Jesus draws a lesson of sad warning from. the failure of the young ruler who could not bring himself to make the great sacrifice 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 respecter of persons. He does not favour the rich to the neglect of 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 satisfied with 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 load of his own goods, lost in the mazes of his forest of possessions.

2. The deceitful promise of riches. Jesus spoke of the 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 can find the right market.

3. The foolish pride of riches. If ever a man has a right to be proud, it is on account of what he is, not because of what he has. The owner of millions may be a miserable coward, sensual sot, a senseless fool. Yet the disgraceful sycophancy of the world teaches him to regard himself as a superior person. Now, pride is the most effectual harrier to the entrance of the kingdom of heaven. Only the lowly and humble and childlike can creep through its humble doorway.

4. The hardening selfishness of riches. Wealth, though it gives the means of helping others, tends to seal up the fountains of generosity and destroy the springs of sympathy. The self-indulgent man cannot enter 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 eagerly pursuing 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 great refusal. He loved him and pitied him. If rich men fail, we should remember that they were beset with temptations that do not fall to the lot of most of us.

4. Faith in the power of God. The rich man is gravely warned. He is in serious danger. He may fail miserably, crushed by the load of his own wealth. His salvation would be a miracle. But God can work miracles. Though it be as hard for a rich man to save himself as for a camel to pass like a thread through a needle's eye, God can save him. Therefore

(1) the rich should have the gospel preached to them;

(2) we should pray for the rich;

(3) we should rejoice greatly that there are rich men in the kingdom of God. - W.F.A.

This sounds as if there were some great difficulty in the way of being saved. How is this, is not salvation free? Yes. Then where is the difficulty? Man's restoration is not merely legal, but moral, and in the latter the real hindrance will be found. Men make excuses, etc.

I. WHAT IS MEANT BY BEING SAVED? In the narrative connected with the text, our Saviour calls it " Entering into the kingdom of heaven." The governing power of true religion over a man. Governed by love. To be saved is to be delivered from the kingdom of Satan, etc. It is a present change. Would you WISH to be SAVED? Or, would you like to compromise this matter in the way of postponement? Or, would you wish to have your love of " good society," etc., made secondary to the love of Christ? Let these questions sink deep into your hearts. The Young Ruler.

II. THE HOLY GHOST CAN DEAL, AND DOES DEAL, WITH THIS MORAL HINDRANCE in the way of man's salvation as effectually as God the Son has dealt with the legal hindrance by His work of substitution for man. There is hope for us all. To You is the word of this salvation sent. Use the appointed means, for God works by means, etc.

(Hugh McNeile, D. D.)

I. TO PUT THE QUESTION. This inquiry sometimes arises —

1. From partial views of the character of God.

2. It is often suggested by correct and scriptural views of the Divine law.

3. It arises from ignorance of the plan of human redemption.

II. To ANSWER THE INQUIRY.

1. Shall I first tell you who cannot? Not the ignorant, proud worldling, not the impure.

2. Who, then, can be saved? The vilest can.

(Dr. T. Raffles.)

I. THAT MEN OFTEN ERR AS TO THE REAL DIFFICULTIES OF SALVATION, that they are prone to under-estimate its cost, effort, self-sacrifice, and demanded pains. Christ never deceived anybody as to the real cost of discipleship. Salvation under the gospel is not an easy thing.

II. The disciples were left to derive from this incident the lesson THAT MORAL UPRIGHTNESS WAS A DIFFERENT THING FROM GOSPEL PIETY. The young man had kept the law. Christ will not be in the heart except He have absolute dominion there.

III. OUR PARTICULAR IMPEDIMENT TO SALVATION. Riches. A wealthy class of men in a community is a social necessity. Greed to be avoided; compassion to be cultivated.

IV. A practical inference is that, however difficult salvation be, IT IS NEVER IMPOSSIBLE at least, the impossibility is only relative. With man it is impossible; but with God it is possible and promised.

(D. Moore, M. A.)

Jesus, PeterGalilee, Jordan River, JudeaAble, Amazed, Astonished, Disciples, Exceedingly, Greatly, Hearing, Salvation, Saved, Saying, Surprised, Utterly1. Jesus heals the sick;
3. answers the Pharisees concerning divorce;
10. shows when marriage is necessary;
13. receives the little children;
16. instructs the young man how to attain eternal life;
20. and how to be perfect;
23. tells his disciples how hard it is for a rich man to enter into the kingdom of God;
27. and promises reward to those who forsake all to follow him.

