John Gill Bible Commentary

And he said unto him,.... By way of reply, first taking notice of, and questioning him about, the epithet he gave him: why callest thou me good? not that he denied that he was so; for he was good, both as God and man, in his divine and human natures; in all his offices, and the execution of them; he was goodness itself, and did good, and nothing else but good. But the reason of the question is, because this young man considered him only as a mere man, and gave him this character as such; and which, in comparison of God, the fountain of all goodness, agrees with no mere man: wherefore our Lord's view is, by his own language; and from his own words, to instruct him in the knowledge of his proper deity. Some copies read, "why dost thou ask me concerning good". And so the Vulgate Latin, and the Ethiopic versions, and Munster's Hebrew Gospel read; but the Syriac, Arabic, and Persic versions, read as we do, and this the answer of Christ requires. There is none good but one, that is God; who is originally, essentially, independently, infinitely, and immutably good, and the author and source of all goodness; which cannot be said of any mere creature. This is to be understood of God considered essentially, and not personally; or it is to be understood, not of the person of the Father, to the exclusion of the Son, or Spirit: who are one God with the Father, and equally good in nature as he. Nor does this contradict and deny that there are good angels, who have continued in that goodness in which they were created; or that there are good men, made so by the grace of God; but that none are absolutely and perfectly good, but God. What Christ here says of God, the (b) Jews say of the law of Moses, whose praise they can never enough extol; "there is nothing good but the law". The law is good indeed; but the author of it must be allowed to be infinitely more so. Christ next directly answers to the question, but if thou wilt enter into life: eternal life, which is in the question, and which being sometimes expressed by a house, a city, and kingdom, by mansions, and everlasting habitations, enjoyment of it is fitly signified by entering into it; which, if our Lord suggests, he had a desire of having a right to by doing any good thing himself, he must keep the commandments; that is, perfectly: he must do not only one good thing, but all the good things the law requires; he must not be deficient in any single action, in anyone work of the law, either as to matter, or manner of performance; everything must be done, and that just as the Lord in his law has commanded it. Our Lord answers according to the tenor of the covenant of works, under which this man was; and according to the law of God, which requires perfect obedience to it, as a righteousness, and a title to life; and in case of the least failure, curses and condemns to everlasting death; see Deu 6:25. This Christ said, in order to show, that it is impossible to enter into, or obtain eternal life by the works of the law, since no man can perfectly keep it; and to unhinge this man from off the legal foundation on which he was, that he might drop all his dependencies on doing good things, and come to him for righteousness and life. (b) T. Hieroa. Roshhashanah, fol. 59. 1. Tzeror Hammor, fol. 151. 2.