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Matthew

About this book
Chapter 19

1 Now when Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. 2 Large crowds followed him, and he healed them there. 3 Then some Pharisees came to him in order to test him. They asked, “Is it lawful to divorce a wife for any cause?”⁠ 4 He answered, “Have you not read that from the beginning the Creator made them male and female, 5 and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’?⁠ 6 So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” 7 They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?” 8 Jesus said to them, “Moses permitted you to divorce your wives because of your hard hearts, but from the beginning it was not this way. 9 Now I say to you that whoever divorces his wife, except for immorality, and marries another commits adultery.”⁠ 10 The disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!” 11 He said to them, “Not everyone can accept this statement, except those to whom it has been given. 12 For there are some eunuchs who were that way from birth, and some who were made eunuchs by others, and some who became eunuchs for the sake of the kingdom of heaven. The one who is able to accept this should accept it.” 13 Then little children were brought to him for him to lay his hands on them and pray. But the disciples scolded those who brought them. 14 But Jesus said, “Let the little children come to me and do not try to stop them, for the kingdom of heaven belongs to such as these.” 15 And he placed his hands on them and went on his way. 16 Now someone came up to him and said, “Teacher, what good thing must I do to gain eternal life?” 17 He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.” 18 “Which ones?” he asked. Jesus replied, “Do not murder, do not commit adultery, do not steal, do not give false testimony, 19 honor your father and mother, and love your neighbor as yourself.” 20 The young man said to him, “I have wholeheartedly obeyed all these laws. What do I still lack?” 21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money to the poor, and you will have treasure in heaven. Then come, follow me.”⁠ 22 But when the young man heard this he went away sorrowful, for he was very rich. 23 Then Jesus said to his disciples, “I tell you the truth, it will be hard for a rich person to enter the kingdom of heaven!⁠ 24 Again I say, it is easier for a camel to go through the eye of a needle than for a rich person to enter into the kingdom of God.”⁠ 25 The disciples were greatly astonished when they heard this and said, “Then who can be saved?” 26 Jesus looked at them and replied, “This is impossible for mere humans, but for God all things are possible.” 27 Then Peter said to him, “Look, we have left everything to follow you! What then will there be for us?” 28 Jesus said to them, “I tell you the truth: In the age when all things are renewed, when the Son of Man sits on his glorious throne, you who have followed me will also sit on 12 thrones, judging the 12 tribes of Israel.⁠ 29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much and will inherit eternal life.⁠ 30 But many who are first will be last, and the last first.

Texts in conversation

Compare Matthew 19:24 and Bava Metzia 38b

New Testament · Rabbinic

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Summary

Matthew depicts Jesus comparing the difficulty of a rich person entering God’s kingdom to a camel passing through a needle’s eye, an image also used in Rabbinic tradition such as tractate Bava Metzia, where an elephant is used to describe an absurd idea.

Passages

Matthew 19:24

New Testament
21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money to the poor, and you will have treasure in heaven. Then come, follow me.” 22 But when the young man heard this he went away sorrowful, for he was very rich. 23 Then Jesus said to his disciples, “I tell you the truth, it will be hard for a rich person to enter the kingdom of heaven! 24 Again I say, it is easier for a camel to go through the eye of a needle than for a rich person to enter into the kingdom of God.” 25 The disciples were greatly astonished when they heard this and said, “Then who can be saved?” 26 Jesus looked at them and replied, “This is impossible for mere humans, but for God all things are possible.”
70–90 CE (scholarly estimate) Read in Matthew

Bava Metzia 38b

Rabbinic · Babylonian Talmud
The Gemara relates: There was a similar incident in Neharde’a, and Rav Sheshet resolved the matter from this baraita and ruled that the court does not authorize a relative to descend to the property of a captive. Rav Amram said to him: Perhaps we learned in the baraita that the courts do not allow a relative to descend and to sell the land? Rav Sheshet said mockingly to him, employing a similar style: Perhaps you are from Pumbedita, where people pass an elephant through the eye of a needle, i.e., they engage in specious reasoning. But doesn’t the juxtaposition between their wives and their children in the verse teach that the meaning is similar in both cases? Just as there, with regard to the wives, it means that they may not remarry at all, so too here, with regard to the sons, it means that they may not descend to the property at all.
450–550 CE (scholarly estimate) Read in Bava Metzia

References

"... The translation of the term κάμηλος in Matthew 19:24 as “thick rope” or “nautical rope” has been met with criticism and even scorn from very early on in the history of Christian exegesis. Already the anonymous Pelagian treatise De divitiis, written between 408 and 414, calls the interpretation of camelus as “nautical rope” a lame argument (miserrimum argumentum), invented by rich people who wished to weaken the radicality of Jesus Christ’s Reichtumskritik. The variant κάμιλος (supposedly meaning “rope”) was also noticed in some New Testament manuscripts by the early Humanist scholars in Western Europe, but only as a mere curiosity that never gained wide acceptance. Today’s scholarly consensus rejects this interpretation as a later development and argues for the authenticity of the meaning κάμηλος “camel”. The philological and linguistic arguments for this choice are indeed compelling and can be resumed as follows: (a) the source of the confusion seems to lie in the similarity of the words κάμηλος and κάμιλος; (b) the latter variant is only very poorly attested in New Testament manuscripts and cannot have been the original reading; (c) κάμηλος always means “camel” in New Testament Greek; (d) there are significant parallel expressions in other traditions that also refer to the camel, or to an elephant, passing through the eye of a needle, notably the Talmud and the Qurān (See e.g. Talmud Bavli, Berakhot 55b, Bava Metzia 38b; in both cases the animal is an elephant) ..."
Adrian C. Pirtea, To Pass a Rope through the Eye of a Needle: The Influence of Byzantine Catenae and Homiliaries on the Greek, Church Slavonic, and Old Romanian Readings of Matthew 19,24, Studies on Language and Culture in Central and Eastern Europe 37 (2021), 327–352.

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Matthew 19:24 and Bava Metzia 38b

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