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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 18:18–30. His three-level outline is real structure in the source text, so it is rendered as structure.
In these verses we have,
I.Christ's discourse with a ruler, that had a good mind to be directed by him in the way to heaven. In which we may observe,
1.It is a blessed sight to see persons of distinction in the world distinguish themselves from others of their rank by their concern about their souls and another life. Luke takes notice of it that he was a ruler. Few of the rulers had any esteem for Christ, but here was one that had; whether a church or state ruler does not appear, but he was one in authority.
2.The great thing we are every one of us concerned to enquire after is what we shall do to get to heaven, what we shall do to inherit eternal life. This implies such a belief of an eternal life after this as atheists and infidels have not, such a concern to make it sure as a careless unthinking world have not, and such a willingness to comply with any terms that it may be made sure as those have not who are resolvedly devoted to the world and the flesh.
3.Those who would inherit eternal life must apply themselves to Jesus Christ as their Master, their teaching Master, so it signifies here (didaskale), and their ruling Master, and so they shall certainly find him. There is no learning the way to heaven but in the school of Christ, by those that enter themselves into it, and continue in it.
4.Those who come to Christ as their Master must believe him to have not only a divine mission, but a divine goodness. Christ would have this ruler know that if he understood himself aright in calling him good he did, in effect, call him God and indeed he was so (Luk 18:19): "Why callest thou me good? Thou knowest there is none good but one, that is, God; and dost thou then take me for God? If so, thou art in the right."
5.Our Master, Christ himself, has not altered the way to heaven from what it was before his coming, but has only made it more plain, and easy, and comfortable, and provided for our relief, in case we take any false step. Thou knowest the commandments. Christ came not to destroy the law and the prophets, but to establish them. Wouldest thou inherit eternal life? Govern thyself by the commandments.
6.The duties of the second table must be conscientiously observed, in order to our happiness, and we must not think that any acts of devotion, how plausible soever, will atone for the neglect of them. Nor is it enough to keep ourselves free from the gross violations of these commandments, but we must know these commandments, as Christ has explained them in his sermon upon the mount, in their extent and spiritual nature, and so observe them.
7.Men think themselves innocent because they are ignorant; so this ruler did. He said, All these have I kept from my youth up, Luk 18:21. He knows no more evil of himself than the Pharisee did, Luk 18:11. He boasts that he began early in a course of virtue, that he had continued in it to this day, and that he had not in any instance transgressed. Had he been acquainted with the extent and spiritual nature of the divine law, and with the workings of his own heart, - had he been but Christ's disciples awhile, and learned of him, he would have said quite the contrary: "All these have I broken from my youth up, in thought, word, and deed."
8.The great things by which we are to try our spiritual state are how we stand affected to Christ and to our brethren, to this world and to the other; by these this man was tried. For,
(1.)If we have a true affection to Christ, he will come and follow him, will attend to his doctrine, and submit to his discipline, whatever it cost him. None shall inherit eternal life who are not willing to take their lot with the Lord Jesus, to follow the Lamb whithersoever he goes.
(2.)If he have a true affection to his brethren, he will, as there is occasion, distribute to the poor, who are God's receivers of his dues out of our estates.
(3.)If he think meanly of this world, as he ought, he will not stick at selling what he has, if there be a necessity for it, for the relief of God's poor.
(4.)If he think highly of the other world, as he ought, he will desire no more than to have treasure in heaven, and will reckon that a sufficient abundant recompence for all that he has left, or lost, or laid out for God in this world.
9.There are many that have a great deal in them that is very commendable, and yet they perish for the lack of some one thing; so this ruler here; he broke with Christ upon this, he liked all his terms very well but this which would part between him and his estate: "In this, I pray thee, have me excused." If this be the bargain, it is no bargain.
10.Many that are loth to leave Christ, yet do leave him. After a long struggle between their convictions and their corruptions, their corruptions carry the day at last; they are very sorry that they cannot serve God and mammon both; but, if one must be quitted, it shall be their God, not their worldly gain.
