17. Why callest thou me good? I do not understand this correction in so refined a sense as is given by a good part of interpreters, as if Christ intended to suggest his Divinity; for they imagine that these words mean, “If thou perceivest in me nothing more exalted than human nature, thou falsely appliest to me the epithet good, which belongs to God alone. ” I do acknowledge that, strictly speaking, men and even angels do not deserve so honorable a title; because they have not a drop of goodness in themselves, but borrowed from God; and because in the former, goodness is only begun, and is not perfect. But Christ had no other intention than to maintain the truth of his doctrine; as if he had said, “Thou falsely callest me a good Master, unless thou acknowledgest that I have come from God.” The essence of his Godhead, therefore, is not here maintained, but the young man is directed to admit the truth of the doctrine. He had already felt some disposition to obey; but Christ wishes him to rise higher, that he may hear God speaking. For — as it is customary with men to make angels of those who are devils — they indiscriminately give the appellation of good teachers to those in whom they perceive nothing divine; but those modes of speaking are only profanations of the gifts of God. We need 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, whom the Papists have followed, as if Christ taught that, by beeping the law, we may merit eternal life On the contrary, Christ did not take into consideration what men can do, but replied to the question, What is the righteousness of works? or, What does the Law require? And certainly we ought to believe that God comprehended in his law the way of living holily and righteously, in which righteousness is included; for not without reason did Moses make this statement,
He that does these things shall live in them, (Leviticus 18:5;)
and again,
I call heaven and earth to witness that l have this day showed you life, (Deuteronomy 30:19.)
We have no right, therefore, to deny that the keeping of the law is righteousness, by which any man who kept the law perfectly — if there were such a man — 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 betake ourselves 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 to consist in works, and the second, in the free grace of Christ.
Hence we infer, that this reply of Christ is legal, because it was proper that the young man who inquired about the righteousness of works should first be taught that no man is accounted righteous before God unless he has fulfilled the law, (620) (which is impossible,) that, convinced of his weakness, he might betake himself to the assistance of faith. I acknowledge, therefore, that, as God has promised the reward of eternal life to those who keep his law, we ought to hold by this way, if the weakness of our flesh did not prevent; 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 be objected, that it is in vain to hold out to us the righteousness which is in the law, (Romans 10:5,) which no man will ever be able to reach, I reply, since it is the first part of instruction, by which we are led to the righteousness which 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 which the Papists have contrived in order 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 leave out of view the doctrine of the law, and attend chiefly to their pretended devotions, as they call them, 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 sacrifices, (622) (1 Samuel 15:22.) So then, while the Papists are employed in frivolous traditions, let every man 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."
(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.”
(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.”