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J.C. Ryle · Citado em PreceptAustin
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Ryle says this prayer has "no confession and no petition,—no acknowledgment of guilt and emptiness,—no supplication for mercy and grace. It is a mere boasting recital of fancied merits, accompanied by an uncharitable reflection on a brother sinner. It is a proud, high-minded profession, destitute alike of penitence, humility, and charity. In short, it hardly deserves to be called a prayer at all. No state of soul can be conceived so dangerous as that of the Pharisee. Never are men’s bodies in such desperate plight, as when mortification and insensibility set in. Never are men’s hearts in such a hopeless condition, as when they are not sensible of their own sins. He that would not make shipwreck on this rock, must beware of measuring himself by his neighbors. What does it signify that we are more moral than “other men?” We are all vile and imperfect in the sight of God.—“If we contend with Him, we cannot answer him one in a thousand.” (Job 9:3.) Let us remember this. In all our self-examination let us not try ourselves by comparison with the standard of men. Let us look at nothing but the requirements of God. He that acts on this principle will never be a Pharisee." (Luke 18) I thank (eucharisteo) You that I am not like other people: swindlers (harpax), unjust (adikos), adulterers (moichos), or even like this tax collector (telones) - What pretentious gratitude! A self focused praise service! It was customary to began a prayer w. a note of thanksgiving. In this case it turned out to be an expression of self-admiration! "Look how good I am!" "The Pharisee cleverly couched praise for himself in the form of thanks to God." (Swindoll) Even like this tax collector expresses his dismissive, denigrating glance in the direction of the tax collector and nod towards him thus conveying the message "That one, right there!" MacArthur on I thank You that I am not like other people - Wow. Well what's there to thank God for? You've done this on your own. This is sheer hypocrisy. This is an unequivocal confession to God of his worthiness, of his righteousness. Thanking God for what you are on your own? This is where self-righteousness leads you. I'm good enough. God, I thank You that I'm good enough. I'm good enough to have a relationship with You. I'm good enough to be here in Your temple. I'm good enough to be standing by this holy place. I'm good enough to be the paragon of religious righteousness and virtue. I'm good enough to stand here so all the low-lifes can see what a really godly man looks like. Edersheim on I thank You - Never, perhaps, were words of thanksgiving spoken in less thankfulness than these. For, thankfulness implies the acknowledgment of a gift; hence, a sense of not having had ourselves what we have received; in other words, then, a sense of our personal need, or humility. But the very first act of this Pharisee had been to separate himself from all the other worshippers, and notably from the Publican, whom, as his words show, he had noticed, and looked down upon. His thanksgiving referred not to what he had received, but to the sins of others by which they were separated from him, and to his own meritorious deeds by which he was separated from them. Thus, his words expressed what his attitude indicated; and both were the expression, not of thankfulness, but of boastfulness. It was the same as their bearing at feasts and in public places; the same as their contempt and condemnation of ‘the rest of men,’ and especially ‘the publicans;’ the same that even their designation—‘Pharisees,’ ‘Separated ones,’ implied. The ‘rest of men’ might be either the Gentiles, or, more probably, the common unlearned people, the am-haaretz, whom they accused or suspected of every possible sin, according to their fundamental principle: ‘The unlearned cannot be pious.’ And, in their sense of that term, they were right—and in this lies the condemnation of their righteousness. And, most painful though it be, remembering the downright earnestness and zeal of these men, it must be added that, as we read the Liturgy of the Synagogue, we come ever and again upon such and similar thanksgiving—that they are ‘not as the rest of men.’ -- Of this spirit are even such Eulogies as these in the ordinary morning-prayer: ‘Blessed art Thou, Lord, our God, King of the world, that Thou hast not made me a stranger (a Gentile) … a servant … a woman.’ (The Life and Times of Jesus the Messiah - The Last Three Parables of the Perean Series - The Unrighteous Judge, the Self-Righteous Pharisee and the Publican - The Unmerciful Servant) Here is a prayer R Nehunya prayed as recorded in the Jewish Talmud... I give thanks before You, Lord my God, that You have placed my lot among those who sit in the study hall, and that you have not given me my portion among those who sit idly on street corners. I rise early, and they rise early. I rise early to pursue matters of Torah, and they rise early to pursue frivolous matters. I toil and they toil. I toil and receive a reward, and they toil and do not receive a reward. I run and they run. I run to the life of the World-to-Come and they run to the pit of destruction. (Talmud, Berakhoth 28b - scroll down) Here is a sample of another prayer which is so incredible that it is difficult to imagine a man daring to utter such pretentious, self-righteous, even blasphemous words... And Ḥizkiya said that Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai: I am able to absolve the entire world from judgment for sins committed from the day I was created until now. The merit that he accrued through his righteousness and the suffering that he endured atone for the sins of the entire world. And were the merit accrued by Eliezer, my son, calculated along with my own, we would absolve the world from judgment for sins committed from the day that the world was created until now. And were the merit accrued by the righteous king, Jotham ben Uzziah, calculated with ourown, we would absolve the world from judgment for sins committed from the day that the world was created until its end. The righteousness of these three serves as a counterbalance to all the evil deeds committed throughout the generations, and it validates the ongoing existence of the world. (Sukkah 45b:4 - scroll to about middle of page) (Bolding added) John Gill gives this example - “It is a tradition of Rabbi Juda saying three things a man ought to say every day,—Blessed be thou that thou hast not made me a Gentile.—Blessed be thou that thou hast not made me an unlearned man.—Blessed be thou that thou hast not made me a woman.” Edersheim records an actual prayer from rabbinic literature - I thank Thee, O Lord my God, that Thou hast put my part with those who sit in the Academy, and not with those who sit at the corners [money-changers and traders]. For, I rise early and they rise early: I rise early to the words of the Law, and they to vain things. I labour and they labour: I labour and receive a reward, they labour and receive no reward. I run and they run: I run to the life of the world to come, and they to the pit of destruction.’ W Griffith Thomas writes "Isn’t it interesting that one could feel glad that he doesn’t sin in one way, while he is sinning in another and perhaps worse way!" (Woe - the deceitfulness of sin!) Bailey notes that "Prayer, according to the piety of first-century Judaism, was of three types: confession of sin, thanks for bounty received, petitions for oneself and for others. The Pharisee’s prayer does not fall into any of these categories. He is neither confessing his sins nor thanking God for God’s gifts, and he does not make any requests for help. His public remarks are an attack on others clothed in self-advertisement. He tells God that he despises extortioners, the unjust, adulterers and tax collectors. Rather than comparing himself to God’s expectations of him, he compares himself to others. Having given God a short list of his views of the unrighteous, he proceeds to enumerate his ethical accomplishments and announces proudly, “I fast twice a week. I give tithes of all that I possess.” (Borrow - Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels). The self-righteousness of the Pharisees mixed with their pride created in their wicked hearts a deep contempt for anybody beneath them, to the point that they assiduously avoiding even touching the clothes of one who they considered "unclean."
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Ryle - He smote upon his breast, like one who felt more than he could express. Such prayers are the prayers which are God’s delight. A broken and a contrite heart He will not despise. (Psalm 51:17.)
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Ryle - The Publican confessed plainly that he was a sinner. This is the very A B C of saving Christianity. We never begin to be good till we can feel and say that we are bad....Let these things sink down into our hearts. He that has learned to feel his sins has great reason to be thankful. We are never in the way of salvation until we know that we are lost, ruined, guilty, and helpless. Happy indeed is he who is not ashamed to sit by the side of the publican! When our experience tallies with his, we may hope that we have found a place in the school of God. The sinner - Not "A sinner" but "THE sinner." He knows his heart and so he places himself as a sinner in a class of its own (THE sinner)! The tax collector views himself not just as any sinner but as the worst of all sinners. He was like Paul who (even though he had been saved for many years) declared in 1 Timothy 1:15 "It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all." Paul called himself the chief of sinners (1Ti 1:15KJV).
