Jesus was hard on the rich

JESUS WAS HARD ON THE RICH
EDITED BY GLENN PEASE
MATTHEW 19:23 Then Jesus said to his disciples,
“Truly I tell you, it is hard for someone who is rich to
enter the kingdom of heaven. 24 Again I tell you, it is
easierfor a camel to go through the eye of a needle
than for someone who is rich to enter the kingdom of
God.”
BIBLEHUB RESOURCES
The Rich Man's Difficulty
Matthew 19:23, 24
W.F. Adeney
Jesus draws a lessonofsad warning from. the failure of the young ruler who
could not bring himself to make the greatsacrifice required as a condition of
his obtaining eternal life. He points out the exceeding difficulty of a rich man's
entrance into the kingdom of heaven.
I. THE EXPLANATION OF THE DIFFICULTY. It is wholly on the side of
the man who is hindered and hampered by his wealth. God has opened the
gate and invited all who will to enter. He is no respecterof persons. He does

not favour the rich to the neglectof the poor; and he does not favour the poor
and deal harshly with the rich. He is just and fair with all. But the rich man
has hindrances in himself.
1. The absorbing interest of riches. The danger is that the wealthy man should
be satisfiedwith his possessions;or, as that is impossible unless he is partially
stupefied by them, that they should so fill his life that he should not have time
or thought for better things. He may be buried under the loadof his own
goods, lostin the mazes of his forestof possessions.
2. The deceitful promise of riches. Jesus spoke ofthe deceitfulness of riches as
one of the weeds that spring up and choke the Word (Matthew 13:22). if
wealth does not yet satisfy, still it promises future satisfaction. The rich man
comes to think he can buy all he wants, if only he canfind the right market.
3. The foolish pride of riches. If ever a man has a right to be proud, it is on
accountof what he is, not because ofwhat he has. The ownerof millions may
be a miserable coward, sensualsot, a senseless fool. Yet the disgraceful
sycophancyof the world teaches him to regard himself as a superior person.
Now, pride is the most effectualharrier to the entrance of the kingdom of
heaven. Only the lowly and humble and childlike can creepthrough its
humble doorway.
4. The hardening selfishness ofriches. Wealth, though it gives the means of
helping others, tends to sealup the fountains of generosityand destroy the
springs of sympathy. The self-indulgent man cannotenter that kingdom, the
citizens of which have to deny themselves and carry the cross.
II. THE LESSONS OF THE DIFFICULTY.
1. The folly of covetousness. Why should we make haste to be rich, if riches
may become a curse to us? If in any case they are likely to bring fresh
difficulties, should we be so anxious to acquire them? How is it that so many
Christian people are to be found eagerlypursuing the race for wealth?
2. The duty of contentment. We may never get riches. What of that if we have
the kingdom of heaven, which is far better? Perhaps we are spared a
dangerous temptation.

3. The need of sympathy with the difficulties of rich men. Jesus did not
denounce the young man who made the greatrefusal. He loved him and pitied
him. If rich men fail, we should remember that they were besetwith
temptations that do not fall to the lot of most of us.
4. Faith in the powerof God. The rich man is gravelywarned. He is in serious
danger. He may fail miserably, crushed by the load of his own wealth. His
salvationwould be a miracle. But God can work miracles. Though it be as
hard for a rich man to save himself as for a camelto pass like a thread
through a needle's eye, God can save him. Therefore
(1) the rich should have the gospelpreachedto them;
(2) we should pray for the rich;
(3) we should rejoice greatlythat there are rich men in the kingdom of God. -
W.F.A.
Biblical Illustrator

That a rich man shall hardly enter into the kingdom of heaven:
Matthew 19:23, 24
The hindrances and temptations of the rich
John Wesley.
I. HINDRANCES.
1. Riches tend to obscure faith; to make one trust in them, instead of in God.
2. They encourage theirpossessorto love the world, and to withhold his heart
from God.
3. They exclude disinterestedlove and goodwilltowardothers.
4. They hinder humility. People dare not tell a rich man of his faults, so he
seldom gets an opportunity of mending them.
5. They prevent meekness.
6. They make a man hard and unyielding, difficult to convince of what is true,
unwilling to be persuaded, or to submit m any way to others.
II. TEMPTATIONS.
1. To atheism. With riches a man seems dependent on no one. He thinks
himself his own master.
2. To idolatry. From the worship of no God there is an easytransition to, the
worship of false gods. He who loves not the Creatorwill certainly love the
creature, e.g., the gratificationof the outward senses. Notnecessarilygluttony
and drunkenness, destroying the body. A moderate sensuality, a regularkind
of epicurism will be quite enough to keepthe souldead to God and all true
religion.
3. To the gratificationof the imagination — beautiful houses, elegant
furniture, curious pictures, delightful gardens. Innocent in themselves, how do
all these things draw off the mind from more serious pursuits!
4. To self-inflation.

5. Pride.
6. Salt-will.
7. Contempt of inferiors.
8. Fretfulness and peevishness. A gentleman of large fortune, while we were
seriouslyconversing, ordered a servantto throw some coals on the fire. As he
did so, a puff of smoke came out, on which the gentleman threw himself back
in his chair and cried out, "Oh, Mr. Wesley, these are the crosses whichI meet
with every day!" I could not help asking, "Pray, Sir John, are these the
heaviestcrossesyoumeet with!" Surely these crosses wouldnot have fretted
him so much if he had had only fifty pounds a year, insteadof five thousand.
(John Wesley.)
Dangerof riches
C. H. Spurgeon.
It is hard to carry a full cup with a steady hand. High places are dizzy places,
and full many have fallen to their eternal rain through climbing aloft without
having grace to look up. Trailing robes raise a dust, and gatherupon
themselves all sorts of filthiness, besides being subjected to needless wearand
tear. A man may have so much of this world that he misses the next. His long
robe may trip him up in the race for the heavenly prize, and he may fall a
victim to the wealth he idolized. Alas, for the poor rich! Faring sumptuously
every day, and yet full often strangers to that deep and peerless joywhich
belongs to those who, in the deep waters ofpoverty, find a boundless bliss in
trusting God. When the rich are savedthey should count it a miracle of grace,
and feelgreat gratitude to Him who enables a camelto go through the eye of a
needle, notwithstanding his hump.
(C. H. Spurgeon.)
Beware ofgrowing covetous

C. H. Spurgeon.
for of all sins this is one of the most insidious. It is like the silting up of a river.
As the stream comes downfrom the land it brings with it sand and earth, and
deposits all these at its mouth, so that by degrees, unless the conservators
catchit carefully, it will block itself up, and leave no channel for ships of great
burden. By daily deposit it imperceptibly creates a bar which is dangerous to
navigation. Many a man when he begins to accumulate wealth commences at
the same moment to ruin his soul; and the more he acquires, the more closely
he blocks up his liberality, which is, so to speak, the very mouth of spiritual
life. Instead of doing more for God, he does less;the more he saves, the more
he wants; and the more he wants of this world, the less he cares forthe world
to come.
(C. H. Spurgeon.)
Salvationeasierfor humble rank
Pope Adrian VI. said that nothing befell him more unhappy in all his life than
that he had been the head of the Church and monarch of the Christian
commonwealth. Another pope said that when he first entered into orders he
had some goodhopes of his salvation; when he became a cardinal he doubted
it; but since he was made pope he almostdespaired of it.
Small threads best for the needle's eye
John Trapp.
Let rich men often ruminate this terrible text, and take heed. Let them
untwist their cables, that is, their heart, by humiliation (James 1:10; James
5:1), till it be made like small threads, as it must be, before they can enter into
the eye of a needle, that is, eternal life.
(John Trapp.)

The tendency of wealth to produce moral insensibility
Bishop H. C. Potter.
When we read history, whether it be the history of Dives in the parable, or of
Shylock in the play, we see how hard wealth can make men — how it can
contracttheir vision and dwarf their aspirations and extinguish their
sympathies. Nay, when we read the lives of our fellow-men, as they are lived
alongside of us, we see how wealth can benumb the conscienceand brutalize
the moral sense, so that a rich man's career shall remind you of nothing so
much as those buccaneers ofthe Spanish main with whom might made right,
and who knew no law but the law of triumphant audacity. When one notes
these things and sees whata power there is in the possessionof wealthto
stimulate the instincts of cruelty and a petty revenge, and to extinguish those
finer traits which make life sweetand sunny — above all, when one sees how
riches rear a dome of brass over so many human lives, and ,hake heavenand
Christ and the life to come as unlonged-for and unappreciated as would be a
lock of a dead child's hair to a pawnbroker — then one can at least
understand why Christ should pronounce the solemn words which are
recordedhere.
(Bishop H. C. Potter.)
The difficulties in the way of salvation for a rich man are
A. Barnes, D. D.
I. THAT RICHES ENGROSS THE AFFECTIONS.
II. MEN CONSIDER WEALTHAS THE CHIEF GOOD, and when this is
obtained think they have gained all.
III. They are PROUD OF THEIR WEALTH, and are unwilling to be
numbered with the poor and despisedfollowers of Jesus.
IV. RICHES ENGROSS THE TIME, fill the mind with cares and anxieties,
and leave little for God.

