Luke 18:18-29 · Bible study
Luke 18:18-29 Commentary: The Good Teacher and Eternal Life
Greek · 9 what the commentators say
Meaning in one sentence
Why the rich ruler calls Jesus 'Good Teacher' reveals a works-based view of salvation. Jesus exposes the idolatry of wealth and points to God's grace alone.
Research Summary
- Meaning: Salvation is not a task to accomplish but a reality to receive through dependence on God's grace.
- Key words: Good (ἀγαθός), inherit (κληρονομέω), lack (λείπω), camel (κάμηλος), impossible (ἀδύνατος).
- Main debate: Was Jesus’ command to sell all universal or a specific test for this ruler’s idolatry?
- Theological theme: Grace versus works; the danger of wealth; God’s power to save the helpless.
- Best use: Sermon or Bible study on discipleship, materialism, and the heart of the gospel.
Translation Comparison
BSB Berean Standard Bible 2020
18Then a certain ruler asked Him, “Good Teacher, what must I do to inherit eternal life?”
19“Why do you call Me good?” Jesus replied. “No one is good except God alone.
20You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not bear false witness, honor your father and mother.’”
21“All these I have kept from my youth,” he said.
22On hearing this, Jesus told him, “You still lack one thing: Sell everything you own and give to the poor, and you will have treasure in heaven. Then come, follow Me.”
23But when the ruler heard this, he became very sad, because he was extremely wealthy.
24Seeing the man’s sadness, Jesus said, “How hard it is for the rich to enter the kingdom of God!
25Indeed, it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.”
26Those who heard this asked, “Who then can be saved?”
27But Jesus said, “What is impossible with man is possible with God.”
28“Look,” said Peter, “we have left all we had to follow You.”
29“Truly I tell you,” Jesus replied, “no one who has left home or wife or brothers or parents or children for the sake of the kingdom of God
WEB World English Bible 2000
18A certain ruler asked him, saying, “Good Teacher, what shall I do to inherit eternal life?”
19Jesus asked him, “Why do you call me good? No one is good, except one: God.
20You know the commandments: ‘Don’t commit adultery,’ ‘Don’t murder,’ ‘Don’t steal,’ ‘Don’t give false testimony,’ ‘Honor your father and your mother.’”
21He said, “I have observed all these things from my youth up.”
22When Jesus heard these things, he said to him, “You still lack one thing. Sell all that you have and distribute it to the poor. Then you will have treasure in heaven; then come, follow me.”
23But when he heard these things, he became very sad, for he was very rich.
24Jesus, seeing that he became very sad, said, “How hard it is for those who have riches to enter into God’s Kingdom!
25For it is easier for a camel to enter in through a needle’s eye than for a rich man to enter into God’s Kingdom.”
26Those who heard it said, “Then who can be saved?”
27But he said, “The things which are impossible with men are possible with God.”
28Peter said, “Look, we have left everything and followed you.”
29He said to them, “Most certainly I tell you, there is no one who has left house, or wife, or brothers, or parents, or children, for God’s Kingdom’s sake,
KJV King James Version 1769
18And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?
19And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God.
20Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.
21And he said, All these have I kept from my youth up.
22Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.
23And when he heard this, he was very sorrowful: for he was very rich.
24And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God!
25For 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.
26And they that heard it said, Who then can be saved?
27And he said, The things which are impossible with men are possible with God.
28Then Peter said, Lo, we have left all, and followed thee.
29And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God’s sake,
ASV American Standard Version 1901
18And a certain ruler asked him, saying, Good Teacher, what shall I do to inherit eternal life?
19And Jesus said unto him, Why callest thou me good? none is good, save one, even God.
20Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honor thy father and mother.
21And he said, All these things have I observed from my youth up.
22And when Jesus heard it, he said unto him, One thing thou lackest yet: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.
23But when he heard these things, he became exceeding sorrowful; for he was very rich.
24And Jesus seeing him said, How hardly shall they that have riches enter into the kingdom of God!
25For it is easier for a camel to enter in through a needle’s eye, than for a rich man to enter into the kingdom of God.
26And they that heard it said, Then who can be saved?
27But he said, The things which are impossible with men are possible with God.
28And Peter said, Lo, we have left our own, and followed thee.
29And he said unto them, Verily I say unto you, There is no man that hath left house, or wife, or brethren, or parents, or children, for the kingdom of God’s sake,
YLT Young's Literal Translation 1898
18And a certain ruler questioned him, saying, `Good teacher, what having done--shall I inherit life age-during?'
19And Jesus said to him, `Why me dost thou call good? no one is good, except One--God;
20the commands thou hast known: Thou mayest not commit adultery, Thou mayest do no murder, Thou mayest not steal, Thou mayest not bear false witness, Honour thy father and thy mother.'