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Ryle - The truth of this great principle admits of illustration at every step of Bible history. Pharaoh, Goliath, Haman, Sennacherib, Nebuchadnezzar, Herod, are all cases in point. But he who humbles himself will be exalted - Once again we praise God for this term of contrast which gives every man at least potentially the way of escape from eternal punishment! This person is poor in spirit (Mt 5:3+). The humble person is the one who is the candidate for God's grace (James 4:6+). This person recognizes his sinful, rebellious heart and his inability to attain to a level of righteousness acceptable to God. This is the one who God exalts and justifies or declares righteous (or "saved" which is the way justification is commonly described in the NT). He who humbles himself - Here tapeinoo is in the present tense which speaks of this individual's lifestyle as one of humility. Vance Havner - Humility is not thinking meanly of oneself, but rather it means not thinking of oneself at all.
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Ryle comments that "The connection between this passage and the parable preceding it should not be overlooked. Our Lord had just been speaking of humility. He now gives a practical illustration of His delight in humility, by His treatment of little children." Play this wonderful old tune (also includes 2 other children's tunes you may know) Jesus loves the little children All the children of the world Red and yellow, black and white, They are precious in His sight Jesus loves the little children of the world. Mark's parallel account of Jesus' blessing the children is longer than Luke's account (words/phrases in yellow highlight and bold font are found in Mark but not in Luke) Mk 10:13+ And they were bringing children to Him so that He might touch them; but the disciples rebuked them. 14 But when Jesus saw this, He was indignant (aganakteo = a strong word of deep emotion - Jesus was greatly grieved akin to a "holy furor") and said to them, “Permit the children to come to Me; do not hinder them; for the kingdom of God belongs to such as these. 15 “Truly I say to you, whoever does not receive the kingdom of God like a child will not (double negative = see below) enter it at all.” 16 And He took them in His arms (enagkalizomai = He embraced, enfolded them in His arms as one would a baby) and began blessing (kateulogeo = not a perfunctory blessing but a fervent blessing calling down blessings on) them, laying His hands on them. (Mark 10:13-16) And they were bringing (prosphero - imperfect tense - again and again) even their babies (brephos) to Him - Mark's parallel (Mk 10:16) indicates that the touch was associated with Jesus blessing the babies. In Mark 10:16 the verb "began blessing" in Greek is kateulogeo which means to "ask God to bestow divine favor on, with the implication that the verbal act itself constitutes a significant benefit." (Louw-Nida). David
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Ryle - LET us observe, for one thing, in this passage, how ignorantly people are apt to treat children, in the matter of their souls. We read that there were some who “brought infants to Jesus that He would touch them: but when His disciples saw it, they rebuked them.” They thought most probably that it was mere waste of their Master’s time, and that infants could derive no benefit from being brought to Christ. They drew from our Lord a solemn rebuke. A T
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Ryle on brephos - Let this word be carefully noted. The Greek word admits of only one sense. It is children of the youngest and tenderest age. Brephos - 8x most often by Luke - Lk. 1:41; Lk. 1:44; Lk. 2:12; Lk. 2:16; Lk. 18:15; Acts 7:19; 2 Tim. 3:15; 1 Pet. 2:2 Would touch (present tense = He was laying His hands on them, one after another)(681)(hapto/haptomai where haptomai is the middle voice which constitutes the majority of uses) means to grasp, to lay hold of with the basic meaning of touching to exert a modifying influence upon them, in this case to bless them as we learn in Mk 10:16. It is notable that the majority of the 39 uses of this verb are in the Gospels associated with Jesus touching someone usually with a beneficial effect (Mt 8:3, 8:15, 9:29; 17:7; 20:34 Mk. 1:41, 7:33, 8:22, 10:13; Lk 5:13, 7:14; 22:51) or of someone touching Jesus (Mt 9:20, 21 Mk. 3:10, 5:27, 28, 31, 6:56, Lk 6:18, 8:44, 46, 47). Jesus' touching to bestow benefit is in stark contrast to Satan seeking to "touch" for evil, John writing "We know that no one who is born of God sins; but He who was born of God keeps him, and the evil one does not touch him." (1 John 5:18) Disciples (3101) (mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". Gives us our English = "mathematics") describes a person who learns from another by instruction, whether formal or informal. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher. Clearly these "learners" had much to learn and Jesus would use their need for an "attitude correction" to teach a profound spiritual truth about salvation. Rebuking ("began to scold" - NET)(2008)(epitimao from epi = upon + timao = to honor) means literally to put honor upon and then to mete out due measure and so then to find fault with, unjustly check or express strong disapproval. The disciples were sternly charging those who were bringing their babies. This is the same verb that Matthew uses to describe Peter's rebuke of the Lord Jesus! Woe! In Mk 1:25 (cf Mk 9:25, Lk 4:35) epitimao describes Jesus rebuke (and exorcism) of the demon. The thief on the cross who was saved rebuked the other thief (Lk 23:40). Good preaching should have an element of rebuke (or warning) in the message (2 Ti 4:2). Steven Cole (Illustration) - Evangelist Luis Palau tells of an incident during a crusade in Bolivia years ago when his day started with a breakfast where he shared Christ with a number of top government officials. He was looking forward to a luncheon with the Bolivian President. At mid-morning, he was in the middle of a press conference in his hotel room when there was a knock on the door. A team member walked in with a small Bolivian girl, about eleven, who had seen Palau on TV and was anxious to talk to him. Palau felt a bit irritated with the team member for bringing her into his room at a time like that, but he greeted the girl, picked up a book, signed it, and gave it to her. “Lord bless you, sweetheart,” he said, as he began leading her to the door. She took two steps, looked back, and said confidently, “But Mr. Palau, I really wanted to receive Christ into my heart.” Luis was caught up short. He dismissed the newsmen, sat down, and led that little girl to Jesus. Later that day he led the president of Bolivia to Christ. Both appointments were significant. (Bringing Children to Jesus) The Kingdom Is For Kids Read: Mark 10:13-16 Let the little children come to Me, and do not forbid them. —Mark 10:14 “No children please!” These words are seldom voiced, but they’re often assumed when we are invited to hear a prominent speaker, teacher, or leader. The assumption is that children wouldn’t know what’s going on and they might annoy the speaker. In Mark 10:13-16, the Lord’s disciples made a similar assumption about children and Jesus. But He was displeased when His disciples rebuked parents who brought their little ones to be blessed. Jesus knew that children, with their receptive hearts, were closest to His kingdom. Many years ago, missionary Robert Moffat learned the importance of not overlooking children. Only a few people had come to one of his meetings because of bad weather. Although disheartened, he preached his message, not noticing a small boy who was operating the bellows of the organ. Before Moffat was finished, that boy had decided to become a missionary. His name was David Livingstone, who grew up to become God’s pioneering servant in Africa. We as parents, school teachers, church workers, and neighbors must never overlook the children whom God puts into our lives. Remember, the kingdom of God is for children too. You took the children on Your knee, And Lord, You blessed them all; No wayward child too bad could be, No infant was too small. ——Stratton Invest in the future—lead a child to Christ. Michael’s Baptism Read: Mark 10:13-16 Let the little children come to Me. —Mark 10:14 Michael wanted to be baptized. At first his father had reservations about this because Michael is autistic. Autism is a developmental disability that affects a person’s social interaction and communication skills. There was no question that 35-year-old Michael had trusted Jesus for salvation, and the church leadership enthusiastically approved his baptism. But he would have to stand in front of the entire congregation. Knowing that Michael didn’t like surprises, his dad reviewed all that would happen. But during the baptism, when the pastor said, “Michael, I baptize you in