V. They OFTEN PRODUCELUXURY, dissipation, and vice.
VI. IT IS DIFFICULT TO OBTAIN WEALTH WITHOUT SIN, avarice,
covetousness,fraud, and oppression(1 Timothy 6:9, 10, 17; James 5:1-5; Luke
12:16-21;Luke 16:19-31). All these may be overcome. Godcan give grace to
do it. Though to men it may appear impossible, yet it is easyfor God (ver. 26).
(A. Barnes, D. D.)
The pride of wealth
John Trapp.
Heaven is a statelypalace, with a narrow portal; there must be both stripping
and straining ere one can getthrough this strait gate. The greatestwealthis
ordinarily tumoured up with the greatestswelthof rebellion againstGod.
Pride breeds in wealth as the worm doth in the apple, and he is a greatrich
man indeed and greaterthan his riches, that doth not think himself great
because he is rich. Have them we may, and use them too;but mind them we
may not, nor love them; that is spiritual harlotry, such as God's soul hateth,
and He smiteth His hands at.
(John Trapp.)
Dangerof riches
The Hive.
Though we may not be exposedto this danger, thinking of it may free us from
envy. There is danger in —
I. The ACQUISITION: fraud, etc., heart drawn away from God.
II. The POSSESSION:hoarded, they beget covetousness;enjoyed, lead to riot,
etc., may be loved inordinately; trusted in, may lead to pride and contempt of
the poor. Learn —

1. A difficult thing to get wealthrightly, and use it well.
2. An awful thing to die a rich man in a world of so much sorrow;give an
accountof stewardship.
3. Do not envy the rich.
4. Rememberthat the true and lasting riches may be easilygot.
(The Hive.)
The dangers of wealth
Canon Gregory.
The dangerof the possessionofwealth being admitted, let us now examine a
few of the causes ofthis danger.
1. There is a fascinationin the ownership of money, for it represents much of
this world's power;there are few worldly things it cannot purchase. Besides,
there is a satisfactionto the rich man in counting his money, in the quiet
contemplation, the secretconsciousnessofthe powerwhich if he pleases he
cam wield through it.
2. Moneytakes from man the feeling of dependence on God. Possessing it, he
is apt to say to himself, "Soul, thou hast much goods laid up for many years"
— why then should he trouble about possible future wants, when his income is
so far above his expenditure? — and hence his state of mind is entirely
opposedto the spirit in which we are taught to pray, "Give us this day our
daily bread." The possessionofwealth is therefore destructive of humility, of
dependence upon God.
3. Riches incline a man in all ways to lean upon the world, which provides him
with too much in which he delights, to make this world his home, thus
hindering him from looking up; for we cannotlive by faith and sight any more
than we can serve two masters.

4. The possessionofwealth tempts a man to be self-indulgent; to a needless
display of magnificence in himself and his surroundings. Through the
pleasures his wealthcreates he soongets entangled, and the daily cross ofa
disciple of Christ is altogetherkeptout of sight; the soul's eye becomes
darkened, the affairs of time seemto be the only reality, those of eternity a
shadow, a dream about which the man who is happy need not trouble himself.
But there are many who have the feeling that they are not rich, and cannot
therefore be concernedin the danger which the possessionof riches brings.
This may be true in one sense, but then "riches" is a word having different
meanings to different people. Again, many who have not money look upon its
acquisition as the aim of life, and acceptsuccessin gaining it as the measure of
happiness. Many suffer the danger of the rich, because their thoughts are all
centred on becoming rich. Labour being the ordinance of God, we ought to be
able to find in our work the path allottedto us by His will. We should love
God, not self, the centre, the ultimate aim of our toil. But not one of us, left to
himself, is capable of efficiently discharging the responsibilities entailed by the
possessionofwealth; we need to be sustainedby God.
(Canon Gregory.)
Wealth a hindrance on the heavenly way
Sibbes.
When a man is to travel into a far country, a greatburden at his back will but
hinder him in his journey; one staff in his hand may comfortably support him,
but a bundle of staves wouldtrouble him. Thus a competencyof these
outward things may happily help us in the way to heaven, whereas abundance
may be hurt. ful, and, like long garments to a man that walks on in the way,
will trip up our heels too, if we look not well about us.
(Sibbes.)
Riches a nestof evil

Adams.
Thorns are the shelter for serpents, and riches the den of many sins. Riches is
a warm nest where lust securelysits to hatch all her unclean brood.
(Adams.)
Wealth hinders soulelevation
Swinnock.
Our Saviour, indeed, doth not speak of an impossibility, but of the difficulty of
it and the rareness of it. Job unfolded the riddle, and gottrough the needle's
eye with three thousand camels. But it is hard to be wealthy and not wanton;
too often are riches, like birdlime, hindering the soul in its flight towards
heaven.
(Swinnock.)
The world in the heart
A man in the very prime of life was lying on his death-bed. Paralysis had
seizedupon his body. It was creeping up, slowlyand surely, to, his heart. His
very hours were numbered. A faithful minister of God satbeside him,
showing him the way of life. He was agonizedin the effort to listen, to
comprehend, but the old habit of years bound him so firmly that he could not
fix his mind upon what his friend was saying. His life had been spent in the
acquisition of wealth. Honestly, honourably it had been gained. There was no
stain upon it, but yet it proved the millstone to drag him down. "Why, why!"
he exclaimed in a voice of keenestanguish, "atthis awful moment, can I think
of nothing but my bank stock?"
COMMENTARIES

Ellicott's Commentary for English Readers
(23) Shall hardly enter.—The Greek adverbis somewhatstrongerthan the
colloquialmeaning of the English. Literally, shall not easily enter. The words
imply not so much the mere difficulty as the painfulness of the process. Here,
as elsewhere, the “kingdom of heaven” is not the state of happiness after
death, but the spiritual life and the societyof those in whom it is realisedeven
upon earth. Into that kingdom those only can enter who become as little
children, as in other things, so in their unconsciousnessofthe cares of wealth.
BensonCommentary
Matthew 19:23-24. Thensaid Jesus unto his disciples — While they had this
example before their eyes, and were witnesses ofthe melancholy fact of a well-
educatedand well-disposedman voluntarily foregoing all hope of eternal life
rather than part with his temporal possessions;that is, relinquishing all
prospectof the infinite and everlasting riches and glories of heaven, for the
unsatisfying, uncertain, and transitory enjoyments of earth! Verily I say unto
you — And enjoin you firmly to believe and seriously to considerwhat I say;
that a rich man shall hardly enter into the kingdom of heaven — Either into
the kingdom of grace or the kingdom of glory; or be brought to have such an
esteemand love for the gospel, with its present and future blessings, as to
embrace it at the hazard of losing their worldly property, togetherwith their
goodname, thereby, or so as to use that property in such a manner as the laws
of the gospelrequire. Our Lord therefore adds, It is easierfor a camelto go
through the eye of a needle, &c. — A common proverb among the Jews to
express the extreme difficulty of a thing. Theophylactobserves, that some
explain the word, καμηλον, as signifying here a cable. “A goodauthority,
however, for this signification, though adopted by Castalio, who says,
rudentem, I,” says Dr. Campbell, “have never seen. The frequency of the term
among all sorts of writers, for denoting the beastso denominated, is
undeniable. Besides,the camelbeing the largestanimal they were acquainted
with in Judea, its name was become proverbial for denoting any thing

remarkably large, and a camel’s passing through a needle’s eye came, by
consequence,as appears from some rabbinical writings, to express a thing
absolutely impossible.” Our Lord, therefore, here represents the salvationof a
rich man as being next to an impossibility. It was especiallyso in those early
days, when the professionof the gospelexposedmen to so much persecution.
And perhaps, as Dr. Macknightobserves, these strong expressions,in their
strictestsense, must be understood of the state of things at that time
subsisting; yet they are also applicable to rich men in all ages. The reasonis,
“Riches have a woful influence upon piety in two respects. 1st, In the
acquisition; for, not to mention the many frauds and other sins that men
commit to obtain riches, they occasionanendless variety of cares and
anxieties, which draw the affections awayfrom God. 2d, They are offensive to
piety in the possession;because, ifthey are hoarded, they never fail to beget
covetousness,whichis the root of all evil; and if they are enjoyed they become
strong temptations to luxury, drunkenness, lust, pride, and idleness.” But,
besides these, riches are a dangerous snare in severalother respects. 1st, Itis
difficult to possessthem and not inordinately love them, and put that trust in
them which ought to be put only in the living God. Forrich men “obtaining all
the necessaries andsuperfluities of life by means of their riches, are apt to
considerthem as the sources oftheir happiness, and to depend upon them as
such, forgetting altogethertheir dependance on God. It is otherwise with the
poor. They are exposedto manifold afflictions, and labour under the pressure
of continual wants. These serve to convince them of the vanity of the world,
and to put them in mind of their dependance upon God; at the same time, the
unexpected deliverances and supplies which they meet with, rivet the idea
more firmly. Wherefore, in the very nature of things, the poor are nearer to
the kingdom of God than the rich; and if the latter, yielding to the temptations
of their state, trust in their riches, words canscarce be invented strong enough
to paint the difficulty of bringing them to that holy temper of mind which
would qualify them for the kingdom of God.” 2d, It is not easyto possess
riches and not think highly of ourselves onaccountof them, as they certainly
give their possessors a consequencewhichthey otherwise could not have, and
cause them to be lookedup to with respectby all that are round about them.
But, 3d, The most difficult thing of all is, to possessthem and make a right use
of them, even that use which God wills all to make in whose hands he hath

lodged them. In other words, To use them as those who are persuaded that,
properly speaking, they are not proprietors, but merely stewards of them, and
will certainly be called by the greatLord of all to give an accounthow they
have employed every part of them, and what use they have made of the
advantages and opportunities for doing and receiving goodabove others,
which riches put in their power.
Matthew Henry's Concise Commentary
19:23-30 ThoughChrist spoke so strongly, few that have riches do not trust in
them. How few that are poor are not tempted to envy! But men's earnestness
in this matter is like their toiling to build a high wall to shut themselves and
their children out of heaven. It should be satisfactionto those who are in a low
condition, that they are not exposedto the temptations of a high and
prosperous condition. If they live more hardly in this world than the rich, yet,
if they getmore easilyto a better world, they have no reasonto complain.
Christ's words show that it is hard for a rich man to be a goodChristian, and
to be saved. The way to heaven is a narrow way to all, and the gate that leads
into it, a strait gate;particularly so to rich people. More duties are expected
from them than from others, and more sins easilybesetthem. It is hard not to
be charmed with a smiling world. Rich people have a greataccountto make
up for their opportunities above others. It is utterly impossible for a man that
sets his heart upon his riches, to get to heaven. Christ used an expression,
denoting a difficulty altogetherunconquerable by the powerof man. Nothing
less than the almighty grace of God will enable a rich man to get over this
difficulty. Who then can be saved? If riches hinder rich people, are not pride
and sinful lusts found in those not rich, and as dangerous to them? Who can
be saved? say the disciples. None, saith Christ, by any createdpower. The
beginning, progress, and perfecting the work of salvation, depend wholly on
the almighty powerof God, to which all things are possible. Notthat rich
people canbe savedin their worldliness, but that they should be savedfrom it.
Petersaid, We have forsakenall. Alas! it was but a poor all, only a few boats
and nets; yet observe how Peterspeaks, as if it had been some mighty thing.
We are too apt to make the most of our services and sufferings, our expenses
and losses, forChrist. However, Christ does not upbraid them; though it was
but little that they had forsaken, yet it was their all, and as dear to them as if

