What did Jesus mean when He said it is easier for a camel to go through the eye of a needle than for a rich man to get into heaven?

Riches are a hindrance when God's kingdom is in question. This the Lord distinctly declares, saying, "Verily I say to you, That a rich man shall hardly (that is with difficulty) enter into the kingdom of heaven. And again I say to 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 God" (Matt. 19:23-24). It is beyond nature either for a camel to go through a needle's eye, or a rich man to enter the kingdom of God. "When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved?" (Matt. 19:25). The Lord's answer is absolutely perfect: "Jesus beheld them, and said to them, With men this is impossible; but with God all things are possible" (Matt. 19:26). As far as man was concerned it was impossible; a profoundly solemn truth as regards his condition. If it be a question of man doing anything to get into the kingdom, riches are only a hindrance, for he would like to take them with him, as well as anything else that makes something of himself. All that is of man, however, is only an impediment to his reaching the kingdom, — nay more, it makes it impossible, as far as he himself is concerned. With God, however, all things are possible, and it is only by the actings of His grace that man does reach the kingdom.

If he thought of Christ only as a good teacher, we can understand him not responding favorably to this. He was very sorrowful, for he was very rich. Many indeed there are who choose their riches rather than the blessed Son of God. The Lord knew his riches were a hindrance and therefore spoke as He did. Whether or not the ruler later turned to the Lord we do not know, but he had been given enough to cause him serious exercise of heart.

The Lord warned His listeners of the danger of riches hindering one's entrance into the kingdom of God. It was easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God (vs.25). The suggestion that the simile of a camel going through the eye of a needle had reference to a small gate through which a camel could not go without unloading may be rather attractive to some, but no reliable historian substantiates this concept. In fact, the Lord says it is impossible with men, but possible with God, indicating that this is naturally an impossibility. His hearers were astonished at His words, for riches were considered to be a sign of God's favor in Israel, but such favor can easily be turned into an occasion for self-satisfaction. Riches are not a sign of God's favor today.

This is what the Lord now affirms. To the amazement of His disciples, He declares that it is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God. Those who, to make this less absolute than it seems, would apply it to an eastern city gate, should remember that the Lord affirms directly that that of which He is speaking is "to man impossible." On the other hand, Mark records for us the explanation that a rich man stands here for one that trusts in riches, which at the same time prevents the obvious mistake of a gross literalism, and extends the principle to the poorest in actual possessions. Really he only is in the sense intended "rich," who trusts in riches: and he may do that who never acquires them. In the divinely wrought hunger of soul, the things to which the worldling turns for help become as little valuable as gold to meet desert-thirst.

The disciples in their astonishment say one to another, "Who then can be saved?" But salvation is of God wholly. When men have learned their need of this, there is then no difficulty.

In verse 23 the Lord seeks to impress the same lesson upon disciples that the man had failed to learn, for we are often too insensible to the fact that riches tend to become an obstacle to one's receiving the blessings of the kingdom of God. Men place such value on their riches that often it becomes an issue as to which they will choose, their riches or the kingdom of God. The disciples were astonished when He told them how hard it was for rich men to enter the kingdom, for under law the possession of wealth was considered a mark of God's particular blessing (See Deut.28:1-8).

The heart of the matter is however seen in His next words, "how hard it is for them that trust in riches to enter into the kingdom of God." The danger of having riches is that it becomes too easy for us to put our trust in them, while we should remember that God is Creator and His creatorial rights should be recognized in whatever possessions we may be entrusted with. Of course it is impossible for a camel to go through the eye of a needle, and just as impossible for a rich man to enter into the kingdom of God. But in answer to the incredulous question of His disciples, the Lord assures them that though this is impossible with men, it is not so with God, with whom all things are possible. Therefore, a totally divine work of grace is needed to bring a rich man into the kingdom of God. But poor men who have a will to be rich require the same sovereign work of God in their hearts (1Tim.6:9). Indeed, all require it, for it is a universal disease to prefer something else to a path of faith.

With great difficulty does a rich man enter into the kingdom of God, since it is so difficult to have riches without the heart becoming absorbed by them to the exclusion of God. To those who thought of riches as tokens of God's favour all this seemed very disturbing, but the truth is that salvation is impossible to man, yet possible to God. This brings us back to the point which is in question. The kingdom cannot be earned, much less eternal life. All must be received as gifts from God. And if, in receiving the gift, other things are surrendered, there is an abundant recompense both now and in the world to come.

This is a tremendous question. How slow we all are to give up law-keeping for Christ and earth for heaven! No wonder the Lord speaks of the difficulty with which the rich enter the kingdom. Verse 23 speaks of them "that have riches," and verse 24 of "them that trust in riches." The fact is, of course, that it is very difficult to have them without trusting in them. We naturally cling to riches and earth. Christ offers the Cross and heaven.