Matthew 19:25

     5784   amazement

Matthew 19:13-30

     5554   status

Matthew 19:16-30

     5381   law, letter and spirit

Matthew 19:23-26

     5503   rich, the

Matthew 19:24-25

     5962   surprises

The Requirements of the King
'And, behold, one came and said unto Him, Good Master, what good thing shall I do, that I may have eternal life? 17. And He said unto him, Why callest thou Me good? there is none good but One, that is, God: but if thou wilt enter into life, keep the commandments. 18. He saith unto Him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, 19. Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself. …
Alexander Maclaren—Expositions of Holy Scripture

On the Words of the Gospel, Matt. xix. 17, "If Thou Wouldest Enter into Life, Keep the Commandments. "
1. The Lord said to a certain young man, "If thou wilt enter into life, keep the commandments." [2792] He did not say, "If thou wilt enter into life eternal," but "If thou wilt enter into life;" laying down that as life, which is to be life eternal. Let us first then set forth the value of the love of this life. For even this present life, under whatever circumstances, is loved; and men fear and dread to end it of whatever kind it be; however full of trouble and misery. Hence may we see, hence consider, …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xix. 21,"Go, Sell that Thou Hast, and Give to the Poor," Etc.
1. The Gospel by the present lesson has reminded me to speak to you, Beloved, of the heavenly treasure. For our God hath not, as unbelieving covetous men suppose, wished us to lose what we have: if what hath been enjoined us be properly understood, and piously believed, and devoutly received; He hath not enjoined us to lose, but rather shown a place where we may lay up. For no man can help thinking of his treasure, and following his riches in a kind of journeying of the heart. If then they are buried …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xix. 28, "Come unto Me, all Ye that Labour and are Heavy Laden," Etc.
1. We heard in the Gospel that the Lord, rejoicing greatly in Spirit, said unto God the Father, "I confess to Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in Thy sight. All things are delivered unto Me of My Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him." [2306] I have …
Saint Augustine—sermons on selected lessons of the new testament

On Riches
"It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." Matthew 19:24. 1. In the preceding verses we have an account of a young man who came running to our Lord, and kneeling down, not in hypocrisy, but in deep earnestness of soul, and said unto him, "Good Master, what good thing shall I do, that I may have eternal life?" "All the commandments," saith he, "I have kept from my youth: What lack I yet?" Probably he had kept them in the literal …
John Wesley—Sermons on Several Occasions

Love Thy Neighbour
I shall notice, first of all, the command; secondly, I shall try and bring some reasons for your obedience to it; and afterwards, I shall draw some suggestions from the law itself. I. First, then, THE COMMAND. It is the second great commandment. The first is, "Thou shalt love the Lord, thy God," and there, the proper standard is, thou shalt love thy God more than thyself. The second commandment is, "Thou shalt love thy neighbour," and the standard there is a little lower, but still preeminently high, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

The First Last, and the Last First
"But many that are first shall be last; and the last shall be first."--Matthew 19:30. "So the last shall be first, and the first last."--Matthew 20:16. WE MUST BE SAVED if we would serve the Lord. We cannot serve God in an unsaved condition. "They that are in the flesh cannot please God." It is vain for them to attempt service while they are still at enmity against God. The Lord wants not enemies to wait upon him, nor slaves to grace his throne. We must be saved first; and salvation is all of grace. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

The Way.
If thou wouldest be perfect.'--ST. MATTHEW xix 21. For reasons many and profound, amongst the least because of the fragmentary nature of the records, he who would read them without the candle of the Lord--that is, the light of truth in his inward parts-- must not merely fall into a thousand errors--a thing for such a one of less moment--but must fail utterly of perceiving and understanding the life therein struggling to reveal itself--the life, that is, of the Son of Man, the thought, the feeling, …
George MacDonald—Unspoken Sermons

