Exegetical and Hermeneutical Commentary of Matthew 19:25
When his disciples heard [it,] they were exceedingly amazed, saying, Who then can be saved?
25. Who then can be saved? ] Salvation seemed to belong by right to the rulers of synagogues and other rich people. It was a notable fact that the gospel should be preached to the poor. The thought of the disciples still lives. Wealth and intellect make men seem better, “Sometimes even supplying the absence of real good with what looks extremely like it.” See a Sermon by Prof. Mozley, on The Reversal of Human Judgment, pp. 85 87.
Fuente: The Cambridge Bible for Schools and Colleges
Mat 19:25
Who, then, can be saved?
Who, then, can be saved?
This sounds as if there were some great difficulty in the way of being saved. How is this, is not salvation free? Yes. Then where is the difficulty? Mans restoration is not merely legal, but moral, and in the latter the real hindrance will be found. Men make excuses, etc.
I. What is meant by being saved? In the narrative connected with the text, our Saviour calls it Entering into the kingdom of heaven. The governing power of true religion over a man. Governed by love. To be saved is to be delivered from the kingdom of Satan, etc. It is a present change. Would you wish to be saved? Or, would you like to compromise this matter in the way of postponement? Or, would you wish to have your love of good society, etc., made secondary to the love of Christ? Let these questions sink deep into your hearts. The Young Ruler.
II. The holy ghost can deal, and does deal, with this moral hindrance in the way of mans salvation as effectually as God the Son has dealt with the legal hindrance by His work of substitution for man. There is hope for us all. To You is the word of this salvation sent. Use the appointed means, for God works by means, etc. (Hugh McNeile, D. D.)
Who can be saved?-
I. To put the question. This inquiry sometimes arises-
1. From partial views of the character of God.
2. It is often suggested by correct and scriptural views of the Divine law.
3. It arises from ignorance of the plan of human redemption.
II. To answer the inquiry.
1. Shall I first tell you who cannot? Not the ignorant, proud worldling, not the impure.
2. Who, then, can be saved? The vilest can. (Dr. T. Raffles.)
Who can be saved?-
I. That men often err as to the real difficulties of salvation, that they are prone to under-estimate its cost, effort, self-sacrifice, and demanded pains. Christ never deceived anybody as to the real cost of discipleship. Salvation under the gospel is not an easy thing.
II. The disciples were left to derive from this incident the lesson that moral uprightness was a different thing from gospel piety. The young man had kept the law. Christ will not be in the heart except He have absolute dominion there.
III. Our particular impediment to salvation. Riches. A wealthy class of men in a community is a social necessity. Greed to be avoided; compassion to be cultivated.
IV. A practical inference is that, however difficult salvation be, IT is never impossible at least, the impossibility is only relative. With man it is impossible; but with God it is possible and promised. (D. Moore, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 25. Who can be saved?] The question of the disciples seemed to intimate that most people were rich, and that therefore scarcely any could be saved. They certainly must have attached a different meaning to what constitutes a rich man, to what we in general do. Who is a rich man in our Lord’s sense of the word? This is a very important question, and has not, that I know of, been explicitly answered. A rich man, in my opinion, is not one who has so many hundreds or thousands more than some of his neighbours; but is one who gets more than is necessary to supply all his own wants, and those of his household, and keeps the residue still to himself, though the poor are starving through lack of the necessaries of life. In a word, he is a man who gets all he can, saves all he can, and keeps all he has gotten. Speak, reason! Speak, conscience! (for God has already spoken) Can such a person enter into the kingdom of God? ALL, NO!!!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Mark saith, They were astonished out of measure, saying among themselves, & c. All three evangelists agree in the same substance of the other words. But why are the disciples amazed? or why do they say, Who then can be saved? Are there not in all places more poor than rich persons? The disciples might reasonably conclude, that poor persons were by their poverty also exposed to many great and dangerous temptations; that even they, though they had not riches, yet might too much place felicity in them, and covet what they had not; and from hence collect a difficulty for any to get to heaven. Our Saviour saith unto them,
With men this is impossible; but with God all things are possible. If men indeed were left all to themselves, none would be saved; the blackamoor cannot change his skin, nor the leopard his spots; but God can bring men to heaven by the mighty power of his grace: he can change a rich mans heart, and take it off from too much love of riches, and make him to despise and contemn his wealth, and to put his trust in the living God; or a poor mans heart, and make him also poor in spirit and rich in grace.