it had been more. Christ took it kindly that they left it to follow him; he
accepts according to what a man hath. Our Lord's promise to the apostles is,
that when the Sonof man shall sit on the throne of his glory, he will make all
things new, and they shall sit with him in judgement on those who will be
judged according to their doctrine. This sets forth the honour, dignity, and
authority of their office and ministry. Our Lord added, that every one who
had forsakenpossessionsorcomforts, for his sake and the gospel, would be
recompensedat last. May God give us faith to rest our hope on this his
promise; then we shall be ready for every service or sacrifice. Our Saviour, in
the lastverse, does awaya mistake of some. The heavenly inheritance is not
given as earthly ones are, but according to God's pleasure. Let us not trust in
promising appearancesoroutward profession. Others may, for aught we
know, become eminent in faith and holiness.
Barnes'Notes on the Bible
A rich man shall hardly enter into the kingdom of heaven - Shall with
difficulty be saved.
He has much to struggle with, and it will require the greatestofhuman efforts
to break awayfrom his temptations and idols. and to secure his salvation.
Compare the notes at 1 Timothy 6:9-10.
Jamieson-Fausset-BrownBible Commentary
Mt 19:16-30. The RichYoung Ruler. ( = Mr 10:17-31;Lu 18:18-30).
For the exposition, see on[1330]Lu 18:18-30.
Matthew Poole's Commentary
See Poole on"Matthew 19:24".
Gill's Exposition of the Entire Bible
Then said Jesus unto his disciples..... Whenthe young man was gone;taking
this opportunity to make some proper observations for the use and instruction
of his disciples, after, as Mark observes, he had "lookedround about"; with

concern, and in order to affecttheir minds with this incident, and to raise
their attention to what he was about to say:
verily I say unto you, that a rich man shall hardly enter into the kingdom of
heaven: either into the Gospeldispensation, and receive the truths, and
submit to the ordinances of it, or into the kingdom of glory hereafter;not but
that there have been, are, and will be, some that are rich, called by grace,
brought into a Gospelchurch state, and are heirs of the kingdom of heaven;
though these are but comparatively few: nor is it riches themselves that make
the entrance so difficult, and clog the way, either into grace or glory, but
putting trust and confidence in them; and therefore in Mark, they "that have
riches", are by Christ explained of such, that "trust in riches";and which rich
men in common are very apt to do, as this young man did, againstwhich the
apostle cautions,
Geneva Study Bible
{6} Then said Jesus unto his disciples, Verily I sayunto you, That a rich man
shall hardly enter into the kingdom of heaven.
(6) Rich men have need of a singular gift of Godto escape outof the snares of
Satan.
EXEGETICAL(ORIGINAL LANGUAGES)
Expositor's Greek Testament
Matthew 19:23-27. Conversationensuing (Mark 10:23-27;Luke 18:24-27).
Cambridge Bible for Schools andColleges
23. hardly] i. e. with difficulty.
23–26.OfRiches, and the Kingdom of God
Mark 10:23-27. Luke 18:24-27.

These reflections follow naturally on the lastincident.
Bengel's Gnomen
Matthew 19:23. Δυσκόλως, with difficulty) This young man, when he had his
foot already on the threshold, withdrew it on accountof his riches. It is
difficult for a rich man to relinquish all things.[874]
[874]Nay, it is not even readily that he thinks of the subjectof obtaining
eternal life at all.—V. g.
Pulpit Commentary
Verses 23-30. -The dangers of riches and the blessings of self-denied. (Mark
10:23-31;Luke 18:24-30.)Verse 23. - Then said Jesus. He derives an
important lessonfrom the sadresult of the above incident. St Luke connects it
with what had just preceded:"When Jesus saw that he [the ruler] was very
sorrowful, he said." It was a strange and most emphatic assertion, quite alien
from generalopinion and sentiment. A rich man shall hardly (δυσκόλως, with
difficulty) enter into the kingdom of heaven. Remembering that Christ had
just invited the young ruler to range himself on his side and become his
disciple, we see that the primary meaning of the term, "kingdomof heaven,"
here is the Christian Church, the societywhich Jesus came to establish. It was
indeed difficult for a man wealthy, honoured, dignified, to strip himself of his
riches and rank, and openly castin his lot with the despisedJesus and his
followers, voluntarily surrendering all that hitherto had made life beautiful
and worth living. It is difficult for a rich man in any case to serve God
acceptably, as Christ shows with reiteratedemphasis.

STUDYLIGHTRESOURCES
Adam Clarke Commentary
A rich man shall hardly enter - That is, into the spirit and privileges of the
Gospelin this world, and through them into the kingdom of glory. Earthly
riches are a greatobstacle to salvation; because it is almost impossible to
possessthem, and not to set the heart upon them; and they who love the world
have not the love of the Fatherin them. 1 John 2:15. To be rich, therefore, is
in generala greatmisfortune: but what rich man canbe convincedof this? It
is only God himself who, by a miracle of mercy, cando this. Christ himself
affirms the difficulty of the salvation of a rich man, with an oath, verily; but
who of the rich either hears or believes him!
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Matthew 19:23". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/matthew-
19.html. 1832.
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Coffman's Commentaries on the Bible
And Jesus saidunto his disciples, Verily, I say unto you, it is hard for a rich
man to enter into the kingdom of heaven.
Why, then, do we all strive to be rich? Is it that we desire to impede our soul's
entry into the kingdom of God? Do people really wish to do it the hard way?
Then let them getrich. That will provide an acid testthat most people cannot
pass. No wonder an apostle warned againstambition in that quarter (1

Timothy 6:9,10), and that Jesus taughtpeople to seek his kingdom "first"!
(Matthew 6:33). The rich are not hopeless. Christdid not saythey cannot be
saved, only that it is "hard" for them to enter.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Matthew 19:23". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/matthew-19.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
Then said Jesus unto his disciples..... Whenthe young man was gone;taking
this opportunity to make some proper observations for the use and instruction
of his disciples, after, as Mark observes, he had "lookedround about"; with
concern, and in order to affecttheir minds with this incident, and to raise
their attention to what he was about to say:
verily I say unto you, that a rich man shall hardly enter into the kingdom of
heaven: either into the Gospeldispensation, and receive the truths, and
submit to the ordinances of it, or into the kingdom of glory hereafter;not but
that there have been, are, and will be, some that are rich, called by grace,
brought into a Gospelchurch state, and are heirs of the kingdom of heaven;
though these are but comparatively few: nor is it riches themselves that make
the entrance so difficult, and clog the way, either into grace or glory, but
putting trust and confidence in them; and therefore in Mark, they "that have
riches", are by Christ explained of such, that "trust in riches";and which rich
men in common are very apt to do, as this young man did, againstwhich the
apostle cautions, 1 Timothy 6:17

Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Matthew 19:23". "The New JohnGill Exposition
of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/matthew-19.html. 1999.
Geneva Study Bible
6 Then said Jesus unto his disciples, Verily I say unto you, That a rich man
(6) Rich men have need of a singular gift of Godto escape outof the snares of
Satan.
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Beza, Theodore. "Commentaryon Matthew 19:23". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/matthew-19.html.
1599-1645.

People's New Testament
A rich man shall hardly enter into the kingdom of heaven. The Lord does not
say that a rich man shall not enter, but that he shall enter with great
difficulty. Mark says that when Christ uttered these words the disciples were
astonished, and then Jesus explained by the words, "How hard it is for them
{that trust in riches} to enter into the kingdom of God," which shows the sense
in which he spoke the words of this verse. A man may {trust} in riches who
has $100, as wellas one who has $100,000.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Original work done by Ernie Stefanik. First published online in 1996 atThe
RestorationMovementPages.
Bibliography
Johnson, BartonW. "Commentary on Matthew 19:23". "People's New
Testament". https:https://www.studylight.org/commentaries/pnt/matthew-
19.html. 1891.
Robertson's WordPictures in the New Testament
It is hard (δυσκολως — duskolōs). With difficulty. Adverb from δυσκολος —
duskolos hard to find food, fastidious, faultfinding, then difficult.
Copyright Statement

The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Matthew 19:23". "Robertson's Word
Pictures of the New Testament".
https:https://www.studylight.org/commentaries/rwp/matthew-19.html.
Broadman Press 1932,33.Renewal1960.
The Fourfold Gospel
And Jesus saidunto his disciples, Verily I sayunto you, It is hard for a rich
man to enter into the kingdom of heaven1.
It is hard for a rich man to enter into the kingdom of heaven. See .
Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon Matthew 19:23".
"The Fourfold Gospel".
https:https://www.studylight.org/commentaries/tfg/matthew-19.html.
Standard Publishing Company, Cincinnati, Ohio. 1914.