II.Christ's discourse with his disciples upon this occasion, in which we may observe,
1.Riches are a great hindrance to many in the way to heaven. Christ took notice of the reluctancy and regret with which the rich man broke off from him. He saw that he was very sorrowful, and was sorry for him; but thence he infers, How hardly shall they that have riches enter into the kingdom of God! Luk 18:24. If this ruler had had but as little of the world as Peter, and James, and John had, in all probability he would have left it, to follow Christ, as they did; but, having a great estate, it had a great influence upon him, and he chose rather to take his leave of Christ than to lay himself under an obligation to dispose of his estate in charitable uses. Christ asserts the difficulty of the salvation of rich people very emphatically: It is easier for a camel to go through a needle's eye than for a rich man to enter into the kingdom of God, Luk 18:25. It is a proverbial expression, that denotes the thing to be extremely difficult.
2.There is in the hearts of all people such a general affection to this world, and the things of it, that, since Christ has required it as necessary to salvation that we should sit loose to this world, it is really very hard for any to get to heaven. If we must sell all, or break with Christ, who then can be saved? Luk 18:26. They do not find fault with what Christ required as hard and unreasonable. No, it is very fit that they who expect an eternal happiness in the other world should be willing to forego all that is dear to them in this world, in expectation of it. But they know how closely the hearts of most men cleave to this world, and are ready to despair of their being ever brought to this.
3.There are such difficulties in the way of our salvation: as could never be got over but by pure omnipotence, by that grace of God which is almighty, and to which that is possible which exceeds all created power and wisdom. The things which are impossible with men (and utterly impossible it is that men should work such a change upon their own spirits as to turn them from the world to God, it is like dividing the sea, and driving Jordan back), these things are possible with God. His grace can work upon the soul, so as to alter the bent and bias of it, and give it a contrary ply; and it is he that works in us both to will and to do.
4.There is an aptness in us to speak too much of what we have left and lost, of what we have done and suffered, for Christ. This appears in Peter: Lo, we have left all, and followed thee, Luk 18:28. When it came in his way, he could not forbear magnifying his own and his brethren's affection to Christ, in quitting all to follow him. But this we should be so far from boasting of, that we should rather acknowledge it not worth taking notice of, and be ashamed of ourselves that there should have been any regret and difficulty in the doing of it, and any hankerings towards those things afterwards.
5.Whatever we have left, or laid out, for Christ, it shall without fail be abundantly made up to us in this world and that to come, notwithstanding our weaknesses and infirmities (Luk 18:29, Luk 18:30): No man has left the comfort of his estate or relations for the kingdom of God's sake, rather than they should hinder either his services to that kingdom or his enjoyments of it, who shall not receive manifold more in this present time, in the graces and comforts of God's Spirit, in the pleasures of communion with God and of a good conscience, advantages which, to those that know how to value and improve them, will abundantly countervail all their loses. Yet that is not all; in the world to come they shall receive life everlasting, which is the thing that the ruler seemed to have his eye and heart upon.
Historical interpretation
Seven Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(ex Apol. de sua fuga.) 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 whole earth, yet still it would be nothing worth in comparison of the kingdom of heaven.
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 something far more excellent. For Thou makest no earthly promises, but preachest the kingdom of heaven. Tell me then, what shall I do to inherit eternal life? The Saviour then considering his meaning, because faith is the way to good works, passes over the question he asked, and leads him to the knowledge of faith; as if a man was to ask a physician, "What shall I eat?" and he was to show him what ought to go before his food. And then He sends him to His Father, saying, Why callest thou me good? not that He was not good, for He was the good branch from the good tree, or the good Son of the good Father.
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 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, truth-telling. Virtue then we see is rendered easy through the goodness of the Lawgiver. For He speaks of avoiding of evil, not practising of good. And any cessation from action is easier than any actual work.
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 possess eternal life; scatter thy goods among the poor, and thou shalt obtain it. A little thing is that thou spendest, thou receivest great things.
(in Esai. cap. 1. 23.) 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 guilty of secret embezzlement, or violent and open exactions.
(in Reg. Brev. int. 92.) 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 condemned for possessing them, but for abusing them. And thus it is, that to lay out our goods according to God's command both blots out sins, and bestows the kingdom.
(in Reg. fus. disp. 3. ad int. 9.) 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 faithful, and prudent in their management; for cursed is he who doeth the work of the Lord negligently. (Jerem. 49, 10.)
