Jesus continued talking with His disciples about the preceding conversation. However, Luke did not identify the disciples as those to whom Jesus spoke. This gives the impression that what Jesus said has relevance to all people including the readers, as it does.
18:24-25 Luke alone mentioned that Jesus looked at the young man and then spoke. He probably did this to make the connection between Jesus' comments that followed and the young man's attitude clear to his readers. Jesus said that wealth makes it difficult, but not impossible (cf. 19:1-10), for rich people to obtain salvation. Riches are a handicap because they present two temptations to the wealthy (cf. 1 Tim. 6:9-10). First, rich people sometimes conclude that because they are rich they are superior to the poor, perhaps more blessed by God, and therefore do not need God's grace. Second, they may conclude that because they are rich they are secure, and therefore they fail to plan for the future beyond the grave.
A camel going through the eye of a sewing needle (Gr. belones) was evidently a proverbial expression describing a very difficult thing.
18:26-27 The Jews viewed wealth as a sign of God's blessing since God had blessed many of the most godly in the past with riches (e.g., Abraham, Job, Joseph, David, et al.). The idea that riches really could hinder a person entering the kingdom rather than paving the way for his acceptance shocked them. Apparently Jesus meant that no one, including the rich, could enter the kingdom. Entrance is impossible from the human viewpoint, but God can produce repentance and faith in the heart of anyone, even the rich (cf. 1:37; Gen. 18:14).
18:28 Peter reminded Jesus that the Twelve had done what the rich young ruler had been unwilling to do (cf. 14:26-27). His comment, as Luke and Mark recorded it, was an implicit request for assurance that they would enter the kingdom (cf. Mark 10:28).
"It is surprising that, although generally Jesus does not think in terms of seeking reward, here he is prepared to respond to Peter's saying. This suggests that Peter's question was not regarded by the Evangelists as an implicit claim for a selfish reward. Rather it is seen as an opportunity to give a promise that self-denial for the sake of the kingdom will be vindicated."412
18:29-30 For emphasis Jesus introduced His reply with the preface that affirmed the truthfulness of what followed. Everyone who denies himself or herself the normal comforts and contacts of life to advance God's mission will receive a greater reward from God for doing so. Luke used the phrase "for the kingdom of God"(v. 29; cf. v. 25) whereas Matthew used "for my sake"(Matt. 19:29) and Mark wrote "for my sake and for the gospel's sake"(Mark 10:29). These are all synonymous concepts.
First, that one will receive deeper spiritual comfort and more satisfying human contacts in the present life (cf. Acts 2:44-47; 4:32-37). Second, he or she will receive an even better and enduring life in the coming kingdom. Jesus and the apostles spoke of eternal life as a reward for self-sacrifice (Matt. 19:29; Mark 10:30; John 12:25-26; Rom. 2:7; 6:22; Gal. 6:8) and as the gift of God that comes to everyone who trusts in Jesus Christ (Rom. 6:23).413Jesus mentioned it here with rewards because it provides the ultimate contrast with what disciples give up now. Giving up a wife may refer to giving up marriage rather than leaving a wife, or periods of separation to engage in kingdom business may be in view.
