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To attain to this should be the aim of every rational being. In quest of it we should be willing to do anything and to sacrifice anything. "Who will show us any good?"

I. CHRIST IS THE IMPERSONATION OF PERFECT GOODNESS.

1. The ruler, in a sense, discerned this.

(1) He addressed him as "good Master" (cf. Mark 10:17; Luke 18:18). He also evinced his veneration by "kneeling," as stated in Mark.

(2) He sought to Jesus for instruction as to how he might attain to "eternal life," viz. by finding that perfect goodness of which eternal life is the reward. His question was, in effect, "How may I become like thee?" Note: What the young man calls "eternal life," Christ calls "life," for eternal life is the only true life. Without this, "in the midst of life we are in death."

2. But he discerned it falsely.

(1) He did not recognize the Divinity of Christ. Hence the question, "Why askest thou me concerning that which is good?" Suppose an emphasis on the word thou. So he proceeds, "One there is who is good;" equivalent to "None is good save One, even God" (Mark 10:18; Luke 18:19).

(2) The rebuke here is for ascribing goodness to Christ without discerning his Divinity as its source. The title is not inapplicable, for our Lord calls himself the "good Shepherd" (John 10:11). The fault was that it was improperly applied.

(3) The teaching, then, is that it is vain to seek goodness apart from God. He alone is good. essentially, originally, everlastingly. "God" is "good." Therefore we should transfer to God all praise which is given to us. All crowns must lie before his throne (see James 1:17).

II. THE LAW OF GOD IS THE RULE OF GOODNESS.

1. This is expressed in the instruction of Christ.

(1) "If thou wouldest enter into life, keep the commandments." This is not irony, but sober truth. To keep the commandments from a principle of loving faith is undoubtedly the way to eternal life. Those who are justified by faith must keep the commandments before they can enter into life and be finally saved.

(2) Keeping the commandments must, however, include faith in Jesus Christ (see 1 John 3:23). Moses gave it amongst his commandments that we should hear the great Prophet to be raised up like unto him.

2. The ruler observed the commandments in the letter.

(1) The inquiry "Which?" was probably occasioned by the confusion introduced by the scribes, who mixed up the traditions of the elders with the precepts of Moses; and who magnified the ritual observances so as to neglect the moral rules - the "weightier matters of the Law," justice, mercy, and charity.

(2) The answer put the moral law in the foremost place. The particular commandments which our Lord selects are but adduced as instances of moral, in opposition to ritual, obedience. Nor does he cite the commandments in their order, probably to show, as the Jews themselves express it, "that there is neither first nor last in the Law" - that every precept is so perfect that it matters not whether it be taken first or last. He mentions only the duties of the second table, summing them up, however, with the precept from Leviticus 19:18, for the love of God can only be made manifest by love to our neighbour (cf. 1 John 4:20, 21). "Our light burns in love to God, but it shines in love to our neighbour" (Henry).

(3) "All these things have I observed" (cf. Philippians 3:6).

3. He failed to keep them in the spirit.

(1) "What lack I yet?" He was convinced that he yet needed something. He had too much of that boasting which is excluded by the law of faith, and which excludes from justification (Luke 18:11, 14; Romans 3:27).

(2) The Lord soon discovered to him the covetousness and earthliness of his heart. He found how he over-estimated his obedience when he was unwilling to part with his possessions for the benefit of the poor, and preferred earthly to heavenly treasure. Note: Worldly men prefer heaven to hell; Christians prefer heaven to earth.

(3) We cannot become perfect without becoming spiritual So a man may be free from gross sin, yet come short of the life of grace and glory.

III. THE GOSPEL OF CHRIST IS THE WAY OF GOODNESS.

1. It promises eternal life in Christ. "Thou shalt have treasure in heaven: and come, follow me."

(1) In the school of Christ we learn the doctrine of justification by faith in his sufficient atonement.

(2) The connection with that atonement of the work of the Holy Spirit in the heart.

(3) His teaching, moreover, shows us the connection between faith and obedience unto the fulfilling of the Law.

2. But it exacts an absolute submission.

(1) "Sell all." This was literally required in the case of the ruler. Christ did not lighten his cross, because "he loved him." Note: This reason should sustain us under our crosses.

(2) Virtually we have to sell all. We must be willing to part with everything that may hinder our salvation.

3. Those who refuse submission accept sorrow.

(1) "He went away sorrowful." What an opportunity he missed! The offer to him was to become one of Christ's more intimate disciples; to be specially trained by him in the knowledge of spiritual things, and to preach his gospel (cf. Matthew 4:19; Matthew 8:22; Matthew 9:9; Mark 2:14; Mark 10:21).

(2) Many are ruined by the sin they commit with reluctance. What would be the ruler's sorrow in the sequel to find his wealth gone and eternal life along with it! Mariners act prudently when, to save their lives, they throw overboard rich bales of silk and precious things. - J.A.M.

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KJV: And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?

WEB: Behold, one came to him and said, "Good teacher, what good thing shall I do, that I may have eternal life?"