Calvin's Commentary on the Bible
Matthew 19:23.A rich man will with difficulty enter. Christ warns them, not
only how dangerous and how deadly a plague avarice is, but also how greatan
obstacle is presented by riches. In Mark, indeed, he mitigates the harshness of
his expression, by restricting it to those only who place confidence in riches
But these words are, I think, intended to confirm, rather than correct, the
former statement, as if he had affirmed that they ought not to think it strange,
that he made the entrance into the kingdom of heaven so difficult for the rich,
because it is an evil almost common to all to trust in their riches Yet this
doctrine is highly useful to all; to the rich, that, being warned of their danger,
they may be on their guard; to the poor, that, satisfiedwith their lot, they may
not so eagerlydesire what would bring more damage than gain. It is true
indeed, that riches do not, in their own nature, hinder us from following God;
but, in consequenceofthe depravity of the human mind, it is scarcelypossible
for those who have a greatabundance to avoid being intoxicated by them. So
they who are exceedinglyrich are held by Satanbound, as it were, in chains,
that they may not raise their thoughts to heaven; nay more, they bury and
entangle themselves, and became utter slaves to the earth. The comparisonof
the camel. , which is soonafter added, is intended to amplify the difficulty; for
it means that the rich are so swelledwith pride and presumption, that they
cannot endure to be reduced to the straits through which Godmakes his
people to pass. The word camel denotes, I think, a rope used by sailors, rather
than the animal so named. (633)
Copyright Statement
Bibliography

Calvin, John. "Commentary on Matthew 19:23". "Calvin's Commentary on
the Bible". https:https://www.studylight.org/commentaries/cal/matthew-
19.html. 1840-57.
Scofield's ReferenceNotes
kingdom
(See Scofield"Matthew 3:2")
Copyright Statement
These files are consideredpublic domain and are a derivative of an electronic
edition that is available in the Online Bible Software Library.
Bibliography
Scofield, C. I. "ScofieldReferenceNoteson Matthew 19:23". "Scofield
Reference Notes(1917Edition)".
https:https://www.studylight.org/commentaries/srn/matthew-19.html. 1917.
John Trapp Complete Commentary
23 Then saidJesus unto his disciples, Verily I say unto you, That a rich man
Ver. 23. A rich man shall hardly enter] With that burden of thick clay, that
camels bunch on his back. Heaven is a statelypalace, with a narrow portal;

there must he both stripping and straining ere one can getthrough this strait,
gate. The greatestwealthis ordinarily tumoured up with the greatestswelthof
rebellion againstGod
" Ardua res haec est opibus non tradere mores;
Et cum tot Croesesviceris, esseNumam." Martial.
Vermis divitiarum est superbia, saith Augustine. Pride breeds in wealth as the
worm doth in the apple, and he is a greatrich man indeed, and greaterthan
his riches, that doth not think himself greatbecause he is rich. "Charge those
that are rich, that they be not highminded" (for the devil will soonblow up
such a blab in them, if they watchnot), "and that they trust not in uncertain
riches," 1 Timothy 6:17, so as to make their gold their God, as all worldlings
do, and worse, forcould we but rip up such men’s hearts, we should find
written in them, "The God of this present world." They that mind earthly
things have destruction for their end, Philippians 3:19. Have them we may,
and use them too, but mind them we may not, nor love them, 1 John 2:15; that
is spiritual harlotry, such as God’s soul hateth, and he "smiteth his hands at,"
Ezekiel22:13.
Copyright Statement
Bibliography

Trapp, John. "Commentary on Matthew 19:23". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/matthew-
19.html. 1865-1868.
Thomas Coke Commentary on the Holy Bible
Matthew 19:23. Shall hardly— Will hardly.
Copyright Statement
Bibliography
Coke, Thomas. "Commentaryon Matthew 19:23". Thomas Coke
Commentary on the Holy Bible.
https:https://www.studylight.org/commentaries/tcc/matthew-19.html. 1801-
1803.
Expository Notes with PracticalObservations onthe New Testament
Our blessedSaviour takes occasion, from what had passed, to discourse with
his disciples concerning the danger of riches, and the difficulties that attend
rich men in their way to salvation. A rich man shall hardly enter into the
kingdom of heaven.
Whence note, 1. That rich men do certainly meet with more difficulties in
their way to heaven, than other men: it is difficult to withdraw their affections
from riches, to place their supreme love upon God in the midst of their
abundance. It is difficult to depend upon God in a rich condition. The poor
committeth himself to God, but the rich man's wealth is his strong tower. That
yet the fault lies not in riches, but in rich men; who, by placing their trust and

putting their confidence in riches, do render themselves incapable of the
kingdom of God.
Copyright Statement
Bibliography
Burkitt, William. "Commentary on Matthew 19:23". ExpositoryNotes with
PracticalObservations onthe New Testament.
https:https://www.studylight.org/commentaries/wbc/matthew-19.html. 1700-
1703.
Johann Albrecht Bengel's Gnomonof the New Testament
Matthew 19:23. δυσκόλως, with difficulty) This young man, when he had his
foot already on the threshold, withdrew it on accountof his riches. It is
difficult for a rich man to relinquish all things.(874)
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on Matthew 19:23". Johann
Albrecht Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/matthew-19.html. 1897.

Matthew Poole's EnglishAnnotations on the Holy Bible
See Poole on"Matthew 19:24".
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Matthew 19:23". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/matthew-19.html. 1685.
Justin Edwards' Family Bible New Testament
Hardly enter; it is with greatdifficulty that he can enter.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on Matthew 19:23". "FamilyBible New
Testament". https:https://www.studylight.org/commentaries/fam/matthew-
19.html. American TractSociety. 1851.
Cambridge Greek Testamentfor Schools andColleges

23. τὴν βασ. τῶν οὐρ. Comparing this with Matthew 19:16-17, we note that
ζωὴ αἰώνιος, ἡ ζωὴ and ἠ βασιλεία τῶν οὐρανῶνare used as synonyms.
Copyright Statement
Bibliography
"Commentary on Matthew 19:23". "Cambridge Greek Testamentfor Schools
and Colleges".https:https://www.studylight.org/commentaries/cgt/matthew-
19.html. 1896.
Whedon's Commentary on the Bible
§ 105. — POSSIBILITYOF RICH MEN’S SALVATION, Matthew 19:23-30.
23. A rich man — Mark says, “thattrusteth in his riches.” But this hardly
alters it. How few rich that do not trust in riches!And how few poor who do
not trust in riches they are not able to acquire!
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on Matthew 19:23". "Whedon's Commentary
on the Bible". https:https://www.studylight.org/commentaries/whe/matthew-
19.html. 1874-1909.

PeterPett's Commentary on the Bible
‘And Jesus saidto his disciples, “Truly I say to you, It is hard for a rich man
to enter into the kingly rule of heaven.” ’
As the young man walks awayJesus recognisesthe conflict that is taking place
in his mind, and then turns to His disciples and says sadly, “It is hard for a
rich man to enter into the Kingly Rule of Heaven.” The reasonbehind His
statementis quite clearfrom the young man’s dilemma. Riches prevent a man
from being willing to follow fully in His ways. And the implication of it is that
if a man would enter the Kingly Rule of Heaven he must first deal with the
question of his riches. For to be under the Kingly Rule of Heaven means that
all his riches must be at God’s disposal. And for a rich man that is very hard.
Here was one who could have become ‘a sonof the Kingly Rule of Heaven’
(Matthew 13:38) but he had turned awayfrom it. Some see ‘the Kingly Rule
of Heaven’ here in Matthew 19:23 as signifying the eternal kingly rule beyond
the grave. (It cannotmean a millennial kingdom, for rich men will not find it
hard to enter that). But Jesus has made abundantly clearthat the Kingly Rule
of Heaven has in fact ‘drawn near’ (Matthew 4:17), and that it is among them
(Luke 17:21) and has ‘come upon them’ (Matthew 12:28), and is therefore
there for all who will respond to it. And the impression given here is surely
that the young man has been faced with that choice and has failed to take his
opportunity. For the Kingly Rule of Heaven is not a place, it is a sphere of
Kingly Rule, and a sphere of submission which is past, present and future.
That the Kingly Rule of Heaven, which initially was intended to result from
the Exodus (Exodus 19:6; Exodus 20:1-18;Numbers 23:21;Deuteronomy
33:5; 1 Samuel 8:7), has in one sense always beenopen to man’s response
comes out in the Psalms and is especiallyemphasisedin Isaiah 6 (see Psalms
22:28;Psalms 103:19;Psalms 93:1; Psalms 97:1; Psalms 99:1;Isaiah 6:1-11).
That it is now present among men in a unique way is made clearin Matthew
11:12;Matthew 12:28;Matthew 13:38; Luke 17:21. That it will be takenout
and offeredto the world is made clearin Acts 8:12, where it parallels taking
out the name of Jesus;Acts 19:8, where it parallels the proclamationof ‘The
Way’; Acts 20:25; Acts 28:23;Acts 28:28 where it refers to ‘the things

concerning the Lord Jesus’. Paulwould have had no reasonfor trying to
persuade and teachthe Jews aboutsomething that they believed in
wholeheartedly, the future Kingly Rule of God. What he was seeking to bring
home to them was that the Kingly Rule of God was now open to them in Jesus.
Compare also how he will say in his letters that ‘the Kingly Rule of God is not
eating and drinking, but righteousness,and peace, and joy in the Holy Spirit’
(Romans 14:17) and that we (believers)have been ‘transported into the
Kingly Rule of His belovedSon’ (Colossians 1:13). To Paul as to Jesus the
Kingly Rule of Heaven (God) was both present and future, presentin
experience and future in full manifestation. It can thus be entered now,
Copyright Statement
Bibliography
Pett, Peter. "Commentary on Matthew 19:23". "PeterPett's Commentaryon
the Bible ". https:https://www.studylight.org/commentaries/pet/matthew-
19.html. 2013.
Schaff's Popular Commentary on the New Testament
Matthew 19:23. A rich man shill enter hardly, i.e., ‘with difficulty,’ into the
kingdom of heaven. Comp. Mark 10:24 : ‘them that trust in riches.’Yet such
trust is the natural result of possession, orof even the strong desire to possess.

