3. The handicap of wealth 18:18-30

This is another lesson on riches that Luke recorded (cf. 6:24; 8:14; 11:41; 12:13-34; 16), but the context here is instruction on wealth as it pertains to entering into salvation and the kingdom. Someone might conclude from the previous incident that salvation depends only on the proper human attitude. This teaching clarifies that while the correct attitude is crucial, salvation is the work of God for man, not man's work for himself. This is important revelation for unbelievers but also for disciples charged with bearing the gospel message to the ends of the earth.

"The religious leaders have repeatedly been presented as people who exalt themselves (11:43; 14:7-11; 16:15; 18:9-14) and as greedy rich people who neglect the poor (11:39-41: 14:12-14; 16:14, 19-31). However, Jesus has not given up all hope that some of these people will change. This is apparent in the scene in 18:18-27."⁴¹¹

 Jesus' encounter with the rich young ruler 18:18-23 (cf. Matt. 19:16-22; Mark 10:17-22)

The rich young ruler with his pride contrasts dramatically with the humble infants in the last pericope.

18:18 The young man believed he could do something to earn eternal life, and he wanted to make sure he had not overlooked it (cf. 10:25). John 3:3-15 shows that eternal life includes life in the messianic kingdom. To obtain eternal life meant to enter the kingdom (John 3:3-5). Luke and Mark both have him using the word "inherit"(Gr. kleronomeso) while Matthew wrote "obtain"(Gr. scho). This difference probably reflects Matthew's use of the young man's original word. Mark and Luke probably used the word "inherit"for their Gentile readers to clarify what was in the rich young ruler's mind. He was talking about getting something that he as a Jew thought that he had a good chance of obtaining because of his ethnic relationship to Abraham.

18:19 Jesus' question accomplished two things. It set the standard for goodness, namely God (cf. v. 11). It also confronted the man with the logical implication of his question (v. 18), namely that Jesus was God. That the man did not believe that Jesus was God seems clear from his response to Him (v. 23).

18:20-21 Jesus returned to the young man's question (v. 18). If he wanted to obtain eternal life by doing something, he would have to keep God's laws. Jesus cited the fifth through the ninth commandments from the Decalogue that deal with a person's responsibilities to his or her fellowman (Exod. 20:12-16). By doing so, He affirmed the authority of the Old Testament. He was also gracious with the man by not referring to the commands about people's responsibilities to God or the command about coveting. The man's response indicated that he had kept the letter of the law (cf. Phil. 3:6).

18:22 Having passed the first test to his satisfaction, Jesus now presented him with the higher hurdle of not coveting, the tenth commandment (cf. Rom. 7:7-8). Jesus' command exposed the man's greed, which is idolatry (Col. 3:5). Thus this man had really violated the first and the tenth commandments. If he would have been willing to give away his possessions, he would have shown that he was repudiating his greed. By following Jesus, he would have shown that he was repudiating his own self-righteousness. These would have been the appropriate fruits of his repentance. Treasure in heaven implies eternal reward (cf. 12:33-34).

18:23 The man's sorrow on hearing Jesus' command was proportionate to his wealth. His unwillingness to part with his riches showed that he valued them more than treasure in heaven. He really wanted material wealth more than eternal life (v. 18).

The other Synoptic evangelists recorded that at this point the young man went away (Matt. 19:22; Mark 10:22).

Jesus' logic is quite clear in this conversation. He reasoned that God alone is perfect (v. 19). Moreover God's standard for obtaining eternal life by good works is perfection (vv. 20-21). Therefore no one can obtain eternal life by good works.

 Jesus' teaching about riches 18:24-30 (cf. Matt. 19:23-30; Mark 10:23-31)

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.