealth and the Preserver of it, that it might not be taken by thieves, are one and the same. The former provides earthly treasures while the latter establishes a treasury in heaven. In this way, the law granted material goods while the Lord bestowed spiritual riches, with each fulfilling their roles appropriately. Earthly possessions may be acquired by those who are willing to act against their own inheritance, yet divine gifts belong to those who lay down their lives. God conferred material wealth upon the patriarchs to inspire the Jewish people to emulate their righteous ancestors and care for the needy. However, many of the descendants focused on the wealth rather than the virtue of their forebears, while the Gentiles turned toward truth rather than riches. The Lord instructed him, “Do these things, and you will live.” Yet when He added, “You will require different provisions from now on,” He clarified that His coming was neither empty nor without purpose. The incompleteness of the old covenant does not necessitate a recognition of a differing deity. If the Pharisee had falsely claimed, “I have fulfilled this,” who could have stopped him from additionally asserting, “I do this also”? A dishonest individual typically shows no restraint against deceit. But would he not feel even a hint of apprehension before those aware of his failure to perform those actions, especially if he lacked the humility to admit, “I do this as well”?

There is indeed one crucial element that endures eternally: the goodness that transcends the law, which it cannot offer or contain and is exclusive to those who possess life within themselves. Yet, despite having religiously adhered to the law from a young age, the young man could not attain this singular, vital aspect—the eternal life he longed for, which the Savior possessed. He left, sorrowful, because he found this commandment of life overwhelmingly difficult to obey. In truth, he did not truly desire life, as he claimed; rather, he sought to bolster his own reputation for piety. He was distracted by many concerns yet lacked the fortitude to truly enhance the essence of life. Just as Martha, concerned with many tasks, was confused in her service and reproached her sister for sitting and listening at His feet, the Lord told her: "You are anxious and troubled about many things... But Mary has chosen the good portion, which will not be taken away from her" (Luke 10:41). Similarly, the Lord directed the young man away from unnecessary complexities, urging him toward the singular focus on the grace that offers eternal life. What, then, led the young man to withdraw without justification, abandoning his hopes and aspirations? "Sell your possessions" (Matthew 19:21). What does this command entail? It is not merely a call to dispose of his material wealth, as some might hastily interpret. Rather, it is an invitation to release false beliefs about wealth from his soul, to rid himself of greed and desire, and to remove the thorns of life that choke the Word's seed. It is insignificant to be devoid of anything when it pertains to (eternal) life; otherwise, one would have nothing at all, reduced to walking naked and begging for daily sustenance. Those unaware of God and His righteousness often consider themselves blessed despite their lack of material possessions, but true wealth comes from a rich relationship with God. Renouncing riches and offering to the needy is not a new concept; many have done this prior to the Savior's coming. Some did so to pursue knowledge or for vanity, such as Anaxagoras, Democritus, and Crates. What, then, constitutes the novel command that the Savior imparts? What is it that He demands that the ancients lacked for their salvation? How does the new creation differ? The Son of God articulates this, commanding not simply the external renunciation others practiced, but rather an inner transformation. He commands the unveiling of the soul's disposition, urging one to identify and purge passions from the heart. This obedience is fitting for a believer and aligns with the teachings of the Savior. Those in ancient times who dismissed external possessions may have abandoned them, yet their inner passions flourished, leading to pride and disdain for others, believing themselves to be superior. Would the Savior truly advise seekers of eternal life to engage in actions detrimental to the life He promises? Even if He did, a person who relinquished material possessions could still harbor greed and desire for them, leading to spiritual distress. To lose the essentials of life without being disheartened is improbable, and parting with treasured belongings while coveting them would only result in torment.