Copyright Statement
Bibliography
Schaff, Philip. "Commentary on Matthew 19:23". "Schaff's Popular
Commentary on the New Testament".
https:https://www.studylight.org/commentaries/scn/matthew-19.html. 1879-
90.
The Expositor's Greek Testament
Matthew 19:23. ἀμὴν, introduces as usual a solemnutterance.— πλούσιος: the
rich man is brought on the stage, notas an objectof envy or admiration,
which he is to the worldly-minded, but as an objectof commiseration.—
δυσκόλως εἰσελεύσεται, etc.:because with difficulty shall he enter the
Kingdom of Heaven. This is stated as a matter of observation, not without
sympathy, and not with any intention to pronounce dogmatically on the case
of the inquirer who had just departed, as if he were an absolutely lost soul. His
case suggestedthe topic of wealth as a hindrance in the divine life.—
δυσκόλως:the adjective δύσκολος means difficult to please as to food ( δυς,
κόλον), hence morose;here used of things, occurs only in this saying in N. T.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Matthew 19:23". The
Expositor's Greek Testament.

https:https://www.studylight.org/commentaries/egt/matthew-19.html. 1897-
1910.
E.W. Bullinger's Companion Bible Notes
Verily. See note on Matthew 5:18.
hardly = with difficulty.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on Matthew 19:23". "E.W.
Bullinger's Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/matthew-19.html. 1909-
1922.
The Bible Study New Testament
Jesus then said to his disciples. Notice he does not say "impossible," but "very
hard." A few versions add in Mark 10:24 "Forthose who trust in riches."
Copyright Statement
Bibliography

Ice, Rhoderick D. "Commentary on Matthew 19:23". "The Bible Study New
Testament". https:https://www.studylight.org/commentaries/ice/matthew-
19.html. College Press, Joplin, MO. 1974.
(23) Shall hardly enter.—The Greek adverbis somewhatstrongerthan the
colloquialmeaning of the English. Literally, shall not easily enter. The words
imply not so much the mere difficulty as the painfulness of the process. Here,
as elsewhere, the “kingdom of heaven” is not the state of happiness after
death, but the spiritual life and the societyof those in whom it is realisedeven
upon earth. Into that kingdom those only can enter who become as little
children, as in other things, so in their unconsciousnessofthe cares of wealth.
Copyright Statement
Bibliography
Ellicott, Charles John. "Commentary on Matthew 19:23". "Ellicott's
Commentary for English Readers".
https:https://www.studylight.org/commentaries/ebc/matthew-19.html. 1905.
Treasuryof Scripture Knowledge
Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall
hardly enter into the kingdom of heaven.
That

13:22;Deuteronomy 6:10-12;8:10-18;Job 31:24,25;Psalms 49:6,7,16-19;
Proverbs 11:28; Proverbs 30:8,9;Mark 10:23; Luke 12:15-21;16:13,14,19-28;
18:24;1 Corinthians 1:26; 1 Timothy 6:9,10;James 1:9-11;2:6; 5:1-4
enter
5:20; 18:3; 21:31; John 3:3,5; Acts 14:22
Copyright Statement
Bibliography
Torrey, R. A. "Commentary on Matthew 19:23". "The Treasuryof Scripture
Knowledge". https:https://www.studylight.org/commentaries/tsk/matthew-
19.html.
E.M. Zerr's Commentary on SelectedBooksofthe New Testament
Hardly is from DUSKOLOS which Thayer defines, "with difficulty." The
sacrifices thata rich man is calledupon to make enter so deeply into his
devotion to the business of getting more money, that it is difficult for him to
bring about that change in his manner of life.
Verse24. Needle is from RHAPHIS which Thayerdefines, "a needle," and he
shows that the word comes from BHAPTO which means, "to sew." Donne-
gan defines rhaphis, "a needle, awl, or other instrument for sewing." The
Authorized version renders this verse correctly, for the words are so defined
in the lexiconof the Greek language.

STUDYLIGHTON VERSE 24
Adam Clarke Commentary
A camel- Instead of καμηλον, camel, six MSS. read καμιλον, cable, a mere
gloss insertedby some who did not know that the other was a proverb
common enough among the people of the east.
There is an expressionsimilar to this in the Koran. "The impious, who in his
arrogance shallaccuseour doctrine of falsity, shall find the gates ofheaven
shut: nor shall he enter there till a camelshall pass through the eye of a
needle. It is thus that we shall recompense the wicked." Al Koran. Surat vii.
ver. 37.
It was also a mode of expressioncommon among the Jews, and signified a
thing impossible. Hence this proverb: A camelin Media dances in a cabe;a
measure which held about three pints. Again, No man sees a palm tree of gold,
nor an elephant passing through the eye of a needle. Becausethese are
impossible things. "Rabbi SheshethansweredRabbi Amram, who had
advancedan absurdity, Perhaps thou art one of the Pembidithians who can
make an elephant pass through the eye of a needle; that is, says the Aruch,
'who speak things impossible.'" See Lightfoot and Schoettgenon this place.
Go through - But instead of διελθειν, about eighty MSS. with severalversions
and fathers, have εισελθειν, to enter in; but the difference is of little
importance in an Englishtranslation, though of some consequence to the
eleganceofthe Greek text.
Copyright Statement
Bibliography

Clarke, Adam. "Commentary on Matthew 19:24". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/matthew-
19.html. 1832.
Coffman's Commentaries on the Bible
And againI say unto you, It is easierfor a camel to go through a needle's eye,
than for a rich man to enter into the kingdom of God.
All attempts to make such a thing possible must appear ridiculous in the light
of Christ's statement, a moment later, that such is "impossible" for human
beings. Only the powerof Godcan bring a man of wealthto quit trusting in
his riches and to place his hope in God through Christ, or to possess his
possessionsinsteadof being possessedby them. People of affluence should
always remember that only the powerof the Eternal canempower them to
force their wealth to subserve the purposes of God and His kingdom.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Matthew 19:24". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/matthew-19.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
And againI say unto you,.... After the apostles haddiscoveredtheir
astonishment at the above expression, aboutthe difficulty of a rich man
entering into the kingdom of heaven; when they expectedthat, in a short time,

all the rich and greatmen of the nation would espouse the interest of the
Messiah, andacknowledgehim as a temporal king, and add to the grandeur of
his state and kingdom; and after he had in a mild and gentle manner, calling
them "children", explained himself of such, that trusted in uncertain riches,
served mammon, made these their gods, and placed their hope and happiness
in them; in order to strengthen and confirm what he had before asserted, and
to assure, in the strongestmanner, the very greatdifficulty, and seeming
impossibility, of rich men becoming followers of Christ here, or companions
with him hereafter, he expresses himselfin this proverbial way:
it is easierfor a camelto go through the eye of a needle, than for a rich man to
enter into the kingdom of God: thus, when the Jews wouldexpress anything
that was rare and unusual, difficult and impossible, they used a like saying
with this. So speaking ofshowing persons the interpretation of their
dreamsF7;
"Says Rabba, you know they do not show to a man a goldenpalm tree i.e. the
interpretation of a dream about one, which, as the gloss says, is a thing he is
not used to see, and of which he never thought, ‫לייעד‬‫אפוקב‬ ‫אטחמד‬ ‫אלו‬ ‫,אליפ‬
"nor an elephant going through the eye of a needle".'
Again, to one that had delivered something as was thought very absurd, it is
saidF8;
"perhaps thou art one of Pombeditha (a schoolof the Jews in Babylon)
a fo eye eht hguorhtssap tnahpele na ekamohw" ,‫דמחטא‬ ‫בקופא‬ ‫פילא‬ ‫דמעיילין‬
needle".'
That is, who teachsuch things as are equally as monstrous and absurd, and
difficult of belief. So the authors of an edition of the book of Zohar, to set
forth the difficulty of the work they engagedin, express themselves in this
mannerF9:
"In the name of our God, we have seenfit, ‫אפוקב‬ ‫אטחמד‬ ‫סינכהל‬ ‫,אליפ‬ "to bring
an elephant through the eye of a needle".'

And not only among the Jews, but in other easternnations, this proverbial
way of speaking was used, to signify difficulties or impossibilities. Mahomet
has it in his AlcoranF11;
"Verily, says he, they who shall charge our signs with falsehood, andshall
proudly rejectthem, the gates ofheaven shall not be openedto them, neither
shall they enter into paradise, "until a camelpass through the eye of a
needle".'
All which show, that there is no need to suppose, that by a camel is meant, not
the creature so called, but a cable rope, as some have thought; since these
common proverbs manifestly make it appear, that a creature is intended, and
which aggravatesthe difficulty: the reasonwhy instead of an elephant, as used
in most of the above sayings, Christ makes mention of a camel, may be,
because that might be more knownin Judea, than the other; and because the
hump on its back would serve to make the thing still more impracticable.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Matthew 19:24". "The New JohnGill Exposition
of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/matthew-19.html. 1999.
Geneva Study Bible
And againI say unto you, It is o easierfor a p camel to go through the eye of a
needle, than for a rich man to enter into the kingdom of God.

(o) Literally, "it is of less labour".
(p) Theophylact notes, that by this word is meant a cable rope, but Caninius
alleges outof the Talmuds that it is a proverb, and the word "Camel" signifies
the beastitself.
Copyright Statement
Bibliography
Beza, Theodore. "Commentaryon Matthew 19:24". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/matthew-19.html.
1599-1645.
John Lightfoot's Commentary on the Gospels
24. And againI say unto you, It is easierfor a camel to go through the eye of a
[A camel to go through the eye of a needle, &c.]A phrase used in the schools,
intimating a thing very unusual and very difficult. There, where the discourse
is concerning dreams and their interpretation, these words are added. They
do not shew a man a palm tree of gold, nor an elephant going through the eye
of a needle. The Gloss is, "A thing which he was not wont to see, nor
concerning which he everthought."
In like manner R. Sheshith answeredR. Amram, disputing with him and
asserting something that was incongruous, in these words;"Perhaps thou art
one of those of Pombeditha, who can make an elephant pass through the eye

of a needle":that is, as the Aruch interprets it, "who speak things that are
impossible."
Copyright Statement
Bibliography
Lightfoot, John. "Commentary on Matthew 19:24". "JohnLightfoot
Commentary on the Gospels".
https:https://www.studylight.org/commentaries/jlc/matthew-19.html. 1675.
People's New Testament
It is easierfor a camelto go through the eye of a needle. It is easierfor a camel
to go through the eye of a needle than for a rich man ({i. e.,} as already
explained, one who trusts in riches) to enter into the kingdom of God. In other
words, one whose trust is in wealthcannot enter at all.
Copyright Statement
Original work done by Ernie Stefanik. First published online in 1996 atThe
RestorationMovementPages.
Bibliography

Johnson, BartonW. "Commentary on Matthew 19:24". "People's New
Testament". https:https://www.studylight.org/commentaries/pnt/matthew-
19.html. 1891.
Robertson's WordPictures in the New Testament
It is easierfor a camelto go through a needle‘s eye (ευκοπωτερονεστιν
καμηλονδια τρηματος ραπιδος εισελτειν — eukopōteronestinkamēlondia
trēmatos rhaphidos eiselthein). Jesus, ofcourse, means by this comparison,
whether an easternproverb or not, to express the impossible. The efforts to
explain it awayare jejune like a ship‘s cable, καμιλον — kamilon or ραπις —
rhaphis as a narrow gorge or gate of entrance for camels which recognized
stooping, etc. All these are hopeless, forJesus pointedly calls the thing
“impossible” (Matthew 19:26). The Jews in the Babylonian Talmud did have a
proverb that a man even in his dreams did not see anelephant pass through
the eye of a needle (Vincent). The Koran speaks ofthe wickedfinding the
gates ofheaven shut “till a camelshall pass through the eye of a needle.” But
the Koran may have got this figure from the New Testament. The word for an
ordinary needle is ραπις — rhaphis but, Luke (Luke 18:25)employs βελονη —
belonē the medical term for the surgicalneedle not elsewhere in the N.T.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Matthew 19:24". "Robertson's Word
Pictures of the New Testament".
https:https://www.studylight.org/commentaries/rwp/matthew-19.html.
Broadman Press 1932,33.Renewal1960.

