As we gradually grow in age and opportunity, we are also meant to gradually grow in maturity. This is not only a societal expectation but also an expectation of us before our Lord. Let us contemplate the after mentioned Prophetic tradition.
Three people Allah will not speak to on the Day of Resurrection, He will neither purify them nor peer at them, and they will have a grievous torment; the elder who philanders, the authority who lies, and the impoverished who is arrogant.
Collected by Muslim  from the Ḥadīth of Abū Hurayrah.
We learn from this Prophetic tradition that sins are of varying degrees and do not all exist within the same plane. We also understand the presence of a threat of reprimand within this Prophetic tradition to be implicating these acts as being from the major sins.
Three here means three categories of person as a genre and is not limited to the male gender. So there could potentially be thousands of people who fall into this category, be they men or women.
These actions are meant to be unlikely and unexpected from peoples within these positions in life. They are expected to be in such a position in life to which they have no need of performing such deplorable actions. Because of this the understanding becomes if one has no need for such an action and commits the sin anyway, the gravity of the sin further increases. The action then becomes nearer to obstinance and belittling the right of Allah, the Exalted.
Allah neither speaking to these servants nor peering at them carries the meaning of His Majesty not doing so in a fashion that He is pleased with them. To the exclusion of this, these are qualities of His Divine Will that He enacts however, whenever, and to whatever extent He so wills.
Allah not purifying them carries the meaning of neither purifying them from their sins nor praising them for their actions; as ultimately, any sin that one has not repented from during life, or that repentance was not accepted by Allah, the sin is then under the will of Allah in the hereafter. If He wills, He will forgive the sin out of His mercy, and if He wills, He will purify the servant of the sin out of His justice.
Allah does not forgive that a right exclusive to Him is directed to the creation (id est Shirk), however, He forgives anything lesser than that to whomever He wills.
The elder is expected to be whole in intellect and judgement due to the extent of his life experience. The elder is said to be marked at the age of fifty, some cite the age at fifty one. He is expected to be settled in his life and relationships, or access to those relationships. This differs from the state of one much earlier in years. While still sinful, the younger gentleman is expected to have less means with which to support a wife yet be at the height of his hormonal drive, simultaneously. The challenge of the youth in this regard is expected to be greater than one elder in age.
The leader possessing authority is expected to be honest and accessible toward the constituents being governed. This leader is one who does not have another above him within a given sphere of influence. This then includes the politician, the parent within the home, and a president of an organization. Due to the power, influence, and prestige of the office, such a leader should have no need for deceiving, bribing, and lying during interactions with constituents. This leader's word is already the highest word amongst the people and quite often the final word. Rather, deception and lies are utilized when one fears the power of and harm from another or as a means of exploiting in order to derive a benefit. One in true office of power should have no need for such antics with another who is neither of the same ilk nor societal standing. A leader in authority is expected to be powerful enough to have no need for lying in order to justify actions. In this instance, there is no conduit leading to lying other than the mere desire to lie, hence the state of this leader is worse than others who lie. Such is the case of the habitual liar.
As for the impoverished, the experience of poverty is expected to be a humbling experience. It is the people of means, the people of wealth, who often will find avenues to flaunt their wealth in order to signify themselves as distinct and above others who have not been blessed with such prominence. This type of behavior is often rooted in arrogance. The poor do not have access to these means and opportunity in order to reason such arrogance. Hitherto, the state of the impoverished who is also arrogant is an even worse state of being.