Is it really true that ALL things are possible with God?

Next, our Lord applies the same principle to the disciples; for now He has done with the outward question. We have seen nature in its best estate seeking Christ in a sense; and here is the result of it: after all the man is unhappy, and leaves Jesus, who now looks upon His disciples in their utter bewilderment, and enlarges on the hindrance of wealth in divine things. Alas! this they had thought to be an evidence of God's blessing. And if they were only rich, how much good might they not do! "How hardly," says Christ, "shall they that have riches enter the kingdom of God!" He further says to them, already astonished, "Children, how hard is it for them that trust in riches to enter into the kingdom of God. 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." The Lord insists only the more solemnly on this lesson, so little understood even by disciples. They, beyond measure surprised, say among themselves, "Who, then, can be saved?" which gives the Lord the opportunity to explain what lies at the bottom of the whole question; that salvation is a question of God, and not of man at all. Law, nature, riches, poverty — no matter what, that man loves or fears — has nothing in the least to do with the saving of the soul, which rests entirely on the power of God's grace, and nothing else: what is impossible for man is possible with God. All turns, therefore, on His grace. Salvation is of the Lord. Blessed be His name! with God all things are possible: otherwise how could we, how could any, be saved?

Then, looking round, as if to reach more than the disciples' ears, the Lord said, "How hardly shall they that have riches enter into the kingdom of God!" The effect of the Lord's answer on the young man we have seen. Now the effect of the Lord's words to the disciples we are to learn. "They were astonished." But again He said: "Children, how hard it is for them that trust in riches to enter into the kingdom of God! 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!" (24-25). What apparent eagerness had that young ruler displayed; like the early dew, how quickly did it pass away. But how earnest was the Lord to use the occasion to teach His disciples a needful lesson, repeating, as He did, what He wished to impress upon them. It was the part of a teacher to do that; and Mark it is who alone notices this. Vivid, too, is his delineation of the scene: first, the Lord looking on the young man in a manner which evidenced that He loved him; then looking around on all the company after that ruler had left Him; His looking again on the disciples when they were expressing one to another their great astonishment, and saying, "Who then can be saved?" The Lord's answer put the case in its right light. "With men it is impossible, but not with God; for with God all things are possible." It is a question of the heart and nature, not of wealth, or amiable character, but of new birth (John 1:12-13), which God alone can effect.

(Vv. 23-27). Knowing the effect of His words upon the disciples, the Lord, as He looks upon them, presses home the lesson we are to learn from this young man, by saying, "How hardly shall they that have riches enter into the kingdom of God!" These words were an astonishment to the disciples, who, with their Jewish thoughts of earthly blessing looked upon riches and possessions as a mark of God's favour. Moreover the thought in their heart, as with ourselves too often, was possibly, if only we had riches how much good we might be able to do. To meet these difficulties the Lord shows that the great danger of riches lies in the fact that men think they can secure salvation and the blessings of the Kingdom by means of riches, and thus put their trust in riches. Let us note that the Lord does not speak of a literally rich man, but of one that trusts in riches. This is a danger to which the poorest in actual possessions is exposed equally with the one who possesses most. The Lord uses a figure to show how difficult it is for a rich man to enter the Kingdom of God. With astonishment the disciples ask, "Who then can be saved?" In reply the Lord tells us, "With men it is impossible, but not with God." Their question would indicate that the thought lingered in their minds that in some measure at least their salvation depended upon themselves. They had to learn, as we all have to learn, that our salvation is wholly the work of God, and not of man at all. Neither law nor nature, riches or poverty have any part in the saving of the soul. Salvation rests wholly in the power of God's grace, and what is impossible for man is possible with God. Thus we read, "By grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast." (Eph. 2:4-9).

