Luke 18:25
in Luke 18Indeed, it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.”
BSB
The same verse in ASV and KJV ▾
ASV
For it is easier for a camel to enter in through a needle’s eye, than for a rich man to enter into the kingdom of God.
KJV
For 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.
⋯
This verse in Luke 18
Commentary
17 notes on this verse"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." This is great power. It has great weight in words. With what other words would he more vehemently express that a rich person must not boast in his riches than these by which a compassionate person is defined as against nature?… You can also understand it morally, about every sinner and haughty rich person.
This site's exposition
How hardly shall they that have riches enter
on Luke 18:24-27
How hardly shall they that have riches enter into the kingdom of God turns one man's sorrow into a general warning, and easier for a camel to go through a needle's eye than for a rich man to enter pictures the difficulty as not merely great but, on human strength, impossible. Who then can be saved is the crowd's honest despair, since wealth in that world read as evidence of God's favour rather than an obstacle to it. The things which are impossible with men are possible with God answers the despair without softening the difficulty, and Gill and Clarke both note the verse moves salvation entirely onto God's own power, riches or no riches, since no man saves himself either way.
The record, by era
The Church Fathers2 voices
As the ruler therefore was too infirm of purpose, and could not be prevailed upon even to listen to the advice of selling his possessions, although it would have been good for him, and full of reward, our Lord lays bare the malady which has its lair in the rich, thus saying, "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."
(de Quæst Evang. lib. ii. c. 42.) The name of "rich" he here gives to one who covets temporal things, and boasts himself in them. To such rich men are opposed the poor in spirit, of whom is the kingdom of heaven. Now mystically it is easier for Christ to suffer for the lovers of this world, than for the lovers of this world to be converted to Christ. For by the name of a camel He would represent Himself: for He voluntarily humbled Himself to bear the burdens of our infirmity. By the needle He signifies sharp piercings, and thereby the pangs received in His Passion, but by the form of the needle He describes the straitening of the Passion.
The Medieval Church3 voices
For it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God. If it is easier for a camel, which has enormous and huge limbs, to pass through the narrow eye …
"How hard it is for those who have 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!" When all the saints heard this command, they thought they should withdraw from this hardness of riches. They parted with all their goods. By this distribution of their riches to the poor, they laid up for themselves eternal riches. They took up the cross and followed Christ. Some followed, being made perfect by martyrdom, even as I have already told you, while others by the practice of self-denial did not fall short of them in the life of the true philosophy. Know that this is a command of Christ our King and God that leads us from corruptible things and makes us partakers of everlasting things.
Our Lord, seeing that the rich man was sorrowful when it was told him to surrender his riches, marvelled, saying, How hardly shall they that have riches enter into the kingdom of God! He says not, It is impossible for them to enter, but it is difficult. For they might through their riches reap an heavenly reward, but it is a hard thing, seeing that riches are more tenacious than birdlime, and hardly is the soul ever plucked away, that is once seized by them. But he next speaks of it as impossible. It is easier for a camel to go through a needle's eye. The word in the Greek answers equally to the animal called the camel, and to a cable, or ship rope. However we may understand it, impossibility is implied. What must we say then? First of all that the thing is positively true, for we must remember that the rich man differs from the steward, or dispenser of riches. The rich man is he who reserves his riches to himself, the steward or dispenser one who holds them entrusted to his care for the benefit of others. Again, observe that He says, a rich man can not possibly be saved, but one who possesses riches hardly; as if he said, The rich man who has been taken captive by his riches, and is a slave to them, shall not be saved; but he who possesses or is the master of them shall with difficulty be saved, because of human infirmity. For the devil is ever trying to make our foot slip as long as we possess riches, and it is a hard matter to escape his wiles. Poverty therefore is a blessing, and as it were free from temptation.
10 more voices on this verse
The Medieval Church2 voices
It is utterly impossible for a camel to pass through the eye of a needle, whether you understand by "camel" the animal itself or some thick nautical rope. If it is easier for a camel to fit through the eye of a needle than for …
Third, as to the obstacle of tenacity itself, he adds: For it is easier for a camel to pass through the eye of a needle, although this is against nature, than for a rich man to enter the kingdom of God, because this is against …
The Puritans and the Awakening2 voices
There is in the hearts of all people such a general affection to this world, and the things of it, that, since Christ has required it as necessary to salvation that we should sit loose to this world, it is really very hard for any to get to heaven. If we must sell all, or break with Christ, who then can be saved?
For it is easier for a camel,.... These words were spoken to the disciples again, and were a second address to them, after they had shown astonishment at the former; See Gill on Mat 19:24 and See Gill on Mar 10:24.
The Nineteenth Century4 voices
It as easier for a camel - Instead of καμηλον, a camel, S, and four other MSS., read καμιλον, a cable. See the same reading noticed on the parallel place, Mat 19:24 (note).