Fuente: English Annotations on the Holy Bible by Matthew Poole
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.
Fuente: John Gill’s Exposition of the Entire Bible
Were astonished (). Imperfect descriptive of their blank amazement. They were literally “struck out.”
Fuente: Robertson’s Word Pictures in the New Testament
25. And his disciples, when they heard these things, were greatly amazed. The disciples are astonished, because it ought to awaken in us no little anxiety, that riches obstruct the entrance into the kingdom of God; for, wherever we turn our eyes, a thousand obstacles will present themselves. But let us observe that, while they were struck with astonishment, they did not shrink from the doctrines of Christ. The case was different with him who was lately mentioned; for he was so much alarmed by the severity of the commandment, that he separated from Christ; while they, though trembling, and inquiring, who can be saved? do not break off in an opposite direction, but are desirous to conquer despair. Thus it will be of service to us to tremble at the threatenings of God: whenever he denounces any thing that is gloomy or dreadful, provided that our minds are not discouraged, but rather aroused.
Fuente: Calvin’s Complete Commentary
(25) Who then can be saved?There is an almost child-like navet 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 Peters question showed but too plainly, Mat. 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! (Mar. 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 Lords 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
25. Who then can be saved? All have the spirit of this rich man. And when we look around and survey the world, and count how many rich men in the Church are as covetous as they are rich, we seem to doubt the possibility of any man’s salvation by the standard which our Lord here presents. Mr. Webb, the military preacher of the first John-street Church, New York, well said: “I doubt the conversion of the man whose purse is not converted.” The religion that costs the owner nothing is probably worth about its cost. The great mass of rich professors of religion, who live to make their children rich, are in immense danger of ruining their own souls, and destroying their own children.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And when the disciples heard it, they were greatly astonished, saying, “Who then can be saved?” ’
The disciples, who had been brought up to believe that the rich were prosperous because of their piety, were also ‘greatly astonished’. After all the rich could also give generous alms to the poor, could make abundant gifts to the Temple, could afford to offer many offerings and sacrifices, and had the opportunity of doing so much good. And by such they made a name for themselves (compare Mat 6:1-2) Surely none were in a better position to please God than the rich. So if they could not ‘be saved’ what hope was there for others?
They had similarly been greatly astonished at Jesus’ ‘new’ teaching about marriage (Mat 19:10). They were awaking to the fact that Jesus was introducing a new world.
In context ‘being saved’ indicates ‘having eternal life’ (Mat 19:16) and ‘entering into the Kingly Rule of Heaven’ (Mat 19:23). Those who ‘are saved’ enter into a sphere which will result in eternal blessing, both in this world and the next.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 19:25 . ] who therefore , if the difficulty is so great in the case of the rich , who have the means of doing much good. The inference of the disciples is a majoribus ad minores . The general expression cannot be intended to mean what rich man (Euthymius Zigabenus, Weiss), as is further evident from what is said by Jesus in Mat 19:23-24 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
25 When his disciples heard it , they were exceedingly amazed, saying, Who then can be saved?
Ver. 25. They were exceedingly amazed ] Because they knew that all men either are or would be rich; and that of rich men, scarcely any but trusted in their riches. Therefore, though our Saviour told them, Mar 10:24 , that he meant it of those only that relied upon their riches, yet they remained as much unsatisfied as before, and held it a hard case that so many should miss heaven. We have much ado to make men believe that the way is half so hard as ministers make it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
25. ] , not , which would have been a far shallower and narrower enquiry, but a general question what man? Besides the usual reason given for this question, ‘ since all are striving to be rich ,’ we must remember that the disciples yet looked for a temporal Kingdom, and therefore would naturally be dismayed at hearing that it was so difficult for any rich man to enter it.