the name of the Father,” Michael interrupted as if to remind him, “and the Son!” The congregation smiled with joy. And Michael was baptized in obedience to Christ’s command. Each of us comes to Jesus at a different level of spiritual understanding, and Jesus extends His welcome to all who respond. When little children approached the Savior, His disciples tried to send them away. But Christ rebuked them and said, “Let the little children come to Me” (Mark 10:14). And that also applies to the developmentally disabled. The gospel is simple. The Savior is approachable. And His invitation is open to everyone. If you’d like to know the love of God the Father, Come to Him through Jesus Christ, His loving Son; He’ll forgive your sins and save your soul forever, And you’ll love forevermore this faithful One. —Felten God accepts anyone who accepts His Son. A Coat In His Name Read: Mark 10:13-16 Whoever receives one of these little children in My name receives Me. —Mark 9:37 It was a bitterly cold morning at the inner-city church. Among the 130 or so worshipers, the pastor took special notice of Ken, a young boy who arrived for Sunday school wearing just a sleeveless T-shirt, jeans, and tennis shoes with no socks. After the worship service and a special luncheon, the pastor’s wife took the 6-year-old to the church’s clothing closet to pick out a coat. Then the pastor and his wife drove him and his older brother John home. As they got out, John said, “Thank you for giving my brother a coat.” The two boys became Sunday school regulars, and the pastor had a chance to visit with their mom and explain the gospel. Are there any children in our world who need help with some basic necessities—a coat, a meal, a ride home? We might be tempted to say the problem is too big—that we can’t help everyone, but that misses the point. Jesus placed great value on the life of a child. He said to His disciples, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of God” (Mk. 10:14). He also told them, “Whoever receives one of these little children in My name receives Me” (Mk 9:37). A coat, a cup, a kind word. Given in Jesus’ name, these are the tools of true ministry. Are we using them? Help us, Lord, while we are living, To be faithful, kind, and true; Jesus, bless our humble giving So that others may find You. |—Johnson We show our love for Christ by what we do with what we have. Hug Of The Heart Read: Mark 10:13-16 He took [little children] up in His arms . . . and blessed them. —Mark 10:16 A friend told me about a touching conversation between her two grandchildren, 5-year-old Matthew and 3-year-old Sarah. The boy said, “I talk to Jesus in my head!” The girl responded, “I don’t—I just cuddle with Him!” While Jesus lived on earth, He took little children in His arms and blessed them (Mark 10:16). And He is still in the child-embracing ministry today. Many of God’s children, much older ones, have experienced His unseen everlasting arms around them and beneath them. Brother Lawrence, the 17th-century monk known for sensing the presence of God even amid the pots and pans of the monastery kitchen, spoke of being “known of God and extremely caressed by Him.” And Hudson Taylor, the pioneer missionary to China, scrawled this note as he neared the end of his life: “I am so weak that I cannot work; I cannot read my Bible; I cannot even pray. I can only lie still in God’s arms like a child, and trust.” Whether we’re young or old, strong or weak, God wants us to cuddle close to Him in childlike trust. He will respond through His indwelling Spirit by drawing us to Himself to comfort and to bless. Have you and God had a “hug of the heart” today? —JEY The Lord took children in His arms To bless them and to show That if we come in childlike faith His presence we will know. —Sper Jesus longs for our fellowship even more than we long for His. For The Children Read: Psalm 68:5; Mark 10:13-16 Let the little children come to Me, and do not forbid them. —Mark 10:14 As the teenagers left Robin’s Nest orphanage near Montego Bay, Jamaica, many of them were in tears. “It’s just not fair,” one girl said after their too-brief visit. “We have so much, and they don’t have anything.” In the 2 hours we visited, handing out stuffed animals and playing with the kids, she had been holding a sad little girl who never smiled. We learned that before she was rescued she had been abused by her parents. Multiply this little girl’s plight by the millions, and it’s easy to feel overwhelmed. My