Theophylact: Therefore the Lord intended by these words to raise the mind of the young man, so that he might know Him to be God. But He also implies another thing by these words, that when you have to converse with a man, you should not flatter him in your conversation, but look back upon God, the root and fount of goodness, and do honour to Him.
Bede: But observe that the righteousness of the law, when kept in its own time, conferred not only earthly goods, but also eternal life on those who chose it. Wherefore the Lord’s answer to one who enquires concerning everlasting life is, "Thou knowest the commandments, Do not commit adultery, Do not kill"; for this is the childlike blamelessness which is proposed to us, if we would enter the kingdom of heaven. On which there follows, "And he answered and said unto Him, Master, all these have I observed from my youth."
We must not suppose that this man either asked the Lord, with a wish to tempt Him, as some have fancied, or lied in his account of his life; but we must believe that he confessed with simplicity how he had lived; which is evident, from what is subjoined, "Then Jesus beholding him loved him, and said unto him." If however he had been guilty of lying or of dissimulation, by no means would Jesus, after looking on the secrets of his heart, have been said to love him.
Origen, in Evan. tom. xv, 14: For in that He loved, or kissed him [Source note: ed. note: osculaius, interpretation in Ed. Ben. (?)] , He appears to affirm the truth of his profession, in saying that he had fulfilled all those things; for on applying His mind to him, He saw that the man answered with a good conscience.
Pseudo-Chrysostom:, Cat. in Marc. Oxon.: It is worthy of enquiry, however, how He loved a man, who, He knew, would not follow Him? But this is so much as to say, that since he was worthy of love in the first instance, because he observed the things of the law from his youth, so in the end, though he did not take upon himself perfection, he did not suffer a lessening of his former love. For although he did not pass the bounds of humanity, nor follow the perfection of Christ, still he was not guilty of any sin, since he kept the law according to the capability of a man, and in this mode of keeping it, Christ loved him [Source note: ed. note: The general meaning corresponds with the original, and is, that the young man is a type of those who keep the Gospel precepts, without going on to counsels of perfection; but the sense of the Greek has been missed by the Latin translator] .
Bede: For God loves those who keep the commandments of the law, though they be inferior; nevertheless, He shews to those who would be perfect the deficiency of the law, for He came not to destroy the law, but to fulfil it. [[Mat 5:17]]
Wherefore there follows: "And said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me;" for whosoever would be perfect ought to sell all that he has, not a part, like Ananias and Sapphira, but the whole. Theophylact: And when he has sold it, to give it to the poor, not to stage-players and luxurious persons.
Chrysostom: Well too did He say, not eternal life, but "treasure", saying, "And thou shalt have treasure in heaven"; for since the question was concerning wealth, and the renouncing of all things, He shews that He returns more things than He has bidden us leave, in proportion as heaven is greater than earth.
Theophylact: But because there are many poor who are not humble, but are drunkards or have some other vice, for this reason He says, "And come, follow me."
Bede: For he follows the Lord, who imitates Him, and walks in His footsteps. It goes on: "And he was sad at that saying, and went away grieved.
Chrysostom: And the Evangelist adds the cause of his grief, saying, "For he had great possession." The feelings of those who have little and those who have much are not the same, for the increase of acquired wealth lights up a greater flame of covetousness.
There follows: "And Jesus looked round about, and said unto His disciples, How hardly shall they that have riches enter into the kingdom of God."
Theophylact: He says not here, that riches are bad, but that those are bad who only have them to watch them carefully; for He teaches us not to have them, that is, not to keep or preserve them, but to use them in necessary things.
Chrysostom: But the Lord said this to His disciples, who were poor and possessed nothing, in order to teach them not to blush at their poverty, and as it were to make an excuse to them, and given them a reason, why He had not allowed them to possess any thing.
It goes on: "And the disciples were astonished at His words"; for it is plain, since they themselves were poor, that they were anxious for the salvation of others.
Bede: But there is a great difference between having riches, and loving them; wherefore also Solomon says not, He that hath silver, but, "He that loveth silver shall not be satisfied with silver." [[Ecc 5:10]] Therefore the Lord unfolds the words of His former saying to His astonished disciples, as follows: "But Jesus answereth again, and saith unto them, Children, how hard it is for them that trust in their riches to enter the kingdom of God." Where we must observe that He says not, how impossible, but "how hard"; for what is impossible cannot in any way come to pass, what is difficult can be compassed, though with labour.
Chrysostom: Or else, after saying, "difficult," He then shews that it is impossible, and that not simply, but with a certain vehemence; and He shews this by an example, saying, "It is easier for a camel to pass through the eye of a needle, than for a rich man to enter the kingdom of heaven."
Theophylact: It may be that by camel, we should understand the animal itself, or else that thick cable, which is used for large vessels.
