The chiasm Matthew created explains why he has removed the middle "kingdom" phrase to another part of his Greek Gospel.

This pericope incidentally is a place where Luke picks up where he left off in the Marcan tradition. Everything from Luke 9:40-48 up to here is otherwise substantially unparalleled in Mark and is usually explained by a Q document -- which one may as well identify with Ur-Matthew.

The bolded material in Matthew I have highlighted because my Green's interlinear offers a different reading perhaps based on a minority of mss. The likeliest version of Matt is as I have it. This one is a target for Marcan prioritists who think Matt has altered an embarrassing scene in which Jesus denies Godhood (Even though Luke, oddly, does not seem to have been embarrassed by it!). They are wrong: The standard explanation is that Jesus is essentially saying to the ruler in the Markan version, "Do you know what you are implying? You say I am good; but only God is good; therefore, you realize that you are identifying me with God?" [Brooks, commentary on Mark, 162] In Jewish thought, God was pre-eminently good, so that the ruler was indeed offering Jesus a compliment usually reserved for God. Since it is quite unlikely that the ruler truly believed that Jesus was identifiable as God the Son, this looks more like an effort by Jesus to make the man think about what he is saying before he blurts it out or engages in indiscriminate flattery. And Matthew's version does not "solve" this "problem" because the "problematic" point is the part of the response Matthew does not change, which is the declaration that only God (not Jesus??) is good (and Luke obviously did not consider this embarrassing either!).

Confirmation and elucidation of this explanation is found in Malina and Rohrbaugh's Social-Science Commentary on the Synoptic Gospels (123) in which they explain that in an agonistic (honor-shame) culture, a "compliment" like the rich young man's is actually a challenge and an attempt to put Jesus "on the spot" for they are an implicit accusation that one has been trying to rise above others. Jesus' only alternative was indeed to parry the compliment and redirect it to its appropriate subject (unless he wanted to reveal himself directly and fully, in which case, his claim would have been another challenge of honor to others!), thus showing himself honorable by diffusing any accusation that would arouse the envy of an opponent. Thus it is appropriate that Jesus parry the compliment in a way that does not specifically deny his membership in the Godhead (which, as noted, it does not). And thus if anything, Matthew has not solved a "problem" but has actually removed something that would have made Jesus look good in the eyes of his peers! Why? It is perhaps to make the question more relevant to the answer (listing what "good things" need to be done); or perhaps, because the question is actually the original and most relevant. Cope [Farm.NSS, 150f] notes a parallel Jewish tradition that refers to Torah as good (Pirke Aboth 6:3) and is also tied in with the "perfect". Thus Jesus' reply, "Why do you ask me about the good?" makes sense, for the young man should have known this Jewish tradition that the Law was good -- which also makes sense of the references following to the commandments. In any event this is no marker for Marcan priority. Note as usual that Mark adds Petrine eyewitness touches like the man running up.

On the defraud command see here.

The difference in Greek words for the needle's action and giving to the poor once again point to a common Aramaic source available, oral and/or written. Note that Matthew has made the pericope more didactic by having the man ask what he lacks rather than Jesus saying it outright.

The vast differences in order and presentation in Luke again bespeak note-taking, not direct copying. Each writer has added some touches to make the teaching more intelligible, however.

Ur-Matthew Reconstruction

And the Jesus moved from the Galilee and came into the borders of Judea across the Jordan. And came-near him the Pharisees tempting him and saying him whether it-is-lawful man to-put-away the wife him for every reason? he And having-answered said them not Did-you-read that he having-made from beginning male and female made them? And said For-the-sake this shall-leave man the father and the mother and shall-be-joined the wife him and shall-be the two into flesh one. so-that no-longer are two but flesh one what then the God has-yoked-together man not do-let-separate. They-say him why then Moses did-command to-give bill divorce and to-put-away her? He-says to-them that Moses in-view-of the hardheartedness of-you allowed you to-put-away the wives of-you from beginning but not it-was so. I-say And to-you that who ever puts-away the wife of-him and shall-marry another commits-adultery and he having-put-away marrying commits-adultery

Then was-brought to-Him children that the hands he-may-lay on-them. the But disciple rebuked them. But Jesus said Permit the children and not do prevent them to come to Me. (the) for of such is the kingdom of Heaven. Truly I say to-you whoever not receives the kingdom (the) of-God as a-child in-no-way may-enter into it.

And one him questioned him teacher Good what shall-I-do that life-everlasting I-may-inherit? the And Jesus said to-him Why me you-call good? No-one good except one, the God The commandments you-know: not commit-adultery not do-murder not steal not bear-false-witness honor the father of-you and the mother he And answering said to-him Teacher these all I-have-kept from youth of-me And Jesus said to-him one to-you is-lacking, go, what-things you-have sell and give to-poor and you-will-have treasure in heaven and come follow me. having-heard he But went-away grieving he was For having-possessions many. And the Jesus says to disciples of-him How hardly those the riches having into the kingdom of God will-enter! And Jesus again says how-hard it-is those trusting on the riches into the kingdom of God to-enter. Easier it-is camel through eye needle to-pass than rich-man into the kingdom of God to-enter.

they But exceedingly were-astonished saying to themselves And who is-able to-be-saved? looking-at-them the Jesus says From men impossible but not from the God. Then the Peter to-say to-him Behold we left all and followed you. answering But the Jesus said Truly I-say to-you no-one there is who forsook houses or brothers or sister or father or mother or wife or children or lands for-the-sake of-me if not receives hundredfold now in the time this and in the age the coming life everlasting shall-inherit many But shall-be first last and the last first