16. Let us see, then, how the questioner styled Him, beside calling Him good. He said, Good Master, what good thing shall I do Ib. xix. 16.? adding to the title of “good” that of master. If Christ then did not chide because He was called good, it must have been because He was called “good Master.” Further the manner of His reproof shews that it was the disbelief of the questioner, rather than the name of master, or of good, which He resented. A youth, who provides himself upon the observance of the law, but did not know the end of the law Rom. x. 4., which is Christ, who thought himself justified by works, without perceiving that Christ came to the lost sheep of the house of Israel St. Matt. xv. 24; cf. x. 6., and to those who believe that the law cannot save through the faith of justification Cf. Rom. viii. 3, “What the law could not do;” and Gal. iii. 11 ff., “No man is justified by the law in the sight of God.…The law is not of faith.”, questioned the Lord of the law, the Only-begotten God, as though He were a teacher of the common precepts and the writings of the law. But the Lord, abhorring this declaration of irreverent unbelief, which addresses Him as a teacher of the law, answered, Why callest thou Me good? and to shew how we may know, and call Him good, He added, None is good, save one, God, not repudiating the name of good, if it be given to Him as God.