(25) Who then can be saved?--There is an almost child-like na�vete in the question thus asked by the disciples. They, whether among their own people or among strangers, had found the desire of wealth to be the universal passion. Even they themselves, when they had forsaken their earthly goods, had done so (as Peter's question showed but too plainly, Matthew 19:27) as with a far-sighted calculation. They were counting on outward riches in that kingdom as well as outward glory. And now they heard what seemed to them a sweeping condemnation, excluding all who possessed, and, by implication, all who sought after, riches from the kingdom. The feeling which thus showed itself in the disciples has, curiously enough, affected the text of the narrative in St. Mark. What seems an explanatory and softened statement, "How hardly shall they that trust in riches enter into the kingdom of God!" (Mark 10:24), is not found in the best MSS. The omission may have been an accidental error of the copyists, but it is scarcely probable; and its absence from St. Matthew and St. Luke, not less than that it is not our Lord's usual method to soften or explain His teaching, leads to the conclusion that a marginal note, added by some one who felt as the disciples felt, has here found its way into the text.

Verse 25. - Exceedingly amazed. The stern teaching of vers. 23 and 24 thoroughly dismayed and perhaps offended them. Temporal prosperity had in their Law been held forth as the reward of righteousness and obedience, a foretaste of future happiness. They must unlearn this principle. Here, as they understood it, was a doctrine novel, unheard of, unnatural! Fancy the astonishment that would be displayed nowadays if such a sentiment were solemnly propounded in the Stock Exchange, the bank, the market! The apostles could not minimize its import, or say that it might suit other days and other states of society, but was inapplicable to their age and nation. We can do this in the case of many seemingly stringent requirements of the gospel; but they accepted the announcement in its full and simple meaning, and asked in sorrowful wonder, Who then can be saved? If the way to heaven is barred to the rich man, how shall the poor pass therein? The difficulty seemed to apply to everybody. All who are not rich are hoping and struggling to become rich, and therefore fall under the same category. If the apostles thought not of themselves in this question, they were grieved at the reflection that, under the circumstances, the majority of mankind were recklessly endangering their eternal salvation. With their views of a temporal kingdom, the apostles probably were thinking of their own prospects.

19:23-30 Though Christ spoke so strongly, few that have riches do not trust in them. How few that are poor are not tempted to envy! But men's earnestness in this matter is like their toiling to build a high wall to shut themselves and their children out of heaven. It should be satisfaction to those who are in a low condition, that they are not exposed to the temptations of a high and prosperous condition. If they live more hardly in this world than the rich, yet, if they get more easily to a better world, they have no reason to complain. Christ's words show that it is hard for a rich man to be a good Christian, and to be saved. The way to heaven is a narrow way to all, and the gate that leads into it, a strait gate; particularly so to rich people. More duties are expected from them than from others, and more sins easily beset them. It is hard not to be charmed with a smiling world. Rich people have a great account to make up for their opportunities above others. It is utterly impossible for a man that sets his heart upon his riches, to get to heaven. Christ used an expression, denoting a difficulty altogether unconquerable by the power of man. Nothing less than the almighty grace of God will enable a rich man to get over this difficulty. Who then can be saved? If riches hinder rich people, are not pride and sinful lusts found in those not rich, and as dangerous to them? Who can be saved? say the disciples. None, saith Christ, by any created power. The beginning, progress, and perfecting the work of salvation, depend wholly on the almighty power of God, to which all things are possible. Not that rich people can be saved in their worldliness, but that they should be saved from it. Peter said, We have forsaken all. Alas! it was but a poor all, only a few boats and nets; yet observe how Peter speaks, as if it had been some mighty thing. We are too apt to make the most of our services and sufferings, our expenses and losses, for Christ. However, Christ does not upbraid them; though it was but little that they had forsaken, yet it was their all, and as dear to them as if it had been more. Christ took it kindly that they left it to follow him; he accepts according to what a man hath. Our Lord's promise to the apostles is, that when the Son of man shall sit on the throne of his glory, he will make all things new, and they shall sit with him in judgement on those who will be judged according to their doctrine. This sets forth the honour, dignity, and authority of their office and ministry. Our Lord added, that every one who had forsaken possessions or comforts, for his sake and the gospel, would be recompensed at last. May God give us faith to rest our hope on this his promise; then we shall be ready for every service or sacrifice. Our Saviour, in the last verse, does away a mistake of some. The heavenly inheritance is not given as earthly ones are, but according to God's pleasure. Let us not trust in promising appearances or outward profession. Others may, for aught we know, become eminent in faith and holiness.When his disciples heard it..... That is, the difficulty of a rich man's entering into the kingdom of heaven, aggravated by the above proverbial expression,

they were exceedingly amazed. They were surprised at his first words; but when he confirmed them by the proverb of a camel's passing through the eye of a needle, they were, as Mark says, "astonished out of measure": they did not imagine there was any difficulty of rich men coming into the kingdom of the Messiah, which they took to be a worldly one, and would be filled with rich men; for so they understood Christ; though he meant by the kingdom of heaven a spiritual kingdom, a Gospel church state here, or the heavenly glory, or both; but when he expressed, by the proverb, the impracticableness of such men becoming the subjects thereof, their amazement increased;

saying, as in Mark, "among themselves", privately to one another,

who then can be saved? meaning, not with a spiritual and everlasting salvation, but a temporal one: for upon Christ's so saying, they might reason with themselves, that if rich men did not come into the kingdom of the Messiah, they would oppose him and his kingdom, with all their force and strength; and then what would become of such poor men as themselves, who would not be able to stand against them? nor could they hope to be safe long, or enjoy any continued happiness in the expected kingdom, should this be the case.