TRV
Translation
King James Version
¶ Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.
Complete Jewish Bible
Then Yeshua said to his talmidim, "Yes. I tell you that it will be very hard for a rich man to enter the Kingdom of Heaven.
Berean Standard Bible
Then Jesus said to His disciples, “Truly I tell you, it is hard for a rich man to enter the kingdom of heaven.
American Standard Version
And Jesus said unto his disciples, Verily I say unto you, It is hard for a rich man to enter into the kingdom of heaven.
World English Bible Messianic
Yeshua said to his disciples, “Most certainly I say to you, a rich man will enter into the Kingdom of Heaven with difficulty.
Geneva Bible (1599)
Then Iesus sayd vnto his disciples, Verely I say vnto you, that a rich man shall hardly enter into the kingdome of heauen.
Young's Literal Translation
and Jesus said to his disciples, `Verily I say to you, that hardly shall a rich man enter into the reign of the heavens;
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In the KJVVerse 23,786 of 31,102
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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TertullianAD 220
To His Wife Book II
What am I to fasten on as the cause of this madness, except the weakness of faith, ever prone, to the concupiscences of worldly joys?-which, indeed, is chiefly found among the wealthier; for the more any is rich, and inflated with the name of "matron," the more capacious house does she require for her burdens, as it were a field wherein ambition may run its course. To such the churches look paltry. A rich man is a difficult thing (to find) in the house of God; and if such an one is (found there), difficult (is it to find such) unmarried.
Hilary of PoitiersAD 367
Commentary on Matthew 19.10-11
The arrogant young man, when told to make good his failure to obey the law, is downcast and sad. To the people of which he is a prototype, the cross and Passion are a stumbling block. There is no salvation for this young man there. But he glories in the law, despises the Gentiles and refuses to cross into the freedom of the gospel; therefore it will be difficult for him to enter the kingdom of heaven. For few of them—and compared with the multitude of the Gentiles they are very rare—were those Jews who would believe. It was difficult for them to bend their will, long hardened under the law, to the gospel’s preaching of humility. But more easily will the camel pass through the eye of a needle. A camel cannot fit into the eye of a needle, nor can the bulk of the huge beast be received by the narrow mouth of the tiny hole. In the beginning of this book in discussing John’s clothing I pointed out that the camel signifies the Gentiles. For this beast obeys the word, is restrained by fear, is tolerant of fasting and kneels to take on its burden with a kind of ordered discipline. In this comparison the wildness of the Gentiles has been tamed by obedience to God’s commandments. These then enter the very narrow path of the heavenly kingdom, that is, the needle, which is the preaching of the gospel word. By it the wounds of the body are stitched together, the torn clothing is rewoven, and death itself is pricked. Therefore this is the route of this new preaching. Into it the weakness of the Gentiles will enter with less difficulty than the opulence of the rich man, that is, of the one taking pride in the law.
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
To have riches is no sin; but moderation is to be observed in our havings. For how shall we communicate to the necessities of the saints, if we have not out of what we may communicate?
It is a dangerous toil to become rich; and guiltlessness occupied in increasing its wealth has taken upon itself a sore burden; the servant of God gains not the things of the world, clear of the sins of the world. Hence is the difficulty of entering the kingdom of heaven.
John ChrysostomAD 407
Homily on the Gospel of Matthew 63
What then saith Christ? "How hardly shall the rich enter into the kingdom of Heaven!" blaming not riches but them that are held in subjection by them. But if the rich man "hardly," much more the covetous man. For if not to give one's own be an hindrance to entering the kingdom, even to take of other men's goods, think how much fire it heapeth up.
Why can it have been, however, that He said to His disciples, that "hardly shall a rich man enter in," they being poor men, and having no possessions? Instructing them not to be ashamed of their poverty, and, as it were, excusing Himself to them for suffering them to have nothing.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
What He spoke was not condemning riches in themselves, but those who were enslaved by them; also encouraging His disciples that being poor they should not be ashamed by reason of their poverty.
Having said that it was hard for a rich man to enter into the kingdom of heaven, He now proceeds to show that it is impossible, And again I say unto you, 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 heaven, (Is. 60:6.)
The disciples though poor are troubled for the salvation of others, beginning even now to have the bowels of doctors.
This therefore He proceeds to show is the work of God, there needing much grace to guide a man in the midst of riches; But Jesus beheld them, and said unto them, With men this is impossible, but with God all things are possible. By the word beheld them, the Evangelist conveys that He soothed their troubled soul by His merciful eye.
