In order to join Jesus band of full-time disciples the rich man would have to adopt a radically different lifestyle than the one to which he was accustomed.
Over the past few years, I have reflected much on the phrases “to enter the Kingdom of Heaven” and “to inherit eternal life.” One important conclusion that I have reached from reading early rabbinic literature and Matthew, Mark, and Luke is that these are two independent concepts sharing a fuzzy area of overlap.
From the early centuries of the Christian era to our day, expositors of the Gospels have struggled with Jesus’ teachings on the Kingdom of Heaven, particularly with their temporal dimension. Will the Kingdom of Heaven appear one day in the future when the Son of Man suddenly comes? Or, has it been germinating like a seed with much potential for growth? Perhaps as C. H. Dodd suggested, it should be described as both realized and eschatological: germinal in reference to the past (and present), but explosive in regard to its coming manifestation.
Like other sages of his time, Jesus demanded his disciples’ total commitment. They were to put the “kingdom of Heaven” (Jesus’ band of full-time disciples) before all else. They were to “hate,” that is, put second, father, mother, wife, children, brothers, sisters, and themselves, as well (Luke 14:26). Following Jesus to learn Torah from him was to take precedence over every other endeavor.
In Robert L. Lindsey’s theory of gospel transmission, the Hebrew version of Jesus’ biography and its Greek translation have both been lost. Although none of the synoptic Gospels preserves the original text in its entirety, together they do preserve all, or nearly all, of the stories in the original work.