A Treatise on Good Works
I. We ought first to know that there are no good works except those which God has commanded, even as there is no sin except that which God has forbidden. Therefore whoever wishes to know and to do good works needs nothing else than to know God's commandments. Thus Christ says, Matthew xix, "If thou wilt enter into life, keep the commandments." And when the young man asks Him, Matthew xix, what he shall do that he may inherit eternal life, Christ sets before him naught else but the Ten Commandments. …
Dr. Martin Luther—A Treatise on Good Works

Journey to Jerusalem. Concerning Divorce.
^A Matt. XIX. 1-12; ^B Mark X. 1-12. ^a 1 And it came to pass when Jesus had finished these words [the words contained in Matt. xviii., which are the last teachings in Galilee recorded by any of the Evangelists, p. 435 and p. 439 he departed from Galilee [Having come into the borders of it again from Ephraim. It seems likely that Matthew takes in at one view both departures from Galilee, viz.: that mentioned on p. 441 and that at [4]Sec. XCV., for Matthew records none of the intervening events and …
J. W. McGarvey—The Four-Fold Gospel

Blessing Children. Concerning Childlikeness.
(in Peræa.) ^A Matt. XIX. 13-15; ^B Mark X. 13-16; ^C Luke XVIII. 15-17. ^a 13 Then were there brought ^b 13 And they were bringing ^a unto him little children, { ^c also their babes,} that he should touch them: ^a that he should lay his hands on them, and pray [According to Buxtorf, children were often brought to the presidents of the synagogue in order that they might pray over them. The prayers of a good man in our behalf have always been regarded as a blessing; no wonder, then, that the …
J. W. McGarvey—The Four-Fold Gospel

On the Journey to Jerusalem - Departure from Ephraim by Way of Samaria and Galilee - Healing of Ten Lepers - Prophetic Discourse of the Coming
The brief time of rest and quiet converse with His disciples in the retirement of Ephraim was past, and the Saviour of men prepared for His last journey to Jerusalem. All the three Synoptic Gospels mark this, although with varying details. [4875] From the mention of Galilee by St. Matthew, and by St. Luke of Samaria and Galilee - or more correctly, between (along the frontiers of) Samaria and Galilee,' we may conjecture that, on leaving Ephraim, Christ made a very brief detour along the northern …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Last Incidents in Peræa - the Young Ruler who Went Away Sorrowful - to Leave all for Christ - Prophecy of his Passion - The
As we near the goal, the wondrous story seems to grow in tenderness and pathos. It is as if all the loving condescension of the Master were to be crowded into these days; all the pressing need also, and the human weaknesses of His disciples. And with equal compassion does He look upon the difficulties of them who truly seek to come to Him, and on those which, springing from without, or even from self and sin, beset them who have already come. Let us try reverently to follow His steps, and learn of …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Third Day in Pasion-Week - the Last Series of Parables: to the Pharisees and to the People - on the Way to Jerusalem: the Parable
(ST. Matt. xix. 30, xx. 16; St. Matt. xxi. 28-32; St. Mark xii. 1-12; St. Luke xx. 9-19; St. Matt. xxii. 1-14.) ALTHOUGH it may not be possible to mark their exact succession, it will be convenient here to group together the last series of Parables. Most, if not all of them, were spoken on that third day in Passion week: the first four to a more general audience; the last three (to be treated in another chapter) to the disciples, when, on the evening of that third day, on the Mount of Olives, [5286] …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Journey through Perea to Jerusalem
166. The fourth gospel says that after the visit to Jerusalem at the feast of Dedication Jesus withdrew beyond Jordan to the place where John at the first was baptizing (x. 40). Matthew and Mark also say that at the close of the ministry in Galilee Jesus departed and came into the borders of Judea and beyond Jordan, and that in this new region the multitudes again flocked to him, and he resumed his ministry of teaching (Matt. xix. 1f.; Mark x. 1). What he did and taught at this time is not shown …
Rush Rhees—The Life of Jesus of Nazareth

On the Words of the Gospel, "When Jesus had Finished These Sayings," Etc. --S. Matt. xix. 1
On the Words of the Gospel, "When Jesus Had Finished These Sayings," Etc.--S. Matt. xix. 1 I. Jesus Who Chose The Fishermen, Himself also useth a net, and changeth place for place. Why? Not only that He may gain more of those who love God by His visitation; but also, as it seems to me, that He may hallow more places. To the Jews He becomes as a Jew that He may gain the Jews; to them that are under the Law as under the Law, that He may redeem them that are under the Law; to the weak as weak, that …
St. Cyril of Jerusalem—Lectures of S. Cyril of Jerusalem