(Hom. de eleemos.) 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.
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. For God is good altogether, man partially.
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 not excepted from God, surely neither is Christ excepted from good. For how is He not good who is born from good? A good tree brings forth good fruits. (Matt. 7:17.) How is He not good, seeing that the substance of His goodness which He took unto Him from the Father has not degenerated in the Son which did not degenerate in the Spirit. Thy good spirit, he says, shall lead me into a land of uprightness. (Ps. 148:10.) But if the Spirit is good who received from the Son, verily He also is good who gave It. Because then it was a lawyer who tempted Him, as is plainly shown in another book, He therefore well said, None is good, save God, that He might remind him that it was written, Thou shalt not tempt the Lord thy God, (Deut. 6:16.) but he the rather gives thanks to the Lord that He is good. (Ps. 118.)
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 pangs and agony thy mother underwent for thee. To the one thou owest all thou hast, to the other all thou art. What a condemnation, should the Church feed those whom thou art able to feed! But it may be said, What I was going to bestow upon my parents, I prefer to give to the Church. God seeks not a gift which will starve thy parents, but the Scripture says as well that parents are to be fed, as that they are to be left for God's sake, should they check the love of a devout mind.
It follows, And he said, All these things have I kept from my youth up.
(Hom. 63. in Matt.) 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.
(Hom. 22. in 1 ad Cor.) 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.
(Hom. 32. in 1. ad Cor.) 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 shown in the words which succeed, And come, follow me, which betokens it to be from love. For herein shall all men know that ye are my, disciples, if ye have love one toward another. (John 13:35.)
(in Matt. 19:19.) 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, and give to the poor, he went away sorrowful?
You know the commandments: You shall not kill, you shall not commit adultery, you shall not steal, you shall not bear false witness. Honor your father and your mother. This is the chastity of childlike innocence, which is proposed to us for imitation if we wish to enter the kingdom of God. It should indeed be noted that justice of the law, kept at its proper time, not only confers the goods of the earth but also eternal life.
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 obtain eternal life.
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.)
Whoever then wishes to be perfect must sell all that he hath, not a part only, as Ananias and Sapphira did, but the whole.
The wise men of the Gentiles therefore who seek for wisdom in a mystery, which is the kingdom of God, and will not receive this without the evidence of logical proof, are rightly shut out from this kingdom.
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 bearing false witness are sins which men seldom fall into. And besides, the former also are the more grievous sins, therefore He places theft and bearing false witness in the second place, as both less common, and of less weight than the other.
Because sin against parents, although a great crime, very rarely happens, He places it last of all, Honour thy father and mother.
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.
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.
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Summary
Luke 18:20 captures Jesus's direct engagement with a rich young ruler, who seeks to understand the path to eternal life. In this pivotal moment, Jesus confronts the man with a selection of commandments from the Mosaic Law, specifically those pertaining to interpersonal ethics. This interaction serves to illuminate the man's self-perception of righteousness, setting the stage for Jesus's deeper revelation concerning the true cost of discipleship and the nature of God's perfect standard.
Context
Literary Context
This verse is situated within the well-known narrative of the Rich Young Ruler, immediately following his earnest question to Jesus: "Good Master, what shall I do to inherit eternal life?" (Luke 18:18). Jesus's response in Luke 18:19 challenges the ruler's premise, then pivots to the commandments as a foundational starting point. The verses that follow (Luke 18:21-23) reveal the ruler's confident assertion of obedience, which Jesus then exposes as insufficient by calling him to surrender his wealth, leading to the ruler's sorrowful departure. This entire pericope is part of Luke's larger "travel narrative" (Luke 9:51-19:27), where Jesus progressively teaches His disciples and others about the demands of the Kingdom of God.
Historical & Cultural Context
The commandments listed by Jesus are direct citations from the Decalogue, specifically the latter five of the Ten Commandments, which primarily govern human-to-human relationships. In first-century Judaism, adherence to the Mosaic Law was central to religious identity and a perceived path to righteousness. The scribes and Pharisees often emphasized meticulous observance of the Law, sometimes leading to a superficial understanding that prioritized outward actions over inward transformation. Jesus's choice to list these particular commandments, rather than the first table concerning duties to God, is significant. It sets up a test for the ruler, who, like many devout Jews, would have considered himself a faithful keeper of these moral precepts, reflecting a common societal understanding of what constituted a "good" or "righteous" person.
