Rich Young Ruler

Biblical Account

This man's story appears in Matthew 19:16–30, Mark 10:17–31, and Luke 18:18–30. The three Gospels describe him differently. Matthew calls him a "young man" (Matthew 19:20), and Luke calls him "a certain ruler" (Luke 18:18). All three portray him as a man of great wealth. The name "rich young ruler" combines details from the three accounts.

He asks Jesus what he must do to obtain eternal life. When Jesus cites commandments from the Ten Commandments forbidding murder, adultery, theft, and false witness and requiring honor for one's parents, the man replies that he has kept all of these from his youth. Mark records at this point that "Jesus beholding him loved him" (Mark 10:21). Jesus tells him that he lacks one thing and instructs him to sell what he has, give to the poor, and come and follow him. Because he had great possessions, he goes away sorrowful.

Significance Within Scripture

After this encounter, Jesus says that it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God. When the astonished disciples ask who then can be saved, Jesus answers that with men this is impossible, but with God all things are possible (Matthew 19:16–26; Luke 18:24–27). Peter then remarks that the disciples have left everything to follow him, and Jesus promises a reward to those who follow him. Matthew places the Parable of the Workers in the Vineyard immediately after this conversation. In Luke, the account is soon followed by the story of the chief tax collector Zacchaeus, who gives half of his goods to the poor (Luke 19:8–9), and many interpreters read the two stories in contrast with each other.

Interpretation and Debated Points

• The scope of the command to sell possessions: Catholic tradition has understood the words "If thou wilt be perfect" in Matthew 19:21 as an "evangelical counsel," distinct from the commandments binding on all believers. This interpretation became a basis for the vow of poverty taken by members of religious orders. Tradition also relates that Anthony of Egypt gave away his possessions after hearing this passage. Protestant interpreters often read the command not as a general rule for all believers but as a word revealing that wealth had become this particular man's idol. Some also interpret the passage from the perspective of law and gospel, reading it as using the law to expose the man's confidence that he had kept all the commandments.
• "None good but one": Some have used Jesus' words telling the man not to call him good (Mark 10:18) as grounds for denying the deity of Jesus. Orthodox Christianity has interpreted the statement as a question intended to lead the questioner to grasp the meaning of his own words.
• The eye of a needle: A common sermon illustration holds that Jerusalem had a small gate called the "Eye of the Needle," through which a camel could pass only by kneeling. Many point out, however, that no ancient source supporting this claim has been found. The text is generally read as hyperbole emphasizing impossibility.
• His later life: The text records neither his name nor what happened after he left. Stories that he was later converted or that he is identical with some other biblical figure are speculation.

In the Korean Church

In the Korean church, this passage is frequently used as a sermon text addressing the relationship between material possessions and faith, the path of discipleship, and the danger of wealth becoming an idol. It is cited in critiques of prosperity theology and is also used to emphasize stewardship and generosity.