The ethical teachings of Jesus have often unsettled many Christians. Some have found them challenging to relate to the theology of justification by faith, while others view them as essential requirements to be allowed into Heaven. These differing perspectives tend to approach the text with certain assumptions about salvation. One story that brings this tension into focus is Jesus’ encounter with the rich young ruler, where Jesus tells the ruler to sell what he has and follow him.
In this study, we will consider the context of the story of Jesus and the rich young ruler in the gospel of Luke, and examine phrases like “treasures in heaven,” “a camel going through the eye of a needle,” and “What is impossible with man is possible with God.” Take a look at the command that was meant to free a person from idols, which caused the ruler to walk away saddened. Then explore the theology of the New Testament, which aligns well with this story.
Context for the story of Jesus and the Rich Young Ruler
The story of the rich young ruler is preceded by teachings of Jesus that center on the inclusion of the poor in the kingdom and the attitude people should have when they approach God. The parables and stories portray the ways of the kingdom of God, which are contrary to the systems of the world. One of these stories that takes place right before the interaction between Jesus and the rich young ruler is the story about little children.
Between the story of the little children and the rich young ruler, there is no textual marker indicating a shift in scenery. The story of the rich young ruler continues immediately after Jesus finishes blessing the children.
The audience to the interaction between Jesus and the Rich Young Ruler included his disciples, people who were bringing their children to him, those who were there to listen to him, and at least one wealthy ruler(see Luke 18:9; 18:15; 18:18). The young ruler must have heard Jesus teach about those of the lowest status and those who do not bring their presuppositions to the kingdom but accept it as Jesus told them, entering the kingdom. He may have sought clarification for his specific case and affirmation, as he regarded himself somewhat worthy of entering.
Take a closer look at the parable of Lazarus and the Rich Man – Lazarus and the Rich Man
Why do you call me ‘Good’?
At first glance, the ruler’s address to Jesus as “Good Teacher” does not appear offensive. Being called “teacher” alone was not the problem, since Jesus was already referred to by that term previously (see Luke 10:25). As many suggest, the question “What must I do to enter the kingdom of God?” also does not seem problematic for Luke. Luke, multiple times in his gospel, indicates that a person’s internal disposition and attitude are intimately related to the way they live their lives (see Luke 3:7–14; 8:1–21; 10:25–28).
The only thing added that seems to offend Jesus is the term “Good.” Despite the previous teachings of Jesus about status, the ruler, consciously or unconsciously, engages in a greeting custom grounded in recognition of social status. In this type of dialogue, the opening “Good Teacher” invites a response of affirmation.
The greeting appeals to the part of a human being that needs to be praised. By this, the ruler signals adherence to the ways of the world, and invites Jesus to participate in them.
Jesus may not have responded the same way if the circumstances had been different. But as the context shows, he was stressing a message about how people should think of themselves and others.
Jesus’ immediate reply, “Why do you call me good? Only God is good,” goes beyond simply proclaiming God’s goodness. Jesus is showing how words can become hollow and be used to manipulate and assert status. He redirects the terms of the conversation away from the patterns of the world to which the ruler had just catered.
Sell all you have and follow me.
The ruler’s question comes from a common notion of inheritance that is present in the scriptures. The teaching about obedience to the law and inheritance of the land comes from Torah (see Deuteronomy 6:16–25). Since the law of Moses, this view has developed into the notion of inheriting the life of the age to come, as seen already in Daniel (see Daniel 12:2-3). Based on this background, the ruler asks, Which commands must He keep to inherit the kingdom of God as Jesus defines it
After he had set the terms right, Jesus continued the conversation. He lists five of the Ten Commandments. The mention of specific commandments from the Decalogue was typically used to reveal the character of the community, the emphasis distinguishing this community from others, because there were many rabbis, prophets, and religious groups. Jesus cited this particular set of laws to initiate a discussion about his community’s appropriation of God’s law.
The five commandments are related to community relationships. They provide a starting point for Jesus’ summary of obedience to God’s will. Therefore, Jesus’ instruction to sell all the ruler has and give to the poor must primarily be understood as arising from the Torah and serves as a behavioral definition of Jesus’ community.
The command to sell possessions and give to the poor aligns with Jesus’ own message in other parts of Luke (see Luke 12:32–34; 14:33). Likewise, it aligns with the practice of the first community of Jesus as portrayed in Acts (see Acts 2:44–45; 4:32–35; 5:1–11).
