Luke 18:19

“…and if the Son on coming, glorified not Himself but the Father, saying to one who came to Him, ‘Why callest thou Me good? none is good save One, that is, God;’ and to one who asked, what was the great commandment in the Law, answering, ‘Hear, O Israel, the Lord our God is One Lord;’ and saying to the multitudes, ‘I…” — editor's note: Luke xviii. 19, and vid. Basil. Ep. 236, 1.

“For, “None is good save God only.”” — editor's note: S. Luke xviii. 19.

“…good in themselves, yet if we take into consideration the goodness of God, none of them will be called good, as the Lord says: “None is good save God alone”?” — editor's note: S. Luke xviii. 19.

“And therefore also the Saviour Himself rightly says in the Gospel, “There is none good save one only, God the Father,” that by such an expression it may be understood that the Son is not of a different goodness, but of that only which exists in the Father, of whom He is rightly…” — editor's note: [Luke xviii. 19.]

“…the interposition of a number of subjects, he joins them again in giving the story of the rich man, to whom the word is addressed, “Sell all that thou hast,” which individual’s case is related here by the other two evangelists, but still in the succession which is followed by all the narratives alike.” — editor's note: Luke xviii. 18–30.

“For the Lord Jesus, lest He should be understood as man only by him who said, “Good Master,” as addressing a man, does not therefore say, There is none good, save the Father alone; but, “None is good, save one, that is, God.”” — editor's note: Luke xviii. 18, 19

““None is good but God only.”” — editor's note: Luke xviii. 19.

“There is none good but one, that is, God.”” — editor's note: Matt. xix. 16, 17; Luke xviii. 18, 19. [The citation agrees more exactly with Mark x. 18. In Matthew, according to the best mss. authorities, and also the…

“So we understand these words to be said of the nature, “who alone hath immortality” and “to God only wise,” and “none is good save one, that is God,” for here “one” means the same as alone.” — editor's note: Luke xviii. 19.

““But,” say they, “God is ‘good,’ and ‘most good,’ and ‘pitiful-hearted,’ and ‘a pitier,’ and ‘abundant in pitiful-heartedness,’ which He holds ‘dearer than all sacrifice,’ ‘not thinking the sinner’s death of so much worth as his repentance’, ‘a Saviour of all men, most of all of believers.’” — editor's note: See Matt. xix. 17; Mark x. 18; Luke xviii. 19.

“That rich man did go his way who had not “received” the precept of dividing his substance to the needy, and was abandoned by the Lord to his own opinion.” — editor's note: See Matt. xix. 16–26; Mark x. 17–27; Luke xviii. 18–27.

“There is, He says, “none but one.”” — editor's note: Luke xviii. 19.

“In chap. xviii. 19 he added the words ὁ πατήρ, and in ver. 20 altered οἶδας, thou knowest, into the first person.” — the author cites it

“None is good save One, even God.” — editor's note: St. Luke xviii. 19.

“None is good, save one, God.” — editor's note: St. Mark x. 18 (cf. St. Matt. xix. 17, St. Luke xviii. 19). The Greek is οὐδεὶς ἀγαθὸς, εἰ μὴ εἷς ὁ θεός, ‘save one, even God’ (R.V.). The application of this…

“XIII. The eighth passage is, That they may know Thee, the only true God, and Jesus Christ Whom Thou hast sent; and There is none good save one, that is, God.” — editor's note: Luke xviii. 19.

“He says that this (one) alone is good, and that what is spoken by the Saviour is declared concerning this (one): “Why do you say that am good?” — editor's note: Matt. xix. 17; Mark x. 18; Luke xviii. 19.

“And He has, he says, been liberated from the nature of the Good One likewise, in order that He may be a Mediator, as Paul states, and as Himself acknowledges: “Why call ye me good? there is one good.”” — editor's note: Matt. xix. 17; Mark x. 18; Luke xviii. 19.

A certain ruler having heard our Lord say, that only those who would be like little children should enter the kingdom of heaven, entreats Him to explain to him not by parable but openly by what works he may merit to…

That ruler tempting Him said, Good Master, he ought to have said, Good God. For although goodness exists in divinity and divinity in goodness, yet by adding Good Master, he uses good only in part, not in the whole.…

Now he thought to detect Christ in blaming the law of Moses, while He introduced His own commands. He went then to the Master, and calling Him good, says that he wishes to be taught by Him, for he sought to tempt…

He does not deny that He is good, but points to God. None is good then except he be full of goodness. But should it strike any one that it is said, none is good, let this also strike him, save God, and if the Son is…

Or else; I shall not hesitate to call this ruler covetous, for with this Christ reproaches him, but I say not that he was a tempter.