teenage friends were right. It’s not fair. Abuse, poverty, and neglect have turned the lives of millions of little ones into a nightmare. How this must grieve God’s heart! Jesus, who said, “Let the little children come to Me” (Mark 10:14), is surely saddened by the way these children are treated. What can we do? In Jesus’ name, we can give monetary support to good orphanages. When possible, we can offer physical help. If we feel led, we can seek to provide homes for these precious children. And all of us can pray—beseeching God to help those for whom life is so unfair. Let’s show children the love of God through our hearts and our hands. Reaching out to needy children, Showing them our love and care, Is one way that God can use us To bring hope in their despair. —Sper Be Jesus to a child today. Help The Children Read: Psalm 82:1-8 Whoever receives one of these little children in My name receives Me. —Mark 9:37 Eat your beans! There are children in this world who’d give anything to have those!” What child hasn’t heard that kind of speech coming from parents who love them enough to encourage good nutrition? Actually, millions of children have never heard that line—children who wouldn’t recognize a good meal if they saw one, who live on the streets instead of in a house, who’ll never see the inside of a school. According to one estimate, 100 million children worldwide have no mom or dad to give them a meal and a place to call home. These kids are outcasts and treated as trash to be discarded. This sobering fact should cause us to take a different approach. If we have the comforts that a good job and a modern society offer through God’s graciousness, we should not cite examples of starving children as a way to get our kids to eat. We should try to help the starving children instead. The hurting children of the world need two things: First, the gospel of Jesus, who told us that in helping them we would be doing His work (Mk. 9:37). And second, they need the hope that comes from someone who cares enough to feed, clothe, and shelter them. What can your family do to help the children? Reaching out to needy children, Showing them our love and care, Is one way that God can use us To bring hope to their despair. —Sper Give hope to a child—share the love of Christ. The Value Of A Child Read: Mark 9:33-37 Whoever receives one of these little children in My name receives Me. —Mark 9:37 The young girl lived halfway around the world in war-ravaged Cambodia. She had been abandoned to the streets, destined to a life of much poverty and little love. That was before Paul and Linda Zwart heard about her and sought to adopt her. “We did a lot of praying,” Paul told a newspaper reporter. For more than 2 years, the Zwarts dedicated themselves to bringing this girl, whom they named Caitlin, to their home in Holland, Michigan. They filled out mountains of paperwork. They even took one hopeful trip to Cambodia in 1996, only to come back empty. But they kept praying. In late 1997, Paul took another trip, spending several frustrating weeks trying to gain custody of Caitlin. Finally, Linda got a phone call from Paul. He asked, “Guess who I have with me?” and his family erupted in cheers. Dad and daughter arrived home on Christmas Eve. What a reminder of the pricelessness of a child! Each one is worth whatever it takes to care for him or her properly. Whether the child is a member of our family or a child we don’t know—each is precious to God. Each needs love. Each needs to learn about Jesus, the One who by words and example taught us the value of a child (Mark 9:36-37). Reaching out to needy children, Showing them our love and care, Is one way that God can use us To bring hope in their despair. —Sper Your biggest investment may be helping a little child. (SEE BELOW) Here's a way all of us can "be Jesus to a child today"... Compassion International - Sponsor a Child Today Luke 18:16 But Jesus called for them, saying, "Permit the children to come to Me, and do not hinder them, for the kingdom of God belongs to such as these. Permit the children to come to Me: Ge 47:10-14 21:4 De 29:11 31:12 2Ch 20:13 Jer 32:39 Ac 2:39 1Co 7:14 for the kingdom of God belongs to such as these.: Mt 18:3,4 1Co 14:20 1Pe 2:2 Luke 18 Resources - Multiple Sermons and Commentaries Luke 18:15-17 Bringing Children to Jesus - Steven Cole Luke 18:15-17 Children and the Kingdom of God, Part 1 - John MacArthur Luke 18:15-17 Children and the Kingdom of God, Part 2 - John MacArthur