Eternal Life and Law Keeping in Luke 10
Luke 10:25-28 and the Question of Eternal Life
In Luke 10:25, a lawyer tests Jesus by asking, "Teacher, what shall I do to inherit eternal life?" [1]. This question is not unique to Luke, as it appears in other Gospels, such as Matthew and Mark, where a rich young ruler poses a similar inquiry (Mark 10:17; Matt 19:16). Jesus responds by asking the lawyer what is written in the law, and the lawyer replies by citing Deuteronomy 6:5 and Leviticus 19:18, summarizing the law as loving God with all one's heart, soul, strength, and mind, and loving one's neighbor as oneself (Luke 10:27).
The concept of "eternal life" is central to this passage. According to Easton's Bible Dictionary, "eternal life" is a term that occurs frequently in the New Testament, including in Luke 10:28, and refers to the whole future of the redeemed, opposed to "eternal punishment" [3]. In John's Gospel, Jesus is quoted as saying, "I give eternal life to them. They will never perish, and no one will snatch them out of my hand" [2]. This understanding of eternal life as a gift from God is echoed in the writings of John Calvin, who notes that the law "sets before us... life and death, good and evil" and that the promises of the law attest to God's love of righteousness and kindness [7].
The lawyer's question and Jesus' response highlight the relationship between keeping the law and inheriting eternal life. The lawyer assumes that doing something — keeping the law — is necessary to inherit eternal life. Jesus' response, however, redirects the focus from action to relationship, emphasizing the importance of loving God and one's neighbor. According to John Gill, the law is "not of faith" but rather requires obedience, whereas the Gospel reveals the righteousness of Christ and encourages faith [9].
The passage has been interpreted in various ways throughout history. Augustine, in his anti-Pelagian writings, notes that some argue that the old law could confer eternal life on those who kept its commandments and lived righteously by faith [5]. However, Calvin cautions that the law's promises of life and blessings are conditional upon perfect obedience, which is impossible for humans to achieve [10]. The Reformed tradition, as represented by Calvin and Charles Hodge, emphasizes that eternal life is a gift from God, received through faith in Christ, rather than earned through law-keeping [6, 7].
The story of the good Samaritan, which follows Jesus' exchange with the lawyer, further complicates the issue by redefining what it means to "love one's neighbor" (Luke 10:30-37). According to Adam Clarke, this parable highlights the importance of showing compassion and kindness to those in need, regardless of their background or circumstances [8].
The concept of eternal life in Luke 10:25-28 has also been understood in the context of the broader biblical narrative. The term "eternal life" is associated with the age to come, and the blessings and curses enumerated in the law are seen as having both present and future implications [10]. In Revelation, having one's name recorded in the Book of Life symbolizes assurance of God's acceptance and eternal life [4].
The interpretation of eternal life and law-keeping in Luke 10 has significant implications for Christian theology and practice. While the passage does not provide a straightforward answer to the question of how to inherit eternal life, it highlights the importance of understanding the law and the Gospel in their proper contexts. As Calvin notes, the law serves to instruct us in righteousness, while the Gospel reveals the righteousness of Christ and encourages faith [11].
The understanding of eternal life as a gift from God, received through faith in Christ, has shaped Christian thought and practice throughout history. The passage continues to be relevant today, inviting readers to reflect on the nature of eternal life and the relationship between law-keeping and faith.