Vincent's Word Studies
Camel - through a needle's eye ( κάμηλονδιά τρύπηματος ῥαφίδος )
See on Mark 10:25; and Luke 18:25. Compare the Jewishproverb, that a man
did not even in his dreams see an elephant pass through the eye of a needle.
The reasonwhy the camelwas substituted for the elephant was because the
proverb was from the Babylonian Talmud, and in Babylon the elephant was
common, while in Palestine it was unknown. The Koran has the same figure:
“The impious shall find the gates ofheaven shut; nor shall he enter there till a
camelshall pass through the eye of a needle.” Bo-chart, in his history of the
animals of scripture, cites a Talmudic passage:“A needle's eye is not too
narrow for two friends, nor is the world wide enough for two enemies.” The
allusion is not to be explained by reference to a narrow gate called a needle's
eye.
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentaryon Matthew 19:24". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/matthew-19.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
And againI say unto you, It is easierfor a camel to go through the eye of a
It is easierfor a camelto go through the eye of a needle, (a proverbial
expression,)than for a rich man to go through the strait gate:that is, humanly
speaking, it is an absolute impossibility. Rich man! tremble! feel this
impossibility; else thou art lostfor ever!

Copyright Statement
Bibliography
Wesley, John. "Commentary on Matthew 19:24". "JohnWesley's
Explanatory Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/matthew-19.html. 1765.
The Fourfold Gospel
And againI say unto you, It is easierfor a camel to go through a needle's eye1,
than for a rich man to enter into the kingdom of God.
It is easierfor a camelto go through a needle's eye, etc. See .
Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon Matthew 19:24".
"The Fourfold Gospel".

https:https://www.studylight.org/commentaries/tfg/matthew-19.html.
Standard Publishing Company, Cincinnati, Ohio. 1914.
Abbott's Illustrated New Testament
A strong mode of expressing extreme difficulty.
Copyright Statement
Bibliography
Abbott, John S. C. & Abbott, Jacob. "Commentaryon Matthew 19:24".
"Abbott's Illustrated New Testament".
https:https://www.studylight.org/commentaries/ain/matthew-19.html. 1878.
John Trapp Complete Commentary
24 And again I say unto you, It is easierfor a camelto go through the eye of a
Ver. 24. It is easierfor a camel, &c.]Or cable rope, as some render it,
καμηλον, καμιλονfunem nauticum. Either serves, for it is a proverbial speech,
setting forth the difficulty of the thing. Difficile est, saith St Jerome, ut
praesentibus bonis quis fruatur et futuris, ut hic ventrem istic mentem
reficiat, ut de deliciis transeat, ut in coelo etin terra gloriosus appareat. Pope
Adrian VI said that nothing befell him more unhappy in all his life than that
he had been head of the Church and monarch of the Christian
commonwealth. "WhenI first entered into orders," saith anotherpope (Plus
Quintus), "I had some goodhopes of my salvation; when I became a cardinal,

I doubted it; but since I came to be a pope I do even almost despair." And well
he might, as long as he sat in that chair of pestilence, being that man of sin,
that sonof perdition, 2 Thessalonians 2:3. Ad hunc statum venit Romana
Ecclesia, saidPetrus Aliacus, long since, ut non essetdigna reginisi per
reprobos (Cornel. a Lapide, Com. in Numbers 11:11). The popes, like the
devils, are then thought to do well when they cease to do hurt, saith Johan.
Sarisburiensis. They have had so much grace left, we see (some of them,
however), as to acknowledgethat their goodand their blood rose together,
that honours changedtheir manners, and that they were the worse men for
their greatwealth; and that as Shimei, seeking his servants, losthimself, so
they, by reaching after riches and honours, lost their souls. Let rich men often
ruminate this terrible text, and take heed. Let them untwist their cables, that
is, their heart, by humiliation, James 5:1; James 1:10, till it be made like small
threads, as it must be, before they can enter into the eye of a needle, that is,
eternal life.
Copyright Statement
Bibliography
Trapp, John. "Commentary on Matthew 19:24". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/matthew-
19.html. 1865-1868.
Thomas Coke Commentary on the Holy Bible
Matthew 19:24. It is easierfor a camel, &c.— Or, a cable. See Boch. tom. 1: p.
92. Vorst. Adag. p. 14. The rendering of the original word by cable,
undoubtedly coalescesmore perfectly with the other metaphor of the needle;

but, as there is nothing in the proverbial expression, as it stands in the
common versions, but what is very agreeableto the Easterntaste, and may be
paralleled in other Jewishwritings, there seems no greatreasonto depart
from it. The Jews generallymade use of the phrase, An elephant cannotpass
through the eye of a needle; which our Saviour changes for a camel, an animal
very common in Syria, and whose bunch on its neck is apt to hinder its
passagethrough any low entrance. In our Saviour's time, too, the word camel
was proverbially used to express any vast object, that being the largestanimal
in Palestine. Thus we read, ch. Matthew 23:24. Strain at a gnat and swallow a
camel. We may just observe, that these strong expressions must be understood
in their strictestsense, ofthe state of things at that time subsisting; yet in some
degree are applicable to rich men in all ages:the reasonis, riches have a
woeful effectupon piety in two respects:first, in the acquisition; for, not to
mention the many frauds and other sins which men too often commit to obtain
riches,—theyoccasionanendless variety of cares and anxieties, which draw
the affections awayfrom God. Secondly, They are generallyoffensive to piety
in the possession;because if they be hoarded, they never fail to beget
covetousness,whichis the root of all evil; and if they be enjoyed, they become
strong temptations to luxury and drunkenness, to lust, pride, and idleness. See
Heylin, and Mintert on the word Καμηλος .
Copyright Statement
Bibliography
Coke, Thomas. "Commentaryon Matthew 19:24". Thomas Coke
Commentary on the Holy Bible.
https:https://www.studylight.org/commentaries/tcc/matthew-19.html. 1801-
1803.

Expository Notes with PracticalObservations onthe New Testament
These words were a proverbial speechamong the Jews, to signify a thing of
greatdifficulty, next to an impossibility; and they import thus much: "Thatit
is not only a very greatdifficulty, but an impossibility, for such as abound in
worldy wealthto be saved, without an extraordinary grace and assistance
from God. It is hard for a rich man to become happy, evenby God, because he
thinks himself happy without God."
Copyright Statement
Bibliography
Burkitt, William. "Commentary on Matthew 19:24". ExpositoryNotes with
PracticalObservations onthe New Testament.
https:https://www.studylight.org/commentaries/wbc/matthew-19.html. 1700-
1703.
Greek TestamentCriticalExegeticalCommentary
24.]No alterationto κάμιλονis necessaryor admissible. That word, as
signifying a rope, or cable, seems to have been invented to escape the fancied
difficulty here; see Palm and Rost’s or Liddell and Scott’s Lex. sub voce, and
for the scholia giving the interpretation, Tischendorf’s note here. Lightfoot
brings instances from the Talmud of similar proverbial expressions regarding
an elephant: we have a case in ch. Matthew 23:24, of a camelbeing put for
any thing very large:and we must remember that the object here was to set
forth the greatesthuman impossibility, and to magnify divine grace, which
could accomplisheven that.

Copyright Statement
Bibliography
Alford, Henry. "Commentary on Matthew 19:24". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/matthew-19.html. 1863-
1878.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Matthew 19:24. “Difficultatem exaggerat,” Melanchthon. Forπάλιν, comp.
Matthew 18:19. The point of the comparisonis simply the fact of the
impossibility. A similar way of proverbially expressing the utmost difficulty
occurs in the Talmud with reference to an elephant(4) See Buxtorf, Lex. Talm.
p. 1722, andWetstein. To understand the expressionin the text, not in the
sense ofa camel, but of a cable (Castalio, Calvin, Huet, Drusius, Ewald), and,
in order to this, either supposing κάμιλονto be the correctreading (as in
severalcursive manuscripts), or ascribing this meaning to κάμηλος ( τινές in
Theophylactand Euthymius Zigabenus), is all the more inadmissible that
κάμηλος neverhas any other meaning than that of a camel, while the form
κάμιλος canonly be found in Suidas and the ScholiastonArist. Vesp. 1030,
and is to be regarded as proceeding from a misunderstanding of the present
passage. Further, the proverbial expressionregarding the camel likewise
occurs in Matthew 23:24, and the Rabbinical similitude of the elephant is
quite analogous.
εἰσελθεῖν after ῥαφ. is universally interpreted: to enter in (to any place). On
the question as to whether ῥαφίς is to be recognisedas classical, see Lobeck,
ad Phryn. p. 90. To render this word by a narrow gate, a narrow mountain-
pass (so Furer in Schenkel’s Lex. III. p. 476), or anything but a needle, is
simply inadmissible.