Giving up possessions is not for its own sake, as with the Cynics and Stoics who did so in pursuit of a simpler, more virtuous life, but for the sake of the poor. It captures the Old Testament concern for the poor (see Exodus 23:11; Leviticus 19:9-16; Deuteronomy 15:1-18). It also embodies a participation in one of the core missions of Jesus’ ministry, his focus on those lonely in status who were disregarded and exploited by those in power.
Finally, the command represents a continued rejection of concerns with social status. It serves as the rejection of the practice of giving and receiving gifts as a way to elevate one’s honor, a practice that was widespread in the Greco-Roman world of Jesus’ time. This practice does not expect anything in return, as the command is to give to those who cannot reciprocate.
Treasures in Heaven
For many Bible readers, the phrase ‘Treasure in heaven’ paints an immediate image of some kind of reward in heaven. This way of thinking finds its origin in a theology that says Jesus died so that we can go to heaven. The depiction we get in the last chapters of the book of Revelation seems to suggest otherwise. The end of this age and the start of the new are marked by the return of the king to renew creation: the city of God comes to earth, and heaven and earth reunite as God finally dwells among his people.
For Jesus, by his death and resurrection the life of the coming age is accessible now in the present by him and the Holy Spirit after his ascension. The phrase doesn’t mean you are accumulating wealth in heaven so when you die, you may spend it. Heaven refers to God’s realm. When people live by Jesus’ teachings, such as feeding the poor, they embody the life of the coming age (eternal life) in the present, and God’s blessing accompanies those who are led by his Spirit, those who are storing up treasures with God.
Early Jewish and Greek writings view the meaning of ‘Treasures in Heaven’ in the same light. For the Jews, it is keeping God’s command that is worth more than any worldly wealth. In Sirach (Ecclesiasticus) 29:10–12, we read, ‘Lay up your treasure according to the commandments of the Most High, and it will profit you more than gold. Store up almsgiving in your treasury.’ In Tobit 4:7-11, it is said, ‘For almsgiving delivers from death and keeps you from going into the darkness.’ In Mishnah Peah 1:1, the text reads, ‘honoring father and mother, acts of loving-kindness, bringing peace between people.’
For the Greeks, living a virtuous life is storing up treasures in heaven. In Plato’s Republic, we read that for the just man, the gods will give him rewards that are more lasting than those of the unjust man. For Philo, a Hellenistic Jewish philosopher, “real wealth is not found in coin or possessions, but in the virtues of the soul and in the grace of God.”
What is impossible with man is possible with God.
The interpretation of Jesus’ way of following God crashes the assumption of the ruler and the people who were listening. The ruler responds with sadness, and the people who were listening protest in a question, ‘Who then can be saved?’ Both responses stem from an improper understanding of the scriptures that relate having status and wealth with divine blessing.
Even though the Old Testament conception of wealth is complex and is related to many factors. Also, we must not forget books like Job that present challenges to the conventional idea that the righteous will be blessed and the wicked be impoverished.
Jesus points to the pervasiveness of these conventions by saying, “How hard it is for the rich to enter the kingdom of God! Indeed, it is easier for a camel to go through the eye of a needle than for someone rich to enter the kingdom of God.” The hyperbole highlights the overwhelming difficulty of turning away from the patterns of the world that entice.
Though it is much harder for the rich not to worship money and status, the story shows how it hinders those who do not have riches as well, since the people listening protested, ‘Who then can be saved? Revealing how deeply these social norms were embedded in the world.
Who then can be saved?
Who then can be saved? As with many matters in the New Testament, the answer finds its origin in the Hebrew Scriptures and culminates in Jesus. In the story of Jesus and the Rich Young Ruler, the terms “entering the kingdom,” “storing up treasures in heaven,” and “being saved” are closely connected. They describe living a life in keeping with the life of the coming age.
This is impossible for man to do alone, but God sent His Son and His Spirit to make it possible. The goal of the gospel is to set free humanity from captivity to lesser gods, the gods of money, sex, power… that led the whole world astray. The gods that demand people’s absolute devotion, and make them forget their responsibilities for those who are in need. These are Idols that the Law was not able to help people overcome.
But the commands Jesus mentioned and the rest of the scriptures were always pointing to the true manifestation of the kingdom of God. They were pointing to the one from the line of Abraham, of David, that would finally accomplish the task. The task of restoring the fallen humanity into what it was created to be. The task of making the earth a place where righteousness dwells.
The story of Jesus and the Rich Young Ruler is one of missed opportunity, as Jesus’ invitation was declined. But we also see the disciples who forsook everything to follow Jesus. They were participating in a new kingdom where money and status are not the determining factors of people’s worth, a family united in living out the will of God (Luke 8:21).
