John Calvin Commentary Matthew 19:17

"And he said unto him, Why askest thou me concerning that which is good? One there is who is good: but if thou wouldest enter into life, keep the commandments." — Matthew 19:17 (ASV)

Why callest thou me good? I do not understand this correction in so refined a sense as many interpreters give it, as if Christ intended to suggest His divinity. They imagine that these words mean, “If you perceive in me nothing more exalted than human nature, you falsely apply to me the epithet good, which belongs to God alone.”

I acknowledge that, strictly speaking, men and even angels do not deserve so honorable a title. This is because they do not have a drop of goodness in themselves but borrow it from God, and because in humans, goodness is only begun and is not perfect.

But Christ's only intention was to maintain the truth of His doctrine, as if He had said, “You falsely call me a good Master unless you acknowledge that I have come from God.” Therefore, the essence of His Godhead is not maintained here; instead, the young man is directed to admit the truth of the doctrine.

The young man had already shown some inclination to obey, but Christ wants him to rise higher so that he may hear God speaking.

For—as it is customary for people to make angels of those who are devils—they indiscriminately give the title of good teachers to those in whom they perceive nothing divine. However, these ways of speaking are only profanations of the gifts of God. We should not wonder, therefore, if Christ, in order to maintain the authority of His doctrine, directs the young man to God.

Keep the commandments. This passage was erroneously interpreted by some of the ancients, an interpretation the Papists have followed, as if Christ taught that by keeping the law, we may merit eternal life. On the contrary, Christ did not take into consideration what humans can do, but replied to the question: What is the righteousness of works? or, What does the Law require? And certainly we should believe that God comprehended in His law the way of living holily and righteously, in which righteousness is included; for Moses did not make this statement without reason: He that does these things shall live in them (Leviticus 18:5); and again, I call heaven and earth to witness that I have this day showed you life (Deuteronomy 30:19).

Therefore, we have no right to deny that keeping the law is righteousness, by which anyone who kept the law perfectly—if there were such a person—would obtain life for himself. But as we are all destitute of the glory of God (Romans 3:23), nothing but cursing will be found in the law; and nothing remains for us but to turn to the undeserved gift of righteousness. And therefore Paul lays down a twofold righteousness: the righteousness of the law (Romans 10:5), and the righteousness of faith (Romans 10:6). He makes the first consist in works, and the second in the free grace of Christ.

From this we infer that Christ's reply is legal, because it was proper that the young man who inquired about the righteousness of works should first be taught that no one is accounted righteous before God unless he has fulfilled the law⁶²⁰ (which is impossible), so that, convinced of his weakness, he might turn to the assistance of faith.

Therefore, I acknowledge that, as God has promised the reward of eternal life to those who keep His law, we ought to hold to this way, if the weakness of our flesh did not prevent us. But Scripture teaches us that it is through our own fault that it becomes necessary for us to receive as a gift what we cannot obtain by works.

If it is objected that it is in vain to hold out to us the righteousness which is in the law (Romans 10:5), which no one will ever be able to reach, I reply that since it is the first part of instruction by which we are led to the righteousness that is obtained by prayer, it is far from being superfluous. And therefore, when Paul says that the doers of the law are justified (Romans 2:13), he excludes all from the righteousness of the law.

This passage sets aside all the inventions that the Papists have contrived to obtain salvation. For not only are they mistaken in wishing to lay God under obligation to them by their good works, to bestow salvation as a debt; but when they apply themselves to do what is right, they overlook the doctrine of the law and attend chiefly to their pretended devotions, as they call them. It is not that they openly reject the law of God, but that they greatly prefer human traditions.⁶²¹ But what does Christ say? That the only worship of which God approves is that which He has prescribed, because obedience is better to Him than all sacrifices⁶²² (1 Samuel 15:22). So then, while the Papists are employed in frivolous traditions, let everyone who endeavors to regulate his life by obedience to Christ direct his whole attention to keep the commandments of the law.

⁶²⁰ “Sinon qu'il ait accompli toute la loy de poinct en poinct;” — “unless he has fulfilled all the law in every point.";” — “unless he has fulfilled all the law in every point."

⁶²¹ “D’autant qu’ils font bien plus grand cas de leurs traditions humaines, que des commandemens de Dieu;” — “because they set far higher value on their human traditions than on the commandments of God.”;” — “because they set far higher value on their human traditions than on the commandments of God.”

⁶²² “Pource qu’il estime plus obeissance que tous les sacrifices du monde;” — “because he esteems obedience more than all the sacrifices in the world.”;” — “because he esteems obedience more than all the sacrifices in the world.”