The dangerto salvationconnectedwith the possessionofriches does not lie in
these consideredin themselves, but in the difficulty experiencedby sinful man
in subordinating them to the will of God. So Clemens Alexandrinus: τίς ὁ
σωζόμενος πλούσιος. Hermas, Pastor, i. 3. 6.
Copyright Statement
Bibliography
Meyer, Heinrich. "Commentary on Matthew 19:24". Heinrich Meyer's
Critical and ExegeticalCommentary on the New Testament.
https:https://www.studylight.org/commentaries/hmc/matthew-19.html. 1832.
Johann Albrecht Bengel's Gnomonof the New Testament
Matthew 19:24. κάμηλον, a camel) i.e. the animal of that name; cf. ch.
Matthew 23:24. It is not a rope(875)that is compared to a thread, but the eye
of a needle to a gate.
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on Matthew 19:24". Johann
Albrecht Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/matthew-19.html. 1897.

Matthew Poole's EnglishAnnotations on the Holy Bible
Ver. 23,24. Mark saith, Mark 10:23-25, And Jesus lookedround about, and
saith unto his disciples, How hardly shall they that have riches enter into the
kingdom of God! And the disciples were astonishedat his words. But Jesus
answerethagain, and saith unto them, Children, how hard is it for them that
trust in riches to enter into the kingdom of God. It is easierfor a camelto go
through the eye of a needle, than for a rich man to enter into the kingdom of
God. Luke saith, Luke 18:24,25,And when Jesus saw that he was sorrowful,
he said, How hardly shall they that have riches enter into the kingdom of God!
For it is easierfor a camelto go through a needle’s eye, than for a rich man to
enter into the kingdom of God. Our Lord, seeing the young man that came to
him so briskly, with such a zeal for his soul, and appearing warmth of desire
to be instructed in the right way to heaven, and asking for a task to be set
him; first, what goodthing he should do in order to that end, then calling for
more; when our Saviour had reckonedup some commandments to be
observed, What lack I yet? saith he; go awayquite damped and sorrowful
when our Saviour said not to him, Give thy body to be burned; no, nor yet,
Cut off a right hand or foot, or pluck out a right eye;only part with some of
thy circumstances,Sellthat thou hastand give to the poor; a thing he might
have done, and have been a man still perfect, both as to his essentialand
integral parts: he hence takes occasionto discourse with his disciples the
danger of riches, and the ill influence they have upon men’s souls, with
relation to their eternal welfare. Luke and Mark sayhe spake it by way of
question, How hardly? Matthew delivereth it as spokenpositively,
A rich man shall hardly enter, & c. The sense is the same, only the
interrogationseems to aggravate the difficulty, and to fortify, the affirmation,
as much as to say, A rich man shall very hardly enter into the kingdom of
heaven.
The disciples were astonishedat this, (saith Mark), which made our Saviour
say it over again, with a little exposition, How hard is it for them that trust in
riches to enter into the kingdom of God! Which exposition is so far from a
correctionor abatement of the severity of his former speech, that some judge
it rather a confirmation of it, for he goes onwith saying,

It is easierfor a camelto go through the eye of a needle. But why should this
astonishthe disciples, who had no reasonupon this account to fear for
themselves, who had forsakenall to follow Christ? Possibly, because it was so
contrary to the common opinion of the world, who did not only, as in
Malachi’s time, call the proud happy, but thought Godhad scarce anyfavour
for any but the rich; in oppositionto which Christ, Luke 6:20,24, blesseththe
poor, and pronounces woes to the rich, as having receivedtheir consolation.
As to the words themselves, the designof our Saviour in them was not to
condemn riches, as in themselves damnable; nor yet to deny salvationto all
rich persons:our Lord knew that Abraham, Isaac, Jacob, Job, were all rich
persons, and yet in heaven; so was David and Solomon, &c. He also knew that
riches are the gifts of God, goodthings, not in themselves pernicious. His
design was only to show that they are dangerous temptations, soliciting and
enticing our hearts into so greata love of them, and affectionto them, as is not
consistentwith our duty with reference to God; and giving the heart of man
such advantages for the lusts of pride, covetousness,ambition, oppression,
luxury, (some or other of which are predominant in all souls), that it is very
hard for a rich man so far to deny himself, as to do what he must do if ever he
will be saved. For those words in Mark, them that trust in riches, I take them
rather to give the reasonof the difficulty, than to be an abatement of what he
had before said; for to trust in riches, is to place a happiness in them, to
promise ourselves a security from them, so as to be careless ofa further
happiness, Psalms 49:6 52:7 1 Timothy 6:17. That which makes it so hard for
a rich man to be saved, is the difficulty of having riches and not placing our
felicity in them, being secure because ofthem, and having our hearts cleave
unto them, so as we cannotdeny ourselves in them to obey any command of
God; and the suffering them to be temptations to us to pride, luxury ambition,
oppression, contempt and despising of others, covetousness, &c. Upon these
accounts our Saviour goethon and saith, It is easierfor a camelto go through
the eye of a needle, than for a rich man to enter into the kingdom of God.
Which doubtless was a proverbial expression, in use then amongstthe Jews, to
signify a thing of greatdifficulty, by terms importing impossibility: or else the
phrase may signify an impossibility without the extraordinary influence of
Divine grace, as ourSaviour seemethto expound it in the next verses.

Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Matthew 19:24". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/matthew-19.html. 1685.
Cambridge Greek Testamentfor Schools andColleges
24. κάμηλονδιὰ τρυπήματος ῥαφίδος.An expressionfamiliar to Jews of our
Lord’s time. The exaggerationis quite in the Easternstyle. Some attempts
howeverhave been made to explain away the natural meaning of the words.
κάμιλον, which is said to mean ‘a thick rope,’has been read for κάμηλον. But
the change has no MS. support, and κάμιλος, whichdoes not occurelsewhere,
is probably an invention of the Scholiast. Others have explained τρύπημα
ῥαφίδος to be the name of a gate in Jerusalem. But the existence ofsuch a gate
is not established;and the variety of expressionfor ‘a needle’s eye,’τρύπημα
ῥαφίδος (Matt.), τρυμαλία ῥαφίδος (Mark), τρῆμα βελόνης (Luke), is against
this view. The variation also indicates that the proverb was not current in
Greek. The expressionin Luke is the most classical. ῥαφὶς is rejectedby the
Attic purists: ἡ δὲ ῥαφὶς τί ἐστιν οὐκ ἄν τις γνοίη (Lob. Phryn. p. 90).
τρύπημα was a vernacularword and is found in Aristoph. Pac. 1234.
An easterntravellerhas suggestedthat the associationofideas arose thus:
every camel driver carries with him a large needle to mend his pack-saddle as
occasionrequires, hence the ‘camel’and the ‘needle.’
Copyright Statement

Bibliography
"Commentary on Matthew 19:24". "Cambridge Greek Testamentfor Schools
and Colleges".https:https://www.studylight.org/commentaries/cgt/matthew-
19.html. 1896.
Whedon's Commentary on the Bible
24. Camel… eye of a needle — That is, it is absolutely a human impossibility.
The emendation made by changing camelto cable is unauthorized. The
phrase is a proverbial expressionfor an absolutely impracticable thing.
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on Matthew 19:24". "Whedon's Commentary
on the Bible". https:https://www.studylight.org/commentaries/whe/matthew-
19.html. 1874-1909.
PeterPett's Commentary on the Bible
‘And againI say to you, “It is easierfor a camelto go through a needle’s eye,
than for a rich man to enter into the kingly rule of God.” ’
Jesus then seeks to make the position even clearerby the use of a well known
saying. “It is easierfor a camelto go through a needle’s eye, than for a rich
man to enter into the kingly rule of God.” By this He is saying that it is not

only hard, but will require a miracle (which is what He then goes onto point
out). There is absolutely no reasonfor not taking the cameland the needle’s
eye literally. The camelwas the largestanimal known in Palestine, the
needle’s eye the smallesthole. The whole point of the illustration lies in the
impossibility of it, and the vivid and amusing picture it presents is typical of
the teaching of Jesus. Jesusno doubt had in mind the teaching of the Scribes
and Pharisees,who consideredthat rich men were rich because they were
pleasing to God (compare Psalms 112:3;Proverbs 10:22;Proverbs 22:4), and
that through their riches they had even more opportunity to be pleasing to
God (and mockedat any other suggestion - Luke 16:14). They taught that
riches were a reward for righteousness.But Jesus seesthis as so contradictory
to reality that He pictures them as by this struggling to force a camelthrough
the eye of a needle. In other words they are trying to bring togethertwo things
that are incompatible. So in His eyes their teaching was claiming to do the
impossible, as the example of the rich young man demonstrated, it was
seeking to make the rich godly. And the folly of this is revealedin the fact that
it is ‘the deceitfulness of riches’which is one of the main things that chokes
the word (Matthew 13:22). In this regard the Psalmists regularlyspoke of
those who put their trust in riches, and thereby did not need to rely on God
(Psalms 49:6; Psalms 52:7; Psalms 62:10;Psalms 73:12;Proverbs 11:28;
Proverbs 13:7). This was not to saythat rich men could not be godly. It was
simply to indicate that it was unusual.
‘The Kingly Rule of God.’ It is difficult to see in context how this expression
can be seenas differing in significance from ‘the Kingly Rule of Heaven’ in
Matthew 19:23, for both are indicating a similar situation. It may simply
therefore have been changedfor the sake of variety. But we must considerthe
fact that Matthew’s purpose here might wellbe in order to emphasise the
contrastbetween‘man’ and ‘God’ in terms of the impossibility of entry. The
camelcannot go through the eye of a needle, for the two exist in different
spheres sizewise, how much less then can a RICH MAN enter into the sphere
of GOD’s Kingly Rule. The idea is to be seenas almostludicrous.