LET THE CHILDREN COME TO JESUS But (Term of contrast) - Luke contrasts Jesus' welcoming attitude with His disciples' hindering attitude. Jesus called for them - He called (summoned, invited) them to Himself. "Jesus’ attitude toward children contrasted significantly with that of other religious leaders in Judaism. In most ancient cultures children were regarded as a burden until they were physically strong enough to contribute to the family." (ESV Study Bible) Robert Stein - Jesus’ attitude toward children contrasts significantly with that of his day...In the first century a child was an insignificant, weak member of society and so exemplified one who is “least.” (Lk 9:48+) (New American Commentary - Luke) Permit the children to come to Me - The idea of the verb aphiemi in this context is "Leave them alone!" Permit (aorist active imperative)(863)(aphiemi from apo = prefix speaks of separation, putting some distance between + hiemi = put in motion, send) conveys the basic idea of an action which causes separation. This is the word used to forgive sins but in this context means to permit (Mk 5:19, Acts 5:38, Rev 2:20, Rev 11:9), meaning to allow (an activity - the bringing of children) without opposing or prohibiting. Give me a heart sympathetic and tender; Jesus, like Thine, Jesus, like Thine, Touched by the needs that are surging around me, And filled with compassion divine. -Anon. Children (3813)(paidion diminutive of pais = child, youth) is a little child of either sex, ranging from an infant (Mt 19:13, 14; Mk 10:13-15; Lk 18:16, 17, etc) to children who are older (Mt 11:16; Mt 14:21; 15:38; 18:2-5, etc) Paidion is used here in Luke 18:16-17 and also in Matthew 18:2-5 (see comments below, cf use of paidion in Mark 10:13-15) as a term of comparison, Jesus making the point that we are to become like a little child (Mk 10:15 Lk 18:17), Luke's uses of paidion - Lk. 1:59; Lk. 1:66; Lk. 1:76; Lk. 1:80; Lk. 2:17; Lk. 2:27; Lk. 2:40; Lk. 7:32; Lk. 9:47; Lk. 9:48; Lk. 11:7; Lk. 18:16; Lk. 18:17; Do not hinder (present imperative with negative = stop an act in progress)((2967)(koluo) means to hinder, forbid, prevent, restrain. Luke's uses of kuluo - Lk. 6:29; Lk. 9:49; Lk. 9:50; Lk. 11:52; Lk. 18:16; Lk. 23:2; Acts 8:36; Acts 10:47; Acts 11:17; Acts 16:6; Acts 24:23; Acts 27:43; When Jesus said to let the children come, He gave a clear example for us all: That we should open hearts and arms to them And tell them of the Savior's loving call. —Hess For (gar) is an important term of explanation. What is Jesus explaining? In context He is explaining how to enter the Kingdom of God. Recall that Jesus had explained to Nicodemus that "unless one is born again he cannot see the kingdom of God" (John 3:3) adding that "You must (necessity) be born again." (John 3:7). Therefore in this context the phrase Kingdom of God is referring to the "sphere of salvation" (MacArthur). THE CHILDLIKE ARE THOSE WHO ENTER THE KINGDOM Leon
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Ryle - THE story we have now read is three times reported in the Gospels. Matthew, Mark and Luke were all moved by the Holy Ghost to record the history of the rich man who came to Christ. This fact should be noticed. It shows us that there are lessons before us which demand special attention. When God would impress on Peter his duty towards the Gentiles, He sent him a vision which was repeated “three times.” (Acts 10:16.) (Jesus) consistently made clear the difficulty those seeking to enter the kingdom faced John MacArthur introduces this section noting that "The heart of the lesson is that the sinner must be led to understand the cost required to receive eternal life. Obviously, no one was more concerned about the danger of superficiality than the Lord Jesus was (cf. John 2:23-25; 6:66), and a careful study of the Gospels shows that, in light of that concern, He consistently made clear the difficulty those seeking to enter the kingdom faced (cf. Luke 13:24; Matt. 7:13-14; 10:38; 11:12; Luke 16:24-25). The Lord’s encounter with this wealthy, influential young man is a classic account of Him addressing the issue of the true cost of discipleship....It is placed in the context of the discussion of the kingdom of God that began in Luke 17:20 to illustrate who enters the kingdom and who does not. (See Luke Commentary) John MacArthur tells this story - During a flight I took some time ago, a young man sitting next to me introduced himself and said, "Sir, you wouldn't