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Commentary on Luke 18 verses 18–30
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.
(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?
The young man asked the Lord how to attain to eternal life and heard that he must sell all his goods and distribute them to the poor and have his treasure in heaven. Why else did he go away sad, except that he had, as the Gospel says, great riches? It is one thing not to wish to hoard up what one does not have. It is another thing to scatter what has been accumulated. The former is like refusing food; the latter, like cutting off a limb.
Hearing this, he was sorrowful, for he was very rich. This is the sadness of the world that works death. These deceptive riches are like thorns that choke the Lord's seed.
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 18:23 presents a poignant moment in the encounter between Jesus and a wealthy young man, highlighting the profound spiritual conflict that arises when earthly possessions compete with divine calling. Upon hearing Jesus' radical command to divest himself of all his riches and follow Him, the man was overcome with deep sorrow, revealing the formidable grip his material wealth held over his heart and his inability to prioritize eternal treasure over temporal security.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 18:23 employs several potent literary devices to convey its message. Irony is prominent, as the man's great wealth, typically seen as a blessing and a sign of divine favor in that culture, becomes the very impediment to his spiritual growth and entry into the kingdom of God. What should have been a means to bless others or serve God became a spiritual curse, binding his heart. The verse also utilizes Pathos, evoking a sense of pity or sadness for the rich young ruler. His profound sorrow is palpable, allowing the reader to empathize with the agonizing choice he faces, even if his decision is ultimately regrettable. Furthermore, there is a stark Contrast presented between earthly treasure and heavenly treasure, and between worldly security and spiritual freedom. The man's sorrow highlights his inability to choose the latter, emphasizing the profound spiritual cost of clinging to the former.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 18:23 serves as a profound theological statement on the deceptive nature of wealth and its potential to hinder genuine spiritual commitment. It underscores the biblical principle that true security and fulfillment are found not in material possessions, but in an unreserved devotion to God and His kingdom. The rich young ruler's sorrowful departure illustrates the reality that while God's call is gracious, it often demands radical reorientation of priorities and a willingness to surrender anything that competes for ultimate allegiance. This moment reveals the heart's true affections, demonstrating that what we cling to most tightly can become an idol, preventing us from fully embracing the transformative life offered by Christ. It's a timeless warning against placing trust in riches rather than in the living God.
REFLECTION AND APPLICATION
The sorrow of the rich young ruler in Luke 18:23 is a mirror for every believer, inviting us to honestly examine the idols of our own hearts. While Jesus' command to sell everything was specific to this individual's spiritual condition, the underlying principle is universal: anything that holds a greater sway over our affections than Christ becomes a barrier to true discipleship. This passage challenges us to consider what "one thing" we might be lacking or what "very rich" possession—be it wealth, reputation, comfort, relationships, or even our own plans—we are unwilling to surrender to God. True spiritual freedom comes not from accumulating more, but from releasing our grip on what is temporal and embracing the eternal treasure found in following Jesus wholeheartedly. Our sorrow should not be over what we might lose for Christ, but over what we lose by not fully committing to Him.
Questions for Reflection
FAQ
Why was the rich young ruler so sorrowful?
Answer: The rich young ruler was deeply sorrowful because Jesus' command to sell all his possessions and give to the poor directly confronted the primary source of his security, identity, and comfort. His immense wealth was not merely an asset but an idol that held his heart captive. He was faced with an agonizing choice between his earthly treasures and the radical call to follow Jesus, which promised "treasure in heaven" (Luke 18:22). His sorrow stemmed from his inability or unwillingness to relinquish what he cherished most, revealing that his attachment to wealth was stronger than his desire for complete obedience to Christ.
CHRIST-CENTERED FULFILLMENT
Luke 18:23, though a moment of human failure, powerfully foreshadows the ultimate fulfillment found in Christ. The rich young ruler's inability to give up his riches for the sake of eternal life stands in stark contrast to Jesus, who, "though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich" (2 Corinthians 8:9). While the young man clung to his earthly wealth, Jesus willingly surrendered His heavenly glory and earthly life, offering Himself as the supreme sacrifice to purchase true, eternal riches for humanity (Philippians 2:6-8). The sorrow of the rich young ruler highlights the human impossibility of earning salvation through self-effort or material sacrifice, setting the stage for Jesus' subsequent teaching that "what is impossible with man is possible with God" (Luke 18:27). Christ Himself is the true treasure, the ultimate inheritance, and the one who perfectly fulfilled the call to radical obedience, inviting all who would follow Him to find their true wealth not in what they possess, but in the boundless grace and kingdom He offers through His atoning work (Colossians 2:2-3).