Perfection undoubtedly has various levels. In this context, the notion of "perfect" contrasts it with imperfection. The law is flawed; Christ embodies perfection. The Savior states, "If you wish to be perfect..." implying that the law is inadequate. Salvation is divine work yet must also be pursued and owned by humanity. The metaphor of the pearl from the Gospel conveys that true life cannot be purchased or attained through righteous deeds alone; it is a gift of the Savior's grace. With "life," the term used here resonates with the concept of eternal life. The young man forsook the efforts spent fulfilling the law, because such fulfillment without Christ is ultimately futile.

Wealth possessed by people is ultimately transient and worthless; true treasure lies in a soul cleansed from passions—naked and pure—able to hear the Savior’s call: "Come, follow me..." (Mark 19:21). For He is the way for those with pure hearts. The grace of God cannot enter an impure soul; thus, those burdened with worldly desires remain unclean. A person who views possessions, such as gold, silver, and property, as gifts from God and uses their wealth for the benefit of others, serving God, can rightfully claim to own rather than be enslaved by material goods. Through good deeds, if he loses such possessions, he should part with them peacefully, remaining indifferent to their absence, as he was to their possession. Such a person is praised by the Lord, regarded as blessed and acknowledged as poor in spirit (Mt. 5:3), worthy to inherit the kingdom of heaven.

A beggar in spirit embodies the true essence of poverty; conversely, one who lacks from a worldly standpoint but is rich in passions does not embody true poverty. It is not to those who are materially poor but rich in spiritual wealth that the Savior speaks when He says: "Separate your soul from the foreign riches that have accumulated within you, such that, remaining pure in heart, you may behold God," equating to "Enter the Kingdom of God" (Matthew 19:24). How can one shed the worldly riches built up within the soul? "Sell it" (Matt. 19:21; Mark 10:21; Luke 18:22). What does this truly imply? Is it converting possessions to money? Swapping one form of wealth for another? Not at all. Instead, it demands replacing the inner wealth with divine and eternal life that comes from God. Experience joy in God's commandments, as adherence leads to rewards and everlasting glory, happiness, and life. In doing so, you will genuinely part with excess and restore what leads to salvation. Let those in need possess worldly wealth; you shall acquire spiritual riches, securing eternal treasure. Who among the wealthy will find salvation?

The carnal self cannot pursue the way of Christ, as Blessed Paul affirmed: "For flesh and blood cannot inherit the kingdom of God, nor does corruption inherit incorruption" (1 Cor. 15:50); and again, "put off the old man, who is consumed by lusts," and then you may don the new, renewed in the knowledge of the image of Him who created him (see Eph. 4:22, 24); and further: "the wisdom of the flesh is enmity against God; for the law of God cannot be obeyed by the flesh" (Rom. 8:7). However, you, beloved, if you cherish a pure heart and the spiritual wisdom you have spoken of, hold fast to the commandments of the Lord, as our Savior expressed: "If you wish to enter into life, keep the commandments" (Matthew 19:17), out of love for Him who provided them, not out of fear or expectation of reward. We experience the hidden sweetness found in truth, not simply through righteous actions, but when our hearts are deeply moved by the love of truth; and we fall into sin, not merely when we commit wrongdoings, but when we fail to abhor it and seek repentance. I assert that neither the ancients nor those of more recent times, who have not adhered to the commandments, have achieved purity or been granted spiritual insight; indeed, I believe that anyone who has not kept the commandments and has not followed in the footsteps of the blessed apostles is unworthy of the title 'saint.'

