Again I tell you,
This phrase emphasizes the importance of the statement, indicating that Jesus is reiterating a crucial teaching. In the context of Matthew 19, Jesus is addressing His disciples after the encounter with the rich young ruler. The repetition underscores the difficulty of the lesson and the need for the disciples to grasp its significance.

it is easier for a camel
The camel was the largest animal commonly seen in Palestine, making it a fitting metaphor for something large and cumbersome. This imagery would have been familiar to Jesus' audience, highlighting the impossibility of the task being described. The camel is often used in biblical literature to represent wealth and burden, as seen in Genesis 24:10 where camels carry the wealth of Abraham.

to pass through the eye of a needle
The "eye of a needle" is a metaphor for something exceedingly small and narrow. Some interpretations suggest this refers to a small gate in Jerusalem, but there is no strong historical evidence for such a gate. The phrase is likely a hyperbolic expression to illustrate the impossibility of the task. This hyperbole is consistent with other teachings of Jesus, such as straining out a gnat and swallowing a camel (Matthew 23:24).

than for a rich man to enter the kingdom of God.”
This statement challenges the common Jewish belief that wealth was a sign of God's favor. Jesus turns this notion on its head, suggesting that reliance on wealth can be a spiritual hindrance. The kingdom of God is a central theme in Jesus' teachings, representing God's sovereign rule and the fulfillment of His promises. The difficulty for the rich to enter the kingdom is echoed in other scriptures, such as 1 Timothy 6:9-10, which warns of the dangers of wealth leading to spiritual ruin. This teaching calls for a heart posture of humility and dependence on God rather than material riches.

1. Jesus Christ
The speaker of this verse, Jesus is teaching His disciples about the challenges of wealth in relation to entering the kingdom of God.

2. The Disciples
The audience of Jesus' teaching, who are often depicted as struggling to understand the radical nature of Jesus' message.

3. The Rich Young Ruler
The preceding event involves a wealthy young man who asks Jesus what he must do to inherit eternal life, leading to this teaching moment.

4. The Kingdom of God
A central theme in Jesus' teachings, representing the reign and rule of God, both in the present and future.

5. The Eye of a Needle
A metaphor used by Jesus to illustrate the difficulty of a rich person entering the kingdom of God.The Challenge of Wealth
Wealth can create a false sense of security and self-sufficiency, making it difficult to rely on God. Jesus' metaphor underscores the spiritual hindrance that wealth can pose.

Humility and Dependence
Entering the kingdom of God requires humility and a recognition of one's need for God's grace, rather than reliance on material wealth.

Eternal Perspective
Believers are encouraged to focus on eternal treasures rather than earthly wealth, aligning their priorities with God's kingdom values.

Generosity and Stewardship
Wealth should be viewed as a tool for serving others and advancing God's kingdom, rather than a means of personal gain.

Trust in God's Provision
Jesus' teaching invites believers to trust in God's provision, rather than accumulating wealth as a source of security.(24) It is easier for a camel to go through the eye of a needle.--Two explanations have been given of the apparent hyperbole of the words. (1.) It has been conjectured that the Evangelists wrote not ??????? (a camel), but ??????? (a cable). Not a single MS., however, gives that reading, and the latter word, which is not found in any classical Greek author, 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, at the side of the larger gate, by which wagons, camels, and other beasts of burden enter the city, is known as the "needle's eye," has been assumed to 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 called in Lord Nugent's Lands, Classical and Sacred--is certainly interesting, and could the earlier use of the term in this sense be proved, would give a certain vividness 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 reason to think that the comparison, even if it was not already proverbial, would present the slightest difficulty to the minds of the disciples. Like all such comparisons, it states a general fact, 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 version is based) were supplied immediately by our Lord Himself (Mark 10:24).

Verse 24. - Again I say unto you. The disciples, St. Mark notes, "were astonished at his words," so he proceeds to state the startling proposition more unreservedly and energetically. It is easier for a camel, etc. This is a proverbial expression for an impossibility. A similar proverb is found in many countries, only substituting another great animal instead of the camel, e.g., the elephant. From taking a too literal view of the passage, some commentators have invented a gate at Jerusalem, low and narrow, designed only for foot passengers, which was called "the needle's eye." Others have remedied the supposed absurdity by reading κάμιλος (if, indeed, there is such a word) "rope," for κάμηλος, as if we were to say cable instead of camel. But there is no difficulty in the expression. Such hyperboles and paradoxes are common in all languages (comp. Matthew 23:24). The impossibility, indeed (as ver. 26 shows), is relative, but the warning is none the less real and terrible. The Lord says that the possession of riches prevents the owner from following him, and endangers his eternal salvation; for that is what it comes to. In St. Mark (whether the words are genuine or not is uncertain) we find a limitation introduced: "How hard it is for them that trust in riches!" Now, this is the effect of riches; men learn to trust in them, to deem that their earthly state is secure, that change and chance will not affect them, that they are, so to speak, independent of Providence; they love the world which is so good to them and so pleasant in their eyes, and they have no earnest longing for a better home. Such is the natural consequence of the possession of wealth, and that which makes the impossibility of entrance into the kingdom.

Parallel Commentaries ...


Again
πάλιν (palin)
Adverb
Strong's 3825: Probably from the same as pale; anew, i.e. back, once more, or furthermore or on the other hand.

I tell
λέγω (legō)
Verb - Present Indicative Active - 1st Person Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

you,
ὑμῖν (hymin)
Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

[it] is
ἐστιν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

easier for
εὐκοπώτερόν (eukopōteron)
Adjective - Nominative Neuter Singular - Comparative
Strong's 2123: Easier. Comparative of a compound of eu and kopos; better for toil, i.e. More facile.

a camel
κάμηλον (kamēlon)
Noun - Accusative Feminine Singular
Strong's 2574: A camel or dromedary. Of Hebrew origin; a 'camel'.

to pass
εἰσελθεῖν (eiselthein)
Verb - Aorist Infinitive Active
Strong's 1525: To go in, come in, enter. From eis and erchomai; to enter.

through
διὰ (dia)
Preposition
Strong's 1223: A primary preposition denoting the channel of an act; through.

[the] eye
τρυπήματος (trypēmatos)
Noun - Genitive Neuter Singular
Strong's 5169: A hole; the eye of a needle. From a derivative of the base of trumalia; an aperture, i.e. A needle's eye.

of a needle
ῥαφίδος (rhaphidos)
Noun - Genitive Feminine Singular
Strong's 4476: A needle. From a primary rhapto; a needle.

than for
ἢ (ē)
Conjunction
Strong's 2228: Or, than. A primary particle of distinction between two connected terms; disjunctive, or; comparative, than.

a rich man
πλούσιον (plousion)
Adjective - Accusative Masculine Singular
Strong's 4145: Rich, abounding in, wealthy; subst: a rich man. From ploutos; wealthy; figuratively, abounding with.

to enter
εἰσελθεῖν (eiselthein)
Verb - Aorist Infinitive Active
Strong's 1525: To go in, come in, enter. From eis and erchomai; to enter.

the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

kingdom
βασιλείαν (basileian)
Noun - Accusative Feminine Singular
Strong's 932: From basileus; properly, royalty, i.e. rule, or a realm.

of
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

God.”
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.


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NT Gospels: Matthew 19:24 Again I tell you it is easier (Matt. Mat Mt)