"Who then can be saved?" the disciples exclaimed in wonder. "And Jesus looking upon them says, With men it is impossible, but not with God, for with God all things are possible." You ask, What does that mean? It is not possible for you and me to be saved by our own efforts. Why is it impossible? Because we are sinners, and cannot save ourselves. How can you meet the claims of God in righteousness? You must be more than a man to do that. You may think your case is not a bad one. It is not the verdict of the sinner as to his own condition that settles it. You are no judge of your case. God has judged you, and me, to be sinners in our sins, lost, and undone. He has judged us to be what we are, incapable of extricating ourselves from the condition in which sin has landed us; and, the thing which is not possible with us, is possible with Him. "Who then can be saved?" said the disciples. Well, says Christ, "with men it is impossible, but not with God; for with God all things are possible." Whom then am I cast back upon? I am cast back upon God. How can you be saved? You must let God save you. You must bow down before God, and let Him save you. You say, How? It is very simple. It is by the grace of the Lord Jesus Christ. It is by the atoning work of the Saviour. There is no other way.

267 The Lord had already judged man, when declaring that none was good save God Himself; nevertheless He goes still farther. The disciples (astonished at such a result, and at that which the Lord had said about riches, which, in the eyes of a Jew, were the sign of the favour of God, and which, at all events, furnished the opportunity for doing good works) cry out, "Who, then, can be saved?" If none were good, and if good dispositions, with the means of doing good, were worth nothing, if these means were rather a hindrance, who could be saved? The Saviour's answer is categorical. If it was a question of man, no one. As far as man is concerned, it is impossible; good is not in him. Man is the slave of evil by his will and his lusts. But God is above evil - He can save. It is evident that we are on an entirely new ground - on the ground, not of a law which puts to the proof, but of the truth itself which, while magnifying what is created by God, declares the entire moral ruin of man. God can save. This is the only resource. This is the fundamental truth as to the natural man. Now let us see what is the effect and the principle of grace, where it acted, and where men had left all to follow the Lord.

"Then said Jesus unto His disciples, Verily I say unto you, That a rich man shall hardly" (that is, with difficulty; not, he cannot, but "shall hardly") "enter into the kingdom of heaven." Emphatically He repeats it, "Again I say unto you, It is easier for a camel to go through the eye of a needle" (beyond nature, of course) "than for a rich man to enter into the kingdom of God. When His disciples heard it, they were exceedingly amazed, saying, Who then can be saved?" The Lord faces their objection: "Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible (vers. 24-26)." If it was a question of man's doing anything to get into the kingdom, riches are only so much hindrance. And so it is with all else counted desirable. Whatever I may have, and trust in, whether it be moral ways, position, or what not — these are but impediments as far as concerns the kingdom, and make it impossible to man. But with God (and we may bless Him for it) all things are possible, no matter what the difficulty. Therefore God chooses in His grace to call all sorts and conditions of people. We read of a person called out of Herod's court; we read of saints in Caesar's household. A great company of the priests believed; so did Barnabas the Levite, with his houses and lands; nay, above all, Saul of Tarsus, brought up at the feet of Gamaliel. All these difficulties only gave God the opportunity to overcome all obstacles by His own power and grace.

No wonder that the apostle speaks of the righteous saved with difficulty. Yes, the obstacles are many and immense; and there is no good thing in them, that is, in all naturally theirs, while even as saints, what weakness and exposure! "Who then can be saved'" said the disciples, when they heard of special difficulty for the rich, who, as they thought, had such advantage over all others. But Jesus looking on them with His unfailing love replied, "With men this is," not difficult, but "impossible"; but (thanks for ever to His name!) "with God all things are possible." Salvation is of God, as His is the gospel which proclaims it to everyone, poor or rich, that believes. But all the more appalling is the lot of those who not only violate His law but scorn or neglect His gospel. Where shall the impious and sinful appear?

With men it is impossible, but with God all things are possible. But what an immense grace which shews us what we are and what God is! "Grace and truth came by Jesus Christ." Think of this, brethren. This means that we must expect a cross in this world. Be ready to receive the Lord's words, to take up the cross, in order to have the true knowledge of yourselves; that is, that you are lost in sin, that salvation is purely of grace, impossible for man; but that the work of salvation is perfect and complete, and the righteousness of God is upon all men who believe in Him who has accomplished it. In no part of scripture is the fundamental truth of the need of God's salvation and of man's state more clearly stated.