The disciples, accustomed to regard riches as a sign of God's favour, were very astonished at these words; they felt that they cut the ground away completely from under our feet. So, indeed, they do. "Who then can be saved?" is a momentous question. Verse 27 gives a definite answer. Salvation is impossible with men, though possible with God. In other words it was as though the Lord said, "If it is a question of what man can do, nobody can be saved: but if a question of what God can do, anybody can be saved."

We emphasize that word. Salvation with men is not improbable, but IMPOSSIBLE. The door, as regards our own efforts is barred against us. God has opened another door however, but that is by death and resurrection, to which the Lord was now turning the thoughts of His disciples.

"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.

When Peter heard how hard it was for the rich to be saved, he thought it time for him to speak of what they had given up for the Lord's sake, and to learn what they should get for it. Behold, we have forsaken all, and followed Thee; what shall we have therefore?" How painfully natural was this! "Jesus said unto them, Verily I say unto you, That ye which have followed Me, in the regeneration when the Son of Man shall sit upon the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for My name's sake, shall receive a hundredfold, and shall inherit everlasting life" (vers. 28, 29). There is nothing the believer does or suffers but what will be remembered in the kingdom. While this is most blessed, it is also a very solemn thought. Our ways now, though they have nothing to do with the remission of our sins, are yet of all consequence as a testimony to Christ, and will bear very decidedly on our future place in the kingdom. We must not use the doctrine of grace to deny that of rewards; but even so, Christ is the sole motive for the saint. We shall receive for the thing's done in the body according to that we have done, whether it be good or bad, as the Lord shows plainly here. The twelve had followed the rejected Lord, albeit His own grace had given them the power. It was not they who had chosen Him, but He had chosen them. They are now cheered by the assurance that in the blessed time of the regeneration, when the Lord will work a grand change in this world (for as He regenerates a sinner, so will He, as it were, regenerate the world), their work and suffering for His name will not be forgotten of Him.

The Lord now pointed out to His disciples how tenacious a hold earthly riches have on the human heart. The rich enter the kingdom of God with great difficulty. Among the Jews wealth was regarded as a sign of God's favour; hence this saying also overturned the thoughts of the disciples and greatly astonished them. They felt that nobody could be saved if the rich had such difficulty. This led to an even stronger statement. Salvation is a thing not merely difficult or improbable to man, but impossible. Only if the power of God be brought in, is it possible.

This young ruler had a lovely character, for “Jesus beholding him loved him,” but he was not prepared to let his earthly riches go and follow a rejected Christ, from whom alone he could receive the eternal life his soul desired. Instead of the gladness that the company of Jesus would have brought to him, he went away sad and grieved. How much better would have been the divine blessing in the company of Jesus than the grief and sadness his possessions brought. He might have used his present possessions to lay up treasure in heaven, and have sacrificed what God had given him for the earth to be eternally rich toward God through faith in the Son of God into whose presence he had come.

The commentary of the Lord on this sad incident was, “How hardly shall they that have riches enter into the kingdom of God!” This astonished the disciples, but the Lord said, “Children, how hard is it for them that trust in riches to enter into the kingdom of God.” Here is the secret, and the snare: those who possess riches almost invariably trust in them rather than in God. Only the sovereign intervention of God can separate the rich man from his trust in what he possesses, and give him to have his trust in God.

Such works as those of verse 21 require implicit faith in the Lord Jesus. This was what the rich man lacked. We do not know whether these words of the Lord might have had such effect on him that he would later realize his need of the pure grace of God. No doubt the Lord's words were designed to this end. But at the time the Lord speaks of the extreme difficulty of a rich man's entering the kingdom of heaven. In fact, He goes farther in verse 24, for it is impossible for a camel to go through the eye of a needle, as the Lord indicates in verse 26. The tendency of rich men is to trust in their riches, so that the Lord has proposed a rigid test: would he choose to trust his riches or trust the Lord? The amazement of the disciples was due to the fact that under law God had promised great increase to those who obeyed it, and too often riches were considered a sign that the possessor of them must be keeping the law. This was not by any means always the case, for in fact all were guilty of breaking the law. But if his riches only strengthened him in his claim to be keeping the law, then the riches were a hindrance to his realizing any need of the grace of God. On the other hand, the Lord adds that with God all things are possible. He alone is able to break down the pride of the rich, to no longer trust in themselves, but in the living God. Some rich have indeed been brought to God, though as Paul says of the wise and mighty and noble, "not many" (1Cor.1:26).