Key Themes
Luke 18:20 contributes significantly to several overarching themes in Luke's Gospel and biblical theology. Firstly, it highlights The Law as a Revealer of Sin and Self-Righteousness. Jesus uses the Law not as a means to salvation, but as a mirror to expose the ruler's true spiritual condition and his inability to perfectly meet God's standard, a theme echoed in Romans 3:20. Secondly, it underscores the Demands of Discipleship, showing that inheriting eternal life requires more than mere external obedience to moral codes; it necessitates radical commitment and a willingness to surrender all to God, as further elaborated in Jesus's teachings on discipleship throughout Luke 9. Finally, the chosen commandments emphasize Love for Neighbor and Societal Ethics, reflecting the second great commandment (Matthew 22:39), and demonstrating that true righteousness has tangible implications for how one interacts with others in community.
Exposition and Analysis
Key Word Analysis
This primary verb, used here in the perfect tense, signifies not merely intellectual acquaintance but a deep, experiential knowledge or understanding. When Jesus says "Thou knowest," He implies that the ruler is not merely aware of the commandments but is presumed to have internalized and lived by them. The term challenges the ruler to consider the depth of his claimed obedience.
Derived from a verb meaning "to enjoin" or "to command," this noun refers to an authoritative prescription or divine injunction. In this context, it specifically denotes the precepts of the Mosaic Law, particularly the Decalogue. The use of this term emphasizes that these are not mere suggestions but binding divine decrees that demand obedience.
This verb means "to prize," "to fix a valuation upon," or "to revere." In the context of "Honour thy father and thy mother," it implies showing respect, care, and obedience to parents, acknowledging their authority and value. This commandment, unlike the preceding prohibitions, is a positive injunction, requiring active demonstration of esteem and filial duty.
Verse Breakdown
"Thou knowest the commandments,"
Jesus begins by appealing to the rich young ruler's presumed knowledge and understanding of the Mosaic Law. This is not a question but a statement, setting the foundation for the subsequent enumeration of specific precepts. It suggests that the ruler, as a devout Jew, should be intimately familiar with these divine instructions.
"Do not commit adultery,"
This is the seventh commandment (Exodus 20:14). It prohibits sexual immorality outside the covenant of marriage, emphasizing fidelity and the sanctity of marital bonds. Jesus's inclusion of this commandment highlights the importance of moral purity in personal conduct.
"Do not kill,"
This is the sixth commandment (Exodus 20:13). It prohibits murder, underscoring the sacredness of human life, which is created in God's image. This commandment speaks to the fundamental right to life and the prohibition of unlawful taking of life.
"Do not steal,"
This is the eighth commandment (Exodus 20:15). It prohibits the unlawful taking of another's property, emphasizing respect for personal possessions and the principles of justice and honesty in economic dealings.
"Do not bear false witness,"
This is the ninth commandment (Exodus 20:16). It prohibits lying or giving false testimony, especially in legal contexts, but also more broadly in interpersonal communication. It stresses the importance of truthfulness and integrity in speech.
"Honour thy father and thy mother."
This is the fifth commandment (Exodus 20:12). Unlike the preceding prohibitions, this is a positive command, requiring active respect, care, and obedience towards one's parents. It underscores the foundational importance of family relationships and intergenerational respect within society.
Literary Devices
Luke 18:20 employs several significant Literary Devices. The most prominent is Enumeration, where Jesus lists five specific commandments. This direct listing serves to confront the ruler with a clear, undeniable standard that he would have recognized. The repeated phrase "Do not..." at the beginning of four of the commandments creates a strong sense of Anaphora, emphasizing the prohibitive nature of these laws and their direct, unambiguous demands. Furthermore, the entire verse functions as an Allusion to the Decalogue, drawing upon the foundational moral code of Israel. This allusion is not merely a reference but a strategic move by Jesus to establish common ground with the ruler before revealing the deeper implications of true righteousness. There is also a subtle Irony at play: the ruler confidently claims to have kept all these from his youth, yet Jesus's subsequent instruction reveals that his obedience was superficial, lacking the radical commitment to God that the Law ultimately points to.