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
The story we have now read is three times reported in the Gospels. Matthew, Mark and Luke were all moved by the Holy Spirit to record the history of the rich young ruler. This fact should be noticed. It shows us that there are lessons before us which demand special attention. When God would impress on Peter his duty towards the Gentiles, He sent him a vision which was repeated "three times." (Acts 10:16.) We learn, firstly, from these verses — to what lengths men may go in self-ignorance.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
Mark still more, "was sad" or "sullen" at that saying, and "went away grieved." Sorry he was, very sorry, to part with Christ; but to part with his riches would have cost him a pang more. When Riches or Heaven, on Christ's terms, were the alternative, the result showed to which side the balance inclined.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
proposed
The story we have now read is three times reported in the Gospels. Matthew, Mark and Luke were all moved by the Holy Spirit to record the history of the rich young ruler. This fact should be noticed. It shows us that there are lessons before us which demand special attention. When God would impress on Peter his duty towards the Gentiles, He sent him a vision which was repeated "three times." (Acts 10:16.) We learn, firstly, from these verses — to what lengths men may go in self-ignorance. We are told of "a certain ruler," who asked our Lord what he should "do to inherit eternal life." Our Lord knew the ruler's heart, and gave him the answer which was most likely to bring to light the real state of his soul. He reminds him of the ten commandments. He recites some of the principal requirements of the second table of the law. At once the spiritual blindness of the inquirer was detected. "All these," said the man, "I have kept from my youth up." An answer more full of darkness and self-ignorance — it is impossible to conceive! He who made it could have known nothing rightly — either about himself, or God, or God's law. Does the case of this rich ruler stand alone? Do we suppose there are none like him at the present day? If we do — then we are greatly deceived. There are thousands, it may be feared, in all our congregations, who have not the least idea of the spiritual nature of God's law, and consequently know nothing of their own sinfulness. They do not see that God requires "truth in the inward parts," and that we may break commandments in our heart and thoughts — even when we do not break them in outward actions. (Psalm 51:6, Matthew 5:21-28.) To be delivered from such blindness, is one of the first things needful to our salvation. The eyes of our understandings must be enlightened by the Holy Spirit. (Ephesians 1:18.)
Modern Voices2 voices
Only the Christian Church can offer any rational objection to a complete confidence in the rich. For she has maintained from the beginning that the danger was not in man's environment, but in man. Further, she has maintained that if we come to talk of …
Instead of looking at books and pictures about the New Testament I looked at the New Testament. There I found an account, not in the least of a person with his hair parted in the middle or his hands clasped in appeal, but of an …
The words behind it
16 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| εὐκοπώτερον | eukopoteron | Easier | G2123 → | 7 times |
| γάρ | gar | for | G1063 → | 1039 times |
| ἐστιν | estin | it is | G1510 → | 2333 times |
| κάμηλον | kamelon | a camel | G2574 → | |
| διὰ | dia | through | G1223 → | 664 times |
| τρήματος | trematos | an eye | ||
| βελόνης | belones | of a needle | ||
| εἰσελθεῖν | eiselthein | to go | G1525 → | 194 times |
| ἢ | e | than | G2228 → | 342 times |
| πλούσιον | plousion | a rich man | G4145 → | 28 times |
| εἰς | eis | into | G1519 → | 1755 times |
| τὴν | ten | the | G3588 → | 19766 times |
| βασιλείαν | basileian | kingdom | G932 → | 162 times |
| τοῦ | tou | <the> | G3588 → | 19766 times |
| θεοῦ | theou | of God | G2316 → | 1312 times |
| εἰσελθεῖν.¶ | eiselthein | to enter. | G1525 → | 194 times |
εὐκοπώτερονEasier
eukopoteronG2123 →7 times
γάρfor
garG1063 →1039 times
ἐστινit is
estinG1510 →2333 times
κάμηλονa camel
kamelonG2574 →
διὰthrough
diaG1223 →664 times
τρήματοςan eye
trematos
βελόνηςof a needle
belones
εἰσελθεῖνto go
eiseltheinG1525 →194 times
ἢthan
eG2228 →342 times
πλούσιονa rich man
plousionG4145 →28 times
εἰςinto
eisG1519 →1755 times
τὴνthe
tenG3588 →19766 times
βασιλείανkingdom
basileianG932 →162 times
τοῦ<the>
touG3588 →19766 times
θεοῦof God
theouG2316 →1312 times
εἰσελθεῖν.¶to enter.
eiseltheinG1525 →194 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
5 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Matthew 23:24You blind guides! You strain out a gnat but swallow a camel.
it leads to
- Matthew 19:24
Again I tell you, it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.”
- Matthew 27:6–8
The chief priests picked up the pieces of silver and said, “It is unlawful to put this into the treasury, since it is blood money.”
- Luke 6:7–10
Looking for a reason to accuse Jesus, the scribes and Pharisees were watching Him closely to see if He would heal on the Sabbath.
- Matthew 15:2–6
“Why do Your disciples break the tradition of the elders? They do not wash their hands before they eat.”
- Matthew 23:16
Woe to you, blind guides! You say, ‘If anyone swears by the temple, it means nothing; but if anyone swears by the gold of the temple, he is bound by his oath.’
- Matthew 19:24
About Luke
This page draws on 16 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Ambrose of Milan, Commentary on Luke; Augustine of Hippo, Catena Aurea by Aquinas; Bede, On the Gospel of Luke; Bonaventure, Commentary on Luke, Chapter 18; Cyril of Alexandria, COMMENTARY ON LUKE, HOMILY 123; GK Chesterton, Orthodoxy, Ch. VII: The Eternal Revolution; GK Chesterton, Orthodoxy, Ch. 9: Authority and the Adventurer (1908); J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Damascene, BARLAAM AND JOSEPH 15.128-29; John Gill, Exposition of the New Testament; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Theophylact of Ohrid, Catena Aurea by Aquinas and Theophylact of Ohrid, Commentary on Luke.