Sources
- Luke “Behold, a certain lawyer stood up and tested him, saying, “Teacher, what shall I do to inherit eternal life?” -- Luke 10:25”
- John “I give eternal life to them. They will never perish, and no one will snatch them out of my hand. -- John 10:28”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Eternal life — This expression occurs in the Old Testament only in Dan. 12:2 (R.V., "everlasting life"). It occurs frequently in the New Testament (Matt. 7:14; 18:8, 9; Luke 10:28; comp. 18:18). It comprises the whole future of the redeemed (Luke 16:9), and is opposed to "eternal punishment" (Matt. 19:29; 25:46). It is the final reward and glory into which the children of God enter (1 Tim. 6:12, 19; Rom. 6:22; Gal. 6:8; 1 Tim. 1:16; Rom. 5:21); their Sabbath of rest (Heb. 4:9; comp. 12:22). The newness of life which the believer derives from Christ (Rom. 6:4) is the ”
- Revelation (Protestant academic) “Tyndale House on Revelation 3:5: 3:5 Having one’s name recorded in the Book of Life (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to erase a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 10.--OF THE PRAISE OF THE LAW. (part 1): Once more, in the praise of the law, what advantage is it to them that, in opposition to the Manicheans, they say the truth when they wish to bring men from that view to this which they hold falsely against the catholics? For they say, "We confess that even the old law, according to the apostle, is holy and just and good, and that this could confer eternal life on those that kept its commandments, and lived righteously by faith, like the prophets and patriarchs, and all the saints." By which words, very cra”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 16: seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.” ( John vi. 37, 40 .) “My sheep hear my voice, and I know them. and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.” ( John x. 27, 28 .) The Eighth Chapter of Romans. The whole of the eighth chapter of the Epistle to the Romans is designed to prove the certain salvation of all who believe. The proposition to be established is, that there is “no condemnatio”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 43: for pardon, it is of importance to know how our being instructed in the Moral Law renders us more inexcusable. If it is true, that a perfect righteousness is set before us in the Law, it follows, that the complete observance of it is perfect righteousness in the sight of God; that is, a righteousness by which a man may be deemed and pronounced righteous at the divine tribunal. Wherefore Moses, after promulgating the Law, hesitates not to call heaven and earth to witness, that he had set life and death, good and evil, before the peo”
- Luke (Methodist/Wesleyan) “Adam Clarke on Luke 10 (introduction): Christ appoints seventy disciples to go before him, two by two, to preach, heal, etc., Luk 10:1-12. Pronounces woes on Chorazin and Capernaum, Luk 10:13-16. The seventy return, and give account of their mission, Luk 10:17-20. Christ rejoices that the things which were hidden from the wise and prudent had been revealed unto babes, and shows the great privileges of the Gospel, Luk 10:21-24. A lawyer inquires how he shall inherit eternal life, and is answered, Luk 10:25-29. The story of the good Samaritan, Luk 10:30-37. The account of Martha and Mary, Luk 10”
- Galatians (Baptist/Reformed) “John Gill on Galatians 3:12: And the law is not of faith,.... The Arabic version adds, "but of man"; which as it is an addition to the text, so it contains false doctrine; for though the law is not of faith, yet not of man, but of God; the law does not consist of faith in Christ, nor does it require it, and that a man should live by it upon his righteousness; it is the Gospel that reveals the righteousness of Christ, and directs and encourages men to believe in him and be saved; nor does the law take any notice of a man's faith; nor has it anything to do with a man as a believer, but as a doer”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 44: without end. But though in every passage where the favour or anger of God is mentioned, the former comprehends eternity of life and the latter eternal destruction, the Law, at the same time, enumerates a long catalogue of present blessings and curses ( Lev. 26:4 ; Deut. 28:1 ). The threatening attest the spotless purity of God, which cannot bear iniquity, while the promises attest at once his infinite love of righteousness (which he cannot leave unrewarded), and his wondrous kindness. Being bound to do him homage with all that we h”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 46: ( Rom. 1:2 ). And again, that “the righteousness of God without the law is manifested, being witnessed by the law and the prophets,” ( Rom. 3:21 ). For the Gospel does not confine the hearts of men to the enjoyment of the present life, but raises them to the hope of immortality; does not fix them down to earthly delights, but announcing that there is a treasure laid up in heaven, carries the heart thither also. For in another place he thus explains, “After that ye believed [the Gospel,] ye were sealed with that Holy Spirit of promi”