When he says then, Good Master, what shall I do to inherit eternal life? it is the same as if he says, Thou art good; vouchsafe me then an answer to my question. I am learned in the Old Testament, but I see in Thee…

It may seem that the account given in Matthew is different, where it is said, “Why askest thou me of good?” which might apply better to the question which he asked, What good shall I do? (Matt. 10.) In this place he…

After instructing him in the knowledge of the faith, He adds, Thou knowest the commandments. As though He said, Know God first, and then will it be time to seek what thou askest.

But the ruler expected to hear Christ say, Forsake the commandments of Moses, and listen to Mine. Whereas He sends him to the former; as it follows, Thou shalt not kill, Thou shalt not commit adultery.

The law first forbids those things to which we are most prone, as adultery for instance, the incitement to which is within us, and of our nature; and murder, because rage is a great and savage monster. But theft and…

Now we must not understand by thieves, only such as cut strips off hides, or commit robberies in the baths. But all such also as, when appointed leaders of legions, or installed governors of states or nations, are…

But you may observe that these commandments consist in not doing certain things; that if thou hast not committed adultery, thou art chaste; if thou stealest not, honestly disposed; if thou bearest not false witness,…

Because sin against parents, although a great crime, very rarely happens, He places it last of all, Honour thy father and mother.

Honour is concerned not only with paying respect, but also with giving bountifully. For it is honouring to reward deserts. Feed thy father, feed thy mother, and when thou hast fed them thou hast not requited all the…

The young man speaks false, for if he had fulfilled that which was afterwards placed among the commandments, Thou shalt love thy neighbour as thyself, how was it that when he heard, Go and sell all that thou hast,…

Or we must not think him to have lied, but to have avowed that he had lived honestly, that is, at least in outward things, else Mark could never have said, And Jesus seeing him, loved him. (Mark. 10:21.)

Our Lord next declares, that though a man has kept the old covenant, he is not perfect, since he lacks to follow Christ. Thou yet lackest one thing, Sell all that thou hast, &c. As if He says, Thou askest how to…

For when we despise the world, we must not imagine we have resigned any thing great, for the whole earth in comparison of the heaven is but a span long; therefore even should they who renounce it be lords of the…

Whoever then wishes to be perfect must sell all that he hath, not a part only, as Ananias and Sapphira did, but the whole.

Hence when he says, All that thou hast, He inculcates the most complete poverty. For if there is any thing left over or remaining to thee, thou art its slave.

He does not tell us to sell our goods, because they are by nature evil, for then they would not be God’s creatures; He therefore does not bid us cast them away as if they were bad, but distribute them; nor is any one…

God might indeed feed the poor without our taking compassion upon them, but He wishes the givers to be bound by the ties of love to the receivers.

When our Lord says, Give to the poor, it becomes a man no longer to be careless, but diligently to dispose of all things, first of all by himself if in any measure he is able, if not, by those who are known to be…

But it is asked, how does Christ acknowledge the giving all things to the poor to be perfection, whereas St. Paul declares this very thing without charity to be imperfect. Their harmony is shewn in the words which…

Together with poverty must exist all the other virtues, therefore He says, Come, follow me, that is, In all other things be My disciples, be always following Me.

The ruler was not able to contain the new word, but being like an old bottle, burst with sorrow.

The merchant when he goes to the market, is not loth to, part with all that he has, in order to obtain what he requires, but thou art grieved at giving mere dust and ashes that thou mayest gain everlasting bliss.

Cited together in Concerning Virgins III.1.

Cited together in Concerning Virgins III.1.

Cited together in Concerning Virgins III.1 and 1 other place.

Cited together in Concerning Virgins III.1.

Cited together in Conferences XVIII–XXIV XXIII.4.

Cited together in The Refutation of All Heresies VII.19 and 1 other place.

Cited together in Concerning Virgins III.1.

Cited together in Concerning Virgins III.1.

Cited together in Against the Arians III.2.

Cited together in Against the Arians III.2.

Cited together in Concerning Virgins III.1.

Cited together in On the Holy Trinity V.8.

Cited together in On the Holy Trinity V.8.

Cited together in On the Holy Trinity V.8.

Cited together in Concerning Virgins III.1.

Cited together in On the Holy Trinity V.8.

Cited together in Ambrose of Milan on Luke 18:18–23 (2) (Catena Aurea).

Cited together in Concerning Virgins III.1.

Cited together in Conferences XVIII–XXIV XXIII.4.

Cited together in Conferences XVIII–XXIV XXIII.4.

Cited together in Conferences XVIII–XXIV XXIII.4.

Cited together in Conferences XVIII–XXIV XXIII.4.

Cited together in Concerning Virgins III.1.

Cited together in Jerome on Luke 18:18–23 (Catena Aurea).

Cited together in The Refutation of All Heresies VII.19.

Cited together in Bede on Luke 18:18–23 (2) (Catena Aurea).

Cited together in Concerning Virgins III.1.

Matthew 19:17 and Luke 18:19 share the same wording (11 words).

Mark 10:18 and Luke 18:19 share the same wording (14 words).