21And he said, `All these I did keep from my youth;'
22and having heard these things, Jesus said to him, `Yet one thing to thee is lacking; all things--as many as thou hast--sell, and distribute to the poor, and thou shalt have treasure in heaven, and come, be following me;'
23and he, having heard these things, became very sorrowful, for he was exceeding rich.
24And Jesus having seen him become very sorrowful, said, `How hardly shall those having riches enter into the reign of God!
25for it is easier for a camel through the eye of a needle to enter, than for a rich man into the reign of God to enter.'
26And those who heard, said, `And who is able to be saved?'
27and he said, `The things impossible with men are possible with God.'
28And Peter said, `Lo, we left all, and did follow thee;'
29and he said to them, `Verily I say to you, that there is not one who left house, or parents, or brothers, or wife, or children, for the sake of the reign of God,
Darby Darby Bible 1890
18And a certain ruler asked him saying, Good teacher, having done what, shall I inherit eternal life?
19But Jesus said to him, Why callest thou me good? There is none good but one, God.
20Thou knowest the commandments: Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.
21And he said, All these things have I kept from my youth.
22And when Jesus had heard this, he said to him, One thing is lacking to thee yet: Sell all that thou hast and distribute to the poor, and thou shalt have treasure in the heavens, and come, follow me.
23But when he heard this he became very sorrowful, for he was very rich.
24But when Jesus saw that he became very sorrowful, he said, How difficultly shall those who have riches enter into the kingdom of God;
25for it is easier for a camel to enter through a needle's eye than for a rich man to enter into the kingdom of God.
26And those who heard it said, And who can be saved?
27But he said, The things that are impossible with men are possible with God.
28And Peter said, Behold, we have left all things and have followed thee.
29And he said to them, Verily I say to you, There is no one who has left home, or parents, or brethren, or wife, or children, for the kingdom of God's sake,
Douay-Rheims Douay-Rheims Bible 1899
18And a certain ruler asked him, saying: Good master, what shall I do to possess everlasting life?
19And Jesus said to him: Why dost thou call me good? None is good but God alone.
20Thou knowest the commandments: Thou shalt not kill. Thou shalt not commit adultery: Thou shalt not steal: Thou shalt not bear false witness: Honour thy father and mother.
21Who said: All these things have I kept from my youth.
22Which when Jesus had heard, he said to him: Yet one thing is wanting to thee. Sell all whatever thou hast and give to the poor: and thou shalt have treasure in heaven. And come, follow me.
23He having heard these things, became sorrowful: for he was very rich.
24And Jesus seeing him become sorrowful, said: How hardly shall they that have riches enter into the kingdom of God
25For it is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God.
26And they that heard it said: Who then can be saved?
27He said to them: The things that are impossible with men are possible with God.
28Then Peter said: Behold, we have left all things and have followed thee.
29Who said to them: Amen, I say to you, there is no man that hath left home or parents or brethren or wife or children, for the kingdom of God's sake,
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 18:18
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree the ruler approaches Jesus with a genuine but flawed understanding of salvation. He expects to earn eternal life by doing one more good thing. Lange notes the ruler is 'better than the common dependers on works,' yet his question assumes righteousness by effort. Jesus challenges the title 'Good Teacher' to redirect attention to God the sole source of goodness. Vincent's Word Studies points out the Greek acrist participle ποιήσας ('having done'), the ruler envisions a single act that secures inheritance. When Jesus lists commandments, the ruler claims perfect obedience from youth. Jamieson-Fausset-Brown calls this 'a glimpse of his heart', he senses something is missing. Jesus names the lack: sell all for the poor. Wesley states the one thing lacking is 'to love God more than mammon.' The ruler's deep sadness shows his wealth has hold of him. Jesus declares entrance impossible by human power but possible for God alone. Gill notes, 'The things which are impossible with men are possible with God', the hinge that moves from despair to grace.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Specific test for this ruler: Jesus’ command is tailored to expose the ruler’s particular idol; the context suggests it is not a universal demand. Wesley and Gill support this view.
- Universal call to radical renunciation: The pattern of selling possessions and following Christ appears elsewhere in Luke (14:33) and has been practiced in monastic traditions as a literal command.
- Allegorical or hyperbolic reading of the camel: Some patristic and medieval readers see the camel and needle as symbolic of Christ’s saving work, while the textual variant 'cable' attempts to soften the hyperbole.