know how I could have a relationship with Jesus Christ, would you?" Now that sort of incident doesn't happen often! I was reading my Bible, which prompted him to ask the question. He seemed ready and eager to be saved. I said, "You simply believe in the Lord Jesus Christ and accept Him as your Savior." He said, "I'd like to do that." So we prayed together. I was excited about what happened but was later unsuccessful in my attempts to follow up his commitment. I have since discovered that he has no continuing interest in the things of Christ, as far as I can tell. Some of you who have shared the gospel of Christ with others have experienced those occasions where someone you led to Christ never shows change in their life. If you've been struggling with why that happens, then I think you'll find the answer in this lesson (on the Rich Young Ruler). (Full sermon Matthew 19:16-22: How to Obtain Eternal Life) Adrian Rogers sees this well-known story of the rich young ruler as tragically applicable to many who are in the church in America - they've joined a local church, but they've never truly "joined Jesus," the Head of the Church! They have religion but lack relationship! They have head knowledge without heart change! As Rogers puts it "There is a problem—a real problem—and that is that people attend church; they listen to sermons; they join churches; but they are never radically, dramatically, eternally changed. They have religion, but they’ve never met God. Many churches today are filled with baptized pagans—baptized pagans! They have been vaccinated—are you listening?—vaccinated with a mild form of Christianity, and they’ve never caught the real disease. And so the church may be full, but the people are often empty. They come; they go through the motions; they try to live, outwardly, a good life; but they have never really, truly found a new life. They’ve never been converted." (From his sermon "Three Strikes and You're Out" or read the full sermon on page 206 of his sermons on the Gospel of Mark) Mark's version has "As He was setting out on a journey, a man ran up to Him and knelt before Him, and asked Him, “Good Teacher, what shall I do to inherit eternal life?” (Mk 10:17) So clearly if Jesus was setting out on a journey, there were undoubtedly many people coming along with Him, not just the 12 apostles. Here is the point - Using your sanctified imagination, picture Jesus beginning to walk along this dusty road with this trailing crowd and a rich man suddenly runs in front of Him and kneels at His feet. Can you imagine the "Ooh's and Ah's" from the disciples (who tried to shoo away parents bringing their children!) and the mixed multitude! And what does this say about this rich young ruler? Clearly, he had laid aside at least some element of his pride (not all as we shall see in the rest of the story) and was willing to unashamedly humble himself at the feet of Jesus, not fearing the remarks of the crowd. Ponder this true event for a moment. At the feet of the Lord of Creation, the Lord of glory, the coming King of kings! How close the rich young ruler was to the Kingdom of God as he knelt down before the King (although as the story goes on, he does not appear to understand that Jesus is the long expected and hoped for King of the Jews = Mt 2:2, 27:11, 29, 37) Do you know any folks who have come this close to the Kingdom of God and yet did not enter it? O the tragedy of tragedies to have a "Judas-like" heart and ostensibly seek to enter the Kingdom of God! William Lane on Mark 10:17 - The eager approach of a man while Jesus was setting out on his way, his kneeling posture, the formal address together with the weighty character of his question—all suggest deep respect for Jesus and genuine earnestness on the part of the man himself. He came to consult Jesus as a distinguished rabbi and showed him the deference reserved for revered teachers of the Law. (See The Gospel of Mark) A ruler questioned Him, saying, "Good Teacher, what shall I do to inherit eternal life?" First keep in mind that this is not described as a parable, but is presented as an actual, historical event that occurred in the life and ministry of Jesus. So let's begin by painting a picture of this ruler's character, piecing together facts from all three synoptic Gospels. Note that only Luke states this man was a ruler, whereas in NAS Matthew 19:16 has "someone" and Mark 10:17 has "a man". He is probably a civic leader of some kind, but we can't say any more.