Copyright Statement
Bibliography
Pett, Peter. "Commentary on Matthew 19:24". "PeterPett's Commentaryon
the Bible ". https:https://www.studylight.org/commentaries/pet/matthew-
19.html. 2013.
Schaff's Popular Commentary on the New Testament
Matthew 19:24. Easierfor a camel, etc. A strong declarationof impossibility
(comp. Matthew 19:26). This has been weakenedin two ways:(1.) by the
change of a single letter (in some manuscripts), of the original, altering
‘camel’ into ‘rope;’ (2.) by explaining the eye of a needle to mean the small
gate for foot passengersatthe entrance to cities. The first is incorrect, the
seconduncertain and unnecessary. The literal sense is not too strong, as both
the contextand abundant facts show. Our Lord had already spokenof a
‘camel’ as a figure for something very large (chap. Matthew 23:24);and in the
Talmud the same saying occurs about an elephant ‘The camelwas more
familiar to the hearers of the Saviour than the elephant, and on accountof the
hump on its back, it was especiallyadaptedto symbolize earthly wealthas a
heavy load and serious impediment to entrance through the narrow gate of
the kingdom of heaven.’
Copyright Statement

Bibliography
Schaff, Philip. "Commentary on Matthew 19:24". "Schaff's Popular
Commentary on the New Testament".
https:https://www.studylight.org/commentaries/scn/matthew-19.html. 1879-
90.
The Expositor's Greek Testament
Matthew 19:24. πάλιν δὲ λέγω: reiterationwith greateremphasis. The strong
language ofJesus here reveals a keensense of disappointment at the loss of so
promising a man to the ranks of disciplehood. He sees so clearlywhat he
might be, were it not for that miserable money.— εὐκοπώτερον, etc.:a
comparisonto express the idea of the impossible. The figure of a camelgoing
through a needle-eye savours of Easternexaggeration. It has been remarked
that the variation in the parallel accounts in respectto the words for a needle
and its eye shows that no corresponding proverb existed in the Greek tongue
(Camb. G. T.). The figure is to be takenas it stands, and not to be “civilised”
(vide H. C.) by taking κάμηλος (orκάμιλος, Suidas)= a cable, or the wicketof
an Oriental house. It may be more legitimate to try to explain how so
grotesque a figure could become current even in Palestine. Furrer suggests a
cameldriver leaning againsthis cameland trying to put a coarse thread
through the eye of a needle with which he sews his sacks,and, failing, saying
with comicalexaggeration:I might put the camelthrough the eye easierthan
this thread (Tscht., für M. und R.).— τρήματος from τιτράω, to pierce.—
ῥαφίδος, a word disapproved by Phryn., who gives βελόνη as the correctterm.
But vide Lobeck’s note, p. 90. It is noticeable that Christ’s tone is much more
severe in reference to wealth than to wedlock. Eunuchism for the kingdom is
optional; possessionofwealth on the other hand seems to be viewed as all but
incompatible with citizenship in the kingdom.

Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Matthew 19:24". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/matthew-19.html. 1897-
1910.
George Haydock's Catholic Bible Commentary
===============================
[BIBLIOGRAPHY]
Camelum, Greek:kamelun, which is observedto be different from Greek:
kamilos, a cable, or ship-rope. See Mr. Legh, Critica Sacra.
====================
Copyright Statement
Bibliography
Haydock, George Leo. "Commentaryon Matthew 19:24". "George
Haydock's Catholic Bible Commentary".
https:https://www.studylight.org/commentaries/hcc/matthew-19.html. 1859.

E.W. Bullinger's Companion Bible Notes
camel. With its burden. Not a cable, as some suggest.
go = pass,
through. Greek. dia. App-104. Matthew 19:1.
the eye. Greek. trupema. Occurs only here.
the eye of a needle. A small door fixed in a gate and opened after dark. To
pass through, the camel must be unloaded. Hence the difficulty of the rich
man. He must be unloaded, and hence the proverb, common in the East. In
Palestine the "camel";in the Babylonian Talmud it is the elephant.
the kingdom of God. The third of five occurrences in Matthew. See note on
Matthew 6:33, and App-114.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on Matthew 19:24". "E.W.
Bullinger's Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/matthew-19.html. 1909-
1922.
The Bible Study New Testament
Than for a camelto go through. [This may have been a "saying" about a
camelentering a courtyard through a low, narrow gate in the wall calledthe
"eye of a needle." See also Matthew 7:13-14. ] The lessonis clear:the love of
money will keepa person from entering the Kingdom. See Matthew 19:22.

Copyright Statement
Bibliography
Ice, Rhoderick D. "Commentary on Matthew 19:24". "The Bible Study New
Testament". https:https://www.studylight.org/commentaries/ice/matthew-
19.html. College Press, Joplin, MO. 1974.
(24) It is easierfor a camelto go through the eye of a needle.—Two
explanations have been given of the apparent hyperbole of the words. (1.) It
has been conjecturedthat the Evangelists wrote not κάμηλος (a camel), but
κάμιλος (a cable). Nota single MS., however, gives that reading, and the latter
word, which is not found in any classicalGreekauthor, is supposed by the
best scholars (e.g., Liddell and Scott)to have been invented for the sake of
explaining this passage.(2.)The fact that in some modern Syrian cities the
narrow gate for foot-passengers,atthe side of the larger gate, by which
wagons, camels, and other beasts ofburden enter the city, is known as the
“needle’s eye,” has been assumedto have come down from a remote antiquity,
and our Lord’s words are explained as alluding to it. The fact—to which
attention was first calledin Lord Nugent’s Lands, Classicaland Sacred—is
certainly interesting, and could the earlier use of the term in this sense be
proved, would give a certainvividness to our Lord’s imagery. It is not,
however, necessary. The Talmud gives the parallel phrase of an elephant
passing through a needle’s eye. The Koran reproduces the very words of the
Gospel. There is no reasonto think that the comparison, evenif it was not
already proverbial, would presentthe slightestdifficulty to the minds of the
disciples. Like all such comparisons, it states a generalfact, the hindrance
which wealth presents to the higher growths of holiness, in the boldest possible
form, in order to emphasise its force, and leaves out of sight the limits and
modifications with which it has to be received, and which in this instance

(according to the text on which the English versionis based) were supplied
immediately by our Lord Himself (Mark 10:24).
Copyright Statement
Bibliography
Ellicott, Charles John. "Commentary on Matthew 19:24". "Ellicott's
Commentary for English Readers".
https:https://www.studylight.org/commentaries/ebc/matthew-19.html. 1905.
Treasuryof Scripture Knowledge
And againI say unto you, It is easierfor a camel to go through the eye of a
It
So in the Koran, "The impious, who in his arrogance shallaccuseour doctrine
of falsity, shall find the gates ofheaven shut; nor shall he enter till a camel
shall pass through the eye of a needle." It was a common mode of expression
among the Jews to declare any thing that was rare or difficult.
26; 23:24;Jeremiah13:23; Mark 10:24,25;Luke 18:25; John 5:44

PRECEPTAUSTIN RESOURCES
BARCLAY
THE PERIL OF RICHES (Matthew 19:23-26)
19:23-26 Jesus saidto the disciples, "This is the truth I tell you--it is with
difficulty that a rich man shall enter into the Kingdom of Heaven. Again I say
unto you--it is easierfor a camelto pass through the eye of a needle than for a
rich man to enter into the Kingdom of Heaven." When the disciples heard
this, they were exceedinglyastonished. "Whatrich man, then," they said,
"canbe saved?" Jesus lookedatthem, "With men," he said, "this is
impossible, but with God all things are possible."
The case ofthe Rich Young Ruler shed a vivid and a tragic light on the danger
of riches; here was a man who had made the greatrefusal because he had
greatpossessions. Jesusnow goes onto underline that danger. "It is difficult,"
he said, "for a rich man to enter into the Kingdom of Heaven."
To illustrate how difficult that was he used a vivid simile. He said that it was
as difficult for a rich man to enter the Kingdom of Heaven as it was for a
camelto pass through the eye of a needle. Different interpretations have been
given of the picture which Jesus was drawing.
The camel was the largestanimal which the Jews knew. It is said that
sometimes in walledcities there were two gates. There was the greatmain gate
through which all trade and traffic moved. Beside it there was often a little
low and narrow gate. When the greatmain gate was lockedand guarded at
night, the only way into the city was through the little gate, through which
even a man could hardly pass erect. It is said that sometimes that little gate
was called"The Needle's Eye." So it is suggestedthat Jesus was saying that it
was just as difficult for a rich man to enter the Kingdom of Heavenas for a
huge camelto getthrough the little gate through which a man can hardly
pass.

There is another, and very attractive, suggestion. The Greek word for camelis
kamelos (Greek #2574);the Greek word for a ship's hawseris kamilos. It was
characteristic oflater Greek that the vowelsounds tended to lose their sharp
distinctions and to approximate to eachother. In such Greek there would be
hardly any discernible difference betweenthe sound of "i" and "e";they
would both be pronounced as ee is in English. So, then, what Jesus may have
said is that it was just as difficult for a rich man to enter into the Kingdom of
Heaven as it would be to thread a darning-needle with a ship's cable or
hawser. Thatindeed is a vivid picture.
But the likelihood is that Jesus was using the picture quite literally, and that
he was actually saying that it was as hard for a rich man to enter the Kingdom
of Heaven as it was for a camelto go through the eye of a needle. Wherein
then lies this difficulty? Riches have three main effects on a man's outlook.
(i) Riches encourage a false independence. If a man is well-supplied with this
world's goods, he is very apt to think that he can well deal with any situation
which may arise.
There is a vivid instance of this in the letter to the Church of Laodicaea in the
Revelation. Laodicaeawas the richest town in Asia Minor. She was laid waste
by an earthquake in A.D. 60. The Roman government offeredaid and a large
grant of money to repair her shattered buildings. She refused it, saying that
she was wellable to handle the situation by herself. "Laodicaea," saidTacitus,
the Romanhistorian, "rose from the ruins entirely by her own resources and
with no help from us." The Risen Christ hears Laodicaeasay, "I am rich, I
have prospered, and I need nothing" (Revelation3:17).
It was Walpole who coinedthe cynical epigram that every man has his price.
If a man is wealthy he is apt to think that everything has its price, that if he
wants a thing enoughhe canbuy it, that if any difficult situation descends
upon him he can buy his way out of it. He can come to think that he canbuy
his wayinto happiness and buy his way out of sorrow. So he comes to think
that he can well do without God and is quite able to handle life by himself.
There comes a time when a man discovers that that is an illusion, that there
are things which money cannot buy, and things from which money cannot

Jesus was hard on the rich

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