And this is not said that you should sit supinely, and let alone what may seem impossibilities; but considering the greatness of righteousness, you should strive to enter in with entreaty to God.
JeromeAD 420
Commentary on Matthew
(Verse 23) But Jesus said to his disciples: Amen I say to you, that it is difficult for a rich man to enter into the kingdom of heaven. And how did Abraham, Isaac, and Jacob, being rich, enter into the kingdom of heaven (Genesis 13 and 36), and in the Gospel Matthew and Zacchaeus, leaving their riches behind, are proclaimed by the testimony of the Lord? But it must be considered that at the time they entered, they ceased to be rich. Therefore, they will not enter as long as they are rich. And yet, because riches are difficult to despise, he did not say, 'It is impossible for the rich to enter the kingdom of heaven,' but rather 'It is difficult.' Where difficulty is presented, not impossibility is claimed; but rarity is demonstrated.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
Because riches once gained are hard to be despised, He saith not it is impossible, but it is hard. Difficulty does not imply the impossibility, but points out the infrequency of the occurrence.
According to this, no rich man can be saved. But if we read Isaiah, how the camels of Midian and Ephah came to Jerusalem with gifts and presents, and they who once were crooked and bowed down by the weight of their sins, enter the gates of Jerusalem, we shall see how these camels, to which the rich are likened when they have laid aside the heavy load of sins, and the distortion of their whole bodies, may then enter by that narrow and strait way that leads to life.
Cyril of AlexandriaAD 444
Commentary on the Gospel of Luke, Sermon 122
"How hardly shall they that have riches enter into the kingdom of God! And I say unto you, that it is easier for a camel to enter in through the eye of a needle, than a rich man into the kingdom of God." Now by a camel He means not the animal of that name, but a thick cable rather: for it is the custom of those well versed in navigation to call the thicker cables "camels."
Observe however, that He does not altogether cut away the hope of the rich, but reserves for them a place and way of salvation. For He did not say that it is impossible for a rich man to enter in, but that he does so with difficulty.
Pseudo-Chrysostom (as quoted by Aquinas, AD 1274)AD 500
Catena Aurea by Aquinas
The Gentile souls are likened to the deformed body of the camel, in which is seen the humpback of idolatry; for the knowledge of God is the exaltation of the soul. The needle is the Son of God, the fine point of which is His divinity, and the thicker part what He is according to His incarnation. But it is altogether straight and without turning; and through the womb of His passion, the Gentiles have entered into life eternal. By this needle is sewn the robe of immortality; it is this needle that has sewn the flesh to the spirit, that has joined together the Jews and the Gentiles, and coupled man in friendship with angels. It is easier therefore for the Gentiles to pass through the needle's eye, than for the rich Jews to enter into the kingdom of heaven. For if the Gentiles are with such difficulty withdrawn from the irrational worship of idols, how much more hardly shall the Jews be withdrawn from the reasonable service of God?
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
Whence in Mark the Lord expounding the meaning of this saying, speaks thus, It is hard for them that trust in riches to enter into the kingdom of heaven (Mark 10:24.) They trust in riches, who build all their hopes on them.
This must not be so understood as though it were possible for God to cause that the rich, the covetous, the avaricious, and the proud should enter into the kingdom of heaven; but to cause him to be converted, and so enter.
Gregory the Dialogist (as quoted by Aquinas, AD 1274)AD 604
Catena Aurea by Aquinas
(Mor. xxxv. 16.) Or, by the rich man He intends any one who is proud, by the camel he denotes the right humility. The camel passed through the needle's eye, when our Redeemer through the narrow way of suffering entered in to the taking upon Him death; for that passion was as a needle which pricked the body with pain. But the camel enters the needle's eye easier than the rich man enters the kingdom of heaven; because if He had not first shown us by His passion the form of His humility, our proud stiffness would never have bent itself to His lowliness.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
But though there be a difference between having and loving riches, yet it is safer neither to have nor to love them.
Theophylact of OhridAD 1107
As long as a man is rich and he has in excess while others do not have even the necessities, he can in no way enter the kingdom of heaven. But when all riches have been shed, then he is not rich and so he can enter. For it is just as impossible for a man with wealth to enter the kingdom of heaven as it is for a camel to go through the eye of a needle. See how Christ first said it was difficult to enter, but here that it is completely impossible. Some say that camel is not the animal, but the thick cable used by sailors to cast their anchors.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(ap. Anselm.) The Lord took occasion from this rich man to hold discourse concerning the covetous; Then said Jesus unto his disciples, Verily I say unto you, &c.