Bede: How then could either in the Gospel, Matthew and Joseph, or in the Old Testament, very many rich persons, enter into the kingdom of God, unless it be that they learned through the inspiration of God either to count their riches as nothing, or to quit them altogether. Or in a higher sense, it is easier for Christ to suffer for those who love Him, than for the lovers of this world to turn to Christ; for under the name of camel, He wished Himself to be understood, because He bore the burden of our weakness; and by the needle, He understands the prickings, that is, the pains of His Passion. By the eye of a needle, therefore, He means the straits of His Passion, by which He, as it were, deigned to mend the torn garments of our nature.
It goes on: "And they were astonished above measure, saying among themselves, Who then can be saved?" Since the number of poor people is immeasurably the greater, and these might be saved, though the rich perished, they must have understood Him to mean that all who love riches, although they cannot obtain them, are reckoned in the number of the rich.
It goes on: "And Jesus looking upon them saith, With men it is impossible, but not with God"; which we must not take to mean, that covetous and proud persons can enter into the kingdom of Heaven with their covetousness and pride, but that it is possible with God that they should be converted from covetousness and pride to charity and lowliness.
Chrysostom: And the reason why He says that this is the work of God is, that He may shew that he who is put into this path by God, has much need of grace; from which it is proved, that great is the reward of those rich men, who are willing to follow the discipline [Source note: ed. note: philosophia] of Christ.
Theophylact: Or we must understand that by, "with men it is impossible, but not with God," He means, that when we listen to God, it becomes possible, but as long as we keep our human notions, it is impossible. There follows, "For all things are possible with God"; when He says "all things", you must understand, that have a being, which sin has not, for it is a thing without being and substance [Source note: ed. note: This is often urged by St. Augustine against the Manichees, who held that evil was a principle and a substance, coeternal with good. It also appears in the Pelagian controversy, for Pelagius argued that the Catholic doctrine of original sin implied that it was a substance; St. Augustine answers that though not a substance, it was a privation or disorganization of parts, just as darkness is a privation of light, and sickness a disordered state of body; which illustrates what Theophylact means by saying, that sin, though so great an evil, has no being or substance. see Aug. Conf. 7, 12, de Nat. et Grac. 21] .
Or else: sin does not come under the notion of strength, but of weakness, therefore sin, like weakness, is impossible with God. But can God cause that not to have been done which has been done? To which we answer, that God is Truth, but to cause that what has been done should not have been done, is falsehood. How then can truth do what is false? He must first therefore quit His own nature, so that they who speak thus really say, Can God cease to be God? which is absurd.
Ver. 28. Then Peter began to say unto him, "Lo, we have left all, and have followed thee."29. And Jesus answered and said, "Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for My sake, and the Gospel’s,30. But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.31. But many that are first shall be last; and the last first."
Gloss: Because the youth, on hearing the advice of our Saviour concerning the casting away of his goods, had gone away sorrowful, the disciples of Christ, who had already fulfilled the foregoing precept, began to question Him concerning their reward, thinking that they had done a great thing, since the young man, who had fulfilled the commandments of the law, had not been able to hear it without sadness.
Wherefore Peter questions the Lord for himself and the others, in these words, "Then Peter began to say unto Him, Lo, we have left all, and have followed thee."
Theophylact: Although Peter had left but few things, still he calls these his all; for even a few things keep us by the bond of affection, so that he shall be beatified who leaves a few things.
Bede: And because it is not sufficient to have left all, he adds that which makes up perfection, "and have followed thee." As if he said, We have done what Thou hast commanded. What reward therefore wilt Thou give us?
Theophylact: But while Peter asks only concerning the disciples, our Lord makes a general answer; wherefore it goes on: "Jesus answered and said, Verily I say unto you, There is no one that hath left house, or brethren, or sisters, or father, or mother, or children, or lands." But in saying this, He does not mean that we should leave our fathers, without helping them, or that we should separate ourselves from our wives; but He instructs us to prefer the glory of God to the things of this world.
Chrys., Hom. in Matt., 64: But it seems to me that by these words He intended covertly to proclaim that there were to be persecutions, as it would come to pass that many fathers would allure their sons to impiety, and many wives their husbands.
Chrys., Cat. in Marc. Oxon.: Again He delays not to say, "for my name’s sake and the Gospel’s" and Mark says, or "for the kingdom of God," as Luke says; the name of Christ is the power of the Gospel, and of His kingdom; for the Gospel is received in the name of Jesus Christ, and the kingdom is made known, and comes by His name.
