The idea of divine inspiration was not in the thinking of the early Christian writers of the first century. That idea comes into play when the Church determines the final canon, including the books and letters they believe are inspired and rejecting many books and letters that the Church concluded were not.

On the day that Jesus said that, Mark had left his tape recorder at home, and Matthew's microphone was unplugged.

When we read the Bible we tend to forget that when these things took place, not only was it different than a modern World leader making a speech in front of TV cameras and microphones.

There are very normal reasons why these versions of the same incident are different;

1. These incidents were years past by the time these two Apostles wrote their Gospels.

2. No two people will be able to give the same account of an incident which they have witnessed.

3. These two Gospels were written to two very different groups of people.

4. Mark's Gospel was written to the Jews mainly in Jerusalem, while Matthew's was not.

5. Mark would have been very careful not to offend the Jews by saying that Jesus was in any way claiming equality with God. That was the Sanhedrin's reason for proclaiming a death sentence on Jesus.

Mat 26:63 through 65 KJV

But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy.

The surprising thing about these Scriptures is not how different they are, but how alike they are after years, that the two could relate those stories as closely as they did.

First assumption is that "Why do you ask me about what is good?" etc. is what the original Greek actually said.

Second assumption is that the Lord Jesus distanced himself from being God.

FIRST

Mat. 19:17 – Why callest thou me good? There is none good but one, that is God changed to Why do you ask me about what is good? There is only One who is good.

Scrivener's Textus Receptus Matthew 19:17 ὁ δὲ εἶπεν αὐτῷ, Τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθός, εἰ μὴ εἷς, ὁ Θεός. εἰ δὲ θέλεις εἰσελθεῖν εἰς τὴν ζωήν, τήρησον τὰς ἐντολάς.

KJV Matthew 19:17 And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.

From the CNTTS Database it is clear that the support for the Textus Receptus reading is overwhelming.

Mat 19:17 variation unit #3.0 [Mat 19:17-3.0] ὁ δὲ εἶπεν αὐτῷ· τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστιν ὁ ἀγαθός· εἰ δὲ θέλεις εἰς τὴν ζωὴν εἰσελθεῖν, τήρησον τὰς ἐντολάς. (Mat 19:17 BNT - Nestle Aland text)

• τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ S0- a B L019 Q 1 700 1424ccc 1582* 2372 ¦1 SBL a b c e ff2 g1 h >>
• Τί με λέγεις ἀγαθόν R 2 C E07 F09 G011 H013 K017 M021 S U Wsupp Y W 2 13 28 33 35 69 118 124 157 346 565 788 1005 1071 1424* 1582ccc 2358 ¦13 MT TR f q >>
• τί με ἐρωτᾷς περὶ ἀγαθοῦ M 50 D05 >>
• Τί με ἀγαθόν R 51 D >>
• Τί με λέγεις ἀγαθοῦ R 52 579 >>
• lacunae - 99 î1 î19 î21 î25 î35 î37 î44 î45 î53 î62 î64 î67 î70 î71 î73 î77 î83 î86 î96 î101 î102 î103 î104 î105 î110 A N P024 Q P Y k >>

Mat 19:17 variation unit #5.0 [Mat 19:17-5.0] ὁ δὲ εἶπεν αὐτῷ· τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστιν ὁ ἀγαθός· εἰ δὲ θέλεις εἰς τὴν ζωὴν εἰσελθεῖν, τήρησον τὰς ἐντολάς. (Mat 19:17 BNT - Nestle Aland text)

• εἷς(1) ἐστιν ὁ(2) ἀγαθός S0- a Bc L019 Q 1424ccc 1582* SBL >>
• οὐδεὶς ἀγαθός, εἰ μὴ εἷς, ὁ Θεός R 2 MT TR f g1 h q >>
• οὐδεὶς ἀγαθός, εἰ μὴ εἷς, ὁ Θ-ς R 2 X C E07 F09 G011 H013 K017 M021 S U Wsupp Y D W 2ccc 13 28 33 35 69 118 124 157 565 579 788 1005 1424* 1582ccc 2358 ¦13 >>
• οὐδεὶς ἀγαθός, εἰ μὴ, ὁ Θ-ς R 2 X 2* 346 1071 >>
• εἷς ἐστιν ἀγαθός M 3 D05 1 700 2372 ¦1 a >>
• ἐστιν ὁ ἀγαθός M 50 B* >>
• unus est bonus deus A 51 b c ff2 >>
• unus est bonus pater A 52 e >>
• lacunae - 99 î1 î19 î21 î25 î35 î37 î44 î45 î53 î62 î64 î67 î70 î71 î73 î77 î83 î86 î96 î101 î102 î103 î104 î105 î110 A N P024 Q P Y k >>

Church Fathers attesting to the Textus Receptus reading:

• Origen - Against Celsus (Book 5 Ch 11) [A.D. 185-230-254.]
• Hippolytus - Refutation Book 5 Ch 2 [A.D. 170-236]
• Pseudo-Clementine - Homilies Part 3 Ch 57 [A.D. 270?]
• Diatessaron of Tatian - Section 28 [circa A.D. 170]

SECOND

What the Lord Jesus actually was doing is the same as He has done in the Garden of Eden to grandpa Adam. He asks questions for the hearer to think about and to realise the implications. The Lord in effect was saying: "Do you realise that by calling Me good you are in fact calling Me God?" It is a proving of the faith of the hearer.

CONCLUSION

Use a proper translation based on the true text and the contradictions will disappear.