(ap. Anselm.) It is explained otherwise; That at Jerusalem there was a certain gate, called, The needle's eye, through which a camel could not pass, but on its bended knees, and after its burden had been taken off; and so the rich should not be able to pass along the narrow way that leads to life, till he had put off the burden of sin, and of riches, that is, by ceasing to love them.
CS LewisAD 1963
ANSWERS TO QUESTIONS ON CHRISTIANITY, from God in the Dock
The Christian view is that men were created to be in a certain relationship to God (if we are in that relation to Him, the right relation to one another will follow inevitably). Christ said it was difficult for "the rich" to enter the Kingdom of Heaven,1 referring, no doubt, to "riches" in the ordinary sense. But I think it really covers riches in every sense—good fortune, health, popularity, and all the things one wants to have. All these things tend—just as money tends—to make you feel independent of God, because if you have^them you are happy already and contented in this life. You don't want to turn away to anything more, and so you try to rest in a shadowy happiness as if it could last forever. But God wants to give you a real and eternal happiness. Consequently He may have to take all these "riches" away from you: if He doesn't, you will go on relying on them. It sounds cruel, doesn't it? But I am beginning to find out that what people call the cruel doctrines are really the kindest ones in the long run. I used to think it was a "cruel" doctrine to say that troubles and sorrows were "punishments." But I find in practice that when you are in trouble, the moment you regard it as a "punishment," it becomes easier to bear. If you think of this world as a place intended simply for our happiness, you find it quite intolerable: think of it as a place of training and correction and it's not so bad.
Imagine a set of people all living in the same building. Half of them think it is a hotel, the other half think it is a prison. Those who think it a hotel might regard it as quite intolerable, and those who thought it was a prison might decide that it was really surprisingly comfortable. So that what seems the ugly doctrine is one that comforts and strengthens you in the end. The people who try to hold an optimistic view of this world would become pessimists: the people who hold a pretty stern view of it become optimistic.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Following a poignant encounter with a wealthy young man, Jesus delivers a challenging and counter-cultural statement to His disciples, declaring that it is exceedingly difficult for a rich person to enter the kingdom of heaven. This pronouncement immediately prompts reflection on the spiritual perils of material wealth, highlighting how attachment to earthly possessions can become a significant barrier to wholehearted devotion to God and participation in His divine reign.
CONTEXT
Literary Context: This verse is Jesus' direct and profound commentary on the preceding narrative of the rich young ruler. The young man approached Jesus seeking eternal life, and after being told to obey the commandments, he claimed to have done so. When Jesus challenged him to sell all his possessions and follow Him, the young man departed sorrowfully because of his great wealth. Jesus' statement in Matthew 19:23 is not a general observation but a specific response to this individual's inability to prioritize God over his riches, setting the stage for the disciples' astonished reaction and Jesus' subsequent clarification about human impossibility versus divine possibility in Matthew 19:24-26.
Historical & Cultural Context: In ancient Jewish thought, wealth was often perceived as a sign of God's blessing and favor, indicating righteousness and divine approval. Prosperity was frequently linked to obedience to the Mosaic Law, as seen in passages like Deuteronomy 28:1-14. Therefore, Jesus' statement would have been profoundly shocking and counter-intuitive to His disciples, who likely shared this cultural understanding. They would have struggled to reconcile the idea that those seemingly blessed by God would face such an obstacle to entering His kingdom. This cultural backdrop underscores the radical nature of Jesus' teaching, which consistently redefines true blessedness and challenges conventional notions of success and security.