Bede: Some, however, taking occasion from this saying, in which it is announced that he shall receive an hundredfold now in this time, teach that Jewish fable of a thousand years after the resurrection of the just, when all that we have left for the Lord’s sake is to be restored with manifold usury, besides which we are to receive the crown of everlasting life. These persons do no perceive, that although the promise in other respects be honourable, yet in the hundred wives, which the other Evangelists mention, its foulness is made manifest: particularly when the Lord testifies that there shall be not marriage in the resurrection, and asserts that those things which are put away from us for His sake are to be received again in this life with persecutions, which, as they affirm, will not take place in their thousand years. [Source note: ed. note: Certain early Fathers, as, for instance, St. Austin and Irenaeus, held the doctrine of the Millennium; Bede however mentions the Chilliasts (though their name is omitted in the Catena) and thus shews that he means the Corinthians, to whom that name was applied, on account of their shocking doctrine, that after the resurrection the Christians were to reign on earth for a thousand years in sensual pleasures, see Aug, de. Her. 8]
Pseudo-Chrysostom: This hundredfold reward therefore must be in participation, not in possession, for the Lord fulfilled this to them not carnally, but spiritually.
Theophylact: For a wife is busied in a house about her husband’s food and raiment. See also how this is the case with the Apostles; for many women busied themselves about their food and their clothing, and ministered unto them. In like manner the Apostles had many fathers and mothers, that is, persons who loved them; as Peter, for instance, leaving one house, had afterwards the houses of all the disciples. And what is more wonderful, they are to be persecuted and oppressed, for it is "with persecutions" that the Saints are to possess all things, for which reason there follows, "But many that are first shall be last, and the last first." For the Pharisees who were first became the last; but those who left all and followed Christ were last in this world through tribulation and persecutions, but shall be first by the hope which is in God.
Bede: This which is here said, "shall receive an hundredfold," may be understood in a higher sense. For the number a hundred which is reckoned by changing from the left to the right hand, although it has the same appearance in the bending of the fingers as the ten had on the left, nevertheless is increased to a much greater quantity. This means, that all who have despised temporal things for the sake of the kingdom of heaven through undoubting faith, taste the joy of the same kingdom in this life which is full of persecutions, and in the expectation of the heavenly country, which is signified by the right hand, have a share in the happiness of all the elect. But because all do not accomplish a virtuous course of life with the same ardour as they began it, it is presently added, "But many that are first shall be last, and the last first"; for we daily see many persons who, remaining in a lay habit, are eminent for their meritorious life; but others, who from their youth have been ardent in a spiritual profession, at last wither away in the sloth of ease, and with a lazy folly finish in the flesh, what they had begun in the Spirit.
Ver. 32. And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And He took again the twelve, and began to tell them what things should happen unto Him,33. Saying, "Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn Him to death, and shall deliver Him to the Gentiles:34. And they shall mock Him, and shall scourge Him, and shall spit upon Him, and shall kill Him: and the third day He shall rise again."
Bede: The disciples remembered the discourse in which the Lord had foretold that He was about to suffer many things from the chief priests and scribes, and therefore in going up to Jerusalem, they were amazed. And this is what is meant, when it is said, "And they were in the way going up to Jerusalem, and Jesus went before them."
Theophylact: To shew that He runs to meet His Passion, and that He does not refuse death, for the sake of our salvation; and they were amazed, and as they followed, they were afraid.
Bede: Either lest they themselves should perish with Him, or at all events lest He, whose life and ministry was their joy, should fall under the hand of His enemies. But the Lord, foreseeing that the minds of His disciples would be troubled by His Passion, foretells to them both the pain of His Passion, and the glory of His Resurrection.
Wherefore there follows: "And He took again the twelve, and began to tell them what things should happen unto Him."
Theophylact: He did this to confirm the hearts of the disciples, that from hearing these things beforehand, they might the better bear them afterwards, and might not be alarmed at their suddenness, and also in order to shew them that He suffered voluntarily; for he who foreknows a danger, and flies not, though flight is in his power, evidently of his own will gives himself up to suffering. But He takes His disciples apart, because it was fitting that He should reveal the mystery of His Passion to those who were more closely connected with Him.
Chrys., Vict. Ant. e Cat. in Marc. sed v. Chrys. Hom. 65: And He enumerates each thing that was to happen to Him; lest if He should pass any thing over, they should be troubled afterwards at suddenly seeing it. Wherefore He adds, "Behold, we go up to Jerusalem, and the Son of Man."
Gloss: That is, He to whom suffering belongs; for the Godhead cannot suffer. "Shall be delivered," that is, by Judas, "unto the Chief Priests, and unto the Scribes, and they shall condemn Him to death"; judging Him to be guilty of death; "and shall deliver Him to the Gentiles," that is, to Pilate the Gentile; and his soldiers "shall mock Him, and shall spit upon Him, and scourge Him, and put Him to death."
Chrys., Hom. in Matt., 65: But that when they were saddened on account of His Passion and death, they should then also look for His Resurrection, He adds, "And the third day He shall rise again"; for since He had not hid from them the sorrows and insults which happened, it was fitting that they should believe Him on other points.