Jesus
Ἰησοῦς (Iēsous)
Noun - Nominative Masculine Singular
Strong's Greek 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

looked at [them]
Ἐμβλέψας (Emblepsas)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's Greek 1689: From en and blepo; to look on, i.e. to observe fixedly, or to discern clearly.

[and] said,
εἶπεν (eipen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's Greek 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

“With
Παρὰ (Para)
Preposition
Strong's Greek 3844: Gen: from; dat: beside, in the presence of; acc: alongside of.

man
ἀνθρώποις (anthrōpois)
Noun - Dative Masculine Plural
Strong's Greek 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

this
τοῦτο (touto)
Demonstrative Pronoun - Nominative Neuter Singular
Strong's Greek 3778: This; he, she, it.

is
ἐστιν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's Greek 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

impossible,
ἀδύνατόν (adynaton)
Adjective - Nominative Neuter Singular
Strong's Greek 102: Of persons: incapable; of things: impossible; either the inability, or that which is impossible. Passively, impossible.

but
δὲ (de)
Conjunction
Strong's Greek 1161: A primary particle; but, and, etc.

with
παρὰ (para)
Preposition
Strong's Greek 3844: Gen: from; dat: beside, in the presence of; acc: alongside of.

God
Θεῷ (Theō)
Noun - Dative Masculine Singular
Strong's Greek 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

all things [are]
πάντα (panta)
Adjective - Nominative Neuter Plural
Strong's Greek 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

possible.”
δυνατά (dynata)
Adjective - Nominative Neuter Plural
Strong's Greek 1415: (a) of persons: powerful, able, (b) of things: possible. From dunamai; powerful or capable; neuter possible.
(26) Jesus beheld them.--We can surely conceive something of the expression of that look. He had gazed thus on the young ruler, and read his inner weakness. Now, in like manner, he reads that of the disciples; and the look, we may believe, tells of wonder, sorrow, tenderness, anxiety. Those feelings utter themselves in the words that follow, partly in direct teaching, partly in symbolic promises, partly in a parable.

With men this is impossible.--General as the words are in their form, we cannot help feeling that they must have seemed to the disciples to have rebuked their hasty judgment, not only as to the conditions of salvation generally, but as to the individual case before them. He, the Teacher, would still hope, as against hope, for one in whom He had seen so much to love and to admire. Their wider teaching is, of course, that wealth, though bringing with it many temptations, may be so used, through God's grace, as to be a help, not a hindrance, in that deliverance from evil which is implied in the word "salvation."

Verse 26. - But Jesus beheld them (ἐμβλέψας, looking upon them). He turned on his disciples a look full of earnestness, sympathy, and love, soothing their fears and claiming their full attention for a spiritual truth. With men (παρὰ ἀνθρώποις) this is impossible. Men in their own strength, relying on their own natural powers, cannot save their souls or rise superior to the snare of riches. From the entanglements occasioned by wealth, and the lowering effects of its pursuit and enjoyment, the natural man is wholly unable to extricate himself. With God all things are possible. Here is the only solution of the difficulty. With the grace of God, and embracing the calls of his providence, the rich man may be delivered from his dangers, may keep a heart unspotted, may use his wealth to God's glory and his own eternal good. So the impossibility is a conditional one, to be overcome by due recourse to the help of God and the strong hope of the future life. How a rich man may be disciplined and elevated we see in the case of Zacchaeus (Luke 19:8). Many such instances have occurred in our own days, as in all Christian times. 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.Beheld Earnestly Impossible Jesus PossibleBeheld Earnestly Impossible Jesus PossibleMatthew 19:26 NIV
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