Key Themes: Matthew 19:23 contributes significantly to several overarching themes within Matthew's Gospel and the broader biblical narrative. Firstly, it highlights the Nature of the Kingdom of Heaven, emphasizing that entry into God's sovereign rule is not based on earthly status or possessions, but on radical discipleship and spiritual transformation. Secondly, it confronts the Deceptiveness of Wealth, revealing how riches can foster a dangerous self-reliance and become an idol, displacing God as the ultimate source of security and joy. This echoes Jesus' teaching that one cannot serve both God and mammon. Finally, the verse introduces the theme of Divine Possibility, as Jesus' disciples' astonishment leads Him to explain that while humanly impossible, with God, all things are possible, underscoring that salvation is always a work of divine grace, not human merit or financial standing.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jesus employs several literary techniques to convey the weight and meaning of His statement. The phrase "Verily I say unto you" serves as a powerful device of Emphasis, drawing the disciples' immediate and serious attention to the truth He is about to utter. It is a solemn affirmation, underscoring the absolute certainty and importance of His words. Furthermore, the statement itself presents a profound Paradox to the prevailing cultural understanding. In a society where wealth was often seen as a sign of divine favor and a blessing, Jesus declares it to be a significant impediment to entering God's kingdom. This reversal of expectations challenges deeply ingrained assumptions and forces a re-evaluation of what truly constitutes spiritual blessing and access to God's reign. This unexpected difficulty for the rich also sets up the Hyperbole that immediately follows in Matthew 19:24, where Jesus likens a rich man entering the kingdom to a camel passing through the eye of a needle, further illustrating the human impossibility of such a feat.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 19:23 underscores a fundamental biblical truth: human salvation is not a matter of human effort, merit, or material status, but entirely a work of divine grace. While wealth itself is not inherently evil, the human heart's tendency to trust in riches rather than in God creates a profound spiritual barrier. This verse warns against the idolatry of mammon, where possessions become the source of security, identity, and ultimate allegiance, effectively displacing God. True entry into the kingdom of heaven requires a radical reorientation of priorities, a humble recognition of one's spiritual poverty, and complete dependence on God's provision and power. This principle is consistent throughout Scripture, emphasizing that God's kingdom is open to those who acknowledge their need for Him, regardless of their earthly standing.
REFLECTION AND APPLICATION
This challenging statement from Jesus serves as a timeless mirror for all believers, regardless of their financial standing. It compels us to honestly examine our own hearts and the subtle, often unconscious, ways we might place our trust in material security, career achievements, or personal resources rather than in the living God. For those with significant wealth, it is a sobering call to humility, radical generosity, and the recognition that all possessions are ultimately God-given resources to be stewarded for His kingdom, not hoarded for personal comfort or status. For those with less, it is a reminder that the temptation to covet or to find security in future wealth can be just as spiritually hindering. Ultimately, this verse calls us to cultivate a heart that is truly rich towards God, finding our ultimate treasure and security not in anything earthly, but in Christ alone and in the eternal realities of His kingdom, living with an open hand and a generous spirit.
Questions for Reflection
FAQ
Does this mean all rich people cannot go to heaven?
Answer: No, Jesus' statement that a rich man shall "hardly" enter the kingdom of heaven (G1423, dyskólōs) means "with difficulty" or "impracticably," not "impossibly." The very next verses clarify this: when the disciples are astonished, Jesus explains that "With men this is impossible; but with God all things are possible" (Matthew 19:26). This underscores that salvation, for rich and poor alike, is a work of God's grace, not human effort or financial status. The issue is not wealth itself, but the spiritual attachment to it and the tendency to trust in it, which can become a form of idolatry. As 1 Timothy 6:10 states, it is the "love of money" that is the root of all evil, not money itself.
What is the "kingdom of heaven" in this context?
Answer: In Matthew's Gospel, the "kingdom of heaven" (G932, basileía and G3772, ouranós) is synonymous with the "kingdom of God." It refers to God's sovereign rule and reign, both present and future. To "enter into the kingdom of heaven" signifies receiving salvation, experiencing spiritual transformation, and submitting to God's divine authority. It is not merely a future destination but a present reality of living under God's lordship and participating in His redemptive purposes. For the rich young ruler, it meant a radical reorientation of his life and priorities, placing God's will above his earthly possessions.
CHRIST-CENTERED FULFILLMENT
Matthew 19:23, though a stark warning, finds its ultimate fulfillment and hope in Jesus Christ. He is the one who, though "rich, yet for your sakes he became poor, that ye through his poverty might be rich" (2 Corinthians 8:9). Jesus perfectly embodied the detachment from worldly possessions and complete reliance on the Father that He called His disciples to. He had "nowhere to lay His head" (Matthew 8:20), demonstrating that true security and belonging are found in God alone. Christ is the ultimate "treasure hidden in a field" and the "pearl of great price" for which one should "sell all that he has" (Matthew 13:44-46), signifying that He Himself is the true wealth that makes entry into the kingdom possible. Through His sacrificial death and resurrection, Christ provides the grace that transforms hearts, enabling even the wealthy to release their grip on earthly mammon and embrace the liberating reign of God. He is the "door" through whom all, regardless of their earthly status, can enter into eternal life and the kingdom of God (John 10:9), making what is humanly impossible, divinely possible.