Matthew 19:23

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."

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.

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?

But though there be a difference between having and loving riches, yet it is safer neither to have nor to love them.

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.

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.

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.

Having said that it was hard for a rich man to eater into the kingdom of heaven, He now proceeds to shew 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."

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, [Isa 60:6] 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.

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?

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, ceasing to love them.

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 shewn us by His passion the form of His humility, our proud stiffness would never have bent itself to His lowliness.

The disciples though poor are troubled for the salvation of others, beginning even now to have the bowels of doctors.

Whereas the rich are few in comparison of the multitude of the poor, we must suppose that the disciples understood all who wish for riches, as included in the number of the rich.

This therefore He proceeds to shew 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.

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.

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.

“And from the third mountain, which had thorns and thistles, they who believed are the following. There are some of them rich, and others immersed in much business. The thistles are the rich, and the thorns are they who are immersed in much business. Those, [accordingly, who are entangled in many various kinds of business, do not] cleave to the servants of God, but wander away, being choked by their business transactions; and the rich cleave with difficulty to the servants of God, fearing lest these should ask something of them. Such persons, accordingly, shall have difficulty in entering the kingdom of God. For as it is disagreeable to walk among thistles with naked feet, so also it is hard for such to enter the kingdom of God. …

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. What, then, are they to do? Whence but from the devil are they to seek a husband apt for maintaining their sedan, and their mules, and their hair-curlers of outlandish stature? A Christian, even although rich, would perhaps not afford (all) these. Set before yourself, I beg of you, the examples of Gentiles. …

And how long will this most shameless “infirmity” persevere in waging a war of extermination against the “better things?” The time for its indulgence was (the interval) until the Paraclete began His operations, to whose coming were deferred by the Lord (the things) which in His day “could not be endured;” which it is now no longer competent for any one to be unable to endure, seeing that He through whom the power of enduring is granted is not wanting. How long shall we allege “the flesh,” because the Lord said, “the flesh is weak?” But He has withal premised that “the Spirit is prompt,” in order that the Spirit may vanquish the flesh, that the weak may yield to the stronger. For again He says, “Let him who is able to receive, receive (it);” that is, let him who is not able go his way. …

From what has been said, it is clear then that Jesus, “the man of Nazareth,” did not promulgate laws opposed to those just considered in regard to riches, when He said, “It is hard for the rich man to enter into the kingdom of God;” whether we take the word “rich” in its simplest sense, as referring to the man whose mind is distracted by his wealth, and, as it were, entangled with thorns, so that he brings forth no spiritual fruit; or whether it is the man who is rich in the sense of abounding in false notions, of whom it is written in the Proverbs, “Better is the poor man who is just, than the rich man who is false.” Perhaps it is the following passages which have led Celsus to suppose that Jesus forbids ambition to His disciples: “Whoever of you will be the chiefest, shall be servant of all;” “The princes of the Gentiles exercise dominion over them,” and “they that exercise authority u …

2. Wherefore He who inspired you with this thought is assuredly doing what He promised to His disciples when they were grieved, not for themselves, but for the whole human family, and were despairing of the salvation of any one, after they heard from Him that it was easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven. He gave them this marvellous and merciful reply: “The things which are impossible with men are possible with God.” He, therefore, with whom it is possible to make even the rich enter into the kingdom of heaven, inspired you with that devout anxiety which makes you think it necessary to ask my counsel on the question how you ought to pray. …

2. The rich man “went away sorrowful;” and the Lord said, “How hardly shall he that hath riches enter into the kingdom of heaven!” And by putting forth a comparison He showed the difficulty to be such that it was absolutely impossible. For every impossible thing is difficult; but not every difficult thing is impossible. As to how difficult it is, take heed to the comparison; “Verily 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 God.” A camel to go through the eye of a needle! If He had said a gnat, it would be impossible. And then when His disciples heard it, they were grieved and said, “If this be so, who then can be saved?” What rich man? Give ear then to Christ, ye poor, I am speaking to the people of God. Ye are more of you poor than rich, do ye then at least receive what I say, yet give heed. …

But as I said, no one searches out these things, no one busies himself about these things, no one communes with himself on any of these things. Would ye that I should add still more? “Whosoever forsaketh not all that he hath, saith the Christ, is not worthy of Me.” ( Luke xiv. 33; Matt. x. 37 .) What when he says, “It is hard for a rich man to enter into the kingdom of heaven”? ( Matt. xix. 23; Mark x. 24 .) What when he says again, “Woe unto you that are rich, for ye have received your consolation”? ( Luke vi. 24 .) No one searches this out, no one bears it in mind, no one reasons with himself, but all sit as severe inquisitors on other men’s cases. Yet this is to make themselves sharers in the charges. …

But they do not sit here only on this account, but that they may also make thee compassionate, and thou mayest be inclined to pity; that thou mayest admire the lovingkindness of God; for if God is not ashamed of them, but has set them in His vestibules, much less be thou ashamed; that thou mayest not be highminded on account of palaces upon earth. Be not ashamed, when called upon by a poor man; and if he should draw near, if he should catch thy knees, shake him not off. For these are certain admirable dogs of the Royal Courts. For I do not call them dogs as dishonoring them, far be it, but even highly commending them. They guard the King’s court. Therefore feed them. For the honor passes on to the King. There all is pride, I speak of the palaces on earth, here all is humility. You learn especially from the very vestibules that human beings are nothing. …

[5.] Let no man then henceforth esteem poverty a cause of disgrace. For if virtue be there, all the wealth of the world is neither clay, nor even a mote in comparison of it. This then let us follow after, if we would enter into the kingdom of heaven. For, He saith, “Sell that thou hast, and give to the poor, and thou shalt have treasure in Heaven.” ( Matt. xix. 21 .) And again, “It is hard for a rich man to enter into the Kingdom of Heaven.” ( Matt. xix. 23 .) Dost thou see that even if we have it not, we ought to draw it to us? So great a good is Poverty. For it guides us by the hand, as it were, on the path which leads to Heaven, it is an anointing for the combat, an exercise great and admirable, a tranquil haven.

3. These remarks are intended to shew that the youth of whom I speak used his kinship to the royal family, his abundant wealth, and the outward tokens of power, as helps to virtue. For, as the preacher says, “wisdom is a defence and money is a defence” also. We must not hastily conclude that this statement conflicts with that of the Lord: “verily I say unto you that a rich man shall hardly enter into the kingdom of heaven; 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.” Were it so, the salvation of Zacchæus the publican, described in scripture as a man of great wealth, would contradict the Lord’s declaration. …