Early Church Fathers Scripture Index : Texts
Matthew 19:24
There are 17 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 50, footnote 8 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book Third.—Similitudes (HTML)
Similitude Ninth. The Great Mysteries in the Building of the Militant and Triumphant Church. (HTML)
CCEL Footnote 381 (In-Text, Margin)
... 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.[Matthew 19:23-24] But to all these repentance, and that speedy, is open, in order that what they did not do in former times they may make up for in these days, and do some good, and they shall live unto God. But if they abide in their deeds, they shall be delivered ...
Ante-Nicene Fathers, Volume 2, page 352, footnote 6 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book II (HTML)
Chapter V.—He Proves by Several Examples that the Greeks Drew from the Sacred Writers. (HTML)
... possessions are rich, speaks thus: “For the very rich to be also good is impossible—those, I mean, whom the multitude count rich. Those they call rich, who, among a few men, are owners of the possessions worth most money; which any bad man may possess.” “The whole world of wealth belongs to the believer,” Solomon says, “but not a penny to the unbeliever.” Much more, then, is the Scripture to be believed which says, “It is easier for a camel to go through the eye of a needle, than for a rich man”[Matthew 19:24] to lead a philosophic life. But, on the other hand, it blesses “the poor;” as Plato understood when he said, “It is not the diminishing of one’s resources, but the augmenting of insatiableness, that is to be considered poverty; for it is not slender ...
Ante-Nicene Fathers, Volume 2, page 591, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
Who is the Rich Man that shall be saved? (HTML)
CCEL Footnote 3841 (In-Text, Margin)
II. Perhaps the reason of salvation appearing more difficult to the rich than to poor men, is not single but manifold. For some, merely hearing, and that in an off-hand way, the utterance of the Saviour, “that 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,”[Matthew 19:24] despair of themselves as not destined to live, surrender all to the world, cling to the present life as if it alone was left to them, and so diverge more from the way to the life to come, no longer inquiring either whom the Lord and Master calls rich, or how that which is impossible to man becomes possible to God. But others rightly ...
Ante-Nicene Fathers, Volume 4, page 48, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
To His Wife. (HTML)
Book II (HTML)
Arguments Drawn Even from Heathenish Laws to Discountenance Marriage with Unbelievers. The Happiness of Union Between Partners in the Faith Enlarged on in Conclusion. (HTML)
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;[Matthew 19:23-24] 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 ...
Ante-Nicene Fathers, Volume 4, page 71, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Monogamy. (HTML)
Even If the Permission Had Been Given by St. Paul in the Sense Which the Psychics Allege, It Was Merely Like the Mosaic Permission of Divorce--A Condescension to Human Hard-Heartedness. (HTML)
CCEL Footnote 680 (In-Text, Margin)
... 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. That rich man did go his way who had not “received” the precept of dividing his substance to the needy, and was abandoned by the Lord to his own opinion.[Matthew 19:16-26] Nor will “harshness” be on this account imputed to Christ, the ground of the vicious action of each individual free-will. “Behold,” saith He, “I have set before thee good and evil.” Choose that which is good: if you cannot, because you will not—for ...
Ante-Nicene Fathers, Volume 4, page 581, footnote 11 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VI (HTML)
Chapter XVI (HTML)
In the next place, with regard to the declaration of Jesus against rich men, when He said, “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,”[Matthew 19:24] Celsus alleges that this saying manifestly proceeded from Plato, and that Jesus perverted the words of the philosopher, which were, that “it was impossible to be distinguished for goodness, and at the same time for riches.” Now who is there that is capable of giving even moderate attention to affairs—not merely among the believers on Jesus, but among the rest of mankind—that would not laugh at ...
Ante-Nicene Fathers, Volume 8, page 527, footnote 1 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
Acts of Peter and Andrew. (HTML)
CCEL Footnote 2281 (In-Text, Margin)
... sorcerer. How dost thou force me to abandon my wife, and my children, and my goods? Then Peter, having turned and seen him striking Andrew, says to him: Man, stop now striking Andrew. Onesiphorus says to him: I see that thou art more sensible than he. Do thou then tell me to leave my wife, and my children, and my goods. What dost thou say? Peter says to him: One thing I say unto thee: it is easier for a camel to go through the eye of a needle, than for a rich man to go into the kingdom of heaven.[Matthew 19:24] When Onesiphorus heard this, he was even more filled with rage and anger, and took his scarf off the neck of Andrew, and threw it upon the neck of Peter; and so he dragged him along, saying: Verily thou art a great sorcerer, more than the other; for ...