Theological and Thematic Connections
Luke 18:20 profoundly illustrates the purpose of God's Law. While the rich young ruler believed his adherence to these commandments qualified him for eternal life, Jesus's use of them serves not as a path to justification, but as a diagnostic tool. The Law, in this context, functions as a mirror, reflecting humanity's inherent inability to perfectly fulfill God's righteous demands and thereby exposing the pervasive nature of sin and self-righteousness. It underscores that salvation cannot be earned through human effort or moral performance, no matter how diligently attempted. Instead, the Law prepares the heart to recognize its need for a Savior, demonstrating that true righteousness must come from a source beyond human capacity.
Reflection and Application
Luke 18:20 challenges us to honestly examine our own understanding of righteousness and salvation. Like the rich young ruler, we might be tempted to rely on our good deeds, moral conduct, or adherence to religious rules as a basis for our standing before God. This verse serves as a potent reminder that while God's moral law remains eternally valid and provides a guide for righteous living, it was never intended as the means to earn eternal life. Instead, it exposes our sin and our desperate need for God's grace. For believers, the commandments are not a ladder to climb to heaven, but a pathway for sanctification, guiding us in how to love God and our neighbor. Our obedience flows from a heart transformed by grace, not as a condition for receiving it. We are called to strive for holiness, not out of a legalistic duty to earn favor, but out of grateful response to the One who perfectly fulfilled the law on our behalf.
Questions for Reflection
FAQ
Why did Jesus list these specific commandments, focusing on human relationships rather than duties to God?
Jesus's selection of commandments from the second table of the Decalogue ("Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother") was strategic. These commandments primarily concern human-to-human relationships and outward moral behavior, which were often the focus of perceived righteousness in Jewish society. By listing these, Jesus aimed to meet the rich young ruler where he was, challenging his self-perception of having "kept all these from my youth" (Luke 18:21). The subsequent command to sell all his possessions (Luke 18:22) then exposed the ruler's deeper issue: his love for wealth, which violated the spirit of the first commandment (no other gods before God) and the command to love God with all his heart. Jesus used these familiar moral precepts to reveal a deeper spiritual deficiency and to demonstrate that true righteousness goes beyond external compliance.
Does keeping the commandments lead to eternal life, according to Jesus?
No, not in the way the rich young ruler understood it. While Jesus initially points to the commandments, His subsequent interaction reveals that perfect obedience to the Law is impossible for fallen humanity and that mere external adherence does not grant eternal life. The Law's primary function is to expose sin and demonstrate humanity's need for a Savior, as articulated in Romans 3:20. Jesus's further instruction to sell all possessions and follow Him (Luke 18:22) was not a new commandment for salvation, but a specific test designed to expose the ruler's ultimate idol (his wealth) and his lack of radical commitment to God. True eternal life is a gift received through faith in Jesus Christ, who perfectly fulfilled the Law and provides righteousness to all who believe (Romans 10:4).
Christ-Centered Fulfillment
Luke 18:20, with its recitation of the commandments, finds its profound Christ-centered fulfillment in multiple dimensions. Firstly, Jesus Himself is the perfect embodiment and fulfiller of the Law. Unlike the rich young ruler or any other human, Jesus never committed adultery, killed, stole, bore false witness, or dishonored His parents; He perfectly upheld every jot and tittle of God's righteous standard (Matthew 5:17). He did not come to abolish the Law but to fulfill it, both in His sinless life and in His atoning death. Secondly, the Law, as presented here, serves as a "schoolmaster" (Galatians 3:24) to lead us to Christ. It reveals the impossibility of earning salvation through human effort, thereby highlighting our desperate need for a righteousness that comes from outside ourselves. Christ becomes "the end of the law for righteousness to every one that believeth" (Romans 10:4), meaning that His perfect obedience and sacrificial death are imputed to believers, providing the righteousness that the Law demands but we cannot achieve. Thus, the commandments in Luke 18:20 ultimately point us to the One who perfectly kept them and through whom alone eternal life is truly found.