They are guided by the Spirit of God and are numbered among His children (Romans 8:14), having formed themselves into the likeness of the heavenly Man, the second Adam, the God-Man (1 Corinthians 15:47-49). It is not mere letters or superficial comprehension of the Scriptures that demonstrate their status as God's children, but rather the Holy Spirit Himself, who fills them and becomes one with their spirit (Romans 8:16). If they are children, then they are also heirs: true heirs of God and co-heirs with Christ (Romans 8:17). How can such honor arise for a humble, fallen being? It is through the living faith in Christ, our Creator and Redeemer, which empowers God's elect not only to recognize the Redeemer in their hearts but also to proclaim Him through their actions, by forsaking the world, accepting their cross—comprising both voluntary and involuntary afflictions—and performing the will of God, which is good, pleasing, and perfect (Romans 12:2). For the Apostle says to all followers of Christ’s path, "If we suffer with Him, we shall also be glorified with Him" (Romans 8:17). St. Paul contrasts the eternal, heavenly glory awaiting those who endure for Christ, with the temporary hardships through which it is attained, stating, "I consider that our present sufferings are not worth comparing with the glory that will be revealed in us" (Romans 8:18). These hardships hold no real weight! Our Almighty and All-Blessed Creator has infused such spiritual comfort into the suffering that trials for Christ's sake transform into a source of joy. The Great Martyr Eustratius proclaimed in his final prayer, "These bodily afflictions are a source of joy to Thy servants." Similarly, the sorrows experienced by monks possess this same trait: amid their depths lies a wellspring of spiritual delight and joy, a foretaste of eternal bliss. The cross serves as a weapon of triumph, an exalted emblem of Christianity: "But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world" (Galatians 6:14).

I am not merely robbing you of your wealth; instead, I present the opportunity to trade this fleeting and mortal item for something imperishable, eternal, and heavenly, which cannot be taken from you. This you will acquire if you give the temporal, earthly element to those in need. I do not impose this extraordinary requirement on everyone, as not all can commit to a life of poverty and devotion; however, since you aspire to perfection, you are capable of it, and thus you must embrace this challenge. You will not only gain eternal life, but you will achieve true perfection, for I have come that they may have life, and have it abundantly (John 10:10). To help you overcome any grief from relinquishing your earthly wealth, COME to Me and follow Me, taking up your cross. I will empower you and provide support, you will look to My example in everything, and you will be a faithful disciple of Mine. ‘With the phrase if you will, the Savior also highlighted the free will of the soul engaging with Him,’ writes St. Clement of Alexandria. It is inherent to mankind, as beings of free will, to choose, while it is God’s nature, as Sovereign, to give; however, He only gives to those who genuinely desire, long for, and seek, so that salvation might become a work of our own... Thus, if you are willing, rather than deluding yourself, grasp that which you lack—such goodness as the Law cannot provide, reserved for those who live by faith. ‘So, young man, is it truly possible not to wish for perfection? Can one not desire to follow Christ,’ reflects Philaret, Metropolitan of Moscow, ‘especially when He Himself invites us to do so?’

This concept of perfection is not grounded in the complete standard of God but is instead relative to our current capabilities, the circumstances of our earthly existence, and our lives in this world. This represents a type of perfection attainable on earth; contrasted with the infinite perfection discussed by the Lord during the Sermon on the Mount, it constitutes but a fraction—one among the countless facets of the limitless journey. It can now be understood that, while all Christians endlessly aspire towards absolute and boundless perfection, not all are able to traverse the entirety of the path available in this lifetime. Some among them may ascend to a life akin to that of angels, existing on earth as if in heaven, achieving all that is possible, while others may scarcely begin the journey toward perfection. The phrase 'If you want to be perfect' is to be interpreted as meaning: 'if you desire to attain the level of perfection that is accessible to you in this life.'

note on Matthew 6:20). Jesus instructs the young man to relinquish his earthly riches, revealing that He does not merely strip him of his wealth but instead offers a greater treasure, one that far surpasses what he is asked to give — a reward so abundant that it cannot be taken by any force and is presented in the most relatable way possible. Thus, it is insufficient to merely disdain wealth; it must be utilized for the welfare of the poor and, crucially, one must also follow Christ, which includes adhering to His commands and being prepared to endure hardship and even death (Zlat.). The directive concerning the sharing of possessions with the needy is presented conditionally: "if thou wilt be perfect." This concept, similar to the discourse on celibacy, reflects the understanding that not everyone can accept this teaching: "not all can contain this word. Whoever can contain it, let him contain it" (Matthew 19:11, 12).