What is clear: Jesus teaches that entrance into the kingdom is impossible by human effort and strength but entirely possible through God’s grace and power.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Jesus' question about calling him 'good' | Jesus redirects the ruler’s attention from human goodness to God as the sole source of goodness. | Catholic and some Orthodox traditions see this as Jesus subtly affirming his divinity by equating goodness with God. Protestant commentators often emphasize it as a rebuke of flattery and a teaching moment about God’s unique goodness. |
| The command to sell all and give to the poor | This command specifically targeted the ruler’s attachment to wealth, revealing his heart. | Roman Catholic tradition has often treated this as a 'counsel of perfection' for those called to religious life, while Protestant reformers like Wesley saw it as a specific test for this individual, not a universal rule. Some radical reformers (Anabaptists) have read it as a literal demand for all disciples. |
| The camel through the needle's eye | The image is hyperbolic, expressing extreme difficulty. | Most interpreters read it as a proverb meaning 'impossible.' A few ancient manuscripts read 'cable' (καμίλον) instead of 'camel' (κάμηλον), softening the image. Some patristic writers allegorized the needle as Christ's incarnation, but this is not widely held today. |
| Peter's statement about leaving everything | The disciples made a genuine sacrifice in following Jesus. | Christians differ on whether Peter's words sound self-congratulatory or simply express a question about reward. Some see Jesus' promise in v.29-30 as affirming earthly blessings now; others emphasize the 'persecutions' mentioned in the parallel passages and the future focus of eternal life. |
Historical & Cultural Context
The ruler is described as an ἄρχων (archōn), likely a synagogue leader or civic magistrate. In first-century Jewish society, such a position carried both influence and the assumption of divine favor, wealth was often read as a sign of God's blessing. His question, 'what shall I do to inherit eternal life?' reflects a common strand of Second Temple Judaism that viewed eternal life as a reward for faithful observance of the Law. The phrase 'inherit eternal life' echoes language from the Wisdom tradition and apocalyptic literature: a life to come, not just this world.
Jesus' response, listing commandments from the Decalogue, is standard rabbinic catechesis. But the ruler's claim to have kept all from youth is extraordinary; it betrays a superficial understanding of the Law's depth. The surrounding context deepens the point. Just before this scene, Jesus blesses children, saying that the kingdom belongs to those who receive it like a child (Luke 18:16-17). The ruler, self-assured and seeking to do something, stands in sharp contrast to the humble child who simply receives.
The camel and needle image was a known Near Eastern hyperbole for the impossible. Some early manuscripts (including the Syriac) read καμιλον (kamilon, a cable) instead of καμηλον (kamēlon, a camel), a reading that Adam Clarke notes appears in a few witnesses. But the dominant reading is 'camel,' and the force is deliberately absurd: if a camel can't pass through a sewing needle's eye, a rich person cannot earn entrance to God's kingdom. The disciples' shocked question, 'Then who can be saved?', reveals that even they assumed wealth signalled divine approval. Jesus' reply overturns that assumption: salvation is not a human achievement but a divine possibility.
Textual Notes
The most notable textual variant occurs in verse 25. Some manuscripts (including four mentioned by Adam Clarke, along with the Sinaitic Syriac) read καμιλον (kamilon, a cable) instead of καμηλον (kamēlon, a camel). The Cambridge Bible notes this variant as an attempt to soften Jesus’ hyperbolic language, but the widespread textual support for 'camel', found in the vast majority of Greek manuscripts, makes it the certain original reading. The point stands: the image deliberately exaggerates to show impossibility. No other significant variants for this passage are noted in the consulted sources.
Reception History
This passage has been one of the most frequently cited Gospel texts in debates about wealth and discipleship. Early church writers like Clement of Alexandria addressed it in Who Is the Rich Man Who Is Saved?, arguing that the command to 'sell all' is about detaching the heart from possessions, not literally abolishing wealth. In the monastic tradition, fathers like Antony and Basil took the words as a direct call to renounce property for community life. Medieval interpreters often read the camel through allegory: the ‘needle’ symbolized Christ’s passion, and the ‘camel’ represented Gentiles or proud souls humbled by God. The Reformation returned to a more literal reading, with Calvin emphasizing the impossibility of salvation by human effort and the need for grace alone. In modern preaching, the passage is used both to challenge consumerism and to prevent the despair of those who feel their failures disqualify them, since what is impossible for humans is possible with God.
Preaching This Verse
Three-point outline
- The wrong question: The ruler asks what he must do, revealing a transactional view of salvation. Jesus redirects him from human effort to the goodness of God.
- The one thing lacking: Jesus’ command to sell all and follow exposes the ruler’s hidden idol. The issue is not money itself but allegiance of the heart.
- The impossible possibility: Salvation is beyond human reach, but God makes a way. The only response is to receive the kingdom like a child, not to earn it.