Eligius, Bishop of Noyon.
THE life of this pious bishop is so much the more worthy our consideration, on account of his having passed many years in the position of an ordinary citizen, before he entered on the clerical office; because his life may thus afford us a picture of the pious citizens of his time. Eligius was born at Chatelàt, a mile from Limoges, A. D. 588. His family had been Christian for many generations, and he received a pious education, [8] the result of which extended throughout his life. In his youth, …
Augustus Neander—Light in the Dark Places

Therefore no Fruitfulness of the Flesh Can be Compared to Holy virginity Even Of...
8. Therefore no fruitfulness of the flesh can be compared to holy virginity even of the flesh. For neither is itself also honored because it is virginity, but because it hath been dedicated to God, and, although it be kept in the flesh, yet is it kept by religion and devotion of the Spirit. And by this means even virginity of body is spiritual, which continence of piety vows and keeps. For, even as no one makes an immodest use of the body, unless the sin have been before conceived in the spirit, …
St. Augustine—Of Holy Virginity.

Ye Also who have not yet Made this Vow...
30. Ye also who have not yet made this vow, who are able to receive it, receive it. [2093] Run with perseverance, that ye may obtain. [2094] Take ye each his sacrifices, and enter ye into the courts [2095] of the Lord, not of necessity, having power over your own will. [2096] For not as, "Thou shall not commit adultery, Thou shall not kill," [2097] can it so be said, Thou shalt not wed. The former are demanded, the latter are offered. If the latter are done, they are praised: unless the former are …
St. Augustine—Of Holy Virginity.

Lastly, Let us Hear the Lord Himself Delivering Most Plain Judgment on this Matter. ...
23. Lastly, let us hear the Lord Himself delivering most plain judgment on this matter. For, upon His speaking after a divine and fearful manner concerning husband and wife not separating, save on account of fornication, His disciples said to Him, "If the case be such with a wife, it is not good to marry." [2066] To whom He saith, "Not all receive this saying. For there are eunuchs who were so born: but there are others who were made by men: and there are eunuchs, who made themselves eunuchs for …
St. Augustine—Of Holy Virginity.

Some Man Will Say: "What Then Does it Profit a Servant of God...
32. Some man will say: "What then does it profit a servant of God, that, having left the former doings which he had in the world he is converted unto the spiritual life and warfare, if it still behove him to do business as of a common workman?" As if truly it could be easily unfolded in words, how greatly profiteth what the Lord, in answer to that rich man who was seeking counsel of laying hold on eternal life, told him to do if he would fain be perfect: sell that he had, distribute all to the indigence …
St. Augustine—Of the Work of Monks.

It is Difficult to Treat of the virtue of the Soul...
1. It is difficult to treat of the virtue of the soul, which is called Continence, in a manner fully suitable and worthy; but He, whose great gift this virtue is, will help our littleness under the burden of so great a weight. For He, who bestows it upon His faithful ones when they are continent, Himself gives discourse of it to His ministers when they speak. Lastly, of so great a matter purposing to speak what Himself shall grant, in the first place we say and prove that Continence is the gift of …
St. Augustine—On Continence

This we Now Say, That, According to this Condition of Being Born and Dying...
3. This we now say, that, according to this condition of being born and dying, which we know, and in which we have been created, the marriage of male and female is some good; the compact whereof divine Scripture so commends, as that neither is it allowed one put away by her husband to marry, so long as her husband lives: nor is it allowed one put away by his wife to marry another, unless she who have separated from him be dead. Therefore, concerning the good of marriage, which the Lord also confirmed …
St. Augustine—On the Good of Marriage

But Since, as the Lord Saith, "Not all Receive this Word...
12. But since, as the Lord saith, "Not all receive this word;" [2249] therefore let her who can receive it, receive it; and let her, who containeth not, marry; let her, who hath not begun, deliberate; let her, who hath undertaken it, persevere; let there be no occasion given unto the adversary, let there be no oblation withdrawn from Christ. Forsooth in the marriage bond if chastity be preserved, condemnation is not feared; but in widowed and virginal continence, the excellence of a greater gift …
St. Augustine—On the Good of Widowhood.

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