Ante-Nicene Fathers, Volume 9, page 87, footnote 38 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIX. (HTML)
CCEL Footnote 1997 (In-Text, Margin)
[1] Verily I say unto you, It is difficult for a rich man to enter the kingdom of [2] heaven.[Matthew 19:24] And I say unto you also, that it is easier for a camel to enter the eye of [3] a needle, than for a rich man to enter the kingdom of God. And the disciples were wondering at these sayings. And Jesus answered and said unto them again, My children, how hard it is for those that rely on their possessions to enter the [4] kingdom of God! And those that were listening wondered more, and said amongst [5] themselves, being agitated, Who, thinkest thou, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 83, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Occasion of Writing This Work; A Thing May Be Capable of Being Done, and Yet May Never Be Done. (HTML)
CCEL Footnote 714 (In-Text, Margin)
... which I advanced in the second book, that it was possible for a man to be without sin, if he wanted not the will, and was assisted by the aid of God; and yet that except One in whom “all shall be made alive,” no one has ever lived or will live by whom this perfection has been attained whilst living here. It appeared to you absurd to say that anything was possible of which no example ever occurred,—although I suppose you would not hesitate to admit that no camel ever passed through a needle’s eye,[Matthew 19:24] and yet He said that even this was possible with God; you may read, too, that twelve thousand legions of angels could possibly have fought for Christ and rescued Him from suffering, but in fact did not; you may read that it was possible for the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 111, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
He Returns to the Question Which Marcellinus Had Proposed to Him. (HTML)
CCEL Footnote 1075 (In-Text, Margin)
... grace not only shows what ought to be done, but also helps to the possibility of doing what it shows.” You seemed to think it absurd, that a thing which was possible should be unexampled. Hence arose the subject treated of in this book; and thus did it devolve on me to show that a thing was possible although no example of it could be found. We accordingly adduced certain cases out of the gospel and of the law, at the beginning of this work,—such as the passing of a camel through the eye of a needle;[Matthew 19:24] and the twelve thousand legions of angels, who could fight for Christ, if He pleased; and those nations which God said He could have exterminated at once from the face of His people, —none of which possibilities were ever reduced to fact. To these ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 367, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xix. 17, ‘If thou wouldest enter into life, keep the commandments.’ (HTML)
CCEL Footnote 2799 (In-Text, Margin)
... “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.”[Matthew 19:24] 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 ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 200, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LII (HTML)
CCEL Footnote 1915 (In-Text, Margin)
... mayest hereafter laugh. For what doth it profit thee, if thou dost want means, and thou burnest with cupidity? When our Lord Jesus Christ to that rich man that was grieved, and that was departing from Him, had said, “Go, sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come follow Me:” and great hopelessness for rich men foretold, so that He said, more easily could a camel pass through the eye of a needle, than a rich man enter into the kingdom of Heaven,[Matthew 19:24] were not forthwith the disciples grieved, saying with themselves, “Who shall be able to be saved?” Therefore when they were saying, “Who shall be able to be saved?” did they think of the few rich men, did there escape them so great a multitude of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 546, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXI (HTML)
CCEL Footnote 4998 (In-Text, Margin)
5. “He shall show His people the power of His works” (ver. 6). Let not the holy Israelites, who have left all their possessions and have followed Him, be saddened; let them not be sorrowful and say, “Who then can be saved?” For “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.” For “with men these things are impossible, but with God all things are possible.”[Matthew 19:24-26] “That He may give them the heritage of the heathen.” For they went to the heathen, and enjoined the rich of this world “not to be high-minded, nor to trust in uncertain riches, but in the living God,” to whom that is easy which is difficult for men. For thus many were called, thus the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 164, footnote 8 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Salvina. (HTML)
CCEL Footnote 2404 (In-Text, Margin)
... 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.”[Matthew 19:23-24] Were it so, the salvation of Zacchæus the publican, described in scripture as a man of great wealth, would contradict the Lord’s declaration. But that what is impossible with men is possible with God we are taught by the counsel of the apostle who ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 288, footnote 1 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Exuperantius. (HTML)
CCEL Footnote 3922 (In-Text, Margin)
... ought not to look behind you, you ought not having put your hand to the plough, then to let it go. Rather, if you can, imitate Joseph and leave your garment in the hand of your Egyptian mistress, that naked you may follow your Lord and Saviour. For in the gospel He says: “Whosoever doth not leave all that he hath and bear his cross and come after me cannot be my disciple.” Cast from you the burthen of the things of this world, and seek not those riches which in the gospel are compared to the humps[Matthew 19:24] of camels. Naked and unencumbered fly up to heaven; masses of gold will but impede the wings of your virtue. I do not speak thus because I know you to be covetous, but because I have a notion that your object in remaining so long in the army is to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 452, footnote 4 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book I (HTML)
CCEL Footnote 5150 (In-Text, Margin)
C. Since you press me to give what I am not bound to give, consider what our Lord says,[Matthew 19:24] “That it is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of heaven.” And yet he said a thing might possibly happen, which never has happened. For no camel has ever gone through a needle’s eye.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 313, footnote 9 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Fourth Theological Oration, Which is the Second Concerning the Son. (HTML)
CCEL Footnote 3643 (In-Text, Margin)
... reasonable in the case of those who would afterwards be injured by unbelief. The sentence The world cannot hate you, comes under the same head, as does also How can ye, being evil, speak good things? For in what sense is either impossible, except that it is contrary to the will? There is a somewhat similar meaning in the expressions which imply that a thing impossible by nature is possible to God if He so wills; as that a man cannot be born a second time, or that a needle will not let a camel through it.[Matthew 19:24] For what could prevent either of these things happening, if God so willed?