Five-point outline
- A sincere seeker with a wrong assumption (v.18)
- Jesus presses the meaning of 'good', only God is the standard (v.19)
- The commandments as a mirror, not a ladder (vv.20-21)
- The specific test: 'sell all' reveals the heart’s treasure (v.22)
- From despair to hope: what is impossible for us, God can do (vv.23-27)
Illustration hooks
- The garage that won't fit the car: A man spends years collecting tools and equipment, but it fills every space. When his family needs room, he can't bear to sell anything. The ruler's heart was so cluttered with wealth that there was no room for Jesus.
- The job offer that costs integrity: A professional is offered a promotion that requires him to cut corners he knows are wrong. He walks away sorrowful. The choice between advancement and faithfulness still stings.
Questions your congregation is asking
- Does Jesus really want me to sell everything I own? Or is this just for that one rich ruler?
- How can I know if my money has too much hold on me?
- If salvation is impossible for humans, what role does my effort play?
Leading a Discussion
This story challenges the assumption that we can secure our place with God through obedience or generosity. The ruler leaves sad not because Jesus is harsh but because his heart is divided. The disciples are stunned, but Jesus turns their shock into good news: what is impossible for us is exactly what God can do.
Discussion questions
- The ruler calls Jesus 'Good Teacher' and asks what he must do. What does his phrasing reveal about how he understands salvation?
- Why does Jesus respond by questioning the word 'good'? What is he trying to teach about God, and about himself?
- The ruler claims to have kept all the commandments since youth. How can a person observe the Law outwardly while still missing the heart of it?
- Jesus says, 'You still lack one thing.' What is that one thing? Is it about money, or something deeper?
- The ruler 'became very sad.' Have you ever had to walk away from something you wanted because it would cost you your loyalty to Christ?
- Peter says, 'We have left everything.' Is he claiming credit? How does Jesus’ promise in v.29-30 shape the disciples' understanding of sacrifice and reward?
- Verse 27 declares that what is impossible with men is possible with God. In your own life, where do you need to stop striving and start trusting God to do what you cannot?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Ezekiel 33:31 | They come to you as the people come, and they sit before you as my people, and they hear your words, but don’t do them; for with their mouth they show much love, but their heart goes after their gain. |
| Malachi 1:6 | “A son honors his father, and a servant his master. If I am a father, then where is my honor? And if I am a master, where is the respect due me?” says Yahweh of Armies to you priests who despise my name. “You say, ‘How have we despised your name?’ |
| Matthew 19:16 | Behold, one came to him and said, “Good teacher, what good thing shall I do, that I may have eternal life?” |
| Matthew 19:30 | But many will be last who are first, and first who are last. |
| Mark 10:17 | As he was going out into the way, one ran to him, knelt before him, and asked him, “Good Teacher, what shall I do that I may inherit eternal life?” |
| Mark 10:31 | But many who are first will be last, and the last first.” |
| Luke 6:46 | “Why do you call me, ‘Lord, Lord,’ and don’t do the things which I say? |
| Luke 10:25 | Behold, a certain lawyer stood up and tested him, saying, “Teacher, what shall I do to inherit eternal life?” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights a notable textual variant in the Greek manuscripts: instead of "camel," several ancient copies read "cable" or rope. He also notes that some manuscripts add "or sisters" to the list of those left for the kingdom. These details affect how the passage's difficulty and sacrifice are understood.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge commentary emphasizes that the young ruler's address "Good Master" was inappropriate because he did not view Jesus as divine. His question about what to do to inherit eternal life betrayed the Pharisaic error of seeking salvation through works rather than grace. Jesus' test exposed his spiritual pride and hidden love for riches.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB argues that Jesus did not deny being good but rather raised the young man's view of Him beyond a mere good teacher, hinting at His own divinity. The one thing lacking was not another commandment but the absolute surrender of riches, which had become the young man's idol.
Lange's Commentary Reformed 1857
Lange portrays the rich young ruler as a tragic Nicodemus figure, a man of good intentions who seeks reward rather than grace and lacks deep self-knowledge. Jesus commands him to personally distribute his wealth piece by piece, a severity of love meant to kill selfishness at
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights how striking it is that a person of high social rank came to Jesus with a sincere question about eternal life. Most rulers had no regard for Christ, so this man's humble inquiry was a rare and hopeful sign of genuine spiritual concern.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley’s insight is that the ruler’s one lack was loving money more than God. Christ gave him a specific, severe command—sell everything—because that was the only cure for his particular heart condition. But this command was not meant for everyone; believers in general are called to use their possessions for God’s glory, not to discard them.