Fuente: Henry Alford’s Greek Testament
Mat 19:25 . : the severity of the Master’s doctrine on wealth as on divorce (Mat 19:12 ) was more than the disciples could bear. It took their breath away, so to speak. , etc.: it seemed to them to raise the question as to the possibility of salvation generally. The question may represent the cumulative effect of the austere teaching of the Master since the day of Caesarea. The imperfect tense of may point to a continuous mood, culminating at that moment.
Fuente: The Expositors Greek Testament by Robertson
then = it followeth.
Fuente: Companion Bible Notes, Appendices and Graphics
25.] , not , which would have been a far shallower and narrower enquiry, but a general question-what man? Besides the usual reason given for this question, since all are striving to be rich, we must remember that the disciples yet looked for a temporal Kingdom, and therefore would naturally be dismayed at hearing that it was so difficult for any rich man to enter it.
Fuente: The Greek Testament
Mat 19:25. , …, but when His disciples heard it, etc.) Scripture everywhere shows a middle path between excessive confidence and excessive timidity. See Mat 19:26; Mat 19:28; Mat 19:30; 1Pe 5:7, compared with 6, 8.- , …, who then, etc.) The disciples were anxious, either for themselves, lest other obstacles should equally impede them, or because they entertained the hope of acquiring wealth (see Mat 19:27), or else for others: which fear is far more laudable. Cf. Rev 5:4.
Fuente: Gnomon of the New Testament
saved
(See Scofield “Rom 1:16”) Cf. Mat 13:3-9
Fuente: Scofield Reference Bible Notes
Who: Mat 24:22, Mar 13:20, Luk 13:23, Luk 13:24, Rom 10:13, Rom 11:5-7
Reciprocal: Mar 10:24 – astonished Mar 10:25 – General
Fuente: The Treasury of Scripture Knowledge
9:25
The disciples knew that a camel could not naturally go through the eye of a needle, and they took the comparison to mean that few if any persons could be saved.
Fuente: Combined Bible Commentary
Mat 19:25. Who then can be saved? Since all may have some possessions, and naturally love to have more. Their temporal views of the kingdom were also mixed with their question.
Fuente: A Popular Commentary on the New Testament
The disciples understanding how naturally and strongly men love the world, and how idolatrously and inordinately their hearts run out upon it, they say unto Christ, Lord, who then can be saved?
Learn, 1. That when the general difficulties which lie in the way of salvation, are laid forth, and sufficiently understood, we may justly wonder that any are or shall be saved.
2. That such are the special and peculiar difficulties in the rich man’s way to heaven, that his salvation is matter of wonder and great admiration to the disciples of Christ. When the disciples heard this, they were exceedingly amazed, saying, Who then can be saved?
Fuente: Expository Notes with Practical Observations on the New Testament
Mat 19:25-26. When his disciples heard it, they were exceedingly amazed The disciples, who had followed their Master in expectation of becoming rich and great, were exceedingly astonished when they heard him declare that it was next to impossible for a rich man to enter into the kingdom of God. They thought if the rich and the great could not enter his kingdom, he never could have any kingdom at all; and, therefore, they asked one another with great surprise, Who then can be saved If rich men with all their advantages cannot? Who? A poor man: a peasant: a beggar: ten thousand of them, says Mr. Wesley, sooner than one that is rich. But Jesus beheld them Mark says, looking upon them To compose their hurried spirits. O what a speaking look was there! Said to them With the utmost sweetness; With men this is impossible It is observable, he does not retract what he had said; no, nor soften it in the least degree, but rather strengthens it, by representing the salvation of a rich man as the utmost effort of Omnipotence. The energy of divine grace is able to make a man despise the world, with all that it contains, when no efforts of man, no arguments, eloquence, or persuasions are able to do it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The disciples’ amazement was due to the Jewish belief that wealth signified God’s favor. "Saved" is a synonym for entering the kingdom (Mat 19:24) or obtaining eternal life (Mat 19:16, cf. Mar 9:43-47). The antecedent of "this" in Mat 19:26 is salvation (Mat 19:25). In other words, man cannot save himself (cf. Mat 19:21). Nevertheless God can save him, and He can do anything else. Jesus characteristically pointed the disciples away from man’s work to God’s work. Joseph of Arimathea was exceptional in that he was both rich and a disciple (Mat 26:57).