I cannot doubt the Lord's answer refers to those words among themselves, which drew our Lord's look upon them: "Who then can be saved?" "All things" - what ground does this set it upon? And then recollect, "All things are possible to him that believeth."

The principles of the Kingdom were now coming more clearly out, and its heavenly character; none therefore good but God; heavenly-mindedness, suffering with Christ, and taking up the cross, love to the despised poor, characterising it here. And the disciples were now to be accustomed to this; their Master was now really Jewishly rejected. They must be familiarised with, and instructed in the new principles of the Kingdom. Looking about upon His disciples, He said: "How hardly shall they that have riches enter into the Kingdom of God!" It is not in the shape of eternal life or salvation it is put here, though both may be involved, because in that light it is pure gift; but here, because of its nature and character, for the actual hindrances acting upon men's minds on its proposal, are noted of God - a warning and deep instruction to His saints. He cannot, and we may say that in every sense, compromise His principles for man's passions; He could not in them be called their God. To a Jew He was their God in riches in their basket and in their store, but their sin - the sin of all men in truth - brought out in His hand deeper truth. The detection of sin by the law then was the last thing the flesh thought of in it. The disciples were themselves astounded with the idea that one with the best advantages, and favoured most, fairest to the eye of the flesh, could hardly enter into the Kingdom they had before them. It baffled their thought, and the Lord answered them to bring down to their apprehension as children, their childish thoughts. Yet in His gracious affection, yet with much deeper rebuke to them - for grace ever rebukes most deeply, for it is not in anger, but puts the pure evil in its true light - "How hardly shall they that trust in riches enter into the Kingdom of God." Now it was evident, though perhaps in ignorance, the flesh still having such influence over their minds, that they did by their astonishment. It gave the cause of the difficulty without modifying the statement, and therefore the Lord adds at once, stronger almost than before: "It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of God." It is a strong and solemn statement, and alters the character of the Kingdom wonderfully to men's minds, and stamps it most significantly as contrary to all their thoughts. We have a constant tendency to get practically off this ground. They felt the force of this, that it struck at all human calculations, and said: "Then who can be saved?" The Lord's answer settles the whole question between the flesh, law and grace: "With men it is impossible." There is the whole matter. The most favourable circumstances do not alter this, except in some sense for the worse, because the flesh cherishes them for itself. But then it is not so with God - blessed be His Name - because He can act in creating, changing power, and therefore let us be ever so bad and hopeless, here is our resource, and our hope: "With God all things are possible." There it all rests. It is wholly impossible with man. When God acts, He can do what He pleases. He is wise, holy and powerful to produce His own effects. Here the whole thing rests. It is a change of the very nature of the question - man quite set aside, what he is, what he can do. And then a new thing, God in His own power in grace acting there, what could He not do? How deeply, though as yet little developed, are the principles of the Kingdom brought out in all this passage! There cannot be a more important one as to the nature of the Kingdom - "Who can be saved?" For there it is taught, let a man be ever so lovable, and in all apparent willingness, it comes to nothing when the test is put. Look at that young man, and the solution that it comes to, and all is settled - all to condemn us as ungrateful, and utterly worthless, and to exalt God as alone good, and the only Source of good and blessing to us in our souls. Then, let it be the worst, and He can make them what His own life-giving and communicative goodness produces. So, often we see the last first in this, and first last. The consequences of this principle of grace in the Kingdom then follow here - its introduction into the blessed power of God's grace towards us, and so to the chief of sinners.

Here was a living witness of what the Lord had said, "the things which are impossible with man are possible with God." For here was a rich man entering the kingdom, because he was not under the mere impulse of the conscience — that could never have done it — but under the conduct of God Himself; the teachings and drawings of the Father.